For deeper love we share the bread – Jim Burklo

As Jim says, I share..

Words by Jim Burklo
(Use freely, with attribution)
Tune: O Waly Waly (Welsh folk tune) — also known as The Water Is Wide  (listen to James Taylor’s performance of it)
Alternative tune:“Jerusalem” – an unofficial anthem of England 

For deeper love we share the bread
I won’t be full till all are fed
Till every soul has home and bed
The rest of us can’t move ahead

For deeper love we share the wine
I cannot taste the love divine
Till every soul has walked the line
And you’ve had yours as I’ve had mine

Now Mary sings her birthing song
Till every voice can sing along
And voices weak will rise up strong
Her choir is one where all belong

No one’s saved till all are healed
As Jesus on the Mount revealed
Your life and mine forever sealed
Just like the lilies of the field

We follow where the Christ has led
To table that for all is spread
And no one’s sitting at the head
But deeper love in wine and bread….

JIM BURKLO

Senior Associate Dean, Office of Religious Life,
University of Southern California

The illogicality of faith

The illogicality of faith – Andrew Pratt 20th March 2022 first published Theology Everywhere 28/3/2022


It has been said that the earliest Christian creed was ‘Jesus is Lord’. It carried with it the understanding that for the Christian Jesus was the definitive model for human life and living. To say the words is easy but, for the most part we don’t take this seriously. If we did, finding out how Jesus lived in relation to people and mirroring that in our own lives would be our priority.
Beginning with that creed, we have built a religion predicated on the affirmation of beliefs rather than on ways of being. The consequence is that faithful living has become equated with this affirmation rather than on a recognition of the enormity that follows from embodying those beliefs. When they are attacked we spend time defending them and trying to diminish our detractors rather than demonstrating through our lives and actions that we accept Jesus as Lord. Our loss is that we dismiss this opposition often without hearing what its proponents are saying. Richard Dawkins, especially, I think largely because of his aggressive tone, has been side-lined. Some of what he has to say ought really to be understood if we are to recognise how difficult the call to faith actually is. This calling is unnatural.
A starting point for Jesus was not adherence to a creed, but with a call to love, demonstrated to the uttermost in how he lived and died. Deuteronomy 30:19 states: ‘I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore, choose life, that both you and your seed may live.’ If Jesus did have a creed, this was it. This choice of life is not referring to life after death, though you might want to define it as ‘eternal’ as being so utterly different from ordinary human life as to be ‘other’. The choice is existential, determinant for the very existence of humanity and love is at its centre. This is what I believe Jesus was pointing towards.
Dawkins in The Selfish Gene writes of his understanding that life continues from generation to generation by preferring aspects of living things which preserve them. Self-survival is hard-wired into out very being. That is why being selfless is so difficult. It is, by definition, unnatural. Human nature is counter to what Christians are supposed to espouse. Dawkins is, however, subtle. He addresses altruism. ‘Altruism’ may have advantages. It can make us feel good, but it can have other benefits which are not individual. He points out that care of another, in the long term, can help the whole population. This is simply utilitarian. It relates to the long-term survival of a species, in our case, humanity.
This, if we could see it, brings us back to Jesus Lordship. When we frame our statements as to what defines being Christian we need to be conscious that what is being asked of us is, firstly, apparently running counter to a strand of our being which is fine-tuned to self-interest. This demonstrates itself, for instance, in the uncritical development of hierarchy in the church. We have an inherent drive to survive and the higher up we rise, the greater the likelihood of survival.
It seems that Jesus is conscious of this, but his understanding reaches beyond the individual, beyond the tribe to encompass all of humanity. Jesus demonstrates not what to say, or believe, but how to live in a way which chooses life.
Two, illustrations undergird this. In Mark 1 Jesus is moved to reach out and touch a leper. This opens him to condemnation. It is physically and socially isolating, the opposite of being self-protective. In terms of the Greek words describing what is happening, he is viscerally moved so that he feels the person’s alienation as his own. This motivates him far more strongly than simply seeing it. He has to do something about it even if it is personally deleterious. Secondly, the Good Samaritan is moved to help in the very same way. The same language is used. Following this example puts us at a disadvantage but ultimately makes the body of humanity stronger, more inclusive, more likely to survive.
If we take Jesus as Lord, this is our model. It is not natural, in the sense of our biology, it works against our own existential longing, yet it offers salvation for humanity as a whole. The outcome enables the continued life of those despised or damaged. Finally, on the cross, those who have taken Jesus’ life are offered forgiveness. Had they been condemned, and such condemnation been our creed, humanity would have been diminished.
Moving to immediately current events, the events of war. I am conflicted. For whom do I feel compassion? The answer must be obvious. But Jesus interposes himself between those who espouse hatred and those who are hated to save both. He becomes victim to save both.
And can I follow? This is never as easy as giving assertion to any creed or belief.
This is no cheap grace.
© Andrew Pratt 2022

Pause for thought mid-Advent…

When I was a child I used to sleep facing the wall. I lived in a place of comings and goings. We had a guest house. The people around me for half the year had different accents, came and went. Perhaps I’d never see them again. But my parents were constant. Somewhere I’d picked up the idea that people never got shot in the back, that there was an innate ethic even held by bad people. So I slept facing the wall. It was safe. I was hiding my face from the world, and if I could not see it, it could not hurt me. Such is the logic of a small child.

Some of us never grow up. St Paul spoke of seeing through a glass darkly. Sometimes the veil is drawn back and we see the world as it is. It can be the slow drawing back of a curtain on a glorious sunrise, or a lightning flash. But we learn to see the world as it really is. Occasionally we even get to see ourselves, but for that to happen we usually need help.

John the Baptist not so much drew back the curtains as tore them apart. And behind them was a mirror. And the people saw themselves. It was not a pretty sight.

I imagine they had heard about this man, out in the wilderness, wild, unkempt, perhaps a bit of a rogue. Some probably thought it would be entertaining to see him, perhaps a bit of a tease. Some had thought he was a prophet. And so the proud, the pompous, the pretentious gathered by the river. Unusual then, as for us perhaps, the poor and needy mingled with them, pushed and jostled.

And John, this ‘prophet’ spoke. Loud, contentious, not what you’d want to hear in church, not in polite society, not how you, or I, would want to be addressed, no ‘Lords, Ladies, and Gentlemen’ but…

You brood of vipers! Who warned you to flee from the wrath to come?
Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham.
Even now the axe is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire. (Luke 3: 7 – 9)

Bit of a shock that. Necessary, though, in preparation for meeting Jesus, the one of whom John said, ‘I baptise you with water, he will baptise with fire’. Jesus would pick up on that message bringing good news to the poor, release for captives and so on. But for now eyes needed to be open. “And the crowds asked him, ‘What then should we do?’” (Luke; 3:10).

So before we continue headlong into the parties, if we dare hold them, the carolling and feasting, unless we’ve already begun, a time to pause. A time to turn our faces from the wall to the world, from our self-satisfaction and security to what it might actually mean to follow Jesus. ‘What then, should WE do?’

This will not be a return to the old ‘Normal’, but a new beginning that will burst the bubbles of our self-centredness and open us to the love of a God who trusted humanity sufficiently to become a child, to be suckled by a human mother, held by a human father. This vulnerable baby is the God, from whose love neither you, nor I, nor those we might seek to judge as unworthy can be separated, now or in eternity.

So let us pause for thought, and only then let us celebrate…

Remember what was ahead:

When Jesus came to Bethlehem there was no harsh a day,
they say a census had been called, there was no place to stay;
this baby who would shake the world, would first lay down his head,
not in a royal house or hall, but in a manger bed.

When Jesus went to Nazareth his father had a trade,
a carpenter now had a son and business plans were laid;
but soon within the temple courts, this lad would have his way,
dissenting from his parents’ wish, they’d looked for him all day.

The path that he set out to tread from Jordan’s crowded bank
would take him him through a wilderness with neither power nor rank;
returning he would scourge the ones and verbally deride
a viper’s brood, these hypocrites, who dressed themselves in pride.

Returning to Jerusalem, but not in regal dress,
he’s seated on a donkey’s back, not here to rule or bless;
the temple tables were upturned, but more disturbing still,
his challenge to authority would cause the air to chill.

That chill was in Gethsemane when he knelt down to pray,
and all the pain of all the world seared through him on that day;
the time of crisis had arrived to turn from what was right,
or walk with soldiers on to what now looked like endless night.

The trial came and ones that he had scourged with words scourged him,
and this was brutal vengeance now, not wondrous, simply grim:
his flesh was ripped, his sinews torn, his body hung to dry,
and as the darkness gathered round the whole world seemed to sigh.

That ragged child that Mary bore was taken from the tree,
the women waited through three days, covertly went to see:
they found the tomb was empty now, the one they sought had gone,
and as they raced in fear away, the mystery lingered on.

Yet through two thousand years and more the influence of that man
has rippled down through history from where it first began;
his spirit stills inspires a faith that trusts to what is right,
to seek for truth, to live in love, keep justice burning bright.

Hymn words Andrew Pratt © 2015 Stainer & Bell Ltd, London, England copyright@stainer.co.uk . Please include any reproduction for local church use on your CCL Licence returns. All wider and any commercial use requires prior application to Stainer & Bell Ltd.

Reflection originally written for the Mid-Cheshire Methodist Circuit 2021



Coming soon – Hymn of the Day –

Watch this space

Hymn of the Day returns for a third Series this coming Thursday (1st July) and will continue, with a new hymn and commentary each day, throughout the month. The theme this time is ‘hymns strongly based on scripture’ so there is plenty of scope for the thirty one hymns, ‘Ancient and Modern’, ‘Old and New’, which will be appearing. Many of you will be familiar with the procedure – just go to our website :

www.hymnsocietygbi.org.uk

to ‘tune in’, it is also accessible on Facebook. As usual, all the submissions are fully scripted, beginning with the text of the hymn, followed by the Reflection and concluding with a short Prayer. Some are additionally accompanied by an audio / visual presentation and many have links to YouTube renderings of the hymn being considered. All will remain accessible until the end of August.

Praying for our planet – faith and climate change – Bramhall Methodist Church

Seven scientists through seven seminars offer perspectives on a faithful response to climate change.

A series of free webinars. Beginning 12th May 2021

Find out more here