This article was found in Progress, the monthly magazine of Romford Congregational Church, March 1949. It was written by the editor and choirmaster Mr T. J. Dove of Oaklands Avenue. Up to the moment I have not been able to obtain anything very much about life in Romford under the Roman occupation although there are, of course, the stories handed down of the fierce fighting that took place in what is now known as Essex and East Anglia. It is also a matter of conjecture as to what induced Julius Ceasar [sic] to invade these shores. It may have been like subsequent Dictators he had to keep his people quiet with promises of further conquests, but there is a strong belief that oysters played an important part. I have seen it stated that Ceasar [sic] was very partial to them and as they were plentiful in those days and provided one of the main articles of food the Romans came over to commence a new export drive! A cynic, however, has suggested Ceasar [sic] may have had a bad oyster and came over in revenge!! There is little doubt the bivalve played some important part at that time. One of the things that has mystified experts through the ages was how the Romans made their cement, and some years ago when going over the remains of an old Roman villa the archeologist told me it was believed to be the humble oyster was the secret but in what form no one had as yet found out.
It is known that at the time of the Roman invasion the Trinobantes [sic], then the inhabitants of Essex, were in the throes of a dispute with a neighbouring tribe - the Catuevellauni - and their king slew the ruler of the Trinobantes [sic] and proclaimed himself King of the two tribes. This didn't suit Mandubratius son of the slain ruler and he fled to Gaul, then inhabited by the Romans and it was probably he who induced the latter to come to this country as he is said to have returned with them and eventually became chief of the Trinobantes [sic] under Roman rule. This all goes to show that the inhabitants of the land were not the savages we have been led to believe. They had a form of government and must have had considerable strategic military knowledge because it took the Romans a long while, with all their strength to overcome the tribes. Exactly what that form of government was I cannot say but some time after the Roman Conquest the country was divided into counties and a Sheriff placed in charge. He was appointed by the crown or ruler and had very wide powers. He was probably the forerunner of Hitler's Gauliters or the Regional Commissioners appointed to act (should the emergency ever arise) in this country during the last war. He in turn appointed a county court. This should not be confused with the judicial county court we know to-day but it was in the nature of a government assembly composed by freemen of the shire. It was no easy matter in those days to control the population, small though they may seem compared with ours to-day. The land had to be self-supporting and accordingly there was always some strife going on between those who had cleared ground for the growing of crops and the more nomadic tribes who kept to the woods and forests living largely by their hunting and what they could steal from others. To counteract this the county was divided into hundreds, an expression most of us have heard or seen but perhaps did not know how it was derived. This meant that every hundred families and each one of these families had to appoint its own representative to attend the hundred court. He also had to be responsible for the good behaviour of his family and assist in detection or prevention of crime. Later this started the police force because one male in every ten families had to take the office and all males over the age of twelve were eligible. One can see in this hundred court the elements of communism as we know it to-day. Romford did not have its own hundred but came under the Liberty of Havering which seems to have been rather higher up in the social scale and had privileges of its own. The hundred court was presided over by a bailiff appointed by the sheriff and this kind of government went on for a long while. Every seven years there was an inspection by judges who examined the courts and questioned the bailiff, members and sheriffs on their decisions and saw how the hundreds were being run, but the main portion of this fell into disuse about the reign of Edward the third. It would seem fairly clear that although The Emperor, King or Senate (whichever operated at the time) laid down the policy it was left, in the main, to the local people to administer, a point upon which there is in varying opinion to-day when so much power is being taken from the elected representatives for dealing with local affairs. It would be interesting to know what Romford looked like in those days. In imagination I can see a company of Roman soldiers marching along the main road late in the afternoon having started from Londinium in the morning. Possibly they had to cross the Lea at Bow in boats because it is known that it was only after one of the Queens (Elizabeth I fancy) got something of a drenching with her retinue due to the river being in flood at that point that the first bridge in the shape of a bow was made in this country at that point. Or it may be they waded through at Old Ford as we know it now. Although only twelve miles it would be by no means an easy journey. Chariots would get stuck in the mud, attacks from natives were always a serious risk; provisions and equipment had to be transported and meals arranged en route. By the time Romford was reached everyone from the centurion to the cook would have had enough. I wonder how the old Romfordians of that day greeted them - if at all! Probably doubtful at first because few people really welcome a conqueror - except irresponsible girls. Yet after a short time it would become the recognised practice. (To be continued).
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This sermon was found in a copy of Progress, the monthly magazine of the Congregational Church Romford, published in February 1949. Thomas said to him, “Lord, we don’t know where you are going, so how can we know the way?” Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me. - John 14:5-6
Human nature is always hungry for truth. It is unnatural to be content with a recognised deception. The philosopher is concerned with what he calls ultimate truth, which means the generation is, generally speaking, impatient with such questions. To-day the emphasis is on scientific truth, that is on the facts concerning the physical world in which we live. This change of emphasis is understandable when we remember the practical advantages of such facts once discovered. The discussions of the philosophers seem rather profitless. The discoveries of the scientists have an obvious effect upon everyday life. And so we tend to be more interested in questions which begin with the word "how" than in those which begin with the word "why". We can see this is reflected in a simple fashion by the little boy's passion for engines and his desire to know how they work. He is modern man in miniature. But the philosopher, the scientist, and the practical man who is neither, all ask Pilate's question in various ways. That is because our minds require objective facts to rest in. Certainty, about some things at least, is a necessity. Thomas's question, "How can we know the way" is also a perennial one. He knew that Jesus was inviting him to follow a way of life. But since, he says, we cannot see the goal even in imagination, how can we choose the road? This question represents a demand to know the correct way to live. It arises from a desire not for intellectual but moral certainty. It is the question of ethics rather than philosophy. What is the good life? By what principles must we live? These two questions, "What is the truth about life?", and "What is the way to live?", have been asked ever since the dawn of history. But no agreement has been found. Philosophers and moralists find themselves continually in conflict amongst themselves and with one another. In one generation a particular philosophy perhaps becomes paramount, and seems to be unanswerable. But inevitably another will arise to challenge and destroy it by pointing out its inconsistencies and fallacies. After which another so-called "final truth: will be built on the ruins of the old, as Marx built on the ruins of the defeated Hegel. And side by side with varying conceptions of what life means, we find, inevitably, varying conceptions of how it should be lived. True, Western civilisation has for centuries been bound together by certain basic assumptions, some derived from Christianity and some from Greek philosophers, notably Plato and Aristotle. But it is precisely because the assumptions are being challenged to-day, not by individuals only but by the moving mass of popular opinion, that the questions, "What is truth?", and "What is the way?" must be asked again with renewed urgency. And in any case, while there has been broad agreement on many important matters in the West this has never been true of the whole world. Asia has always provided her own, radically different, answers. The confusion of voices which is evoked when Pilate and Thomas speak is apt to be discouraging to a man who seriously wishes to hear an answer to their questions. The most natural, and the most disastrous, response is apt to be the conclusion that no final answer is possible. This is expressed by the view, frequently heard, that it does not matter what we truly believe so long as we are sincere. The implication is that truth does not exist, or at least this it is only relative. Similarly, we are apt to say that it does not matter what a man does so long as he follows his conscience faithfully. But this answer is the mouth of the abyss. There is no limit to the evil men will do or the nonsense they will believe if they seriously accept such an answer. The result will be that we shall concentrate on practical and ascertainable facts of a scientific nature and leave ethics and philosophy and religion to look after themselves. This is precisely what is happening in the modern world. Therein lies its peril. If we say, and as Christians we must, that there is a final answer and that it is to be found in the Christian religion, we immediately find ourselves in difficulty. The critic will point out the multitude of Christian sects, each with its particular emphasis and version of the truth, and will enquire which is to be believed and why. And if we refer him to the Bible he will find there a great variety of points of view, bound together by an underlying unity certainly, as the Christian sects are, but not containing a clearly consistent answer to either Pilate or Thomas. The Bible is the despair of the philosopher and the moralist alike. It does not present us with a rational interpretation of God and the Universe. It does not provide us with a thesis on the Good Life. And now let us notice how our Lord deals with Pilate and Thomas when they put these questions. To Pilate no answer is given save silence. That is because he has already decided that answer for himself. His question is merely rhetorical. He does not even wait for a reply. The impatient man of affairs is weary of the religious wrangle taking place before him. It is beneath his dignity to take the issue seriously, except in so far as it effects the just administration of the law. But even that is not of primary importance. What matters is the public weal, the security of the state. For Pilate, everything is governed by expediency. (Notice, by the way, that when we separate justice from truth we find it impossible to be just. In the same way goodness, divorced from truth, cannot exist. That is the danger of separating ethics from theology.) But to Thomas, Christ makes this great statement. "I am the way, the truth, and the life." It is a strange and, at first, curiously unsatisfying answer. What is the way? "I am the way." What is truth? "I am the truth." The personal pronoun seems out of place. We are looking for a moral code or a system of ethics, we find we are presented instead with a personality. How can this be an answer? Evidently the disciples are themselves confused. Philip demands, "Show us the Father, and it sufficeth us." Let us see some clear, objective, unmissable fact. Do not leave us in the condition of men who speculate and search for what might be. Show us once and for all what is. (It is a great illustration of the power of Jesus over these men that they should thus simply ask Him to let them see God.) In our Lord's reply we can feel that restlessness of spirit which He sometimes displayed, as though astonished at their lack of comprehension. "Have I been so long with you, Philip, and you have not known Me? He that hath seen Me hath seen the Father." This tremendous claim does not, I think, refer to those who saw Him with physical eye only. It was possible to do that, as it was possible to hear His words, without seeing or hearing anything. ("Everyone that is of the truth heareth My voice.") It means rather that God is not to be known either by observation or by comprehension of an intellectual sort. God is to be known in relationship with Christ. "Hast thou be so long with Me and hast not known Me?" It was by being His friends, not be listening to His teaching only, that they learned the truth. And it was by this same fellowship that they learned the way of life. The Christian revelation is discovered in personal encounter with Christ. It is a truth known only in and through communion. And this is Christ Himself both truth and way. This fact runs counter with all our natural ways of thinking. So it is not surprising that even the Church has resisted it. It is the peculiar temptation of Catholicism to substitute for the "I am" of Christ a body of doctrine, thus transforming the Christian faith from a glad entering into relationship with Him into submission to dogma. And Christian behaviour, instead of a way of love, learned in relationship, becomes obedience to a Christian law. Protestants may yield to the same temptation of course. For them it is easy to equate. Christian truth with the opinion that the Bible is true. They have avoided the danger of turning the Christian way into a rigid legal code. But they readily substitute for Christian love obedience to some form of conventional "goodness", forgetting that middle class morality is not a perfect expression of the Christian way. Christianity is not the problem for the intellect or a challenge to the will. It is a discovery of God through relationship with Christ. It is not enough to say that the creeds are "true", though we need a creed as an intellectual expression of faith. It is not enough to say that the Bible is "true", though a return to the Bible as the source of truth is one of our necessities. It is not enough to indicate the Sermon on the Mount as an ideal for living. All such attempts to reduce the Gospel to a rigid system of whatever kind ignore the "I am" of Christ. And that is the greatest heresy. For outside a living relationship, informed by the Holy Spirit, there is no Christian truth at all. That is why all those who examine Christianity from outside, looking for a truth and a way without the life, are inevitably baffled. That is why Pilate received nothing but silence from Christ. Part Three - By Keith Finch, Nelmes URC New Testament Acts 2.14a, 22-32
Peter gives a powerful sermon on the day of Pentecost, addressed to ‘Israelites’. He offers an argument as to why the resurrection affirms that Jesus is the Messiah from the line of David: David foresaw that the Messiah would rise from the dead. The resurrection is defined as a vindication: ‘God raised him up’ (vv.24, 32) and as a confirmation of Jesus’ unique identity: ‘it was impossible for him to be held in its [death’s] power’ (v.24). For those who followed the Jewish faith as taught by the Pharisees, belief in the resurrection was a familiar doctrine but it would have been commonly understood as something that would happen to everyone at the end of time (cf. John 11.23-24), not something that would happen to the Messiah as soon as he had died. Note that Peter puts the emphasis on the resurrection as the event that reveals Jesus’ identity, not his death on the cross. Do we sometimes put so much emphasis on the meaning of the cross that we miss the significance of the resurrection? Extract from Roots 19thApril 2020 Now more than ever we need to hold on to our faith, we all have doubts, we all have low points but Jesus lifts us up, yes we all need that fantastic front line help from the NHS and all those that help and support us, but we also need to remember that Jesus rose from the dead, his resurrection was real as is our trust in him, so let’s all keep strong in the Lord & reach out the hand of friendship (we all by now know what social distancing is but we can still be socially connected). As the disciples in the locked room reached out and touched you, let us reach out and touch you today, living Lord Jesus. Let us feel your scarred hands and feet. Let us put our hands in your side. Let us be still and know that you are our Lord and our God. Amen This article was found in Progress, the monthly magazine of Romford Congregational Church, March 1949. It was written by the editor and choirmaster Mr T. J. Dove of Oaklands Avenue. The article may be outdated and inaccurate now, yet, it is always interesting to discover what life was like "back then". Are you a creature of moods? I'm afraid I am. I'm fond of listening to the broadcast at 1.10pm on Sundays entitled "Country Magazine" but get a bit peeved because only on about one occasion has there been a reference to Essex (unless of course I've missed the others!) As an Essex man bred and born, whose parents were Essex people bred and born, I have a great love for the county. It must be admitted it has not the grandeur of North Wales, the Lake District, or the Highlands of Scotland, nor the beauty of Devon and Somerset. While the coast line has none of the ruggedness of Cornwall. We have, however, many spots that are well worth a visit, and claims in the county equalling those of any other. If you want quiet beauty what about a walk or ride through South Weald and the side roads to the Brentwood-Ongar Road? If you want woods where is there anything to beat Eppng Forest (far superior to the New Forest.) Epping Forest was in existence hundred of years before New Forest. While the latter boasts the William Rufus stone, showing the spot where that king was killed, Epping Forest still has the trenches where Queen Boadicea made her last line of resistance. Then, of course, there is Queen Elizabeth's hunting lodge, now a museum and well worth anybody's inspection. The view from High Beech is lovely. Many thousands visit the Forest every week, but it is just possible, that, like so many other things, being on your own doorstep, we do not appreciate the beauty. Yet spend a good deal of money to "admire" places not more beautiful! From High Beech the run down the hill to Waltham Abbey to see the old church is worth anyones money. (Incidentally what does Waltham mean? There is Waltham Abbey, Little Waltham and Great Waltham, the two latter being a good many miles from the former, but how did the name Waltham come about?) Now cross Nazing Common and go up into West Essex and see the beautiful country there. This will disillusion those people who have only seen that part of Essex adjoining the river and refer to it as being "flat and uninteresting." What about the old world town of Thaxted with its wonderful church, and then back through Dunmow, noted for its famous trials where a flitch of bacon was awarded to the couple who could prove, to the satisfaction of judge and jury, that they had lived for a year and a day in complete happiness without quarrels!! Back through the Rodings to Ongar, bearing left to the Chelmsford road and to see the two churches side by side at Willingale, and hear various stories as to how they came about (none of which ever seem to agree). I could go on for hours talking about the lovely spots in Essex; If they are not lovely why is it that an artist like Constable found such pleasure in them, and one of the leading, if not the leading artist of to-day, makes his home at Dedham. Then our rivers; nowhere in the world are there better oysters than those known as Pyfleets, spatted and grown just off the mouth of the Colne, and haven't Brightlingsea yachtsmen always been the leading men in the yachting world. The days of big racing yachts are probably over because people are now unable to afford them, but prior to the war Brightlingsea men were always in the forefront of manning them. Wasn't the Earl of Essex a suitor for Queen Elizabeth's hand, and didn't she make her finest oration at Tilbury? Naturally, she had Essex men well to the forefront on that occasion. Even I can remember the time when the only county to beat an Australian touring side was Essex; that the world's fastest bowler is an Essex man, still alive and hale and hearty, and when Essex dismissed the much vaunted Yorkshire for a paltry 33 runs!!! I even remember the time when Romford was a dear old country town and it is not so many years ago when certain other members of our church joined me in helping to unload a pear tree that overhung the path in South Street!!!! Yes. I'm an Essex man and proud of the county, and if anybody wants to "argue" about it they have only to look up the front page of this magazine to find the address!!!!! Broadcast! Huh! I'd tell 'em. The following was added in the May 1949 issue of Progress So many people have referred to the article in the March issue under this heading that I am tempted to add a few further features. Before doing so however thanks are due to the gentleman who brought round a tourist guide, entitled "Welcome to Essex." It is published by the "Essex Chronicle," Chelmsford, and is well worth the 1/-.
Readers will recall I mentioned Thaxted church. This guide also gives the information that in medieval times Thaxted used to be the Sheffield of the locality. What this means exactly I do not profess to know, but as soon as opportunity affords must find out something more about it. Then there is a mention of Pleshey. As a youngster I was taken there and up the "Mount," where there used to be a castle. This is mentioned in Shakespeare's "King Richard II." A legend has it that a tunnel ran for several miles from Pleshey, but my grandmother said no one had been through it for many years as it was feared the air had become foul. If any reader knows anything of the existence of this tunnel it would make interesting reading. It was my intention to add other places of interest this month until I looked at the tress and hedgerows and then, naturally, it was Epping Forest, that came into view. One may admire the Wye Valley, the Lake District, the Dales of Derbyshire, the moors of Yorkshire and Scotland, the mountains of Scotland and Wales, the red earth of Devon or the cliff scenery of Cornwall, but if you have never been through Epping Forest in spring, then you don't know what real beauty is. Anyone interested in botany can find wonderful specimens there, but it is not necessary to go on an expedition of this nature to enjoy oneself. One has only to appreciate colour to see the most wonderful collection of varying tints of green it is possible to find, all blending and making the perfect picture. Did I say blending? No, that would be wrong. The one that will upset it will be the green of some ladies' frock, that compared with nature's colouring, will look horrible! However, more about Essex on another occasion. Part Two - By Keith Finch, Nelmes URC Active peace
When questions and fears torment us we will often seek a safe place where we can hide. Similarly, the disciples sought refuge behind the locked doors of the upper room. However, it was empty of the one presence that would bring them relief and release. Suddenly, Jesus stands among them speaking his word of peace, and resolving their questions by demonstrating that it is really him, risen from the dead. Peace, however, is not a comfort blanket. It is a calling to share and to be that peace to others. How can we share and be that peace to others in our current situation Positive speaking The first words Jesus spoke were, ‘Peace be with you!’ He would have been aware of their anxieties and fears and wanted to allay them at the first opportunity. He could have come into the disciples’ presence saying words like, ‘I told you I would rise, so why didn’t you believe me? You’re supposed to be my followers and friends, the ones I’ve been closest to. Where is your faith?’ Are we always ready to begin conversations with positive words — even when we need to make some kind of criticism? Do we begin with the positive? Do we make our criticism honest but helpful? Do we base our relationships on fear or on understanding? Extracts from Roots 19th April Jesus said to Thomas: ‘Do not doubt but believe.’ Thomas replied: ‘My Lord and my God.’ Jesus says to me: ‘Do not doubt but believe.’ I reply: ‘My Lord and my God.’ Part One - By Keith Finch, Nelmes URC A Gathering Prayer
We are the people of God. We are the people of God. Risen Lord, as we gather today, may we see you and hear you, may we feel you and touch you, may we know your presence with us now. Amen My next sermon would have been on the 26th April 2020, we are all aware that our lives in some respects have been put on hold, we are all having to settle into new routines. Some of us are finding that hard some are finding it much easier, I fall into the first category, and I am adjusting to this new way of living. So for the next few weeks I will be posting elements from Roots along with some of my own thoughts, I have no idea if anybody reads my offerings but as Claire says about Blue Sky Mondays and I holy concur if one person finds something of interest or another way of viewing Church in its broadest sense then it is all worthwhile! During these torrid times some will find comfort in our Lords embrace, some will not understand in fact I imagine there are many doubting Thomas’s out there, I have been empowered by the work and dedication of all those frontline people that work so hard right across the work spectrum, especially our NHS staff. I think at this stage in the Pandemic we all know someone who has been affected by Covid-19, I lost an ex work Colleague last week, we are faced every day with information overload, but I thought the ninety year old gentleman interviewed today on the BBC ( he had recovered from Coronavirus ) he thanked all the NHS staff that had helped him, but he wondered if it might be an idea to while having to identify how many people who had sadly passed away from the virus, to balance that with positive news of how many had recovered. These empowering stories are being broadcast every day, most lift our spirits, acts of kindness of ingenuity ( the use of 3D Printers comes to mind) So I reflect on how the disciples felt at their lowest and how things changed as they came face to face with the risen Lord. I have placed the Bible Notes for the 19thyou will see these in part 3 of this blog. The reading is from the New Testament Acts 2:14a, 22-32, I myself had a closer look at verse 25 “ For David said about him: ‘ I saw the Lord before me at all times; he is near me, and I will not be troubled’ These are words we have to take to our hearts in these times of trouble. The following article was found in Progress, the monthly magazine of the Congregational church, Romford. Volume 3, Number 5, May 1947 The Book of Judges The book commences with a short introduction describing the conflict of the various tribes with the local inhabitants of Palestine. It is interesting to notice that this account tells of a slow and difficult process, with each tribe conducting its private, and not always successful, war. Whereas the book of Joshua contains a description of the conquest as a swift and complete operation, conducted by all the tribes working as a unity under Joshua. The central core of the book tells of the Hebrew heroes who lived in the period between the conquest of the country and the formation of the monarchy. This part comprises the book itself, for the introduction referred to above, and the appendices contained in the last three chapters, do not strictly belong to the book at all. The word "Judge" does not, of course, bear the meaning which we attach to it to-day, but refers to the great military leaders who appeared from time to time to deliver the tribes out of dangerous situations. We are told that after Joshua's death the people "knew not Jaweh, not yet the work which he had wrought in Israel." And as the nation drifted away from God, so calamity overtook them. Whereupon they returned to their faith, and a leader was provided to bring them out of their distress. This process is constantly repeated, and reflects the theory of history which lies behind the book. The book of Judges has a wild and savage quality in it, but while much of it is crude and even sordid it is not lacking in a dark splendour of its own, as for instance in the drama of Samson. How remote it seems from the New Testament, from the mind of Jesus! But before we dismiss the book as of no value to us to-day, two impressive facts must be borne in mind. First, we must expect stories belonging to such a distant period to contain little more than the movement of elemental forces, untutored and unrestrained. The remarkable thing about the Old Testament, at least about this early part of it, is that it contains any real moral or religious sense at all. Yet behind these strange stories we can already see a great moral law beginning to take shape, wrongly interpreted and inadequately understood, but indisputably there. And secondly, it is a fact that through the dark happenings of these turbulent times God was already preparing the way for the Gospel. There is a real and proven link between the earliest Old Testament stories and the coming of Christ. And who can say, even in out own day, that underneath the prevailing darkness the forces of good are not gaining strength in secret? I and II Samuel In the Septuagint, the Greek version of the Old Testament, the four books known as I and II Samuel, and I and II Kings, were regarded as a complete history, and appeared under the comprehensive title of "Kingdom:, though they were subdivided into four sections. This title is much more appropriate than that of Samuel, who occupies a comparatively small part of the narrative, for the book deals with the creation of the monarchy after the period of the Judges. Samuel could not possibly have been the author, for his death is recorded in it, and the period covered is one of 500 years. It can, I think, be claimed that the nationhood of Israel was implicit as soon as the covenant was established through Moses. But it did not find material expression until Saul became king, when the nation came to political birth. The manuscript of I and II Samuel contains, as usual, several sources, but this is not the disadvantage which it seems. The earliest sources, which are very ancient, contain an accurate record of events. The later sources contain an equally accurate record of the mind and background of the later writers. So we have many histories intertwined in the one. The stories contained in the book are extremely vivid, and provide portraits of unmistakably real people. No one with imagination can fail to be moved by the character of Saul, moody, psychic, full of jealous devotion. He is a man torn by conflict, his greatness undermined and destroyed by inner forces which he can neither control nor understand. And it is no wonder that David, with his genius for friendship and leadership, his generosity and his courage, became the idol of his nation. Men looked back to him, because it was in his reign alone that the Kingdom enjoyed its brief period of unity. Yet in him we see a real man, capable of meanness and treachery, as well as actions of remarkable nobility. I and II Kings The Book of Kings, which is likewise one book, covers a period of 400 years. The purpose of the historian is religious, for he seeks not only to record facts, but to drive home the moral lesson of those facts. And as he is writing under the influence of Deuteronomic law he is careful to sum up the career of each king in it's light. Hence the frequent references to the "high places", which were shrines considered very sinful by the writer of Deuteronomy. It seems a little unfair to judge these unfortunate monarchs by a law which was written long after they were dead! The historical books were not called the "Former Prophets" for nothing, for they consisted of history viewed through the eye of the prophet. And the prophet sees a truth which we in our day would do well to recover. Men cannot violate the law of God without injury to themselves and to society. Disobedience is the root of human history, where the judgements of God are writ large. Unfortunately, this article appears to be Part Four of a series, the rest of which is missing. If you need something to do during lockdown, how about write a brief synopsis for some of the other books of the Bible? We would love to share your ideas on our blog.
Part Three of my Easter Sermon - Keith F. (Nelmes URC) 12th April 2020 As those that attend Nelmes will know I like using articles from the Newspaper to highlight points that I want to make. Here is an extract from an article written by: Juliet Rosenfield (who is a psychotherapist) “While loneliness may sore for some, technology, even if it’s just a landline, can really help.” let’s talk to one another & remember at this Easter time that Jesus died for us!
I would like to close with an extract from Kate Brealey “Fresh from the Word” This is part of her lesson for Good Friday: For those that cannot relate to the physical violence of the crucifixion, this aspect of Jesus’ treatment may be more familiar, the old saying goes “sticks & stones may break my bones, but words will never hurt me.” However I think we know that this is often not the reality, especially in the age of social media. Cruel words can be incredibly damaging, especially for younger people, and may have tragic consequences. Perhaps you have had your words taken and used against you, or seen this happen to people you know, or to those in the public eye? Or maybe you have done it to others. This aspect of the crucifixion narrative reminds us that Jesus new the pain words cause. His death on the cross is a sign of his full humanity and demonstrates his understanding of our human condition, including all the forms of violence this entails” Kate Brealey Where do you see words used cruelly? How can you challenge this or model something different? You will have noted in my last Blog that I was using WORDS to link my first three sermons, I think at this time of such uncertainty we need to ensure we use WORDS wisely, remembering Jesus died for us & for the forgiveness of sins!! Wouldn’t it be a wonderful world if we all carried through the principal of being kind to one another? A prayer to close: Take with you joy of the risen Lord, And share the good news with all those you meet. Amen Part Two of my Easter Sermon - Keith F. (Nelmes URC) 12th April 2020 Seen in a Church’s visitors book: “ Cold and comfortless like the religion” contrast this with Augustine of Hippo “ A Christian should be an Alleluia from head to foot” The sheer joy of those first witnesses was authentic and infectious. Christians from some other cultures have much to teach us about joy. Joy is not about getting a religious fix; rather it is about fixing your eyes upon the risen Christ. We are transformed by the one we encounter, with the one who we worship. I don’t recognise that “Cold and Comfortless like the religion” in fact for me it’s the total opposite even if I go all the way back to my time in the Old Vine Church in Ilford, I only have fond memories of my time growing up in that church, even then lots of my “friends” didn’t understand the pleasure I got from being in the body of the Church, yes we were all fairly naughty in that 40’s & 50’s style, not heavy duty bad. But that church was my second family and fast forward to now and I consider Nelmes my second family, they have been there for me and I hope in some small way I have been there for them, we have over this period for me sixty plus years of attending church had lots of bad times, along with a lot of good, good deeds are not exclusively carried out by Christians in fact we see more and more acts of Kindness being carried out as all those that work on our behalf are supported by us in so many different ways, we are both in self isolation ( me partial because I have to go out once a week to do food shopping) we were both delighted to receive a hand written card from one of our neighbours eight year old daughter with her parents mobile & land line numbers in case needed help. I am sure we have all seen many similar actions. So we as Christians with our wider faith family must continue to extend the hands of friendship in as many ways as possible! To follow Jesus’s example in reaching out to ALL not just our immediate Church family but into the wider community. So, I don’t know if anyone will read this blog, if you do maybe consider this: Make an invitation to invite some of your friends to a virtual Easter tea. Design a small act of Easter worship (possibly by lighting a single candle) Read through and discuss with others Mathew 28: 1-10 If you had visited Jesus’s tomb and found him gone, how would you have told your friends, convinced them of the truth? Inspiration taken from ©ROOTS for Churches Ltd (www.rootsontheweb.com) 2002-2020. Reproduced with permission.
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