Author: stmelangell_l5nfea

Reflection for the Tenth Sunday after Trinity and the railway dispute. 

‘Just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and quite unable to stand up straight. When Jesus saw her, he called her over and said, “Woman, you are set free from your ailment.” ‘ 

From Luke 13:10-17, NRSV.



”What we can’t have is imposition of change and detrimental changes to our members‘ lives.” Mick Lynch, General Secretary, RMT.

“That would involve conversation rather than confrontation.” Dan Panes, Rail Delivery Group, of the current railway negotiations.

In today’s Gospel, Jesus has been teaching in the synagogue on the sabbath when a woman who has been unable to stand up straight for eighteen years appears. Jesus does not ask anything of her, other than to come to him, and when she does, he simply tells her that she is set free and lays hands on her. She immediately stands up straight and begins to praise God – there is no need even for her back gradually to adjust to its new position. The change is immediate and obvious to all present.

Although the crowd present rejoices at what has happened, the synagogue leader is indignant, criticising Jesus for healing on the sabbath, which was not permitted. Jesus, however, calls him a hypocrite and suggests that, if donkeys can be untied to be taken to water that day, so the woman should be set free. He gives her a name, though not her own name, by calling the woman a daughter of Abraham and indicating that she is included and not shunned because of her disability. The woman was probably given help by the synagogue and was able to be present but its leader still criticises Jesus for what he does. Nor is he acting unreasonably  according to the Torah, under which the sabbath was to be regarded as a day of rest from work after six days of labour. Neither does Jesus dismiss this, but says that, since the care of animals is justified, so the woman’s right to being set free from restriction is also justified on the sabbath. Those who disagree with him are shamed as the crowd rejoices and God’s kingdom breaks through the rules and restrictions that have been imposed. As both the woman and the crowd praise God, so God’s healing work is shown through Jesus, whether or not it is the sabbath, and comes to those most in need of it – in this case, a lowly, unnamed and disabled woman. 

The condition she is suffering from could be physical but Jesus indicates that she has been bound by a spirit and so her ailment may be spiritual. Just as the woman was unable to stand up straight then, so the weight of the past can sometimes be more than we can bear today as regret, anger, grief and other emotions can also prevent us from being upright. We can be frozen with fear or inactivity too – sometimes, the weight of what we bear can crush us for longer than the eighteen years the woman bore.

That can be seen in the rumbling and ongoing disagreement about the railways, which faced many continuing challenges after nationalisation in 1948 and the Beeching Axe and consequences in the sixties. Struggling after the pandemic, revenues are now 30% lower than they were and the difficulties of establishing a working agreement are clear as strikes continue and negotiations are convened without yet a breakthrough. Like the situation in the synagogue, the same events can be interpreted very differently as the comments of Mick Lynch and Dan Panes show. Meanwhile the public continues to be inconvenienced as the disagreement and conflict continues.

The situation on the railways is only one aspect of disagreement about change and sometimes confrontation is necessary or unavoidable. Many individuals and families are now having change imposed on them, from the rising cost of living to having to consider different possibilities through not achieving the necessary exam results after studying during the chaos of Covid. However, there is always the possibility that the change, though a confrontation initially, may eventually lead to conversation with hope prevailing. That was so for the disabled woman when Jesus spoke to her – what did she feel when singled out by Jesus so publicly and told to make her halting way to him in front of so many other people? As national and international events continue to confront us all, may conversation begin to straighten out the confrontation – when it does, we can all be sure we’re on the right track! 

With my prayers; pob bendith,

Christine, Guardian.

Reflection for the ninth Sunday after Trinity and the weather.

”You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?” Jesus, in today’s Gospel Luke 12:48-56, NRSV.

“There’s no such thing as bad weather, only inappropriate clothing.” Sir Ranulph Fiennes.

The Brits are known for their frequent talk of the weather, which is reflected in the language used too. People talk of a storm in a tea cup, being on cloud nine, saving for a rainy day, feeling under the weather or being long winded. That’s partly because the weather in the UK is unpredictable as Britain is at an intersection of Arctic winds from the north, tropical winds from the south, wet winds from the west and continental winds from the east. This creates very varied weather conditions, in contrast to those Jesus is referring to in today’s Gospel.

In Galilee, clouds to the west would indicate rain whilst a southerly wind would bring sultry heat. With fishermen amongst the disciples, they would know this and yet Jesus implies that they are unable to read the signs of the times or see what is happening all around them. Jesus’ ministry is evolving in the context of the Roman occupation, the machinations of Herod Antipas, the resentment of the people, the quarrelling of the religious leaders and the hostility he is facing. He warns of disaster, of fire, division and judgement – his message is not political, but it has political consequences and the Prince of Peace now warns that even families will be divided in their response to him. Jesus calls the crowds following him hypocrites – why, he asks, can’t they see what’s happening?

Given that, today, exceptionally hot weather is causing extensive wild fires and drought, with social unrest being experienced due to the cost of living, strikes and political strife, what Jesus says is pertinent. Every generation has to read the wider signs of the times and respond to them – division and disagreement has always resulted, as well as change and progress. What matters is the response to it and how it is handled. Today, with climate change being contested, the cost of utilities rocketing, the potato and grain crops being affected by lack of rain and even some cheese suppliers warning they may be unable to fulfil their orders, there is a need not only to read the signs of the times but do something about them. In this context the words of Jesus, who called himself the Good Shepherd, need to be heeded. And so a familiar weather saying takes on a new resonance:
Red sky at night, shepherd’s delight; red sky at morning, Shepherd’s Warning.

With my prayers; pob bendith,
Christine, Guardian.

Adlewyrchiad am y nawfed Ddydd Sul ar ol y Drindod, a’r tywydd.

Yr Iesu yn Luwc 12:48-56

“54 Ac efe a ddywedodd hefyd wrth y bobloedd, Pan weloch gwmwl yn codi o’r gorllewin, yn y fan y dywedwch, Y mae cawod yn dyfod: ac felly y mae. 55 A phan weloch y deheuwynt yn chwythu, y dywedwch, Y bydd gwres: ac fe fydd. 56 O ragrithwyr, chwi a fedrwch ddeall wynepryd y ddaear a’r wybr: ond yr amser hwn, pa fodd nad ydych yn ei ddeall?”

“Does dim ffasiwn beth a tywydd drwg, dim ond dillad anaddas.”

Mae’r Prydeinwyr yn enwog am son am y tywydd a mae hyn i’w weld yn yr iaith.
Sonwyd am storm mewn cwpan de, bod ar y nawfed gwmwl, safio am ddiwrnod gwlyb, teimlo pwysau’r tywydd neu bod yn hirwyntog.

Mae hyn yn rhannog gan fod y tywydd ym Mhrydain yn anodd i’w ragweld gan fod Prydain ar groesffordd rhwng gwyntoedd Arctig o’r gogledd, gwyntoedd y tropics o’r de, gwyntoedd gwlyb o’r gorllewin a gwyntoedd sych o cyfandiroedd y dwyrain.
Creuwyd amgylchiadau newidiol yn y tywydd, mewn cyferbyniad i’r rhai mae Yr Iesu yn son amdanynt yn efengyl heddiw.

Yn Galilea byddai gwyntoedd o’r gorllewin yn dod a glaw tra fod gwynt o’r de yn dod a gwres orboeth.

Gyda pysgotwyr ymhlith y Disgyblion byddynt yn gwybod hyn, ond mae’r Iesu yn awgrymu eu bon’t yn ddall i arwyddion yr amseroedd nac yn medru gweld yr hyn sy’n digwydd o’u cwmpas.

Mae gweinidogaeth yr Iesu yn datblygu yng nghyd-destun meddiannaeth y Rhufeiniaid, cynllwyniau Herod Antipas, drwgdeimlad y boblogaeth, ffraeo rhwng yr arweinwyr crefyddol a’r anhawsterau y mae Ef yn eu gwynebu. Mae E’n rhybuddio am drychineb, tan, rhannu a beirniadaeth – tydi Ei neges ddim yn wleidyddol ond mae ganddo ganlyniadau gwleidyddol ac mae’r Tywysog Heddwch yn rhybuddio am gweryla ym mhlith teuluoedd o herwydd eu ymateb iddo.
Mae E’n galw’r torfeudd sy’n ei ddilyn yn ragrithwyr – pam na fedrant weld be sy’n digwydd?

O weld fod y tywydd poeth ar hyn o bryd yn achosi tannoedd gwyllt a sychder, gydag anrhefn cymdeithasol oherwydd costau byw, streiciau ac anghydfod gwleidyddol, mae’r hyn mae’r Iesu yn ei ddweud, o bwys.
Mae gofyn i bob genhedlaeth ddarllen arwyddion ehangach yr amseroedd ac ymateb iddynt – mae rhannu ac anghytundeb wastad yn dilyn, yn ogystal a newid a gwelliant.
Be sy’n bwysig ydi’r ymateb iddo a sut mae’n cael ei drin.

Heddiw, gyda Newid Hinsawdd yn cael ei amau, costau byw yn codi’n fawr, cynnyrch tatws a chnydau’n yn llai oherwydd diffyg glaw a hyd yn oed marchnatwyr caws yn rhybuddio y byddent yn methu cyflawni archebion, mae angen nid yn unig i ddarllen arwyddion yr amseroedd ond i wneud rhywbeth ynglyn a hwynt.
Yn y cyd destun yma, rhaid sylwi ar eiriau’r Iesu, a alwodd ei Hun y Bugail Da, felly mae geiriau cyfarwydd ynglyn a’r tywydd yn dod ac adlais newydd;
“Awyr coch yn y nos – llawennydd y bugail, awyr coch yn y bore – rhybudd y bugail.”

Gyda fy ngweddiau, Pob Bendith,
Chris, Gwarcheidwad.

Reflection for the eighth Sunday after Trinity and the Commonwealth Games.

”Do not be afraid…. Be dressed for action….. You also must be ready.” Jesus, in today’s Gospel Luke 12:32-40, NRSV.

“I’ve not had an easy road. My appendix ruptured five weeks ago, I fractured my foot two weeks ago and I still managed to walk away from the Commonwealth Games with three gold medals. I really am glad I’ve had the opportunity to make a difference.” Joe Fraser, gymnast.

Today’s Gospel begins with Jesus urging his followers not to be afraid, words of encouragement given at the end of a series of teachings to his disciples and the crowds following them. He has urged them to consider the lilies of the field and the birds of the air in reminding them of God’s care for creation and so his words telling them not to be afraid are about trusting God for what they need in whatever lies ahead. 

Jesus gives very practical advice initially – his followers are to sell their possessions and give alms to the poor, an indication that they were not themselves poor and owned things that could be sold. At a time of looming economic crisis and possible recession today, when some families are already saying they won’t be able to pay their way this winter, this is a timely reminder that difficult decisions may lie ahead for many people who may be in need of support from those around them. Jesus talks of the treasure in heaven and, when many may be downhearted, his words remind us that we, like those first disciples, also need to trust in our relationship with God as well as those around us.

Jesus goes on to say that his followers are to be dressed and ready for action – he makes the point by mentioning servants awaiting the return of their master, the time of which is unknown. The middle watch was from midnight and the last before dawn, so these are good, faithful servants who are ready for his return and the master is so pleased that he makes them sit down and serves them a meal himself. How topsy turvy are the values of the kingdom of heaven!

His disciples are told by Jesus that, like those hard workers, they must also be ready for an event that he is clearly anticipating and for which he wants to prepare them. Jesus’ suffering, death and resurrection are clearly part of this but the Bible also speaks of his return as King and Lord. Many are wondering whether we are nearing that time with such terrible events happening in our changing world today but Jesus also reminds his followers not to be afraid but to be ready whilst waiting for what will happen.

Do not be afraid, be dressed for action and ready – that was evident in the challenges facing the gymnast Joe Fraser. He has won three gold medals at the Commonwealth Games despite a ruptured appendix and a broken foot – he was ready and determined to continue to do his best and make a difference despite the setbacks he was facing. Despite the challenges we are facing, we are asked to do the same and, in case it’s thought this is age related, remember George Miller, the Scot who has just won a gold medal in the Games for mixed bowls at the age of 75!!  

As Francis Thompson puts it in his poem The Kingdom of God:

“O world invisible, we view thee,

….upon thy so sore loss

Shall shine the traffic of Jacob’s ladder

Pitched betwixt Heaven and Charing Cross.

Yea, in the night, my Soul, my daughter,

Cry, – clinging Heaven by the hems;

And lo, Christ walking on the water

Not of Gennesareth, but Thames!”

With my prayers; pob bendith,

Christine, Guardian.

Adlewyrchiad am yr Wythfed Ddydd Sul ar ol y Drindod, a Gemau’r Gymanwlad.

““Peidiwch ag ofni, fy mhraidd bychan, oherwydd bod eich Tad yn hapus i roi’r Deyrnas ichi..
Gwisgwch ar gyfer gweithredu..
Fy’n rhaid i chi hefyd fod yn barod.”

Yr Iesu yn Luwc 12:32-40

“Tydi’r ffordd ddim wedi bod yn hawdd, rhwygodd f’apendics pum wythnos yn ol a thorrais fy’nhroed pythefnos yn ol ac er hynny medrais gerdded i ffwrdd o Gemau’r Gymanwlad gyda thri Wobr Aur. Dwi’n wirioneddol falch ‘mod i wedi cael y cyfle i wneud gwahaniaeth.” Joe Fraser, mabolgampwr.

Mae efengyl heddiw yn cychwyn gyda’r Iesu yn erfyn ar ei ddilynwyr i beidio a bod ac ofn, geiriau cefnogol wedi eu rhoi ar ddiwedd cyfres o ddysgeidiaethau i’w ddisgyblion a’r tyrfaoedd yn eu dilyn.

Mae O wedi erfyn arnynt i ystyried y lilis yn y caeau a’r adar yn yr awyr i atgoffa nhw am ofal Duw am y Creawd, a felly Ei eiriau am peidio ag ofni ac i ymddiried yn Nuw, beth bynnag a ddaw.

Mae’r Iesu yn rhoi cyngor ymarferol i gychwyn, mae ei ddisgyblion i werthu eu heiddo a rhoi elusen i’r tlawd – arwydd eu bon’t ddim yn dlawd eu hunain ac mewn sefyllfa i fedru gwerthu eu heiddo.
Mewn amser anodd economaidd heddiw gyda rhai teuluoedd yn honni na fyddent yn medru talu eu ffordd y gaeaf yma, mae hyn yn atgoffa ni a mi fydd yna ddewisiadau anodd o flaen nifer o bobol a bydd angen cefnogaeth arnynt gan eu cymdeithasau.
Mae’r Iesu yn son am Drysor yn y Nefoedd a, tra fydd llawer yn digaloni, mae Ei eiriau yn ein atgoffa fo’n rhaid i ninnau, fatha’r disgyblion cynnar, ymddiried yn Nuw ac yn ein gilydd.

Mae’r Iesu yn mynd ymlaen i ddweud fo’n rhaid i’w ddilynwyr fod wedi gwisgo ac yn barod, ar gyfer gweithredu – mae E’n crybwyll hanes y gweision a fuont yn barod ar gyfer dychweliad eu meistr, ar amser anhysbys iddynt.
Roedd y Golwg canol, ar ol hanner nos a’r olaf cyn y wawr, felly mae rhain yn weision da a ffyddlon sy’n barod am ei ddychwelud a mae’r meistr mor falch ei fod yn mynnu iddynt eistedd ac yn paratoi bwyd iddynt. Mor “wyneb i waered” mae gwerthoedd Teyrnas Nef!

Dywedodd Iesu wrth ei ddisgyblion eu bod hwythau, fel y gweithwyr caled, gorfod bod yn barod ar gyfer digwyddiad yr oedd Ef yn ei ddisgwyl ac yn ceisio eu paratoi ar ei gyfer.

Yn rhan amlwg o hyn mae dioddefaint, marwolaeth ac atgyfodiad yr Iesu, ond mae’r Beibl hefyd yn son iddo ddychwelyd fel Brenin ac Arglwydd. Mae sawl un yn ystyried y bon’t yn nesau at y cyfnod yma gyda digwyddiadau mor erchyll yn ein byd newidiol heddiw ond mae’r Iesu hefyd yn atgoffa ei ddilynwyr i beidio ac ofni ond i fod yn barod ar gyfer beth bynnag a ddaw.

Peidiwch ac ofni a byddwch wedi gwisgo ac yn barod – roedd hyn yn amlwg yn yr heriau oedd yn gwynebu mabolgampwr Joe Fraser. Mae o wedi enill tri medal aur yng Ngemau’r Gymanwlad er diodde pendics rhwyg a toriad yn ei droed – roedd o’n barod ac yn benderfynnol o wneud ei orau a gwneud gwahaniaeth er yr anhwylusderau yr oedd yn eu gwynebu.
Er gwaetha’r heriau rydym yn gwynebu, mae gofyn i ni wneud yr un peth ac, rhag ofn i rhywun feddwl a wnelo hyn ac oedran, cofiwch George Miller, yr Albanwr sydd newydd enill y fedal aur yn y mabolgampau am bowls cymysg, yn 75 mlwydd oed!

Fel y dywed Francis Thompson yn ei bennill The Kingdom of God:
“O world invisible, we view thee,
….upon thy so sore loss
Shall shine the traffic of Jacob’s ladder
Pitched betwixt Heaven and Charing Cross.
Yea, in the night, my Soul, my daughter,
Cry, – clinging Heaven by the hems;
And lo, Christ walking on the water
Not of Gennesareth, but Thames!”

Gyda fy ngweddiau; pob bendith,
Chris, Gwarcheidwad.

Reflection for the seventh Sunday after Trinity



“Friend, who set me to be a judge or arbitrator over you?” Jesus in Luke 12:13-21.

“I am devastated by the judge’s finding…..as for the rest of her judgement, she got it wrong.” Rebekah Vardy, after the failure of her High Court case against Colleen Rooney.

Today’s Gospel is particularly pertinent, given the rising cost of living and how to provide in later life for such astonishing circumstances as the spectacular increase of petrol, utilities and food. Shell has just posted profits of £9.4 billion, electricity prices are forecast to rise by 77% in October and increasing costs have been termed ‘potentially catastrophic’ for some families by Martin Lewis, known as the Money 

Saving Expert. None of the much-needed stored grain blocked by Russia has yet left Ukraine, although this may eventually happen, and so Jesus’ parable of the rich fool who has so much grain he needs bigger barns for it has many resonances today. 

It may seem odd to call the farmer a fool – his land has produced an excellent yield and so he and his workers must have taken good care of it and worked hard. The difficulty lies in his attitude: “What should I do, for I have nowhere to store my crops…I will do this: I will pull down my barns and build bigger ones, and there I will store all my grain and my goods.” The farmer goes on to reassure himself that he will then have ample goods stored up for many years and can relax, eat, drink and be merry. Jesus calls him foolish, but not because he has wealth and is saving for the future and his golden years – those are wise things to do. It’s because he’s only concerned for himself and his own needs, unaware that his life will be taken that night and that his plans won’t actually come to fruition. Jesus warns against greed of all kinds and counting on the abundance of possessions but the farmer in his parable appears to have given no thought to the needs of anyone else or what God might ask of him, and he doesn’t seem to be thankful in any way. His wealth and possessions won’t save him and the grain might well have gone mouldy before he and his family could use it all. It’s in that respect that the farmer’s foolish – Jesus criticises him for storing up treasures just for himself and not being generous towards God. 

Jesus’ words are a timely reminder that our lives and possessions are not our own, although we often act as if they are. All of us are affected by the circumstances in which we live and many of those who have planned for what they thought was a secure retirement are now faced with uncertainty and unprecedented economic consequences of the warfare in Ukraine, supply difficulties  and climate change. That’s so for people of all ages as such chaotic circumstances affect us all – but that’s the point. This affects everyone and none of us is alone in it, although we may feel as if we are. The farmer was foolish because he didn’t consider the needs of anyone else and this parable reminds us that we must – in that respect, how can we be wise and not foolish ourselves? Whose needs do we need to consider today as well as our own? In this parable Jesus reminds his followers, then and today, that God is the ultimate judge of our time and actions – and no matter what she thinks of High Court judges, not even Rebekah Vardy will be able to disagree with his judgement! 

With my prayers; pob bendith,

Christine, Guardian.

August is not just the eighth month of the year but also the time when many families take their holidays due to the closure of schools, colleges and universities. However, it was originally the sixth month of the year – January and February weren’t named in the Roman calendar as they were considered to be inactive or dead months. This changed when, in 46 BC, Julius Caesar developed the Julian calendar, named after himself as was the month of July. August is actually named after Augustus Caesar, the first Roman Emperor, whose name comes from the Latin word augustus meaning venerable or noble. That’s reflected in Mis Awst, the Welsh name for that month. 

For similar reasons, September was originally the seventh month but then became the ninth month and Pope Gregory XIII made further changes in 1582 when the Gregorian calendar began. Since then, different ways have developed of calculating time more accurately and the sensational images from the James Webb Space Telescope have been able to reflect images as far back in time as 13.5 billion years ago. How time flies! 

It won’t be long before September is upon us, heralding the end of summer and the beginning of autumn as well as the start of the new academic year and the reaping of the harvest, reflected in its Welsh name Mis Medi. Time is so precious and there is a link, often forgotten, between some holy days when a day off was given which became a day of rest or celebration – a holiday. With chaos at the airports and strikes on the railways, having a break over the summer may not be straightforward but being mindful of the significance of the calendar and time itself is important – may the weeks ahead be blessed while time marches on!

Christine, Guardian. 

When possible, Morning Prayer is said daily at 9am, Pilgrim Prayers at noon and Evening Prayer at 5pm, in addition to the following:

Services of reflection will be held at 3pm on Sundays 7th, 14th, 21st and 28th of August as well as on Sundays 4th, 11th (Education Sunday), 18th and 25th September.

Holy Eucharist will be held at noon on Thursdays 4th, 11th (Clare), 18th and 25th of August as well as 1st, 8th, 15th,22nd and 29th (Michael and All Angels) of September.

A Julian Group will take place at 10.30am in the Centre on Wednesdays 17th August and  21st September.

Madonna, Monacella, Melangell and Me – a day of reflection about the Saint and her life will be held at the Centre from 10.30- 3.30 on Wednesday 24th August.

For further details, please get in touch via admin@stmelangell.org or the Centre on 01691 860408.

Diolch – thank you!

Reflection on the Lord’s Prayer

“Give us each day our daily bread.” Jesus in Luke 11:1-13, NRSV.

“Today there is a beacon on the Black Sea, a beacon of hope.” General Antonio Guterres, UN Secretary, regarding the negotiated release of Ukrainian grain.

There are two versions of the Lord’s Prayer in the Bible, this in Luke and a longer form in Matthew 6:9-13. They differ and neither has the doxology, ‘For thine is the kingdom, the power and the glory for ever and ever, Amen.’ – this was added later. In Luke’s version, the gospel for today, Jesus has been praying by himself and his disciples clearly see something in his prayer that is vital to him and that they want for themselves so one of them asks, ‘Lord, teach us how to pray.’

Jesus gives no preamble about preparation, attitude or posture but teaches them a prayer that has become familiar to Christians everywhere. God is called not just Father but the intimate term Abba – this is not a formal statement of belief in God but an actual relationship with him. His holy name is to be hallowed, requiring a human response for it to be honoured in this way, and his kingdom come in the sense of being both longed for and having begun. Yet this is no remote deity: God is asked to provide food for the day just as the Israelites depended on their daily needs being supplied in the wilderness as manna could not be stored without going mouldy. God is also asked to forgive our wrongdoing, with the obligation that those praying this prayer must forgive others too. Finally, protection is asked from any temptation or trial that might be too much to bear and Jesus goes then tells the disciples a story about persistence.

In those days, hospitality obliged a host to provide for a guest whenever they arrived and regardless of the hour even if, in avoiding the heat of the day, a traveller might arrive very late and perhaps without warning. Neighbours could be asked even after they’d gone to bed to help to provide bread should an unexpected guest arrive and, in banging on the door and disrupting the whole household, eventually the food would be given to stop the disturbance. Jesus likens this to persistence in prayer – not because we are a nuisance to God but because prayer requires commitment and trust that its blessings will eventually be forthcoming although this will happen in God’s timing – not necessarily as anticipated by those praying to him. “Ask and it will be given to you, seek and you will find, knock and the door will be opened to you,” says Jesus – this is in the future as well as the present. 

At the present moment, there may be hope that the vast amounts of Ukrainian wheat that couldn’t be exported because of the ongoing war with Russia may now be able to be released thanks to the intervention of the UN and lengthy negotiations for two months to overcome the impasse. The Black Sea has been mined and the plans are not without risk but the price of wheat has already fallen at the news that many dependent, hungry people may now be able to be fed. If we want there to be daily bread, we have to play our part, too, in bringing this about – will the fragile hope be fulfilled? 

Luke’s briefer version of the Lord’s Prayer teaches its users to bring to God practical requests for bread, forgiveness and protection from temptation whilst proclaiming that this is done in his name and kingdom. Jesus tells his disciples, then and now, to ask, seek and knock at the door which will be opened – no matter how late it is. As Malcolm Guite puts it in the first of his Seven Sonnets on the Lord’s Prayer: 

‘And so I come and ask you how to pray, Seeking a distant supplicant’s petition, Only to find you give your words away, As though I stood with you in your position, As though your Father were my Father too, As though I found his ‘welcome home’ in you.’ 

With my prayers; pob bendith,

Christine, Guardian.

Adlewyrchiad Ddydd Sul.

Adlewyrchiad ar Weddi’r Arglwydd.

“Rho i ni heddiw ein bara beunyddiol”
Yr Iesu yn Luwc 11:1-13, NRSV.

“Heddiw mae yna oleufa ar y Mor Du, goleufa gobaith”.
Y Cadfridog Antonio Guterres, Ysgrifennydd i’r UN, ynglyn a’r penderfyniad i ryddhau grawn o’r Iwcrain.

Mae yna ddau gyfansoddiad o Weddi’r Arglwydd yn Y Beibl, yr hwn yn Luwc a ffurf hirach yn Matthew 6:9-13. Maen’t yn wahanol y tydi ‘run yn cynnwys y docsoleg “Canys Ti yw’r Deyrnas, y Nerth a’r Gogoniant, byth bythoedd Amen.” – atodwyd hyn nes ymlaen.

Yng nghyfansoddiad Luwc, yr efengyl am heddiw, mae’r Iesu wedi bod yn gweddio ar ei ben Ei hun ac mae’r disgyblion yn gweld rhywbeth yn Ei weddi sy’n Ei fywiogi ac y maen’t eisiau iddyn nhw eu hunain, felly maen’t yn gofyn “Arglwydd, dysga i ni sut i weddio.”
Tydi’r Iesu ddim yn son am baratoad, agwedd nac osgo ond mae’n dysgu iddynt weddi sydd wedi dod yn gyfarwydd i Gristnogion ym mhob man.
Tydi Duw nid yn unig yn cael ei gyfarch fel Tad ond yn y ffurf fwy personol – Abba – nid datganiad ffurfiol o gred yn Nuw yw hyn, ond perthynas gydag Ef.
Mae Ei enw sanctaidd i’w sancteiddio, sy’n golygu ymateb gan y ddynolryw i’w barchu yn y modd yma, a’i deyrnas i ddod, yn yr ystyr awydd amdano a hefyd fod wedi dechrau eisioes.
Ond nid duw o bellter yw hwn, on Duw sy’n darparu bara beunyddiol yn yr un modd ag yr oedd yr Iddewon angen bwyd yn yr anialwch, canus nad oedd yn bosib cadw manna rhag iddo ddirywio. Gofynnir i Dduw faddau am ein dyledion ac i ninnau hefyd ddangos maddeuant at y rhai sydd wedi ein pechu.
Yn olaf gofynnwyd am amddiffyn rhag profedigaeth neu prawf a fydde’n ormod i ni a wedyn mae’r Iesu yn mynd ati i ddysgu am ddyfalbarhad.
Yn y dyddie hyny roedd disgwyl cynnig llety a chroeso i ymwelwyr hyd yn oed taent yn cyrraedd yn yr hwyr, drwy geisio osgoi gwres y dydd, ac yn ddirybudd. Gofynnir i gymdogion godi i baratoi bara ar gyfer yr ymwelwyr ac hyn weithiau yn golygu taro drws nes iddynt ymateb.
Mae’r Iesu yn cymharu hyn i ddyfalbarad wrth weddio, nid ein bod yn boendod i Dduw, ond mae gweddio yn gofyn cymhelliant ac ymddiried fod ei fendithion yn mynd i arddangos, ond yn amser Duw nid yn angenrheidiol yn amser Dyn.
“Gofyn a chei ateb, chwilia a mi wnei ddarganfod, cura’r drws a mi wneith agor” meddai’r Iesu – mae hyn yn y dyfodol yn ogystal a’r presennol.
Ar hyn o bryd medrwn obeithio, drwy ddylanwad y Cenhedloedd Unedig fod storfa enfawr o wenith yn yr Iwcrain yn gallu cael ei ryddhau ar ol deufis o drafodaethau.
Mae ffrwydriadau tanfor wedi eu gosod o dan donau’r Mor Du a thydi’r cynlluniau nid heb eu peryglon ond gobeithiwn, gyda pris gwenith wedi darostwng yn barod, y ceiff y rhai sy’n llwgu cael eu bwydo.
Os ydym angen bara beunyddiol fy’n rhaid i ninnau hefyd gyfrannu -a fydd y gobaith bregus yn cael ei gyflawni?
Mae fersiwn byrrach Luwc o Weddi’r Arglwydd yn dysgu i’w ddefnyddwyr ofyn am fara, maddeuant ac amddiffyn rhag profedigaeth, tra’n datgan fod hyn yn digwydd yn Ei Enw ac yn Ei Deyrnas.
Mae’r Iesu yn dysgu Ei ddisgyblion, rwan ac adeg hynny, i ymofyn, chwilio a churo’r drws nes iddo agor- pa bynnag hwyr yr awr.
Fel a ddywedodd Malcolm Guite yn ei soned gyntaf ar weddi’r Arglwydd;

“And so I come and ask you how to pray, Seeking a distant supplicant’s petition, Only to find you give your words away, As though I stood with you in your position, As though your Father were my Father too, As though I found his ‘welcome home’ in you.”

Gyda fyng ngweddion, pob bendith.
Christine, Gwarcheidwad.

Reflection: brothers and sisters

“…You are worried and distracted by many things.” 

Jesus, in today’s Gospel Luke 10:38-42, NRSV.

“Whatever the cost, I need to tell my real story.” Hussein Abdi Kohin, aka Sir Mo Farah.

Much has been made recently of the upbringing of Sir Mo Farah, the most successful British track athlete in modern Olympic Games history. It turns out that, due to being trafficked and brought to the UK when he was nine, he isn’t actually Mo but Hussein Abdi Kahin. Working as a servant from so young an age when he had to look after other people’s children and was separated from his real family, running helped him to find his freedom and eventually his true identity as he ran to escape what was happening to him. For many years, Hussein lied for fear of the consequences but, now that he’s divulged what happened to him as a child, telling the truth has lead to the Home Office stating that he won’t be deported as he couldn’t legally have given his consent at the time. An enquiry has been launched and it seems that at least 10,000 and possibly as many as 100,000 people are caught up in domestic servitude every year in the UK – Hussein’s is just one story of many.

His, however, has a happier ending than most and it seems that Hussein will keep his identity as Sir Mo because so many people know him with that name. It was taken from Mohamed Farah, another boy at the time whose place was taken by those who trafficked Hussein instead and forced a false identity on him. The documentary showed him talking to Mohamed on the phone and he, generously, called Hussein his brother instead of having a dispute. What might have happened to him had he come to the UK instead and what would have happened to Hussein had he not?

The answers to that will never be known but the Bible has the story of two actual brothers whose identity was swapped. Esau was the first born but he exchanged his birthright with his younger twin, Jacob, for a bowl of stew when he was famished after hunting. Later, Jacob used the skins of goats to make himself hairy like his brother and, with his father’s poor eyesight and his brother’s clothes, tricked his father so that he received the birthright blessing and privileges instead.

Today’s Gospel involves two sisters, one of whom complains about the other when Jesus comes to visit. Martha asks him to tell Mary to come and give her a hand with the many domestic tasks that she has to do, probably the preparation of a meal. Jesus doesn’t criticise Martha for her priority but replies that Mary has made a better choice by making time to listen to him while he is there – she is sitting at his feet, as would a student listening to a rabbi. By contrast, he tells Martha that she is distracted by becoming so anxious about all that needs doing – she is actually being inhospitable by complaining to their guest about her sister and also asking him to intervene. “Lord, do you not care?” Martha asks, even accusing Jesus himself!

Luke doesn’t say what happens next but the approaches of both sisters are important. Good hospitality involves welcoming guests and paying them attention like Mary but would be diminished without food and drink to offer, which is probably why Martha is distracted. Both listening and doing, receiving God and serving others, are important and this is a homely story of domestic tensions and relationships that many will identify with today. With the rising cost of living, the war in Ukraine, the crisis in the NHS and the increase in Coronavirus, there is much now which will also create distraction and worry. Then, Martha had much to do but forgot that it was Jesus she was doing it for. Mary also probably caused some of her sister’s anxiety by sitting at his feet, a role taken by men in those days, and perhaps a response which surprised Martha who might have been counting on her help. Each of them had choices to make about the daily use of time and their response to Jesus when he arrived. Hussein Abdi Kahin, however, had no choice about the domestic circumstances in which he was caught up but has now found a freedom in which he chooses still to be identified as Mo Farar because that name has become part of his story and identity. 

Esau and Jacob, Martha and Mary, Mo and Hussein – perhaps their stories, identities and responses are similar to some of ours, too?

With my prayers; pob bendith,
Christine, Guardian.