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Neither Jew nor Greek

A Pastoral Letter to the Teulu Asaph from Bishop Gregory Thursday, 18th June, 2020

Ddim yn Iddew nac yn Roegwr

Llythyr Bugeiliol at Deulu Asaph oddi wrth Esgob Gregory

Thursday, 18th June, 2020

Dydd Iau 18 Mehefin 2009

I was supposed to be writing to you about the Trinity today, but another subject has become so pressing in our national life that it cannot be avoided. It may seem peculiar that the death in custody of a detainee in the United States should spark huge demonstrations and even violent disorder on the streets of Great Britain, but this is what we have witnessed in the last two weeks. A death in custody should always be treated with the utmost seriousness. In 2015, the latest statistic I found, there were 14 deaths in police custody in the United Kingdom, while, more recently, in the year to March 2019, there were 286 deaths in prisons in the UK, many of which were suicide. These are disturbing statistics, because every death is someone’s child, husband, parent, daughter or relative. We hardly hear about them. Yet, in the case of George Floyd, protests in the UK have been widespread, and we have seen violence on our streets.

Roeddwn i fod i ysgrifennu atoch ynghylch y Drindod heddiw, ond mae mater arall wedi codi cymaint ar ei ben ym mywyd ein cenedl fel nad oes modd ei osgoi. Efallai ei bod yn ymddangos yn rhyfedd fod marwolaeth dyn wrth gael ei arestio yn yr Unol Daleithiau wedi esgor ar brotestiadau mor enfawr a hyd yn oed ar anhrefn treisgar ar strydoedd Prydain Fawr, ond dyma rydyn ni wedi’i weld yn ystod y pythefnos diwethaf. Dylai marwolaeth yn y ddalfa gael ei drin, bob amser, fel rhywbeth hollol ddifrifol. Yn 2015, yn ôl yr ystadegau diweddaraf y gallwn i eu cael, bu farw 14 o bobl yn nalfa’r Heddlu yn y Deyrnas Unedig, ac, yn fwy diweddar, yn y flwyddyn hyd at Fawrth 2019, bu farw 286 o bobl mewn carchardai yn y DU, llawer o hunanladdiad. Mae’r rhain yn ystadegau poenus, mae pob un a fu farw yn blentyn, gŵr, rhiant, merch neu berthynas i rywun. Ond prin ein bod ni’n clywed amdanyn nhw. Eto, yn achos George Floyd, bu protestiadau lu yn y DU ac rydyn ni wedi gweld trais ar ein strydoedd.

Someone might be tempted to ask “Why all this fuss about an American situation, appalling though it is?” “Why do we have to say Black Lives Matter, when surely all lives matter?” It would take more than a pastoral letter to address this subject properly, but I suppose this one death, swiftly followed by a second actually, the death of Rayshard Brooks, causes worldwide reaction. It is partly because their ends were caught on video, and live footage seems to indicate that these deaths arose out of trivial offences, and were completely avoidable, were it not for police brutality – and colour.

Efallai bod rhai’n cael eu temtio i ofyn “Pam yr holl stŵr ynghylch y sefyllfa yn America, er mor ofnadwy y mae hi yno?” “Pam bod rhaid i ni ddweud bod Bywydau Du’n Cyfrif, pan mae pob bywyd, siŵr iawn, yn cyfrif?” Byddai’n cymryd mwy na llythyr bugeiliol i drafod hyn yn iawn, ond mae’n debyg fod yr un farwolaeth hon, yn cael ei dilyn yn fuan wedyn gan ail un, marwolaeth Rayshard Brooks, wedi creu adwaith fyd-eang. Mae hyn yn rhannol oherwydd fod eu diwedd wedi’i ddal ar fideo, ac mae’r lluniau i’w gweld yn dangos mai o droseddau pitw y cododd eu marwolaethau ac y gellid fod wedi’i hosgoi’n hawdd oni bai am gieidd-dra’r heddlu – a lliw.

One of the truths about life is that oppression can be almost invisible to the more privileged party. Men can be completely oblivious to sexism, and straight people to homophobia. Sadly, it is also true that the white middle-classes can wonder why racism is an issue. I can tell you now that if it wasn’t an issue, it would not have brought thousands out on the streets. Law abiding citizens from the better backgrounds might see our police as the upholders of law and order, but those who are black or coloured are much more likely to be subject to stop and search. I write as an extremely privileged white university-educated male, favoured to be admitted to the bastions of ancient and privileged halls of learning. For me, the police are pillars of society, and I will always voice my support for them, and deplore any violence against them. I am not so sure that those who are disaffected in our society can see things in the same way. This is not to accuse the police of anything, I am their supporter, but it is to acknowledge that such trust is not readily forthcoming across all sections of society.

Un o wirioneddau bywyd yw y gall gorthrwm fod bron yn anweledig i’r breintiedig. Gall dynion fod yn gyfangwbl anystyriol o rywiaeth a phobl syth o homoffobia. Yn drist, mae hefyd yn wir y gall fod yn syndod i’r dosbarth canol gwyn pam fod hiliaeth yn broblem. Gallaf ddweud wrthych nawr, pe na byddai’n broblem, na fyddai wedi dod â miloedd allan ar y strydoedd. Efallai fod dinasyddion da sy’n cadw’r gyfraith ac o gefndiroedd gwell yn gallu gweld ein heddlu fel ceidwaid cyfraith a threfn, ond mae’r pobl ddu neu liw yn llawer tebycach o gael eu stopio a’u chwilio. Rwy’n ysgrifennu hyn fel dyn gwyn hynod freintiedig, yn ddigon lwcus i fod ymysg y breintiedig rai a gafodd addysg yn rhai o gadarnleoedd dysg hynaf a gorau’r wlad. I mi, mae’r heddlu’n bileri cymdeithas, ac fe fyddaf yn eu cefnogi bob amser ac yn gwaredu unrhyw drais yn eu herbyn. Dydw i ddim mor siŵr y byddai’r rhai mwy anniddig yn ein cymdeithas yn gweld pethau’n union yr un fath. Nid cyhuddo’r heddlu yw hyn, rwy’n un o’u cefnogwyr, ond cydnabod nad yw’r fath ymddiriedaeth i’w gael ym mhob carfan o gymdeithas.

The ancient world was one which was highly stratified. Roman patricians were at the top of the pile, the plebs were the poor, but even poor Roman citizens counted for more than foreigners – the barbarians, who couldn’t speak Latin or Greek properly, and mocked for saying “Ba, ba, bar …” Even they counted for more than the slaves. Jesus and Christianity literally overturned all that with the radical claim that everyone was God’s child, and that “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus” (Galatians 3.28). Now in context, this is a claim about our new identity in Christ, once we are baptised and reborn, but Christianity shook classical civilization to its roots because it said that anyone could be the equal of Caesar.

Roedd yr hen fyd yn un o haenau pendant. Roedd byddigion Rhufain ar ben y domen, y werin oedd y tlodion ond roedd hyd yn oed tlodion Rhufain yn cyfrif mwy na thramorwyr – y barbariad na allai siarad Lladin na Groeg yn iawn ac yn cael eu gwatwar am ddweud “Ba, ba, bar …” Ond roedden nhw, hyd yn oed, yn cyfrif mwy na’r caethion. Trodd Crist hyn i gyd a’i ben i lawr, yn llythrennol, gyda’r honiad radical fod pawb yn blant i Duw ac “Nid oes rhagor rhwng Iddew a Groegwr, rhwng caeth a rhydd, rhwng gwryw a benyw, oherwydd un person ydych chi oll yng Nghrist Iesu” (Galatiaid 3.28). Yn y cyd-destun hwnnw, honiad yw hyn ynghylch ein hadnabyddiaeth newydd yng Nghrist, ar ôl cael ein bedyddio a’n hail eni, ond ysgydwodd Cristnogaeth seiliau’r gwareiddiad clasurol i’w seiliau drwy ddweud y gallai unrhyw un fod yn gyfartal â Caesar.

In just this last week, I have been accused of meddling and of grandstanding, because I’ve voiced again my personal dislike of statues to one particular local lad made good. Let me not start discussing that here! However, as a bishop, as a Christian, I believe that the followers of Jesus are bound to do what Jesus and the prophets themselves did, and that is to speak up always on the side of the least privileged. All lives matter, yes, and for each one Christ died, but we have to say Black Lives Matter because black and coloured communities have come to believe that their lives don’t matter as much.

Ddim ond yr wythnos ddiwethaf, roeddwn yn cael fy nghyhuddo o ymyrryd ac o ymddygiad ‘welwch chi fi’ am ddweud nad ydw i’n rhy hoff o gerfluniau o un bachgen lleol a gododd yn y byd. Ond, byddai’n well i mi beidio â thrafod hynny yma! Ond, fel esgob, fel Cristion, rwy’n credu fod yn rhaid i ddilynwyr Iesu wneud yr hyn yr oedd yr Iesu ei hunan a’r proffwydi’n ei wneud, ac mai hynny, bob amser, yw codi llais o blaid y lleiaf breintiedig. Mae pob bywyd yn cyfrif a bu Crist farw dros bob un, ond mae’n rhaid i ni ddweud fod Bywydau Du’n Cyfrif oherwydd daeth cymunedau du a lliw i gredu nad yw eu bywydau nhw’n cyfrif gymaint.

Today our faith compels Christians to stand with the outsider. “If you do it for the least of these my sisters and brothers” said Jesus, “you do it as for me.” (Matthew 25.40) Rowan Williams once said that Christians should be very careful about drawing boundaries, because they will generally find Jesus waving at them from the other side of the boundary.

Heddiw, mae ein ffydd yn gorfodi Cristnogion i sefyll gyda phobl y tu allan. “Yn gymaint ag ichwi ei wneud i un o’r rhai lleiaf o’r rhain, fy mrodyr” meddai Iesu, “i mi y gwnaethoch”. Dywedodd Rowan Williams unwaith y dylai Cristnogion fod yn ofalus iawn wrth godi ffiniau oherwydd, fel arfer, bydd Iesu i’w weld yn codi ei law arnyn nhw o ochr arall y ffin.

The Archbishop of Wales has made an announcement about the continued closure of churches in Wales and plans to move forward towards reopening.

Please note: St. Melangell’s Church and Centre and all other churches in Wales remain closed until further notice.

Click here to view the video of the Archbishops announcement.

Click here to view the Church in Wales information and updates on Covid-19.

Trooping the colour

“Jesus called his twelve disciples to him and gave them authority to drive out evil spirits and to heal every disease and sickness. These are the names……”. 

Trinity Sunday
Then the eleven disciples went to Galilee, to the mountain where Jesus had told them to go. When they saw him, they worshipped him; but some doubted. Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptising them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”
St. Matthew 28:16-20, NIV.

“How scared are you?…… If ever there was a week when we needed clear answers about how scared we ought to be this is it.” Andrew Marr.

We continue to live through a pandemic that is still wreaking havoc and it’s clear that fear as well as hope is widespread amongst us. For good reason, perhaps because they are self-isolating, vulnerable or scared, many folk are staying at home to avoid contact. Others are venturing out, meeting up with family or friends, going to work or school and attending the ongoing demonstrations following the death of George Floyd where social distancing broke down as heated emotions were expressed. Some are confused about what to do for the best or scared of a second spike, despite the official advice from government and medical officers as they listen to the daily Coronavirus updates. So, it may help to know that the disciples also had their doubts as they met with their leader to hear what he had to say to them. This was their last meeting and the final words of Jesus to his followers form the Great Commission, so life-changing then – and today.

However, St Matthew’s Gospel makes it clear that the disciples were not united – some worshipped Jesus but others still had doubts, despite his resurrection, the appearances since Easter Day and time spent with him. Perhaps exhaustion or confusion had also set in as they struggled to understand what was unfolding while their way of life changed so fundamentally. That may apply to us, too, as we come to terms with having to live so differently, and as we perhaps look back longingly to what was rather than face what now is.

But, as he commissioned them to go to all nations, Jesus gave the disciples clear guidance for their future – they were to make disciples, baptise them and teach them, in the name of God the Father, Son and Holy Spirit. This Trinitarian God is in relationship and in community, coming to a world and followers in dis-unity both then and today. Those first disciples found their doubts transformed by the coming of the Holy Spirit at Pentecost and their commission began to be fulfilled as the Gospel gradually spread the world over. Today, we have their example to follow and our own commission to fulfil as we face the challenge to decide for ourselves how to answer the questions being asked by and of each one of us. We’re already finding new ways of relating, of worshipping and of living with Covid-19, which will not easily be defeated. But, whatever our individual circumstances, we can still be heartened by the enduring Gospel message of resurrection hope and find its expression through relationship and in comm-unity, whether or not we can actually meet. This Trinity Sunday, who knows what a difference that could make, whatever lies ahead?

God of Glory:
The union of the Trinity models life in community,
held together by creative love and each honoured in perfect equality.
May we recognise that without honour for each human person our common life is diminished;
but where distinctiveness is valued, we reflect the beauty of your presence amongst us.
Amen. Canon Carol Wardman

With my prayers
Christine

Come, O Creator Spirit, come! Tyrd, O Ysbryd Creawdwr, tyrd!

A Pastoral Letter to the Teulu Asaph from Bishop Gregory Wednesday, 3rd June, 2020

Llythyr Bugeiliol at Deulu Asaph oddi wrth Esgob Gregory Dydd Mercher, 3rd Mehefin, 2020

The moment which always electrifies me in the Ordination service is when all the ritual drops away for a moment, and we join together in singing one of the most ancient hymns of the Church, the Veni Creator (Come, O creator Spirit, come, and make within our hearts your home. To us your grace eternal give, who of your being move and live.) Sung in plainsong chant, unaccompanied where possible, it seems to me that, after all the build up, and before we actually come to the ordinations, everything is stripped away, and we simply seek the merciful action of the Holy Spirit, who alone can give meaning and significance to all that we are doing in that service.

Yr eiliad sy’n fy ngwefreiddio bob tro mewn gwasanaeth Ordeinio yw pan fydd y ddefod yn diflannu am funud a phawb yn uno gyda’n gilydd i ganu un o emynau mwyaf hynafol yr Eglwys, y Veni Creator (Tyrd, Ysbryd Glân, Greadwdwr mawr, ymwêl â’th weision ar y llawr; Â’th ras cyflenwa oddi fry, galonnau’r rhai a greasit ti.) Wrth gael ei chanu mewn plaengan, yn ddigyfeiliant os bo’n bosibl, rwy’n gallu gweld ar ôl yr holl godi at yr uchafbwynt, a chyn i ni ddod at yr ordeiniadau mewn gwirionedd, fod popeth arall yn diflannu ac mai’r cyfan rydyn ni’n ei wneud yw gofyn am weithred drugarog yr Ysbryd Glân, yr unig un sy’n gallu rhoi ystyr ac arwyddocâd i bopeth rydym yn ei wneud yn y gwasanaeth hwnnw.Come, O Creator Spirit, come!

If the Father is immortal and infinite, beyond our grasp, and the earthly ministry of the Son two thousand years ago, yet the Holy Spirit is the unending gift of God to his people to be with us, alongside us. In the Gospel according to John, there are, in the same form as so many other passages, two extended reflections by Jesus on the ministry of the Holy Spirit in Chapters 14 and 16. The Spirit of God is named there as “paraclete”, a term, which in the Greek has the sense of “one called forth to be alongside”. The name is translated variously, as “advocate” or “counsellor”, and neither word does it full justice, for the paraclete draws alongside us, to act on our behalf to bring us into God’s presence. “We do not know what to pray,” says Paul, “but the Spirit himself pleads for us in yearnings that can find no words” (Romans 8.26)

Os yw’r Tad yn dragwyddol ac yn anfeidrol, y tu hwnt i’n gafael, a gweinidogaeth ddaearol y Mab ddwy fil o flynyddoedd yn ôl, mae’r Ysbryd Glân yn dal yn rhodd ddiddiwedd Duw i’w bobl i fod gyda ni, wrth ein hochr. Yn yr efengyl yn ôl Ioan, mae yna, ym Mhenodau 14 ac 16, yn yr un ffurf fel ag mewn cymaint o ddarnau eraill, ddau fyfyrdod estynedig gan Iesu ar weinidogaeth yr Ysbryd Glân. Gelwir Ysbryd Duw yno yn ‘”ddiddanydd” neu “eiriolwr” (paraclete), term yn y Groeg sy’n golygu ‘un wedi’i alw i fod wrth ochr”. Mae’r enw’n cael ei gyfieithu weithiau fel “eirolwr” neu “cynghorwr” ond nid yw’r un o’r ddau air yn gwneud cyfiawnder â’r enw, oherwydd mae’r paraclete yn dod wrth ein hochr, i weithredu ar ein rhan, i ddod â ni i bresenoldeb Duw. “Ni wyddom ni sut y dylem weddio, ond y mae’r Ysbryd ei hun yn ymbil trosom ag ocheneidiau y tu hwnt i eiriau” (Rhufeiniaid 8.26)

Pentecost is the fiftieth day after Easter, and it falls around the same time as the Jewish festival of Shavuot, as Easter falls around Passover. It is the day which the Bible records as the occasion when the disciples were transformed by God’s Spirit which was revealed as wind and fire, sending them out with courage and passion to proclaim the Resurrection. And the Spirit stays with us still. The Spirit’s work is promised in every Baptism, invoked in every prayer, and it is the Spirit who gives life to faith. I believe that the Spirit is at work in every situation to bring life out of death, light out of dark, love out of misery, hope out of despair. The Spirit whispers to us when we pray, and prompts us as we live out our discipleship. The Spirit is our advocate, because he makes us bold enough to seek God’s grace, and binds us into communion with the Father and the Son. St Augustine spoke of the Spirit as the Love that binds the Father and the Son, and who binds us into the life of God. The Spirit also seeks to guide us into the path of fullness of life. “If you wander off the road to the right or the left,” promises Isaiah (30.21), “you will hear his voice behind you saying, “Here is the way. Follow it.”

Y Sulgwyn yw’r hanner canfed diwrnod ar ôl y Pasg, sef tua’r un adeg â’r ŵyl Iddewig Shavuot, gan fod y Pasg tua’r un pryd â Gŵyl y Bara Croyw. Dyma’r diwrnod mae’r Beibl yn ei gofnodi fel y digwyddiad pan gafodd y disgyblion eu trawsnewid gan Ysbryd Duw, oedd yn cael ei ddatgelu fel gwynt a thân, yn eu hanfon allan gyda dewrder ac angerdd i gyhoeddi’r Atgyfodiad. Ac mae’r ysbryd yn aros gyda ni byth ers hynny. Mae gwaith yr Ysbryd yn cael ei addo ym mhob Bedydd, yn cael ei alw ym mhob gweddi a dyma’r Ysbryd sy’n rhoi bywyd i ffydd. Credaf fod yr Ysbryd yn gweithio ym mhob sefyllfa i ddod â bywyd allan o farwolaeth, goleuni allan o dywyllwch, cariad allan o drallod a gobaith allan o anobaith. Yr Ysbryd sy’n sibrwd wrthym wrth i ni weddïo ac sy’n ein procio wrth i ni fyw ein disgyblaeth. Yr Ysbryd yw ein heiriolwr, oherwydd mae’n ein gwneud yn ddigon beiddgar i chwilio am ras Duw ac yn ein clymu mewn cymundod â’r Tad a’r Mab. Soniodd St Awstin fod yr Ysbryd fel y Cariad sy’n clymu’r Tad a’r Mab ac sydd yn ein clymu ni wrth fywyd Duw. Mae’r Ysbryd hefyd yn ceisio ein harwain ar lwybr llawnder bywyd. “Pan fyddwch am droi i’r dde neu i’r chwith, fe glywch â’ch clustiau lais o’ch ôl yn dweud “Dyma’r ffordd. Rhodiwch ynddi.”

I believe that God’s voice does speak to us in our hearts, if we train ourselves to listen. “My mind is full of thoughts,” someone might say to me, “How can I know which of them is the Spirit?”, but that is where stillness helps, where learning to measure the voice of God through Scripture and prayer and worship and fellow Christians and the testimony of the Church through two thousand years assists us in correct discernment.

Credaf fod llais Duw yn siarad gyda ni yn ein calonnau, os byddwn yn ein hyfforddi’n hunain i wrando. Gallai rhywun ddweud wrthyf “Mae fy meddwl yn llawn meddyliau, sut allaf i wybod pa un ohonynt yw’r Ysbryd?” ond dyna ble mae llonyddwch yn helpu, mae dysgu mesur llais Duw trwy’r Ysgrythur a gweddi ac addoli a chyda ein cyd Gristnogion a thystiolaeth yr Eglwys trwy dwy fil o flynyddoedd, yn ein cynorthwyo ni i’w ddirnad.

Above all else, the Spirit seeks to encourage and embolden us. And the Spirit is Love. When we are prompted to care for our neighbour, that is the Spirit at work in us; when we feel compassion for the weak or the outsider, that is the Spirit leading us into Jesus’ example of love exercised for the sake of another.

Yn anad dim, mae’r Ysbryd yn ceisio ein hannog a’n gwroli. A Chariad yw’r Ysbryd. Pan fyddwn yn cael ein procio i ofalu am ein cymydog, yr Ysbryd sydd yn gweithio ynom ni; pan fyddwn yn teimlo tosturi dros y gwan neu’r dieithryn, yr Ysbryd sydd yn ein harwain at esiampl Iesu o gariad yn cael ei ymarfer er budd rhywun arall.

Let us allow the Spirit to make a home in us. Let us use Pentecost to seek him to change us and mould us. Let us invite him to lead and to shape the Teulu Asaph. Come, Holy Spirit, come!

Gadewch i ni ganiatáu i’r Ysbryd wneud ei gartref ynom ni. Gadewch i ni ddefnyddio’r Sulgwyn i ofyn iddio ein newid a’n ffurfio. Gadewch i ni ei wahodd i arwain ac i ffurfio Teulu Asaph. Tyrd, Ysbryd Sanctaidd, tyrd!

How long, O Lord, how long? Am ba hyd, O Arglwydd, am ba hyd?

A Pastoral Letter to the Teulu Asaph from Bishop Gregory Wednesday, 27th May, 2020

Llythyr Bugeiliol at Deulu Asaph oddi wrth Esgob Gregory Dydd Mercher 27 Mai 2020.

One of the persistent features of Scripture is waiting. The people of Israel wait in Egypt for God to free them, they wait in the wilderness for the Promised Land, they wait for God to send the Messiah. In the book of Psalms, the psalmist often asks “How long, O Lord?” as in the title of this letter – taken from Psalm 6, but one reference among many. At the Ascension, Jesus instructs his disciples to wait afterwards until the coming of the Holy Spirit. So, with Ascension Day last Thursday, and Pentecost this coming Sunday, we too wait, in liturgical time, for the coming of the Spirit.

Un o nodweddion cyson yr Ysgrythur yw disgwyl. Pobl Israel yn disgwyl yn yr Aifft i Dduw eu rhyddhau, yn disgwyl yn yr anialwch am Wlad yr Addewid, yn disgwyl i Dduw anfon y Meseia. Yn llyfr y Salmau, mae’r salmydd yn gofyn yn aml “Am ba hyd o Arglwydd?” fel yn nheitl y llythyr hwn – o’r chweched Salm ond yn un o lawer yr un fath. Yn y Dyrchafael, mae Iesu’n gofyn i’w ddisgyblion ddisgwyl nes y daw’r Ysbryd Glan. Felly, a hithau’n Ddydd Iau Dyrchafael ddydd Iau diwethaf, ac yn Sulgwyn y Sul nesaf, rydyn ni hefyd yn disgwyl, am ddyfodiad yr Ysbryd.

The biggest wait of all, at the moment however, must be the wait for the end of lockdown. Britain took to the lockdown remarkably well, I think: I suppose we had the example of Italy and others ahead of us, and there was almost a stirring of the wartime spirit, especially as we also had VE75 Day to mark. “We will meet again” Her Majesty assured us, echoing Vera Lynn. Yet, in our prayers now, we’re probably beginning to join the psalmists, and wonder “How long?” The answers we pick up in the media do not inspire confidence. Even when the English government tells the schools that they can go back, there are many that don’t want them to, and we remain in a sort of indecision: we want to see the end of lockdown, but we aren’t quite sure that it is safe to go out yet.

Ond mae’n rhaid mai’r disgwyl mwyaf oll, ar hyn o bryd beth bynnag, yw disgwyl am ddiwedd y cyfnod clo. Derbyniodd gwledydd Prydain y cyfnod clo yn rhyfeddol o dda, rwy’n meddwl. Mae’n debyg ein bod ni’n gweld enghreifftiau’r Eidal a gwledydd eraill a oedd o’n blaenau, ac roedd yna bron atgof o naws adeg rhyfel, yn enwedig gan ein bod hefyd yn dathlu diwrnod VE75. “We will meet again” sicrhaodd Ei Mawrhydi ni, yng ngeiriau Vera Lynn. Eto, yn ein gweddïau ar hyn o bryd, mae’n debyg ein bod ni’n dechrau dweud fel y salmydd ac yn pendroni “Am ba hyd?” Dyw’r atebion sydd ar y cyfryngau ddim yn codi hyder. Hyd yn oed pan mae Llywodraeth Lloegr yn dweud y gall yr ysgolion ail agor, mae yna lawer sy’n gwrthod, ac rydyn ni’n dal mewn rhyw fath o amhendantrwydd: rydyn ni eisiau gweld cefn y cyfnod clo ond dydyn ni ddim yn ddigon siŵr a yw hi’n ddiogel i ni fentro allan.

The apostle Paul encouraged the early Christians who suffered for their faith, and who were waiting for the return of the Lord in glory. “We can take courage when under pressure,” he writes in Romans 5.3,4, “knowing that such pressures produce endurance. Endurance produces constancy, and constancy, hope. Hope will not disappoint us, because God’s love has been poured into our hearts through the gift of the Holy Spirit.” I understand this to mean, in other words, that God’s action comes first, and the fact that God’s love has been poured out upon us in Jesus and in the Holy Spirit, means that God is already at work in us, seeking to bring us through endurance to hope.

Roedd yr Apostol Paul yn annog y Cristnogion cynnar oedd yn dioddef dros eu ffydd ac a oedd yn disgwyl i’r Arglwydd dychwelyd mewn gogoniant. “Yr ydym hyd yn oed yn gorfoleddu yn ein gorthrymderau” mae’n dweud yn Rhufeiniaid 5.3,4 “oherwydd fe wyddom mai o orthrymder y daw’r gallu i ymddál, ac o’r gallu i ymddál y daw rhuddin cymeriad ac o gymeriad y daw gobaith. A dyma obaith na chawn ein siomi ganddo, oherwydd y mae cariad Duw eisoes wedi’i dywallt yn ein calonnau trwy’r Ysbryd Glân y mae ef wedi ei roi i ni.”. Rwy’n meddwl mai ystyr hyn, mewn geiriau eraill, yw mai gweithred Duw a ddaw gyntaf, a bod y ffaith fod cariad Duw wedi’u dywallt arnom ni yn Iesu a’r Ysbryd Glân yn golygu fod Duw eisoes ar waith yn ein plith, yn ceisio dod â ni, drwy orthrymder, at obaith.

In a strange way, the busyness of life and ministry before lockdown may have stopped us languishing. The empty days of lockdown have presented us with the space of opportunity: but we have to generate our own energy, and we find ourselves getting weary. Yet God seeks to transform this cycle. He wants to edge us out of self-reliance into a greater communion with him, to open us to the renewing of the Holy Spirit in order to guide us upwards in the journey of life. “I have arrived at the door,” says the risen Jesus in Revelation Chapter 3 (verse 20), “and I knock. If anyone hears my voice and opens the door, then I will come in to dine with them, and they with me.”

Yn rhyfedd iawn, efallai fod prysurdeb bywyd a’r weinidogaeth cyn y cyfnod clo wedi ein hatal rhag llesgau. Mae dyddiau gwag y cyfnod clod wedi rhoi lle a chyfle i ni: ond mae’n rhaid i ni gynhyrchu ein hegni ein hunain ac rydyn ni’n gweld ein hunain yn llesghau. Eto mae Duw yn ceisio trawsnewid y cylch hwn. Mae eisiau i ni symud yn araf allan o hunan ddibyniaeth i gymuno mwy ag ef, agor ein hunain i gael ein hadnewyddu gan yr Ysbryd Glân er mwyn ein cyfeirio uchod ar daith bywyd. “Wele yr wyf yn sefyll wrth y drws” meddai’r Iesu atgyfodedig yn nhrydedd bennod y Datguddiad (adnod 20) “ac yn curo; os clyw rhywun fy llais ac agor y drws, dof i mewn ato a swperaf gydag ef, ac yntau gyda minnau.”

I am interested that the living Jesus of the book of Revelation uses the imagery of the dinner party. ‘What shall we do when you let me in? We’re going to feast’ he seems to be saying. I’m sure that we have had the experience at some time of life of pushing the last guests out of the door after a party, and them saying “We’ve had a great time, thank you.” This is what time spent with God should feel like. Perhaps we should see the lockdown as some sort of pitstop, in which God wishes to refresh us, and nourish us with spiritual bread for the journey. Now I know that a Formula One pitstop is only 16 seconds at most, and lockdown will be a lot longer, but every moment used for spiritual refreshment can help us on our way.

Rwy’n codi fy nghlustiau pan glywaf yr Iesu byw o lyfr y Datguddiad yn defnyddio delwedd parti swper. Mae fel petae’n dweud ‘Beth wnawn ni pan fyddi’n fy ngadael i mewn? Byddwn yn gwledda. ” Rwy’ siŵr ein bod ni i gyd wedi cael profiad ryw dro yn ein bywyd a wthio’r rhai diwethaf i adael drwy’r drws ar ôl parti a hwythau’n dweud “Diolch i chi am amser gwych.” Dyma sut y dylai treulio amser gyda Duw deimlo. Efallai y dylen ni ystyried y cyfnod clo fel rhyw fath o fan aros, lle mae Duw yn ein hadnewyddu, yn ein bwydo gyda bara ysbrydol ar gyfer y daith. Ychydig o amser mae rhywun yn ei dreulio mewn man aros, bydd y cyfnod clo yn llawer hwy, ond gall pob eiliad sy’n cael ei defnyddio i’n hadnewyddu’n ysbrydol ein helpu ar ein taith.

Invest in the ways in which you find God refreshes you. It may be silent prayer, or reading the Bible, investing in those you love, or finding inspiration in art, or poetry or music or the garden. Goodness me, it might just be all of them.

Gwnewch y gorau o’r ffyrdd y mae Duw yn eich adnewyddu chi. Efallai drwy weddi ddistaw, drwy ddarllen y Beibl, drwy wneud eich gorau dros y rhai rydych yn eu caru neu gael ysbrydoliaeth mewn celf, barddoniaeth, cerddoriaeth neu’r ardd. Ac efallai, yn wir, ym mhob un.

These thoughts seem to be a tale of two halves. One the one side, the acknowledgement of the weariness that can fall on us; on the other the refreshment that God wants to offer. Keep the faith, dear friends. Seek new strength from God. Look for the joy. May God bless you richly,

Mae’r myfyrdodau hyn i’w gweld yn dod mewn dwy ran. Ar un ochr, y gydnabyddiaeth y gall llesgedd ein trechu, ar y llaw arall y lluniaeth y mae Duw eisiau ei gynnig i ni. Cadwch y ffydd, gyfeillion annwyl. Ceisiwch nerth newydd gan Dduw. Chwiliwch am lawenydd. Bydded i Dduw eich bendithio, yn hael.

This faceless sculpture of St Melangell and the hare within her cloak stays in the garden here during the summer and is taken into the centre for protection from bad weather in winter. At this time of Melangell’s Feast Day there would normally be many people coming here. However, the church and centre are both locked while the Covid-19 pandemic continues and so I did some gardening. As, alone, I weeded around the statue I viewed it from differing angles and began to see it in a new light. Perhaps it was because of the buzzards and red kites flying overhead at times, but it seemed to me that, with her cloak flying around her, Melangell is taking the hare under her wing when it runs to her, actively giving it protection as well as just letting it hide. Did that lead to her taking others under her wing when she later became Abbess to the community that developed here and, as Mother Melangell, gave protection, hospitality and care to those in need of it in the place still called the sanctuary land today?

During this time of crisis, as well as the care being provided by NHS, hospice, carers and key workers, there are many others who need to find or be given shelter and support – perhaps that applies to us as well as those around or in the news. Who can we run to or what can we do to offer protection to others when we may be in isolation or at a social distance?

Psalm 91 uses the image of a mother hen to remind us that refuge can always be found under God’s wings and, as Mother Melangell prayerfully provided sanctuary for those who needed it, so can we. With care being so much needed in the complex issues facing us all, why not consider someone you know or in the news and take them under your wing in prayer for them and their situation? In the face of uncertainty and with little idea of what the ‘new normal’ will involve, may Melangell’s prayerful example inspire us to take others under our wing in prayer and know that we can all find refuge and help within the love of God, whatever the future holds:
“…under his wings you will find refuge…..you will not fear the pestilence that stalks in the darkness nor the plague that destroys at midday….I will be with them in trouble ….. and show them my salvation.” Psalm 91, vv4,6,15,16, NIV

Hello one and all,

This is the reflection I wrote for today’s online service from Esgobty, based on the Gospel reading for this, the Seventh Sunday of Easter – the Sunday after Ascension Day. The passage is St John 17: 1-11 and it’s good to see Enid Jones reading it in Welsh during the service and to share the prayers of Christine Hainsworth – thanks to them both for participating and to Michael and John who did their filming.

The videoed service is available from the Diocesan website on this link:https://dioceseofstasaph.org.uk/coronavirus/digital-prayer-and-worship/worship-from-esgobty/

  and,  as not everyone can access the videoed service, two photos are included in the reflection.

With my prayers as St.Melangell’s feast day draws near,

Christine

I’m in the garden at St Melangell’s and I hope you’ll occasionally hear some of the glorious birdsong all around. This being the time near St Melangell’s feast day, there would usually be many people coming here. Today, though, it’s deserted as the terrible toll of the Covid.-19 pandemic continues. In what’s been described as the coronacoaster of emotions and challenges we’re all having to face, the dappled sunlight shining through chestnut leaves onto the bluebells here and the dappling of these colourful flowers or in the woods behind me seem to reflect the many shades of emotion being experienced as suffering continues while creation is revealed in its spring glory. 

“Glory be to God for dappled things….. Praise him,” wrote Gerard Manley Hopkins in his poem Pied Beauty. This came to mind because of today’s Gospel, in which 

Jesus prayed, “Father, I have brought you glory on earth by completing the work you gave me to do.” Earlier, his disciples were bewildered: “What does he mean?” they ask, “We don’t understand.” Despite his own needs before his crucifixion, Jesus patiently helped them to grasp what he was telling them. “You believe at last!” he says, with evident relief, “But a time is coming, and has come, when you will be scattered, each to his own home.” 

These words may have an added resonance as we hear them amidst the Covid-19 pandemic, and as we today are scattered, many of us confined to our own homes. Perhaps, like those first disciples, we don’t understand what’s  happening and are bewildered by what we’re being told. But Jesus not only prayed for himself and his disciples, he also commissioned his followers to continue what had been begun as he prepared to leave them. The disciples were too scared to do that at first, and locked themselves away after the crucifixion. But the resurrection and later ascension of Jesus not only made God visible here on earth, humanity was raised to new heights too in Jesus’ return to the glory whence he came. Those disciples eventually rose to the challenge of a new way of life when inspired by the Holy Spirit at Pentecost and the good news of resurrection hope began to be shared. If that can happen then, it can happen today as we respond to the same commission: our lives can also be transformed when we face up to our fear, ask for God’s help in dealing with it and try to rise to the challenges before us all despite Coronavirus.

The word corona means crown, shown in the spikes of the virus. It can also mean halo and in Holman Hunt’s painting The Light of the World, Christ is shown with three coronae: the crown of thorns from his crucifixion woven into the golden crown of kingship and the halo signifying holiness.

THOSE coronae, borne of his suffering, death and resurrection, indicate that the love of Jesus is also spreading amongst us in these dark times but his words remind us that this involves suffering as well as hope:  “In this world you will have trouble. But take heart! I have overcome the world.”

St.Melangell’s life shows that too. She had trouble accepting a way of life that she didn’t want and ran away, choosing uncertainty rather than privilege. Melangell may have spent ten solitary years here before the encounter with Prince Brochwel and she could have run away from the hunt but, in peacefully confronting violence, she drew a response of generosity from the Prince. By giving her some of his land, they both enabled this area to become a place of sanctuary, healing and hope. It still is today and, as we face isolation and uncertainty, Melangell’s bravery and Brochwel’s generosity may inspire us not to fear change and solitude but also try to rise above what threatens to drag us down in a way that may draw out the best in us all.

As with Jesus, no-one knows what Melangell looked like and her sculpture here is faceless. By contrast, the faces of many of those particularly affected by the pandemic are often seen in the media. But there are countless others too, whose faces may be unknown yet who are also contributing in often unseen ways to do what they can to help the isolated. We may be separated, but social media enables us to be reunited, though very differently. So, as we face the current closure of church buildings, the challenge to meet for worship in new ways and all that is being asked of us each day, we too can be strengthened by the prayer of Jesus for all his followers as he asks God to ”protect them …. so that they may be one as we are one.” Jesus prays for protection, not from troubles or difficulties, but for the sake of unity. 

Today, whether isolated or together, we can also be united in persevering with hope and prayer even though the future is so uncertain. It’s hard and there may be times when anxiety and grief overwhelm us and the terrible heartache and mess that this Coronavirus has created seem to dominate. But the coronae of Jesus in Hunt’s painting remind us of the resurrection hope Jesus won at such great cost, and that there will also be glorious moments when we glimpse costly Love spreading amongst us, find courage in the face of adversity or notice the glory of spring unfolding all around us, wherever we may be. And at those times, amidst the many shades of emotion caused by Covid-19, may our hearts nevertheless be lifted to echo Hopkin’s words: “Glory be to God for dappled things… Praise him.” 

Amen.

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