Sunday, 13 April 2025

Sunday Reflections: Forgetful Disciples and Feeding Narratives














Forgetful Disciples and Feeding Narratives

Matthew: 15.33 And the disciples said to him, "Where are we to get bread enough in the desert to feed so great a crowd?"

Mark: 8.4 And his disciples answered him, "How can one feed these men with bread here in the desert?

The Feeding of the Five Thousand occurs in Mark 6:30–44, Matthew 14:13–21, Luke 9:10–17, and John 6:1–15 and the feeding of the four thousand only in Mark 8:1–10 and Matthew 15:32–39.

Mark and Matthew include both stories, while Luke and John only recount the feeding of the five thousand. Jesus himself refers to both feedings separately in Mark 8:19–20, distinguishing between the two events.

So what are we to make of this? The disciples seem to have collective amnesia in the second story (the 4,000) for there is no allusion to the previous miracle story by the disciples. As has been noted, if the miracle occurred twice, the disciples would know what Jesus could do the second time! But somehow they have completely forgotten.

Later Mark (8:19-20) mentions Jesus referring to both events.

I think there are good theological reasons for the two stories, in the symbolism and the location, one is for the Jews, one for the Gentiles. But are we talking about two events or one?

The Old Testament is full of doublets – more than thirty cases of doublets: stories or laws that are repeated in the Torah, sometimes identically, more often with some differences of detail.

These are commonly recognised as variants of the same story, often because they have come from two lines of tradition and sometimes with distinctive theological implications. The Ten Commandments is a notable example of the latter - Exodus version (Exodus 20:1–17), the Deuteronomy version (Deuteronomy 5:6–21), and the ritual decalogue (Exodus 34:11–26).

In more historical narratives, II Samuel 24: 9 and 1 Chronicles 21.5 have the same exact wording of David’s census except with different numbers.

And Joab gave the sum of the numbering of the people to the king: in Israel there were 800,000 valiant men who drew the sword, and the men of Judah were 500,000 (II Sam; 24.9).

And Joab gave the sum of the numbering of the people to David. In all Israel there were 1,100,000 men who drew the sword, and in Judah 470,000 who drew the sword (1 Chron. 21.5).

There was clearly just one census, but the numbers differ, perhaps through copyist error, or perhaps deliberately for theological reasons, and the numbers are symbolic.

The collective amnesia of the disciples points, in my opinion, to this being a doublet. This would explain the absence of the tradition in Luke and John. The reference by Jesus to both events only occurs in Matthew and Mark, and could also been seen as an editorial gloss on the collective amnesia of the disciples.

Other instances of variants are the temptation narratives – Matthew and Luke have different orders, and yet present each as an ordered sequence of events. In the story of Jairus daughter, Matthew has her as dead, Mark and Luke at the point of death when he comes to Jesus.

So a careful reading of the text invites critical judgements. One way to look at this is “Fatigue in the Synoptics” (Mark Goodacre’s phrase) which is certainly well established – the Parable of the Talents/Pounds (Matt 25.14-30 / Luke 19.11-27) being a striking example.

It is so often the Matthew version that is read, that the Lucan version which begins with ten servants who all receive one pound, and then later in the parable, there are just three servants. 

In the Lucan version they receive cities as their reward, but then Luke reverts to Matthew’s version “Take the pound from him and give it to him who has the ten pounds” although as Mark Goodacre points out, the man in Luke actually has ten cities now, so a pound extra is nothing!

Goodacre’s suggestion – “Luke has attempted to reframe the parable that he found in Matthew but his ambition, on this occasion, exceeds his capability. Editorial fatigue soon drags the plot of the parable back to Matthew” makes a lot of sense. The role of the writer editing and compiling the stories together (what is technically called “redaction criticism) must not be underestimated.

What are we to make of Jesus referring to both feeding accounts in Mark (8:19-20)? If the story received had Jesus only speaking about the feeding of the five thousand, it would look strange if the four thousand was not included. For whatever reason, the text could have been amended. It is certainly clear – as we see in the case of the Parable, that while the import was there, the Lukan version demonstrated an editorial change.

I have been collecting and collating stories of the German Occupation. These are remembrances of those who were alive, but youngsters at the time. I have no doubt that most of this is accurate, but some can be misremembered, conflated, or even be urban myths that were passed on by word of mouth.

Sometimes what is remembered is impossibly anachronistic. An account of seeing the movie “Mrs Miniver” (a 1942 patriotic war time British film) at the cinema during the Occupation is an example. It would not have happened. But post-war, it would have been one of the first films to be shown.

In the New Testament “Then Jesus told his disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me.” (Matthew 16:24). But what meaning had the cross before the crucifixion? It is more likely the words were “If anyone would come after me, let him deny himself and follow me.”, and the words about the cross were a later emendation.

Sometimes an event took place, but not on that date but a day or two later, and events have been conflated together. Listening to Churchill’s speech (broadcast in the Royal Square on May 8th) and seeing the “tommies” coming ashore and formal surrender (May 9th) are often conflated.

The dating of the Last Supper falls into this category. According to the Synoptic Gospels (Matthew, Mark, and Luke), the Last Supper was a Passover meal, celebrated on the evening of the 14th day of Nisan, which marked the beginning of Passover. However, the Gospel of John suggests that the Last Supper occurred before the official start of Passover, with Jesus being crucified on the day when the Passover lambs were traditionally slaughtered. There was certainly a supper, but the timing may be misremembered.

And some stories – such as the pig tucked up in a bed wearing Grannies bonnet have no firm historical evidence. It is more likely that the story is an urban myth of the kind which often emerges in times of hardship and oppression, and pokes fun at the enemy.

The story of the cursing of the fig tree, or the coin found in the fish, may well be this kind of story, but of course they are also invested with meaning, just as the parables are. Or they might be parables which lost their way in the telling, and became stories rather than parables. 

The coin in a fish also occurs in a number of other works, such as the “Life of Apollonius of Tyana” by Philostratus. In “The Arabian Nights, or One Thousand and One Nights”, there is a story where a fisherman catches a fish, and inside its belly, he finds a gem or coin of great value. But the New Testament accounts are invested with meaning and significance which exists regardless of the historicity of the story.

What we have are variants. This does not mean there is not a core of history behind them, but they are remembered history, and as with all remembrance, retelling, rewriting (and I have experience in reworking material when I write of events to make stories flow sequentially) there is room for variation. 

The Occupation stories I have been hearing have been told by those were there - often ages 5 to 10 in 1940, and 5 years older at Liberation. That's nearly 80 years ago, and yet the substance of the stories is clearly true. And those were significant years, incidents seared onto the memory. And these stories are not just autobiography, they are invested with significance, of a time of trials, and a glorious liberation. 

I tend to follow James D.G. Dunn in thinking the gospel narratives, clearly of great significance to the 12 disciples, would not be forgotten, would be just as significant years as not to be clouded by the passage of time.  A largely oral society would not need written texts, not until it was apparent that the generation of those who knew and remembered Jesus were being lost to martyrdom or old age. But that gap would not have been much more than 80 years, probably far less. There would be a similar pattern to that I have seen in stories of the Occupation, some misremembering, some anachronism, and even some kinds of urban myths (as detailed above). But I would opine that the hard core of the stories is trustworthy.

As C.S. Lewis says in “Fernseed and Elephants”, much of the gospel stories are clearly “reportage - though it may no doubt contain errors - pretty close up to the facts”. 

Saturday, 12 April 2025

Creation

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An intermingling of creation stories with modern science in this poem. It was originally called "ruach", which is a Hebrew word which can mean wind, spirit, breath.

Creation

Into emptiness, the void, the great dark:
The light came, exploding from one spark;
Solar winds spread out across the space:
Stars and planets created from that trace;
After millennia, the dusts of cosmos roam,
I see formed, our sun, our earth, our home;
Drawn in gravity's well, from cosmic dust,
Born on the solar wind, the star born gust;
This winds blows, fierce and never tame:
And our earth is born in smoke and flame:
Formless, taking shape from tongues of fire,
Creating all we need, and all we will desire;
And then comets come, a rain of frozen ice:
Faith sees providence, unbelief a falling dice;
Ice melts, and a raging ocean ebbs and flows,
And over the waters, the wind still blows,
Breath of life, comes to the waters deep,
Come forth from water to land now creep:
The ancient ferns, insects in their flight:
In the beginning, the world of our delight.


Friday, 11 April 2025

1965 - 60 years ago - April Part 2



 




1965 - 60 years ago - April Part 2

19.—Cold north-westerly wind persists over the holiday; at the Jersey Drag Hunt and Chase Club point-to-point meeting at Les Landes a horse broke its leg and had to be destroyed; at the Bouley Bay hill limb nine new club records were established; the Jersey Athletic Club had their annual walking race from Swanson's Hotel, Esplanade, to Aubin and back, there being a record entry of 36.

20.—Pleading guilty to having broken into Les Touristes, King Street .42 March 21 and, to stealing watches to the value of £38, 24-year-old Joseph Derek Barton was sentenced to 12 months' imprisonment at the trial Court today.

21.—At a brief sitting of the Full Court sentence of death was passed by the Bailiff on 25-year-old London-born Richard Harding Murray Stableford after his counsel had renewed the plea of guilty, entered on April 9, to the murder by shooting of Patrick Conleth Wilkinson at Queen's Road Court in the early hours of .December 11 last year. Annual Admiralty inspection of the Sea Cadet Corps held at headquarters, Fort Regent.

22.—In the Junior Muratti played at Springfield Jersey regained the Inter-Insular Cup by defeating Guernsey 4—I. At The Track in Guernsey the Schoolboys' inter-insular for the “Star " Trophy resulted in a win for Jersey 1-0. Annual general meeting of local branch of the Navy League, the Jersey Unit of the Sea Cadet Corps being presented with their ninth efficiency burgee.

23.—The Bailiff and Mrs. Le Masurier guests of honour at official Dinner of the United Kingdom Commercial Travellers' Benefit Society, which is at present holding its 63rd annual grand meeting in the Island. The first cattle show of the year was held at Springfield today when the St. Helier Agricultural Society staged their annual event. Annual dinner of the Jersey Round Table, the Bailiff being principal guest. An action brought by Mr. P .J. G. Wallis against Mr. D. J. Taylor for breach of contract before the Royal Court ended with the Court reserving judgment.

29. In the Upton Park match played at Springfield, St. Martin's of Guernsey defeated Georgetown F.C. 3-1, a crowd of 3,000 attended. Sentence of nine months' imprisonment was imposed by the court on John Edward Currey for having received, hidden or withheld a wireless set stolen from a car. Western Three parish bull show held at. Manor Farm, St. Ouen. Sandhurst cadets and Jersey Sea and Marine Cadets combine in exercise "Island Grab”, helicopters taking part.

 

Sunday, 6 April 2025

Sunday Reflections: Prayer in Tom Brown’s Schooldays













Prayer in Tom Brown’s Schooldays, the 1951 movie.

Tom Brown’s Schooldays has had a number of movie versions. 

Of them all, my favourite is the 1951 version. Robert Newton, as Headmaster Dr Thomas Arnold, manages to portray goodness in a subtle way – that’s very hard to do, and it shows what a good actor he was. 

Tom, played by John Howard Davies, is brave and kind, brave in standing up to the bully Flashman (who has previously tortured him brutally), kind in taking the young boy George Arthur under his wing when asked to by Dr Arnold. His best friend is Harry “Scud” East.

The film's exteriors were shot on location at Rugby School, giving the picture its strong flavour of authenticity.

Dr Arnold picks Tom to look after Arthur because he saw him at a distance, scared, lonely on his first day, shy to make friends, and he had gone to the chapel to pray (see photo above):

Dr Arnold: I debated some time before I chose you for the task. Do you remember the first day that you came here and you went into the chapel alone and you knelt down and prayed?
Tom: Yes, sir.
Dr Arnold: Well, that's just how young Arthur feels now.

Arthur’s father has died, and he is a lonely young and vulnerable young boy. Flashman tries to get him to act as a “fag” (servant) for him. Fagging was a traditional practice in British public schools and also at many other boarding schools, whereby younger pupils were required to act as personal servants to the eldest boys. 

However Tom cleverly manages to get another older boy (Diggs) whom they have befriended to pre-emptively take on Arthur as a “fag” while not actually asking him to do anything. Tom meanwhile reassures Arthur that he is not to worry; he is being protected from the bully.

[A bit of personal history, at secondary school, a clever but rather shy boy was moved up a class, and a small group of our friends, including me, were asked by a senior master to keep an eye on him, make him welcome, and ensure he wasn’t bullied. There was an attempt to bully him, but we put a stop to it, and made him part of our science minded group. So this resonates very strongly with me!]

Unlike the 1940 movie, which really does not address the religious impetus behind Dr Arnold’s reforming the school, this movie really puts it at the heart and centre. And a key component of this is how prayer forms part of the backbone of the story.

The film looks at prayer for the sick, unanswered prayer, and how one just prayer might make a difference.

Being well brought up, Tom says his prayers at night, but his friend does not, and we don’t at first know why:

Tom: Why don't you ever say your prayers, Scud?
Scud: Because I don't want to, that's why.
Tom: Don't you believe in God?
Scud: That's got nothing to do with it.

Later on we will find the reason, but this is a pointer to what is to come.

Out one day, the boys witness a fight between Flashman and a young local farmer (Ned Taylor) – Flashman has been making unwanted advances towards her, and has been warned to stay away. He has not, and they have a terrific fight which ends with Flashman being knocked into the fast flowing river. Taylor has left Flashman to his fate, so Tom, Scud and Arthur go to rescue him – even a Flashman, cruel and vicious though he is, cannot be left to drown.

They manage to get Flashman out, but are soaked in the process. Arthur catches a chill, which develops unto a fever, which is life threatening.

In the assembly, Dr Arnold says a public prayer for him which is very much both a prayer for healing and a prayer for acceptance of God’s mercy, whatever that might be:

Let us pray.
Almighty and ever-loving God, maker of mankind,
who dost correct those whom thou dost love
and chastise everyone whom thou dost receive,
we beseech thee to have mercy on this, thy servant,
visited with thine hand,
and to grant that he may take his sickness patiently
and recover his bodily health,
if it be thy gracious will.
And whensoever his soul shall depart from the body
it may be without spot presented unto thee.
Through Jesus Christ, our Lord... ..amen.

The boys whisper to each other, and there’s a degree of light humour within the gravity of the situation.

Boy1: He must be pretty sick for the Doctor to pray for him like that.
Boy2: It's practically a burial service.
Boy 1: Oh, shut up! It isn't! People pray for the sick lots of time. It's in the ordinary service.
Boy 2: Well, I'd feel jolly rum if I thought people were praying for ME!
Boy 1: Don't worry, nobody ever will. And if you snuffed it, the school would get a half holiday.

Although their code of honour prevents them from telling Dr Arnold about the altercation with Flashman, Tom approaches Dr Arnold after the service.

Dr Arnold: Yes, Brown?
Tom: Is he going to get well?
Dr Arnold: If it is God's will.
Tom: It's all my fault.
Dr Arnold: Arthur doesn't think so. He begged me to let you see him. If it were possible, I would.
Tom: Is there anything I can do, sir?
Dr Arnold: You can pray for him.

Tom has shown – in his kindness in protecting Arthur, in his courage fighting Flashman, that he can act when action is needed, but this narrative tells us that when no other action will help, prayer is the one action left. Sometimes that is all we can do. 

Later, Tom discusses prayer with Scud:

Tom: But supposing Arthur doesn't get well?
Scud: It's just hard lines, that's all. We all have to die sometime.
Tom: Would you like to?
Scud: I wouldn't sit up and howl about it and expect everyone to go around praying for me. That's one thing that's certain.
Tom: Doesn't your mother want you to pray?
Scud: You leave my mother out of this! She's all right. There's nothing wrong with my mother!
Tom: I didn't say there was.
Scud: She went away because she was unhappy, not because she didn't care about... Go away and leave me alone, will you?
Tom: Yes, all right, if you want me to. I still think it would help if we said our prayers.
Scud: I once prayed for my mother to come back home. But she never came. There's no-one listening to you when you pray. There's no-one there.
Tom: Go back to bed. Arthur will be all right. Stop worrying.
Boys: Goodnight. Goodnight.

And now we have the truth of why Scud does not pray. His mother leaving the home- we are never told why – was heart-breaking to Scud when he was younger, and he prayed but nothing happened, so he has given up on prayer and developed a hard protective shell where that is concerned.

C.S. Lewis, in real life, prayed for his mother when he was very young, and she was dying of cancer. She died, and that was the trigger which caused him to lose his faith. 

But now Tom looks from his bed and sees Scud is kneeling by his bed, now praying, after all.

Morning comes and Tom asks a college porter of any news:

Porter: Yes, Master Brown?
Tom: Have you heard how Arthur is this morning?
Porter: No, I ain't. That Dr Bates is still up there with him, been there all along, since midnight last night. And Dr Arnold, he ain't been to bed yet neither. And no-one's allowed near, nor in nor out. But I'll let you know as soon as I hear word.
Scud: I told you it wouldn't do any good. There's no-one listening to you when you pray.

The boys are summoned to Dr Arnold’s study where Flashman is standing. He gives his account of how they were fooling around and pushed Arthur in the water, and he rescued them. The boys say nothing, they will not betray the school code. But then Dr Arnold calls the farmer Ned Taylor in from the other room, and the true story comes out. Flashman’s lies are exposed, and he is sent way to gather his belongings and leave, expelled in disgrace.

After he has gone, Dr Arnold calls Tom and Scud to follow him to another room, where Mrs Arthur is waiting for them.

Dr Arnold: Mrs Arthur, this is Brown and this is East. (to Tom and Scud) This is Arthur's mother. She wished to meet you both.
Tom: How do you, ma'am?
Scud: How do you do, ma'am?
Mrs Arthur: How do you do, Tom?
Mrs Arthur: How do you do, Scud?

Mrs Arthur: My son insisted on my seeing you and I wanted to see you on my own account... to thank you.
Tom: To thank us?
Mrs Arthur: Last night, we thought my son was going to die but he's begun to get well. It was because he had something to live for, something he never had before he came here, something he lost when his father died...companionship and the protection that you've given him. He said I had to come and see you as soon as I could to say that he'll soon be up and about again. He wanted me to thank you for being with him all last night. Both of you.
Tom: What did he mean by that?
Mrs Arthur: He said that he fell into a sleep... and didn't want to wake up. And then you and Scud came to him and called him back.
Tom: We did? Then he's going to be all right?
Mrs Arthur: The doctor says the crisis is past and he'll mend steadily from now on.
Scud: Then there was someone there all the time.
Tom: He means when he prayed last night.
Mrs Arthur: Yes, there was someone there. He heard and answered. It must have been the one prayer He was waiting for.

Now as we all know, and as we see through Scud with his own mother, not all prayers are answered, and when it comes to healing the sick, as an example here, Dr Arnold’s prayer mirrors that of Gethsemane – “Let thy will be done”.

Yet this story, as it unfolds, also shows us how it may be presumptive to just write off prayer, to take it that no one is listening. Sometimes prayer is answered, and it may be that sometimes, our prayer is that one prayer that is needed.

Saturday, 5 April 2025

Listening














Listening

I hear a voice that calls "be kind"
"And caring be your ways"
"Compassion, care and always mind"
"In purer life your service find"
This is the call that stays

This is the call that must be heard
Like a wave upon the sea
The lovely calling of sea bird
Listen now and hear the word
The word that sets us free

The dappled sunlight in the tree
The sun on hills above
So full glorious, this vision free
An opening to eternity
A word calls out in love

The sacred grove in quietness
Where all our strivings cease;
And letting go of strain and stress
And let reflected glory bless
A word that brings us peace

In praise and prayer be our desire
The singing of this psalm
This is the still point we require
After earthquakes, storms, and fire
Comes quiet voice of calm

Friday, 4 April 2025

1965 - 60 years ago - April Part 1








1965 - 60 years ago - April Part 1

1.—Annual dinner of St. Brelade's Municipality, the Bailiff being the principal guest.

2.—Prison sentences of twelve and nine months respectively were imposed on Hugh Joseph Hardy and David Kelly at the Royal Court today for breaking in and larceny in St. Brelade and St. Helier.--The Jersey Debating Club's last session of the season, the subject being of a facetious nature.

5.—Fog hits Jersey Airport on the first big weekend of the year and among the thousands of travellers whose flights were either cancelled or delayed were beat the Budget " honeymoon couples from the mainland.—Presented to the Island by the men of the Trees, a tree commonly known as the Giant Redwood of America, planted by the Bailiff in the Howard Davis Park in memory of Sir Winston Churchill.

6,—First of the annual Honeymoon Ball inaugurated by the Tourism Committee held at West Park Pavilion, more than 250 newly-married couples attending. The Jersey Festival Choir perform Bach's “St.; Matthew Passion" at Wesley Grove Church, they being conducted by Sir Thomas Armstrong, Principal of the Royal Academy of Music.

7.—A woman's face, arms and body were badly burned just before a.m. today when there was an explosion aboard her houseboat, the Elizabeth, berthed in St. Aubin's Harbour.

8.—Inquests on the victims of two gassing tragedies were held at the, Hospital yesterday, the first being on the body of 81-year-old Mr. Michael Butler, found dead in his room at 10 Hilgrove Street, a verdict of accidental gassing being recorded; in the second, on 69-year-old Mrs Violet Dorothy Bretel, found dead in the kitchen of her home in Richmond Road, a verdict of suicide by gassing returned. In the semi-final game of the Muratti played at Springfield between Jersey and Alderney, the home team gained an easy win by 8-0. St. Saviour's Municipal Ball held at West Park Pavilion, His Excellency the Lieut.-Governor and. Lady Villiers being among the principal guests.

9.—A plea of guilty to the charge of murder was entered on behalf of 25-year-old Richard Harding Murray Stableford at the Royal Court today and accused was sent before the Full Court for sentence.

10.----The Royal Court sat specially this morning to deal with 14 school boys, aged between 13 and 15, who appeared various charges of breaking and entering and larceny over a period from January, 1964, to January 1965, various terms of probation being imposed. Chamber of Commerce] annual dinner held at the Grand Hotel. The Winston Churchill Memorial Appeal Fund sponsored by "The Evening Post” closed today with the total at £9,101 10s. 6d.

12.—An application made on. behalf of Ernest George Moody for leave to appeal to the Superior Number against a nine months sentence was dismissed today by the Bailiff, who was sitting as the sole judge in the first public sitting of the new Court of Appeal in the Island.

14.—Jersey's “splendid contribution” to the Sir Winston Churchill Memorial Fund -cheques totalling £9,101 19s. 6d. the donations of the people of Jersey, were handed to Lord Alexander of Tunis. the chairman of the fund, in London today by Mr. A. G. Harrison, C.B.E., managing tutor of “The Evening Post ", organizers of the appeal.

15.—Twenty-six people were killed when a Dakota of British United Airways crashed in dense fog in a field near the Airport yesterday evening at 7 o'clock ; the. 22-year-old air hostess, a French girl who sustained, two broken legs, was the only survivor among the 23 passengers And crew of four on board. Nine Channel Islanders were among the victims, the majority being French, Italian and. Portuguese workers arriving for the season.

17.—The inquest on the 26 victims of the air disaster at St. Peter opened at the General Hospital today and was adjourned after evidence identification had been given.

Sunday, 30 March 2025

Sunday Reflections: D-Day to V.E. Day












Sunday Reflections

A few of my favourite quotes, and a bit of the patchwork to pull them together. It is, I think, appropriate in this 80th anniversary of V.E. Day, to look back at steps along that path.

Having listened to some discussions recently, it strikes me that one of the difficulties even Christians have is understanding the death of Jesus, and what it means.

The Alpha Course material took a good stab at this by providing , in the case of Father Kolbe, someone who was prepared to give his life in place of another man (who had a family) at Auschwitz. But that’s one man giving his life for another, taking another’s place. How can you extrapolate from that to Jesus somehow giving his life for everyone, born and unborn, throughout time? I think (and it appeared to others) that the analogy breaks down.

I think a better metaphor, but still one which is incomplete, would be to look at the troops involved in the D-Day landings. Many perished, but they didn’t just die, they died to set the world free from the Nazi tyranny, and they died not just for those at home, but for future generations who would be free from the Nazi yoke, including, it should be noted, Germans as well. They died in the fight to take back enemy territory and set it free. 

But you cannot say of any soldiers who died that they took the place of individuals back home or in Europe on whose behalf they fought, and on whose behalf they died, in the way that Father Kolbe did. Yet in a very real sense, they did die for each and every one of those and for us too, in the future they secured.

The D-Day connection also brings me to another theologian, Oscar Cullman and his ground breaking book “Christ and Time”. As various historians have noted:

“Although VE-Day was not until May 8, 1945, in a very real sense the war in Europe was over on June 6, 1944 — D-Day... The amassing of such military personnel and materiel, the relentless crushing of German factories from American aircraft, the ever narrowing of Germany’s supply lines — all this declared that the difference between D-Day and VE-Day was just a matter of time. And for this reason many have said that it was on June 6, 1944, that the war was over.” (Fred Zaspel)

And Cullman wrote:

“The decisive battle in a war may already have occurred in a relatively early stage of the war, and yet the war still continues. Although the decisive effect of that battle is perhaps not recognised by all, it nevertheless already means victory. But the war must still be carried on for an undefined time, until Victory Day.”

Cullman suggested this as a analogy for how Christians live, and an answer to the question: if Christ has defeated death and the oppressive powers within this world, how come they remain, and how come the world still seems such a mess?

He explained it as the tension of “already, not yet”. The Kingdom of God has been inaugurated, but that is D-Day. It will not be consummated until the end of time, at V.E. Day.

Tom Wright has also put it this way: “"The early church held on firmly to both sides of the apparent paradox: the end had happened; the end was yet to come. Paul writes from prison about his present suffering at the hands of persecutors and also about the triumphant victory that Jesus won on the cross over the principalities and powers. This is utterly characteristic. Both sides must be given the same stress."

Of course how we can understand that is difficult, and one of the ways is picture language. If the book of Revelation is seen as fragmentary picture language and not treated as some kind of literal time table (as unfortunately fundamentalist Christians do), then we will find in it all kinds of wonderful illustrations pointing beyond what can be imagined. But that’s for another day.

That is also why the Communion service in Christianity comes with a command, which we find in the letters of Paul: “For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.”

The communion service itself is a symbolic participation in the death of Christ, looking back to the last supper. Yet it is also a meal anticipating the feasts that occurs so often in the parables of Jesus, where we see images of the Messianic banquet. Again it directs us to see the now and then.

But how strange it is, if we stop to think about it.

A lot of religions, and especially the Gnostic religions which sprung up at that time, decried the physical world. The more Puritan sects in Christianity emphasised “the word of God” in preaching, and often didn’t really know what to make of this act of eating and drinking, except as an act of commemoration. 

A lot of people in the modern world like to say they are “spiritual” not “religious”. There is a lot that harks back to the Gnostic distrust of the material world, and even in G.K. Chesterton's time, he talks of those "whose patience mostly consisted of waiting for others to rise to the spiritual plane where they themselves already stood.". What has the spiritual and enlightenment have to do with the crude physical world?

Now Christianity has developed creeds, statements of belief, and yet here, more important than any of those, at the heart is an act of physically coming together to eat and drink.

C.S. Lewis, I think, explains it well: “God never meant man to be a purely spiritual creature. That is why He uses material things like bread and wine to put the new life into us. We may think this rather crude and unspiritual. God does not: He invented eating. He likes matter. He invented it.”

And another aspect of communion that it is communal. It is about community. The statement in Matthew where Jesus says "Whenever two or three are gathered together I am with them" is often applied to prayer or church worship, but I think there is a decisive pointer here to the Lord’s supper, which after all we know from the sources was one of the earliest manifestations of Christian worship. 

It makes the statement that Jesus, and through the act of consecration, the ordinary material world becomes a place of sacred encounter.