Remind Me To Buy One Of These In the New Year (Not)

For The Time Being: A Christmas Oratorio (Part IV) by W. H. Auden

Part IV

CHORUS


He is the Way.
Follow Him through the Land of Unlikeness;
You will see rare beasts, and have unique adventures.

He is the Truth.
Seek Him in the Kingdom of Anxiety;
You will come to a great city that has expected your return for years.

He is the Life.
Love Him in the World of the Flesh;
And at your marriage all its occasions shall dance for joy.


And check this out for a bit of commentary on Auden and what he was trying to achieve with this poem (and generally).

For The Time Being: A Christmas Oratorio (Part III) by W. H. Auden

Part III

Well, so that is that. Now we must dismantle the tree,

Putting the decorations back into their cardboard boxes --

Some have got broken -- and carrying them up to the attic.

The holly and the mistletoe must be taken down and burnt,

And the children got ready for school. There are enough

Left-overs to do, warmed-up, for the rest of the week --

Not that we have much appetite, having drunk such a lot,

Stayed up so late, attempted -- quite unsuccessfully --

To love all of our relatives, and in general

Grossly overestimated our powers. Once again

As in previous years we have seen the actual Vision and failed

To do more than entertain it as an agreeable

Possibility, once again we have sent Him away,

Begging though to remain His disobedient servant,

The promising child who cannot keep His word for long.

The Christmas Feast is already a fading memory,

And already the mind begins to be vaguely aware

Of an unpleasant whiff of apprehension at the thought

Of Lent and Good Friday which cannot, after all, now

Be very far off. But, for the time being, here we all are,

Back in the moderate Aristotelian city

Of darning and the Eight-Fifteen, where Euclid's geometry

And Newton's mechanics would account for our experience,

And the kitchen table exists because I scrub it.

It seems to have shrunk during the holidays. The streets

Are much narrower than we remembered; we had forgotten

The office was as depressing as this. To those who have seen

The Child, however dimly, however incredulously,

The Time Being is, in a sense, the most trying time of all.

For the innocent children who whispered so excitedly

Outside the locked door where they knew the presents to be

Grew up when it opened. Now, recollecting that moment

We can repress the joy, but the guilt remains conscious;

Remembering the stable where for once in our lives

Everything became a You and nothing was an It.

And craving the sensation but ignoring the cause,

We look round for something, no matter what, to inhibit

Our self-reflection, and the obvious thing for that purpose

Would be some great suffering. So, once we have met the Son,

We are tempted ever after to pray to the Father;

"Lead us into temptation and evil for our sake."

They will come, all right, don't worry; probably in a form

That we do not expect, and certainly with a force

More dreadful than we can imagine. In the meantime

There are bills to be paid, machines to keep in repair,

Irregular verbs to learn, the Time Being to redeem

From insignificance. The happy morning is over,

The night of agony still to come; the time is noon:

When the Spirit must practice his scales of rejoicing

Without even a hostile audience, and the Soul endure

A silence that is neither for nor against her faith

That God's Will will be done, That, in spite of her prayers,

God will cheat no one, not even the world of its triumph.

The Holy Innocents

Today, in the Anglican calendar here in Australia, we remember the Holy Innocents. Some other churches of the Holy Innocents:

Episcopalian
Church of England

God (in the Crucified-Risen Jesus) Is With Us

 There are many passages which can be cut from Scripture as epitomizing the good news of Jesus. Here is one from St Paul: "If God is for us, who is against us?" (Rom 8:31) That is, God is on our side, for us, with us. But if that sounds a little anti-climactic, it is only because we have been influenced by the gospel of Jesus in the first place. (Western culture's debt to Christianity is large indeed, and lives on still.) The news that God is on our side and never against us was good news, and very different news, in the time of the early church. Think of the Greek gods and their myths; at best inconsistent and untrustworthy, and at worst, immoral. The Christian gospel is quite simply this, that God is with us. But not 'with us' in some general sense or hypothetical 'spiritual' sense, but with us in the deepest and most intimate manner. God in Jesus takes on our flesh, real human flesh, made of stardust like the flesh on our bones, lives a complete life (from manger to sepulchre), is betrayed, tortured and suffers, eventually dying through public and humiliating execution on the cross. (God is with us!) And from the inside of the experience and knowledge of our humanity, Jesus is raised from the dead, to a new and transformed existence. (God is with us!)

In Matthew's account of the announcement to Mary of her pregnancy, she is told that the child within her is Immanuel, God with us. (Matt 1:18-25) And then, the very last sentence of the Gospel of Matthew, has the risen Jesus declare to his disciples, "I am with you always, to the end of the age." The Gospel is sandwiched between these two declarations of God's presence with us in Jesus Christ. And the content of this declaration is given to us in the life, death and resurrection of Jesus. Very real, very engaged with real human lives, in real human history, giving us a real human hope grounded in God.

The problem for most of us is that we live as though this is not true. Often we live as though God does not even exist, or we imagine God as a fatherly figure in the sky! God is as close to us as our own flesh. God knows what it is like to be one of us, with all that it entails. God knows what it is like to be betrayed, to be rejected, to suffer, to die. And to be raised again. In Jesus God comes to us as a real human to show that we too can be truly human. God comes to us and offers a basis for trust and hope, for courage and confidence in life and its end. God comes to us to take us where we cannot go by ourselves, into the very heart of God.

Now we are touching the true meaning of Christmas.

Born Amongst the Dung (Kids' Talk)

The point of this Christmas Kids' Talk is to contrast the God of Jesus with the idol we carry around with us.

• Start by asking the kids who was at the first Christmas for the birth of Jesus the king.
• Collect answers, and then ask what was also there. Answers like cows etc are easy. But keep on saying, 'But you have forgotten something.' The kids will start coming up with funny answers like, "The inn keeper's lantern.' That's when to introduce the forgotten ingredient.
• Have a bag of animal dung up the back. Get someone to bring it down. Say things like, "Don't drop it," and "Hey, did anyone drop one?". But don't directly let on to what is in the bag.
• Then show them, and make the contrast: where do kings usually get born? And Jesus, born amongst the dung?
• the God of Jesus doesn't do what we expect; or something about God on the side of ordinary people, or the poor, or something of that nature fits.
  

Rowan Williams' Christmas Message

For the complete text of the Christmas Message from Rowan Williams, Archbishop of Canterbury, see here. An excellent example of the implications of the traditional faith of the church.

...In a Complete Human Life...

Human beings, left to themselves, have imagined God in all sorts of shapes; but - although there were one or two instances, in Ancient Greece and Ancient Egypt, of gods being pictured as boys - it took Christianity to introduce the world to the idea of God in the form of a baby: in the form of complete dependence and fragility, without power or control. If you stop to think about it, it is still shocking. And it is also deeply challenging.

God chose to show himself to us in a complete human life, telling us that every stage in human existence, from conception to maturity and even death, was in principle capable of telling us something about God. (Rowan Williams, from his Christmas message.)

Saying 'Yes' to God (Kids' Talk)

The gist of the kids' talk for Mary's acceptance of God's invitation to bear Jesus:

• Start with an invitation they have to say 'yes' to. E.g. another child asking them to be their friend.
  
  
• The prop is something you have said 'yes' to. I talked about saying 'yes' to ordination, and had my orders to show.
  
  
• The most important things in life we have to say 'yes' to. Asked for examples, included in this the congregation.
  
  
• Being a disciple of jesus
  
  
• Mary's 'yes' as the paradigm.
  

The Strange Christological Excess of the Old Testament (Part III)

The point of the preceding posts (here and here, and this began the train of thought) is that it is only in the light of faith in Christ that the continuity between Jesus and what went before him can be glimpsed. And it is not a nice, neat, simple, linear progression from one to the other. Jesus was a surprise. Those who like the linear approach seem to think that this 'proves' that Jesus is the messiah. (and provides a handy ground for condemning those who have missed this obvious progression and fulfillment.) But it is the surprise of faith in Jesus that strikes me. And it is this surprise, the way in which Jesus does not fit the expectations of the day, that lends credibility to the claims of faith. Where did the strange claims come from? Were they just made up? (Because, without the claims themselves, it is difficult to see how Jesus is the fulfillment of the expectations of the Old Testament.) And if a non-believer were to assert that the claims about Jesus (e.g. his resurrection) are made up, where did they come from? There were plenty of other claims to fabricate that would have met the expectations of the day, been more believable, and therefore more attractive to a Jewish audience. The lack of fit between Jesus and the expectations of the Jews demands explanation.

In all of this there is an excess in the Old Testament that allows for the strange twist that leads from the Old Testament to Jesus, but the excess is only accessed via a Christological reading of the text. And the Christological content is provided by Jesus, crucified and risen.

The Strange Christological Excess of the Old Testament (Part II)

John the Baptist's own expectation of the messiah is another case in point of the strange fulfillment that Jesus brought to the expectations of his day. Advent 3 had the interrogation of the Baptist by the Jerusalem authorities as related in the Gospel of John, where he did not deny but confessed that he was not the light. But we know that before the Baptist died he questioned whether Jesus really was the messiah. (Matt 11:3-6) (Interestingly, Jesus didn't doubt the authenticity of John the Baptist as the one who was to prepare the way. [Matt 11:7-15]) John's preaching would suggest that he expected a messiah who was to bring damnation and judgement, with the possibility of salvation for a few. Jesus, on the other hand, seemed to be a prophet primarily of forgiveness and acceptance, with the possibility of damnation. In Lk 4:16-21, Jesus announces his manifesto in the words of the prophet Isaiah (61:1-2), but omits the last half verse, "and the day of vengeance of our God." Vengeance is not absent in the preaching of Jesus, but it is subordinated to the forgiving love of God. The Old Testament knows that God's ways with Israel cannot be encapsulated within the punishment/reward cycle of straight law, but Jesus takes this to an unexpected crescendo.

The Strange Christological Excess of the Old Testament (Part I)

It would seem that some Christians are tempted to think of Christianity fulfilling the hopes of Israel in a direct and linear way. That is, any objective reading of the Old Testament without the New Testament leads directly to Jesus as the messiah, Son of God, etc. Exactly what everyone should have been expecting. Almost as if any idiot should have been ready for him, if only they would put aside their ideological spectacles. There is a nice straight line, so the argument goes, from Israel to Jesus. I've never really been able to see it myself. I have always thought that Jesus and his 'career' was a bit of a shock. (And not just for the Old Testament!)

Who expected a crucified messiah? Righteous martyrs were crucified, but everyone knew that the messiah would 'win', not 'lose' against the Romans. And who expected the resurrection to begin with a single individual, and then be stuck in an in-between time? Remembering that resurrection belief was more than just life after death, but God's comprehensive defeat of the powers of darkness and death and vindication of the righteous, the resurrection beginning in one person, but then stopping, just didn't make sense. We could extend this list of surprises. For example, Paul says that the church is now the temple (of the Holy Spirit), and whatever the relationship between this temple of the Holy Spirit and the temple then still standing in Jerusalem, it would have been a surprising way to speak for a Jew. Hardly a linear progression from jewish expectation of the time to the followers of the crucified messiah as, in some way, the temple of the Holy Spirit.

Important, But Paraphrased

Here are two important theological insights. However, I can't remember who wrote them. And they are my paraphrases.

In accepting the cross Christ renounced the claim to govern history. This reminds of something Lesslie Newbigin wrote. He said that the cross is evidence of God's sensitivity toward human freedom.

And:
Death was unable to close the door on Jesus and relegate him to the past.

Preparing For Christmas (Kids' Talk)

[We have a Christmas Tree in the worship space.]
Have a look at this ... (the tree)
And why are we doing this? Preparation for Christmas.
How else do we prepare ...

John the Baptist said that the way we can get ready for the coming of Jesus is to say sorry and believe in Jesus (to repent and believe):

• things we have done wrong
• but this is so we know that we need God in our lives

The Durability of God's Word

"Yahweh has planned comfort for the exiles, and none can prevent it." (Walter Brueggemann)

Isaiah proper (chapters 1-39) ends on a note of destruction and despair. Israel's unfaithfulness will not go unpunished. (Isa 39:5-8) Judah will lose its king, city, temple and people; "... nothing shall be left, says the Lord." (39:6) Babylon snuffed out the kingdom of Judah in 586 BC, and took the people into exile as the Assyrians had done previously to the kingdom of Israel (2Kings 17:-6). And just as all seems lost for good, there comes a prophecy from God. 'Second Isaiah' speaks a word of comfort and grace to the people; God will come to them, their exile will end, and they will return home to the promised land. This "comfort" is more than consolation; rather it is God's solidarity and presence with the suffering of the people. Their exile is to end, and they will return home across the desert to the promised land.(Isa 40:1-5; see also Isa 35:8-10) The performative word of God (Isa 40:5,8) has cataclysmic implications for the empire of Babylon. It must fall to let the people go (Isa 40:10-11; Jeremiah 51:34-37; see also Exodus 5:1), and it did in 536 BC, conquered by the ruler of the Medes and Persians, God's (pagan!) servant of judgement, King Cyrus. (See Isa 45:1-7) God's forgiveness of the sins of the people leads from exile to homecoming for Israel; for Babylon it means the defeat of their power and the destruction of their empire. (Isa 40:10) The fall of pagan empire and the return home is not dependent on the strength of mere mortals but rests on God's resolve and decree. (Isa 40:6-8) God will do this. (Isa 40:9-11)

There is an excess in the prophecy of Isaiah 40 that finds its fulfilment in John the Baptist's preaching and ministry. (Mk 1:1-8; Lk 3) God is now acting in Jesus decisively for all those who find themselves in exile and in need of homecoming. This includes the physical exiles and prisoners (see Matt 25:31-46; Lk 4:18-19), the excluded from society, those in need of healing, and all those who know their need and seek their true home.(Matt 11:28-30) The God of grace encountered by Israel now through Israel reaches out to the whole of humankind in Jesus Christ. And like the word that brought the people from exile to homecoming, this word will also accomplish God's will.

"And the Word became flesh ..." (Jn 1:14)

[Advent 2(B), Isaiah 40:1-11; Mk 1:1-8]

God Looked Down on the Crucified Jesus

In reference to this picture of the crucifixion (see right, based on the drawing from St John of the Cross presumably), I said to my Year 7s, "Who do you think was looking down on the crucified Christ?" They got it pretty quick. "God?"they wondered. "But that's not right!" one of them said. Indeed. (Ordinary/pagan) Divinity dies at the foot of the cross. And the gospel can take root. The God of the crucified risen Jesus, not the plenipotentate of ordinary religion.

Golgotha

Finally, one arrives at the place

Of the skull because there is nowhere

Else to go. And there before the face

Of bone one pauses in despair.

The culmination of all evil

Is displayed before one’s eyes:

Man’s heart conspired with the devil

And cared little for disguise.

Yet if, the sight of the cross,

a light is struck on the rough of the brain

and the mind conceives all bar this is vain,

There comes a voice that reassures: Thus

is the seed of tenderness sown

in the cleft of the heart of stone.

________ANDREW LANSDOWN_____________

Advent Wreath (Kids' Talk)

[Advent 1]

Focusing on one of the symbolic elements of the Advent Wreath, this week the candles. Start off noticing the elements of the wreath: circular, greenery, 4/5 candles.

Light a candle: what could it mean?
How many weeks until Christmas? We light an extra one each week
Why? As we get closer to Christmas.
Why? Jesus as the light of the world. Or, lighting our way to the Christ child is an alternative explanation.

Suspicious Minds

It is a feature of our world to be suspicious. Some might say overly suspicious. In particular, we are suspicious of motives and what lies behind the facade of human behaviour and intention. And in this schema of suspicion it is power and coercion - ultimately violence - that is assumed to be behind all human activity. (Nietzsche casts a long shadow here.) From a traditional Christian point of view, this is not as far off the mark as it may at first seem. The universality of sin means that all human behaviour and intention is mired in a cul-de-sac of failure. We too are suspicious of all discourses (although this does not mean human goodness is absent, but just that it is never pristine). But Christian theology also claims a uniqueness for Christ: he is not impeded by original sin. Here we meet one of the points of conflict between traditional belief and a more post-modern version of Christianity. I don't think the doctrine of the Incarnation is about power and coercion, but many lump it with all the other ideologies of the world. I think Christ was truly for us, just as God is for us, and only for us. Christ has opened up for us a new and living way within history that leads beyond it (but never deserting it), and overcomes all violence. And this is spelt out (amongst other doctrines) in the Incarnation.

[See David Bentley Hart, The Beauty of the Infinite, pp. 1-2. The picture above is of Nietzsche. It is easier to see here.]

Surrender

Dear God,
We loosen our grip.
We open our hand.
We are accepting.
In our empty hand
We feel the shape
Of simple eternity.
It nestles there.
We hold it gently.
We are accepting.
Amen.

Salvation In Time, Not an Escape From It

The pagan corollary to a "spiritual salvation" is salvation as an escape from history, indeed, from the rest of creation. If Christianity means anything its meaning must be present in history. This is why the Bible is so material and historical. God's goodness comes to us in history, from creation, through covenant and finally in the life, death and resurrection of Jesus. It is material, historical, and a legitimate Christian theology will never disavow this. This means that the salvation won in Christ is not an escape from history, but takes creation and its history into God. Herein lies the transformation of resurrection, and this for everything that is.

Seven Stanzas at Easter

Make no mistake: If He rose at all
it was as His body;
if the cells' dissolution did not reverse, the molecules
reknit, the amino acids rekindle,
the Church will fall.

It was not as the flowers,
each soft Spring recurrent;
it was not as His Spirit in the mouths and fuddled
eyes of the eleven apostles;
it was as His flesh: ours.

The same hinged thumbs and toes,
the same valved heart
that - pierced - died, withered, paused, and then
regathered out of enduring Might
new strength to enclose

Let us not mock God with metaphor,
analogy, sidestepping, transcendence;
making of the event a parable, a sign painted in the
faded credulity of earlier ages:
let us walk through the door.

The stone is rolled back, not papier-mache,
not a stone in a story,
but the vast rock of materiality that in the slow
grinding of time will eclipse for each of us
the wide light of day.

And if we have an angel at the tomb,
make it a real angel,
weighty with Max Planck's quanta, vivid with hair,
opaque in the dawn light, robed in real linen
spun on a definite loom.

Let us not seek to make it less monstrous,
for our own convenience, our own sense of beauty,
lest, awakened in one unthinkable hour, we are
embarrassed by the miracle,
and crushed by remonstrance.


John Updike

You Meet Jesus When You Meet ...?

This is the kids' talk I used for Matt 25:31-46.

I had 7 slides: a bishop, a baby, prisoner, church congregation, refugee camp, big, happy family, Mother Teresa.

The gist of the sermon: scrolled through the slides asking if you met these people, would you be meeting Jesus? i.e. Jesus present in them. The kids got it easily, the answer to all of them, yes.

Then we went through each one, and they had to decide which one especially was Jesus present in. The kids here went for baby/family. I reiterated the point that Jesus is with all of them, but that Jesus thought he was especially present to the prisoner, the refugee, etc.

Resurrection of the Body

One of the first sermons I delivered at Holy Innocents touched on the resurrection of the body. A theme I have continued in preaching and teaching since because of the dominance of a spiritualized (and essentially pagan) understanding of eternal life. Whatever the bodily resurrection of Jesus means for us (and I don't mean this in an agnostic way - there is much we can say about the resurrection of Jesus and its implications) it doesn't mean that souls zoom off to heaven permanently. The immediate response to this traditional claim is often one of two:

• But I don't want to live for ever in this old broken body! or
• So where is my deceased loved one now?

My initial response to each is:

• The resurrection of the body is not the continuation of this life but its transformation. It is not just a continuation of this life after the interruption of death is overturned by God in eternal life.
• The death of a loved one is a time of grief and hope. This is a good place to do some theological work, but this work must be done in the light of revelation if it is to be a Christian grappling with the intensity of life (and death). The bodily resurrection of Jesus is part of this original revelation.

If we dispense with the resurrection of the body, the doctrine of the Incarnation and sacramental theology become superfluous, bordering on nonsensical. There is a thread of continuity and coherence strung from creation, Incarnation, resurrection of the body and sacraments.

The Theo(il)logical Gospel

The gospel of Jesus stands out against all the 'logics' of the world. In this sense, the gospel is illogical. For example, a king born amongst the dung; a local king (Herod) willing to kill the children of a whole area to snuff out a nobody; the Christ who is a refugee; a Christ who calls sinners to be his disciples; the crucified Christ; and the unity of cross and resurrection, a gospel that never leaves behind the cross of Jesus in favour of his resurrection; a messiah known most easily in history in the form of the hungry and imprisoned. The gospel just doesn't fit our usual perceptions. And this alerts us to the perennial danger for disciples and churches, the temptation to domesticate the gospel (by making it more 'logical' and 'reasonable') because of the discomfort the mismatch provides. The temptation is to either change/ignore bits of the gospel or fib about our humanity (in all its glory and depravity). So how do we prevent this, as much as possible anyway? A couple of points:

• Be suspicious of glib or simplistic answers. Seek the simplicity on the other side of complexity, which means we will have to spend time working the issue, content to keep working it until it yields.
  
• Be suspicious of glib theology. The kind of thing that slices off aspects of the gospel that don't 'fit'. Examples abound, but the usual targets of this trimming are the bits about peace and justice (in favour of an evangelism exclusively), and the traditional parts that make Jesus Lord, messiah, Son of God, etc (in favour of the social activist Jesus who is only a role model of social justice or teacher of wisdom).
  
• Be honest about our humanity, and our common experience of humanity as we currently experience it. Let's not hide the brokenness, but not wallow in it. This is important, because our actual humanity was made for the full gospel. Lose one and the other won't make sense.
  

[For Christ the King, Matt 25:31-46, and Holy Innocents Patronal Festival. It happens to fit into our parish calendar well at the moment, but theologically contrasts the two styles of kingship: violence and peace.]

Ministered To By Angels

My Year 7 RE class saw the contrast between the desolation of the cross, and the artist's depiciton of God's presence during the dying.

The Beginning of the Doctrine of the Trinity

I asked my Year 7 RE class if they knew any of the words Jesus spoke on the cross. A few answers, and then I mentioned, "My God, my God, why have you forsaken me?" And one student asked, "But wasn't Jesus God?" Ah, indeed he was. And this 12 year old made the first step along the path that leads to the doctrine of the Trinity.

The Shock of the Incarnation

My Year 7 RE class were shocked by this. Silent. I said that when God became human this is the result. A God who joins the millions of the tortured. And when Jesus is resurrected this is God's 'No' to the violence, and a 'Yes' of life to all the tortured.

Contemplating the Descent to Hell

Jesus Came To Save (Kids' Talk)

[I'm using some model dinosaurs my brother and I made when we were kids.]

The point of the sermon is to make the connection between how I have looked after the models all these years because I made them, and how God intends to keep everything that God has made as well. Not lose any of it. That's the point of Jesus.

Points to emphasise: I made the models, a lot of time and effort, painted them etc., and I have carefully kept them in this box all these years. As I have moved from house to house, carefully they have been moved as well.

Parallel: God made everything, carefully, loves everything, and does not intend to lose any of it. In fact, God wants to bring it all home, back to God. That is why God sent Jesus.

Jesus, the Source of Salvation

Now, this is perhaps going to sound a little underwhelming, but Jesus is meant to be the source of salvation. "For God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ." (1Thess 5:9) The logical obverse of this is the possibility of 'wrath', but Christianity does not present salvation and 'wrath' as two equal pathways, one of which must be chosen when you get to the fork in the road. Christianity's hope is that all will be saved. (Rom 5:12-21; 1Tim 2:4) And if we think of this in terms of 'the fork in the road', the two possibilities are not equally weighted. Jesus Christ makes the path to salvation heavily weighted in our favour. The superabundance of God's love in Christ overshadows the estrangement of creation. Could God even save me? Yes, in Christ, even me. (This is the point to start reflection upon sin and salvation, and the possibility of either.) Christ forgave sinners, and, as he pointed out, all sin. (John 8:1-11)

However, this is our hope. It is not a tenet of belief. There is just too much in Scripture (much of it straight from Jesus) and the experience of our own perversity that must leave open the possibility of damnation. For those who pay lip service to Christianity's hope of universal salvation while emphasizing judgment and 'wrath', the shock of the Jesus who calls sinners as disciples (Lk 5:27-28), ate with them (Lk 5:29-31), forgave them (Lk 7:36-50), and told parables about them (Lk 15), needs to sink into the bones once again. And by this I mean deep into ourselves, to know our perversity and the grace that heals, and from there reacquaint ourselves with grace. The superabundance of grace. For those who have forgotten that there remains a fork in the road, it is important to remember Bonhoeffer's teaching about cheap and costly grace.

But what if we were to hang onto our hope that all will be saved, but through costly grace? It seems to me that those who hold to the hope of universal salvation have a tendency toward cheap grace. Let's put our hope in God's power through Christ and the Spirit to change the human heart, and even when the human heart remains cold, let us hope in the Christ who has harrowed hell itself. And in this hope preach and live a costly grace, and still hang onto the hope of St Paul himself.

Therefore just as one man's trespass led to condemnation for all, so one man's act of righteousness leads to justification and life for all. For just as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. (Rom 5:18-19)