• Sermon preached on Radio 4 for Feast of St Mungo

     

    He quite took me by surprise as I walked down the high street.

    A friend of mine. Wearing a beanie hat and a beard. A sweatshirt and a casual jacket. But holding out his hand, on which was perched a robin.

    I was absolutely sure it was someone I know. He looked just like him.

    He was the spitting image of my friend. But larger than life. Quite a bit larger than life in fact.

    His face filled the side of the end gable of one of Glasgow’s tenements.

    It was a new mural that I hadn’t seen before. One of a number of striking images that have been appearing around the city centre.

    I went on my way and later on phoned the friend whom I thought I had recognised in the mural.

    He denied posing for it and said it was nothing to do with him at all though he did admit to having had several calls that week from people who thought it was him.

    “But do you know who it is supposed to be?” he asked me.

    I looked again at a picture I had taken of the mural on my mobile phone. For the first time I saw that there was a round circle behind the figure’s head in a slightly different colour to the rest of the background.

    I realised it could be a halo.

    And thinking about where it was, just down the High Street from the place where the city was founded, I managed to put two and two together. I realised it was Mungo and the robin in the mural was the one that he purportedly brought back to life as a child. It had belonged to Mungo’s uncle St Serf who had taken in him and his mother when they were on the run from her violent father.

    Right there on the street was St Mungo. Looking just like a friend of mine.

    At this time of year, Glasgow remembers its founder and its patron saint. The thirteenth of January is his feast day. And so we call him to mind with thanksgiving today and join our prayers with his, praying for the wellbeing of the city and giving thanks for the impact that he made upon those around him.

    Whenever we remember Mungo’s feast day, there are two things that I always bring to mind which make me love him.

    The first is his name and the second is the way he died – so different from the way many saints seem to meet their end.

    I love the fact that 1400 years or so after he lived, we still know Kentigern by his pet name. And a name which tells us a great deal about him.
    He received his affectionate name from his uncle.  But it was the common people who popularised it and used it in remembering him.

    Mungo doesn’t mean the loving one. It means the loved one.

    The Christian faith isn’t about being good, it is about being loved.

    Christians believe that the love we have for one another is just one of the many ways we have of experiencing the love of God, and I think I dare to tell people that they are loved because I know that I am utterly loved by God.

    Mungo’s name reminds us that ….

    • for all the legends of his mission – founding the city here and the diocese of St Asaph in Wales,
    • for all the Christian work he did– setting up a mission centre in what we call Dumfriesshire and evangelising Galloway,
    • for all the church politics he was involved in – establishing churches and monasteries all over the place

     

    Notwithstanding all these things, he was remembered primarily with a nickname that tells us that love was at the centre of his life.

    CHOIR + ORGAN

    ANTHEM:  Thy Perfect Love (Rutter)

    Words: 15th Century / Music: John Rutter

    Text:  Thy perfect love
    Jesu, my love, my joy, my rest,
    Thy perfect love close in my breast
    That I thee love and never rest;
    And make me love thee of all thinge best,
    And wounde my heart in thy love free,
    That I may reign in joy evermore with thee.

    The gift of being able to receive the love that is offered to you on this earth is just as precious as the love that you offer to anyone else.

    The other thing that I love about Mungo is the way he died.

    Not for him the way of martyrdom. He didn’t die by the sword. He didn’t die in battle. He didn’t die being persecuted. There was no blood. There was no gore.

    Mungo is said by those who told his legend to have died in his bath – surrounded by friends.

    And that little detail of Mungo bathing may tell us something about his affinity with Roman custom. For the Romans had built baths round here during their occupation and Mungo was said to have visited Rome seven times.

    Various miracles of his life are told in this city, as well as the story of the robin. Of a fire he miraculously rekindles with a hazel branch. Of the miraculous catch of a salmon in the Clyde with a wedding ring in its mouth that cleared the name of a falsely accused local queen.

    But perhaps we should remember Mungo for greater miracles and ones we can share in – being loved and being a friend.

    Mungo was a great traveller and clearly cultivated friendships with those whom he met. He was much loved by St David in Wales and his fame was such that St Columba came visiting.

    When they met, it is said that they “hastened to unite in mutual embraces and holy kisses, and having fattened themselves first with a spiritual feast of divine words, they afterwards restored themselves with bodily food”.

    It isn’t difficult to imagine them relaxing over food and conversation at the end of the day – their common task of building the church giving them an instant and enduring bond of friendship and affection.

     

    When I want to relax at the end of a long day, I go to a local institution built in the same year that this cathedral was in 1871. It is a local Victorian swimming club. I swap the soaring arches, stained glass and Minton tiles of this building for the soaring arches, stained glass and Minton tiles of the Arlington Baths Club and relax in the heat of the Turkish bath and chatter with friends about the events of the day.

    And when I’m there this week, I’ll spare a thought for Mungo, founder of this great city, taking to his bath with friends all around him.

    And I’ll give thanks for the great twin miracles that seem to have been part of his life. The miracle of friendship and the miracle of being loved

    In the name of the Father and of the Son and of the Holy Spirit Amen.

9 responses to “RSA Animations”

  1. annie t Avatar
    annie t

    Fascinating stuff; like watching a (very) animated Paulo Freire! Loved the insight ‘collaboration is the stuff of growth’. Interesting implications for a congregational paradigm for theological education. Thanks Kelvin.

  2. kelvin Avatar

    Yes – I was also reminded of my synod question about TISEC, which I still don’t think I’ve received an adequate answer to, which was something like this: “Is learning through TISEC driven by normalised marking or learning outcomes?”

  3. Kimberly Avatar

    presumably neither, but by the grace of God?

    (‘normal’, ‘outcomes’, and ‘TISEC’ all in the same sentence could lead to much fun. But I suspect I’d head down the via negativa again.)

    1. kelvin Avatar

      The answer that I got was “both” though I’ve never believed that can be possible. I do believe that TISEC at one time or another took on the trappings of each of those learning models, but that is not the same thing at all.

  4. Rosemary Hannah Avatar
    Rosemary Hannah

    Can I gently suggest that the Tisec you love to hate has over the years changes significantly?

  5. kelvin Avatar

    TISEC has always claimed to be changing – in that way it always is the same.

    I do accept that things have changed but have no way of knowing whether they have changed for the better. I still know people whom it appears to suit and I still know people who get distressed by what is done to them within it. In that respect at least, again, it remains the same.

    I’ve said before now that one of the reasons that TISEC is something that still presents unresolved issues for some of us who went through it is that there was never any public accountability within the church over what was done to us. No-one was ever held responsible and even though TISEC itself went through several reviews, the reasons for those reviews being carried out were never transparent.

    I’d still be happy to receive a coherent answer to the question. Incidentally, when I was in TISEC, the answer was clear – it was driven by learning goals and outcomes.

    I was at the General Synod where we voted for TISEC to cease to be a teaching institution. That was a pretty strong decision and one which was enthusiastically celebrated by some. (I went to the celebratory lunch afterwards and some folk came up from England for it). That does make it hard to understand what has happened subsequently.

  6. Rosemary Hannah Avatar
    Rosemary Hannah

    More than it would be appropriate for me as a staff member to answer to, and more than I am the most appropriate person to answer to, educational theory not being my speciality. However, FWIW I can answer to the fact that normalised marking is firmly in place, and that our external examiner is more than happy with the standards our students achieve. Beyond doubt all those who get a diploma from us have achieved the educational equivalent of the first two years of University education.

  7. kelvin Avatar

    Well, this isn’t comparing like with like as the current external examiner acts for an institution (albeit one which may have a financial interest) that had nothing to do with TISEC when I was in it, however, I can say that the external reports on TISEC were always astonishingly good.

    All the more astonishing for those of us who were in TISEC at the time I was, actually.

    It would be interesting to compare the quantifiable academic achievements of Scottish ordinands over time. I’ve a notion that two years of university study falls short of the standards for ordinands which the General Synod was hoping for when it last voted on a report about TISEC.

  8. Rosemary Hannah Avatar
    Rosemary Hannah

    The current external examiner is, it is true, employed; however he is not a member of the qualifying institution. He is a member of another independent academic institution, thereby bringing to his examination direct knowledge of at least three bodies (theirs, ours and his as it were). The work of our students is scrutinised by two markers at Tisec, and each piece of work scrutinised by the external examiner who checks it is achieving the same standards as YSJ. The over-all standard of YSJ is likewise scrutinised to ensure it too is achieving work of the same standard for the same level as other Universities.

    The question of whether standards nationally have risen or fallen is a different question, and harder to ascertain. We may indeed have our own different opinions. But I think it beyond doubt that the general level of the work of Tisec students is the same as the level (qualification for qualification) as the standard of students nation wide. So very much work goes into ensuring this.

    Personally, I would not be prepared to grant a degree in anything involving Biblical studies without knowledge of the Biblical languages. However it is a fact that the Universities now often do this – and indeed even forty years ago it was possible to obtain a M. Theol at St Andrews with only Greek. However regrettable this is, insisting on a full degree will not restore this.

    For those who study for a qualification with Tisec while working, as indeed for those who study with other bodies while working, to achieve two years of degree level study while in a full time job is a considerable achievement. To reach degree standard would take another 18 months I suppose – and that is a decision for the church to take.

    While I would be very sympathetic to the idea of encouraging more students to undertake a full time degree at a University, the funding of such things is a decision for the denomination, not Tisec. To ensure this in the present economic climate would be expensive, and for students who already have personal commitments, not always possible. This is why most English dioceses offer part-time training. The brief for Tisec is to offer a course that those NOT taking a full-time a course can follow, together with specifically vocational study which the Universities do not provide.

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