lurchersontheedge

Dyma’r ail wythnos o nodiadau ar gyfer cwrs Adfent 2021 | This is the second week of notes for the Advent course in 2021.

Yr sesiwn hon rydyn ni’n edrych ar Iesu yn Luc. Cofiwch fod ein Efengylydd yn ysgrifennu ei efengyl yn ofalus fel bod gan Theophilus yr holl dystiolaeth sydd ei hangen i ddeall pwy yw Iesu.

This session we look at Jesus in Luke. Remember our Evangelist writes his gospel carefully so that Theophilus has all the evidence needed to understand who     Jesus is.

Y darnau rydyn ni’n mynd i edrych arnyn nhw yn y sesiwn hon yw Luc 2: 41-52 (Ar Goll yn y Deml) 3: 20-22 (Bedydd Iesu), a 4: 16-21 (Pregeth yn Nasareth) 9: 18- 20 (Cyffes gan Peter).

The passages we are going to look at in this session are Luke 2: 41-52 (Lost in the Temple), 3: 20-22 (Baptism of Jesus), and 4: 16-21 (Sermon in Nazareth) 9:18-20 (Confession by Peter).

Mae cymaint mwy y gellid edrych arno na’r pedwar darn hyn. Mae pob un o’n hefengylau yn tywys y darllenydd trwy daith ddarganfod. Eu pwrpas yw egluro pwy Iesu. Mae Luke yn storïwr da.

There is so much more that could be looked at than these four passages. Each of our gospels take the reader through a journey of discovery. Their purpose is to explain who Jesus. Luke is a good storyteller.

Tybed a oeddech chi’n siarad â ffrind sut y byddech chi’n egluro pwy yw Iesu.

I wonder if you were speaking to a friend how you would explain who Jesus is.

2: 41-52—Ar Goll yn y Deml | Lost in the Temple

Dyma stori hunllef pob rhiant. Ond mae llawer mwy yn digwydd. Beth mae Luc yn ei ddweud wrthym.

Roedd Mair a Joseff yn Iddewon da. Aethant i’r Deml am Bara Croyw bob blwyddyn. Mae Pasg yn dathlu rhyddhad o’r Aifft.

Cymerodd ychydig o amser i Mair a Joseff sylweddoli nad oedd Iesu gyda nhw wrth iddynt ddychwelyd adref. Byddai’r garafán pererinion wedi bod yn deulu mawr.

This is the story of every parents nightmare. But there is much more going on. What does Luke tell us.

Mary and Joseph were good Jews. They went to the Temple for Passover every year. The Passover celebrates liberation from Egypt.

It took Mary and Joseph a little while to realise that Jesus was not with them as they returned home. The pilgrim caravan would have been a big family.

Mae Iesu’n dysgu yn y Deml. Roedd yn arfer Iddewig y byddai bechgyn yn dysgu Torah yn ffurfiol o ddeuddeg oed. Ac eto dangosodd Iesu ddoethineb y tu hwnt i’w oedran.

Nid yw Iesu’n synnu bod Mair a Joseff yn chwilio amdano, ond mae’n synnu nad oeddent yn gwybod ble y byddai. Mae Luc yn barod i gyflwyno Iesu fel mab Duw. Rhaid i Iesu ymwneud â busnes ei dad.

Mae Iesu’n dychwelyd i Nasareth. Mae Mary yn dal i ystyried y pethau hyn.

Jesus is teaching in the Temple. Jewish custom was that boys would learn    Torah formally from the age of twelve. Yet here was Jesus showing wisdom beyond his age.

Jesus is not surprised that Mary and Joseph are looking for him, but he is surprised that they did not know where he would be. Luke introduces, with ease, that Jesus is the son of God.

Jesus returns to Nazareth. Mary keeps pondering these things.

3: 20-22—Bedydd Iesu | Baptism of Jesus

Nid yw Luc yn gwneud unrhyw sylw am fedydd Iesu. Mae Luc yn wahanol i Marc a Mathew. Mae Luc yn sôn am y nefoedd yn cael ei hagor, a’r ffaith bod Iesu’n gweddïo.

Mae gweddi yn bwysig i Luc. Mae’n digwydd ar bwyntiau pwysig yng ngweinidogaeth Iesu ac yn Actau’r Apostolion hefyd.

Mae’r Ysbryd Glân yn disgyn ar Iesu a chlywir llais o’r nefoedd yn datgan pwy yw Iesu.

Luke makes no comment about the baptism of Jesus itself. Luke is        different to Mark and Matthew. Luke mentions heaven being opened, and the fact that Jesus is praying.

Prayer is important for Luke. It happens at important points of the ministry of Jesus and in the Acts of the Apostles too.

The Holy Spirit descends on Jesus and a voice is heard from heaven    declaring who Jesus is.

Mae Iesu, yn Luc, yn cael ei eneinio (gan yr Ysbryd) am ei genhadaeth a’i weinidogaeth. Iesu oedd y Mab cyn ei fedydd, ond yn ei fedydd, mae’r   nefoedd yn gweiddi pwy yw’r dyn hwn.

Jesus, in Luke, is anointed (by the Spirit) for his mission and ministry.           Jesus was the Son before his baptism, but in his baptism, heaven shouts out who this man is.

4: 16-21—Pregeth yn Nasareth | Sermon in Nazareth

Mae Iesu’n mynd i’r man lle cafodd ei fagu. Mae newyddion amdano fo yn lledu a dwi’n dychmygu bod pobl eisiau gwybod beth fyddai mab Joseff yn ei wneud.

Byrdwn cyfan y bregeth yw hyn: mae Duw yn cofleidio pawb.

Jesus goes to the place where he grew up. News about him is spreading and I imagine there would have been anticipation about what Joseph’s son would do.

The whole thrust of the sermon is this: God embraces all.

Pwy ydy’r ‘tlawd’? Ar y naill law, mae’n cynnwys y rhai sydd hebddo yn economaidd. Fodd bynnag, ar y llaw arall, gallai fod yn ‘law fer’ i bob un o ‘statws isel’. Mae’r rhai ar y ‘tu allan’ yn cael eu cofleidio yng ngweinidogaeth Iesu.

Mae adferiad golwg i’r deillion yn ymwneud ag iachâd corfforol. Mae hefyd yn ymwneud â datguddiad Duw o bwy yw Iesu.

Mae Iesu’n dyfynnu o Eseia. Mae hefyd yn colli rhywbeth allan. Tybed sut

arwyddocaol mae hyn.

Who are the ‘poor’? On the one hand, it includes those who are economically without. However, on the other hand, it could be ‘short hand’ for all of ‘low status’. Those on the ‘outside’ are embraced in the ministry of Jesus.

The recovery of sight for the blind is about physical healing. It is also about God’s revelation of who Jesus is.

Jesus is quoting from Isaiah. He also misses something out. I wonder how

significant this is.

9: 18- 20- Cyffes gan Peter | Confession by Peter

Mae Iesu wrth weddi. Mae hyn, fel y gwelsom eisoes, yn rhan bwysig o weinidogaeth Iesu ’. Mae’n dangos y berthynas sydd gan Iesu gyda’i dad.

Felly mae Iesu’n gofyn dau gwestiwn i’w ddisgyblion.

Tybed: pwy fyddech chi’n dweud yw Iesu.

Jesus is at prayer. This is, as we have already seen, an important part of Jesus’ ministry. It demonstrates the relationship Jesus has with his father.

Jesus therefore asks his disciples two questions.

I wonder: who would you say Jesus is.

Mae Iesu dros Luc yn fab i Dduw. Mae Iesu’n dangos ei hun i fod yn ddoeth ac

athro pryfoclyd, proffwyd. Mae Iesu’n cofleidio’r rhai sydd ar y tu allan. Mae ei ddisgyblion yn daith i ddeall yn llawn pwy Iesu

Jesus for Luke is the son of God. Jesus shows himself to be a wise and

provocative teacher, prophet. Jesus embraces those who are on the outside. His disciples are a journey to fully understand who Jesus is.

Dyma’r wythnos gyntaf o nodiadau ar gyfer Cwrs Adfent a gynhaliwyd yn Nefyn a Bryncroes yn ystod 2021 | This is the first week of notes for an Advent Course run in Nefyn and Bryncroes during 2021

Efengyl Luc ydy hanner cyntaf stori dwy ran. Luc ydy awdur Luc a Actau Apostolion. Nid Iddew oedd Luc. Luc yn ôl pob tebyg yw’r unig Gentile i fod wedi ysgrifennu rhan o’r Testament Newydd.

Luke’s Gospel is the first half of a two part story. Luke is the author of both Luke and the Acts of the Apostles. Luke was not a Jew. Luke in all probability is the only Gentile to have written part of the New Testament.

What is the approach we are taking?

Mae dau fyd rydw i eisiau cwrdd â nhw. Byd Luc yn y ganrif gyntaf a’n byd yn yr unfed ar hugain. Ysgrifennodd Luc nodi’n ofalus yr hyn a ddywedodd ac a wnaeth Iesu. Fy nymuniad syml yw, wrth ddarllen Luc yn gyntaf, y bydd ein bywydau’n cael eu trawsnewid ac yn ail, byddwn yn gallu rhannu stori Iesu ag eraill.

There are two worlds I want to meet. The world of Luke in the first century and our world in the twenty first. Luke wrote to set out carefully what Jesus said and did. My simple desire is that in reading Luke firstly our lives will be transformed and secondly, we will be able to share the story of Jesus with others.

Be sy’n arbennig am Luc? | What is special about Luke?

Heb Luc, ni fyddem yn cael ymweliad Gabriel â Mair, yr enedigaeth mewn tŷ allan (neu stabl), nac ymweliad y bugeiliaid. Ni fyddai gennym y maniffesto Nasareth, fel y’i gelwir, na rhai o’r damhegion fel y meibion ​​coll neu’r Samariad Trugarog

Without Luke, we would not have the visit of Gabriel to Mary, the birth in an outhouse (or stable), or the visit of the shepherds. We would not have the so-called Nazareth manifesto or some of the parables like the lost sons or the Good     Samaritan

Byddwn hefyd yn dweud oherwydd ei drylwyredd, mae’n siarad â’n byd

I would also say because of his thoroughness, he speaks to our world

Be ydy rhai o themâu Luke? | What are some of Luke’s themes?

Mae iachawdwriaeth Duw (iachâd a chyfanrwydd) i bawb

God’s salvation (healing and wholeness) is for all.

Mae dwy gyfrol Luc yn adrodd stori benodol. Mae’n un sy’n dangos sut mae neges iachawdwriaeth yn teithio o Nasareth yng Ngalilea i Rufain.

Luke’s two volumes tell a particular story. It is one that shows how the message of salvation travels from Nazareth in Galilee to Rome.

 Tosturi tuag at y tlawd a’r bregus. Y rhai ar y tu allan.

Compassion for the poor and vulnerable. Those on the outside.

Mae Luc yn angerddol bod pawb yn cael eu cynnwys: pobl o’r tu allan, pechaduriaid, menywod, trethdalwyr a Chenhedloedd

Luke is passionate that everyone is included: outsiders, sinners, women, taxcollectors and Gentiles

Efengyl llawenydd ydyw

It is a gospel of joy

Heddiw, deuaf â newyddion da o lawenydd mawr ichi.

Today, I bring you good news of great joy

Cân Mair | Mary’s Song (1:46-56)

Mae’r themâu canlynol yn bresennol.

The following themes are present.

Duw ydy’r awdur iachawdwriaeth

God is the author of salvation

Nid ydy’r iachawdwriaeth hon yn ymwneud â chyrraedd y nefoedd yn y lle cyntaf, am Duw sy’n dod â newid chwyldroadol nawr.

This salvation is not about getting to heaven in the first instance, it is God who bring revolutionary change now.

Mair ydy gwas yr Arglwydd. Mae Luke yn defnyddio’r term ‘gwas’ hwn i ddisgrifio’r rhai sy’n dlawd ac ar y tu allan.

Mary is the servant of the Lord. Luke uses this term to describe those who are poor and on the outside.

Mae gwrthdroi rôl.

There is a role reversal.

Mae Duw yn newid popeth ac yn cadw ei addewidion.

God changes everything and keeps his promises.

Cân Sechareia | The Song of Zechariah (1:67-79)

Mae’r themâu canlynol yn bresennol.

The following themes are present.

Cyfeirir y gân at Dduw. Mae’n ddathliad o berthynas Duw â’i bobl.

The song is directed to God. It is a celebration of God’s relationship with his people.

Mae Duw wedi ymweld â’i bobl. Mae iachawdwriaeth yn dod ac mae Duw wedi rhoi gwaredwr. Mae Sechareia yn dychmygu bod y Meseia yn dod

God has visited his people. Salvation is coming and God has given a saviour. Zechariah picks up on images of Messiah.

Mae’r iachawdwriaeth hon yn gysylltiedig â maddeuant pechodau. Efallai fod hyn yn codi o weinidogaeth Ioan Fedyddiwr. Galwodd John bobl i edifarhau.

This salvation is linked to the forgivenss of sins. This perhaps picks up on the ministry of John the Baptist. John called people to repent.

The first part of the song is not about the son of Zechariah. It is about Jesus. Zechariah connects John and Jesus into the story of Israel.

Nid yw rhan gyntaf y gân yn ymwneud â mab Sechareia. Mae’n ymwneud ag   Iesu. Mae Sechareia yn cysylltu Ioan a Iesu â stori Israel.

Cân Simeon | Simeon’s Song (2:28-32)

Mae’r themâu canlynol yn bresennol.

The following themes are present.

Mae Simeon yn symud i’r Deml, yn cymryd Iesu i’w freichiau, yn canmol Duw, ac yn proffwydo

Simeon moves into the Temple, takes Jesus into his arms, praises God, and prophesies

Mae Simeon yn cydnabod ei fregusrwydd. Duw yw’r Arglwydd. Simeon yw’r gwas. Mae cysylltiad â Mary.

Simeon acknowledges his vulnerability. God is the Lord. Simeon is the servant. There is a connection with Mary.

Mae iachawdwriaeth wedi’i gwreiddio yn y plentyn y mae Simeon yn ei ddal yn ei freichiau.

Salvation is rooted in the child that Simeon is holding in his arms.

Mae iachawdwriaeth Duw i bawb: Iddew, Samariad, a Gentile.

God’s salvation is for all: Jew, Samaritan, and Gentile.

Crist y Brenin | Eglwys Santes Mair | 21ain Tachwedd

Mae’r eglwys yn dathlu gwledd Crist y brenin heddiw.

Tybed beth rydyn ni’n ei ddeall wrth y gair, ‘brenin’. Yn amser Iesu, o fewn yr Ymerodraeth Rufeinig, nid oedd ond un brenin; Cesar.Roedd gan Cesar bŵer absoliwt. Nid oedd Cesar yn frenin cyfansoddiadol.

Nid yw Iesu Grist yn frenin gyfansoddiadol chwaith. Mae gan Iesu bŵer absoliwt hefyd. Fodd bynnag, mae Crist y brenin yn dewis defnyddio ei rym yn wahanol

Rwyf am ddweud tri pheth am frenhiniaeth Iesu. Un peth o bob un o’n tri darlleniad.

O Daniel, Iesu y barnwr.
O’r Datguddiad, Iesu y tyst
O Efengyl Ioan, Iesu yr un sy’n datgan y gwirionedd’.

Mae Daniel yn un o broffwydi’r Hen Destament. Mae Llyfr Daniel yn llenyddiaeth apocalyptaidd. Mae llawer o bobl yn meddwl mai apocalyptaidd yn sôn am ddiwedd y byd. Nid yw hynny’n wir.Yn hytrach, daw’r gair ‘apocalyptig’ o’r byd Groegaidd sy’n golygu ‘dadorchuddio’. Mae’n golygu gweld pethau fel y mae’n nhw go iawn.

Yn llyfr Daniel, sefydlir llys nefol. Mae’r Un Hynafol yn eistedd ar yr orsedd. Disgrifir ef mewn iaith liwgar iawn. Agorir llyfrau’r farn.Yna mae ffigur arall yn ymddangos. Fe’i disgrifir fel bod dynol neu fel mab y dyn. Mae bob awdurdod yn cael ei roi i’r ffigur hwn. Rhoddir comisiwn iddo. Mae i fod yn farnwr.

Mae Iesu’n defnyddio un ymadrodd penodol i ddisgrifio’i hun: mab y dyn.
Beth mae barnwr yn ei wneud? Mae barnwr yn dehongli’r dystiolaeth.
Tybed sut mae Iesu’n dehongli tystiolaeth fy mywyd?

Yn llyfr y Datguddiad, disgrifir Iesu fel y tyst ffyddlon. Disgrifir Iesu hefyd fel rheolwr brenhinoedd y ddaear!
Cofiwch! Yn amser Iesu, Cesar oedd yr unig frenin yn yr Ymerodraeth Rufeinig. Cynigiodd yr eglwys gynnar dyst i’r gwirionedd deinamig hwn: Iesu ydi’r Arglwydd. Nid Cesar. Roedd yn ddatganiad a achosodd ddaeargryn gwleidyddol ac ysbrydol.
Llyfr gwrthnysig iawn yw Llyfr y Datguddiad. Mae’n llyfr sy’n rhoi gobaith i rai o Gristnogion tlotaf y byd; yn Affrica ac Asia. Mae’r llyfr yn gwneud hyn trwy ddisgrifio pren mesur y byd (Iesu) fel llew ac oen ar yr un pryd. Efallai un diwrnod y gallwn ei astudio gyda’n gilydd?
Sut ydw i’n dyst ffyddlon i Iesu Grist?
Arferai fy mam cadw cherdyn post yn y gegin gartref. Roedd y geiriau hyn ar y cerdyn post. Roedd llun o farnwr hefyd. ‘Pe byddech chi’n cael eich arestio am fod yn Gristion, a fyddai digon o dystiolaeth i’ch collfarnu?’
Mae Crist yn ein galw ni’n ffrindiau ond yn gofyn inni gynnig dystio i’r byd o’n cwmpas.
Yn Efengyl Ioan, Iesu yw’r yr un sy’n dweud y gwirl. Saif Iesu gerbron y barnwr, Pilat.
Mae Pilat eisiau rhoi Iesu mewn blwch. Ni dderbyniodd Iesu hyn fel opsiwn. Cyhoeddodd Iesu mai ef oedd yr un a ddywedodd y gwir. Ni allai Pilat ddeall hyn.
Weithiau, nid ydym am i’r gwir gael ei ddweud. Neu ei roi mewn ffordd arall, mae gwirionedd yn anghyfforddus. Nid ydym am i Iesu fod yn anghyfforddus.
Ni ellir rhoi teyrnas Duw mewn bocs. Ni all Iesu gael ei roi mewn bocs. Waeth faint yr hoffem gymryd rhannau o ddysgeidiaeth Iesu ac efallai anghofio’r gweddill.
Dywedodd Iesu wrth Pilat nad oedd ei deyrnas o’r byd hwn. Beth oedd yn ei olygu wrth hynny? Roedd Iesu’n golygu bod ei deyrnas wedi’i siapio gan werthoedd Duw.
Mae’r gwerthoedd hynny’n cael eu siapio gan ffyddlondeb, dweud y gwir a rhannu bywyd. Dangosodd Iesu inni sut i wneud hyn. Gadewch inni ei ddilyn O. Treuliodd Iesu amser gyda’r rhai na fyddai eraill byth wedi treulio amser gyda nhw.
Ydw i’n rhannu yn y gwir am Iesu? Ydw i’n barod i gyfrif y gost?
Cynigiodd Iesu batrwm gwahanol o arweinyddiaeth. Mae Iesu’n mynnu popeth, ond byth yn dweud wrth bobl beth i’w wneud. Roedd Iesu yn was. Gobeithio bod gen i’r dewrder i fod yn was i chi. Rwyf am weinidogaethu fel hyn oherwydd rwyf am ichi weld Iesu.Nid yw teyrnas Dduw o’r byd hwn. Fodd bynnag, mae’n deyrnas sy’n trawsnewid popeth rydyn ni’n ei wybod.

Gweddïwn.Iesu y breninIesu y barnwrIesu y tyst ffyddlonIesu y Gyhoeddwrcaniatá i’n bywydau gael eu siapio gennych chi, eu trawsnewid gennych chi, eich garu chi.Rho ras i ni adlewyrchu Iesu chi i’r rhai o’n cwmpas.

I found the debate held at the Governing Body of the Church in Wales very difficult. I am not talking only about the outcome, but for what it seemed to demonstrate. There were (at least) two different understandings of the gospel, kingdom, and church on display. In the main, those speaking from either side of the hall were not speaking to each other. Debates are often sadly like that.

On the one side, there were either the defenders of orthodoxy or those who were seeking to undermine what God was saying and on the other those who were listening to what the Spirit was saying or those who were being reckless with scripture, reason, and tradition in favour of the god of experience. Neither would be fair. A handful of speakers acknowledged this.

I was concerned that not being a theologian was a badge of honour in a church that gifted Rowan Williams to the wider Communion, and how the Anglican Communion was belittled. It is my opinion that in an increasingly fragmented world we need to walk in step with our brothers and sisters from other parts of the world. The counter argument is that we need to walk with our marginalised brothers and sister here as well. I do not belittle that argument, nor do I not acknowledge that the global Communion needs to be challenged. That needs to be done carefully, Christianity is not western and to imply those in the global south need to change smacks a little of a colonial attitude.

There were times when each side was debating with a caricature of the other. Whilst for the most part courteous, most including at times myself lacked any intent of understanding the arguments of the other side. Evangelicalism is not the same as when this debate was first raised, but then nor is the liberal tradition. Evangelicals do not for example talk a lot about hell and damnation, indeed I have preached on hell only five times in the last twenty years, yet liberals seem to have lost the capacity to defend the right of their opponents to hold fast to what they believe. I remember the NT scholar, Leslie Houlden reading one of my papers, and declaring it to be wholly wrong, but he would die in the trenches to defend my right to say it.

In short, my understanding is that we did not engage with each other. There was no conversation and no common ground made. I suppose that is inevitable in terms of a yes or no question. As the Church in Wales moves forward, we need to acknowledge that there were different gospels on display; yet neither has a complete monopoly on truth. Both sides as it were locked in a wrestling match the other day, and clearly one side prevailed, the saddest part is that I do not see the victors being willing to say to those opposed to them, ‘I will not let you go until you bless me’. Nor, yet the those on the losing side willing to offer one.

The Church in Wales wakes to find itself in a place where many rejoice, and others weep, some feel included and still more abandoned. That would have been the case if there had been a different outcome. Its ability to listen deeply to each other has been called into question, and each of us have heard things that have perhaps not been said. I have heard a Bishop say that he will always put the needs, arguments, and relationships with the LGBTQI+ community over those who hold cherished evangelical beliefs within the church. I will listen and try my best not to listen to a caricature.

and to those who voted differently to me, and I could have spoken from either podium at times, I genuinely will not let you go until you bless me.

I took my boy to stay with his sister for the first time. Mixed emotions. So proud of the man he has become. My greatest achievement in life. School wasn’t for him. He has a job, friends, compassion and love

There have been times when my boy and I have not seen eye to eye. There have been times of beauty and indeed angst, times of anger, sorry, delight and happiness. There have been times when I have messed up completely (I have – I am not being down on myself). Some moments I have been inadequate, and moments when I wondered whether we would make it.

Watching him blossom and grow has been a most wonderful thing.

My boy, you are a man now – and I love you.

I graduated from Newcastle University on 28 June 1991. I was the first in the family to go to University. My parents and brother came to the graduation. My Dad was very bright, and could have gone to university had his father not passed away at a young age.

The congregation gathered for the graduation. The Chancellor said something about not clapping until everyone had been announced. My Dad did not hear him or wilfully ignored the instruction (that is where I get it from).

When my name was announced, he cheered and clapped. Of course, I was embarrassed. It was like who is he with and all that. However, now I think my Dad in that action gave a perfect image of what God is like.

My God is the kind of one that claps and cheers for all of his children. Sometimes I forget that he cheers for me, and sometimes the church creates a God who is too stern and aloof when in fact God breaks the rules to cheer on his children.

End of the lesson for today

I have been an evangelist for as long as I can remember. I am however sometimes a reluctant one. I love speaking about Jesus. It is a long time since I did any street preaching, but I enjoyed that, whether that be outside the Tower of London or near the Big Market in Newcastle or indeed outside of Rotherham Minster. I have never understood why people think evangelistic activity is offensive; after all people try to persuade us to do things that we do not necessarily want to do whether that is to buy something we do not really need or vote for a particular party. all sorts of opinions are – and should be – welcome in the public square. I suppose there are questions about this when public proclamation turns up uninvited on your doorstep. Yet, I spent over two and a half years as a shy and hesitant teenager doing just that in London and was rarely rebuffed aggressively for doing so. Cold calling might have decreased significantly, but I have lost count of the number of times callers have tried to remind me of accidents that I have not had. Indeed, as a priest whether in Birmingham or Amlwch, I have never not been given a warm welcome when I have just turned up to offer to pray for people or share a little of the story of Jesus with them.

Given that it is something that I enjoy why would it be something that I am reluctant about? Maybe I am naturally hesitant about telling people what they should do. Yet, the point of evangelism is to get to a decision isn’t it? I recall being on a mission weekend with the then Archbishops’ Missioner, Michael Green. I was asked to share my Christian story at a particular event. I did so. Afterwards, Michael simply asked why I had not asked those listening to become Christians. Similarly, when I was a curate in Gloucester, I was part of the suffragen bishop’s faith sharing team. With a couple of others, we developed some Murder Mystery events that were focused on proclaiming the faith. The Bishop asked me why I had not been more specific about those present becoming Christians. I began hesitantly to explain that my goal was to introduce people to a story, and the story would attract people. I think I still believe that to be true.

I remember talking to Ann Morrisy, urban practitioner, and community engagement specialist, about evangelism many years ago. She loves football, as do I. I remember her comparing the evangelist to the centre forward whose job is simple: to score goals. I have never seen it as clear cut as that. I create space and opportunities for the stories of God to blossom and grow. Maybe evangelism is a bit like the kingdom, it is grows initially hidden like the mustard seed, hidden like the yeast or haphazard as the seed that has been thrown by the sower.