Dream the Impossible – Sermon Preached on 24th May 2026 (Pentecost)

Preached at St Peter’s, Poulshot and St Mary’s, Potterne

Acts 2.1-21; John 20.19-23

“…your young men shall see visions, and your old men shall dream dreams…”

A stylised illustration depicting the Portuguese Carnation Revolution of 25 April 1974. Three smiling soldiers in olive green uniforms and berets stand in the foreground, holding rifles adorned with red carnations. A woman embraces one of the soldiers joyfully. Jubilant crowds surround them, some holding carnations, others waving Portuguese flags and signs reading "Viva a Revolução" (Long live the Revolution), "Democracia" (Democracy), and "Liberdade" (Freedom). The setting is a recognisable Lisbon street scene, with terracotta-roofed buildings, balconies decorated with flowers and flags, a yellow tram marked No. 28, the Elevador de Santa Justa visible in the background, and shop signs for a café, livraria (bookshop), and sapataria (shoe shop).

An old friend of mine back in Belfast, who died some years ago, had a girlfriend in the 1950s, when he was young. She was his first serious love, until she dumped him – for an Englishman! – a schoolmaster, who taught overseas in schools for British expatriates. She soon married the schoolmaster and accompanied him to his next job, in Lisbon.

Despite being jilted, my friend remained good platonic friends with his ex, and they corresponded for some years. To keep her in touch with her home town, my pal sent her copies of the Belfast Telegraph. Portugal had by then been under the grip of an authoritarian dictatorship for a quarter of a century, the Estado Novo of António Salazar. While it avoided the worst aspects of fascism and certainly couldn’t be compared with Nazism, it was hostile to free expression, and its secret police, experts in the use of psychological torture, suppressed anything and anyone that smacked of liberalism, socialism, or secularism.

Now, the 1950s Belfast Telegraph, the paper of the Ulster Unionist establishment, wasn’t exactly a well of liberalism, socialism, secularism, or any other form of racy radicalism. Still, my friend’s ex-girlfriend would receive her copies of the Belfast Telegraph with many holes cut in them, stories Salazar’s secret police would rather the Portuguese didn’t know about.

By the 1970s, Portugal was caught up in a quartet of bloody end-of-empire wars in Africa and its main export was its people, yet the Estado Novo continued, seemingly secure, just like Franco in next-door Spain. Then one April night in 1974, a group of army officers, fed up with sending young men die in unwinnable and cruel wars, launched a coup. The radio told people to stay at home, but instead they came out onto the streets to celebrate with the soldiers, pushing carnations into the barrels of their guns. The Estado Novo fell without a shot. Portugal then had a bumpy spell of brawls and even riots between socialists and conservatives, but eventually left-leaning and right-leaning parties found enough common ground to manage a transition to a free democracy, and eventually to prosperity. And nobody saw it coming – not the experts and not anyone else.

We never really know what is around the corner. I could have told a similar story about the fall of the Berlin Wall and the end of Soviet domination in Eastern Europe. Less positively, we could all share recollections of the way that coronavirus crept into our news bulletins and then crashed into our lives in the first months of 2020. But there are always plenty of people telling us to worry about the ways our lives and the state of the world might change for the worse. We sometimes forget that things do often get better, in dramatic ways that nobody predicted, often when things seem to be at their darkest.

Pentecost is the feast of things getting better in dramatic and unforeseen ways. Pentecost is a story about two things – about the Church, and about God.

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Our Best Laid Plans: Sermon Preached on 30 April 2023 (Fourth Sunday of Easter)

Preached at St Mary’s, Potterne (Devizes Deanery Choral Evensong)

Readings – Ezra 3: 1–13; Ephesians 2: 11–22        

“And they sang together by course in praising and giving thanks unto the Lord; ‘because he is good, for his mercy endureth for ever…’”

Tonight’s Old Testament lesson is one of those ones that can make little sense when we hear it read. It can seem to be a confusing mass of difficult names, of Shealtiels, Zerubbabels, and Jozadaks. So, let me explain what it’s all about, and why it matters today.

The return from exile is depicted in this woodcut for Die Bibel in Bildern, 1860, by Julius Schnorr von Carolsfeld.

The story comes from the Restoration of Temple in Jerusalem, seventy years after its destruction by the Babylonians. This architectural wonder of Hebrew culture and civilisation, built by King Solomon, full of beautiful art and craftsmanship, had been looted and then razed. Jerusalem was intentionally destroyed, and its citizens were deported to hundreds of miles across the desert to Babylon.

For long decades afterwards, the idea that the Temple would be restored must have seemed like a pipe-dream. Then, however, the political situation changed. The Persians became the new great power in the Middle East, and under Cyrus the Great they swept away the Babylonians and allowed the many nations kept in bondage in their mighty capital to return to their homelands. Among them were the exiles from Jerusalem.

The portion of the Book of Ezra we heard from this evening records the restoration of the Temple from its modest beginnings, when Jews first re-gathered on the ruined foundations of Solomon’s Temple, meeting in fear of the people of the neighbouring lands despite their sponsorship by their new friends, the Persian imperial authorities. Then it outlines how, through hard-work and sacrifice, the means were found to lay a foundation stone for the new Temple. There were even some elderly people present when it was laid who remembered King Solomon’s one before its destruction.

What did they people do when the foundation stone of the new Temple was laid? They praised God; they praised God in music and praised God at the top of their voices; they praised God because ‘his mercy endureth forever.’

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Send Me: Sermon Preached at St John’s, Devizes, Sunday 5th February 2022 (The Fourth Sunday before Lent)

18th Century icon of the Prophet Isaiah, from the iconostasis of Transfiguration Church, Kizhi monastery, Russian Karelia

Readings – Isaiah 6: 1–8; Luke 5: 1–11

‘And I said, ‘Here am I; send me!’’

I think it would be fair to say that as a congregation, we don’t think of ourselves as being pious or particularly holy. In fact, that sort of understanding of what being a Christian means rather freaks us out – and thank the Lord for that. In my experience, we tend to see ourselves as pilgrims on the road towards God, travelling as much with those outside our walls as within them, and certainly not as some sort of vanguard of God’s chosen people. That understanding is also big part of how I see my ministry as a priest. 

18th Century icon of the Prophet Isaiah, from the iconostasis of Transfiguration Church, Kizhi monastery, Russian Karelia
18th Century icon of the Prophet Isaiah, from the iconostasis of Transfiguration Church, Kizhi monastery, Russian Karelia

We are nothing special. We have the same failings as anyone else. And yet we are chosen by God to follow Him, each of us as individuals, and collectively as His people here in the centre of Devizes, worshipping the Father, Son, and Holy Spirit in this building as people have done for 892 years. It is awe-inspiring to think that the people who built St John’s in the decades after William had conquered were closer in time to us today than they were to Peter and James and John on the shore of the Sea of Galilee when they left everything and followed Him. Yet across these vast gulfs of time, we are all joined together in the chain of those who have broken bread and shared wine in Jesus’ name that stretches back, unbroken, to group of friends who shared supper with Him on an early Spring evening in Jerusalem, just before His death.

It is not, my brothers and sisters, because we are particularly good that we follow Jesus Christ but because the God who is love calls us to follow Him, as the people we are, and as the community of Christians here in St John’s that we are. 

God has always chosen people who didn’t think they were anything special. Isaiah, when he was granted a vision of heaven, cried that he was a man of unclean lips. Still remembered as a thinker and wise counsellor after 2,700 years, from a time when very few names survive except for those of warriors and kings, Isaiah was nonetheless a man well aware of his own limitations.

Dear old Peter, never a man who failed to say what he meant, was entirely freaked out when he realised who Jesus was and what He had just done shouting, “Go away from me Lord, for I am a sinful man!” Our modern presentation of Jesus Christ rightly focuses on Him as our loving brother, but we have lost something of this sense of awe at the majesty of the Holy and Undivided Trinity.

This awe-inspiring God is calling everyone in this church this morning to speak for Him, to serve Him, to be fishers of men. “Here I am – send me”, says Isaiah, in full awareness of his failings. God’s question to Isaiah, “Whom shall I send, and who will go for us?” is addressed to each one of us.

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Fresh Wine and Springtime: Sermon Preached at St John’s, Devizes, Sunday 16th January 2022 (The Second Sunday after Epiphany)

Readings – 1 Corinthians 12: 1–11, John 2: 1–11

Everyone serves … the inferior wine after the guests have become drunk. But you have kept the good wine until now.

A zoom on some of the detail of The Wedding Feast at Cana (1536) by Paolo Veronese, which hangs in The Louvre.
A zoom on some of the detail of The Wedding Feast at Cana (1536) by Paolo Veronese, which hangs in The Louvre.

I think you all know me well enough by now to know that I enjoy the good things in life. So, clearly, did Jesus. In this morning’s Gospel, Jesus turns water into wine on an industrial scale at a wedding. The water filled six huge jars, each holding “twenty or thirty gallons”, which by my calculations would make more than 900 bottles of wine – which the guests found to be of superlative quality. This is a lot even for a seriously boozy wedding reception. It is so much wine that even the people at Friday evening lockdown parties at Number 10 Downing Street might not have managed to finish it all.

God wants you to enjoy life to the full. There are going to be enough tough moments in life as it is – the last two years, for example – so there is nothing wrong in making the most of the times when things are going well. Indeed, if you have been generally fortunate in life, do what you can to help others, but also be grateful, rather than being guilty, for your blessings, for your gratitude can inspire a wonderful lightness of life but your guilt helps no-one.

As well as enjoying the good things in life, most of you will also know by now that I like to preach about how Jesus Christ was both truly God and truly human, and how God loves us in our humanity. Our Gospel reading this morning presents a very human scene, which takes place in a real human culture: a Jewish one. If I made a film about this scene, I would cast Maureen Lipman as Mary and Adam Sandler as Jesus. Jesus is clearly annoyed with his mother for trying to get him to intervene and keep the party going; Mary completely ignores Him and tells the staff to do whatever He says. Jesus, completely outfoxed by his mother, complies with her request.

So here we have Jesus, God made man, enjoying and helping others to enjoy the best of what it means to be human. What does this mean for us and for today’s Church?

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Ecclesiastical History Rocks: 1960s Pentecostalism and Nigerian Anglicans

I spotted this interesting article and follow up letter in the Church Times when exploring its coverage of the 1968 Lambeth Conference. The article notes that the number of Anglicans in “the western part of Nigeria” was declining in favour of Pentecostals. Nigerian Anglicanism had gone through phases of shedding both sects and adherents towards Independency since at least the 1920s. But this was possibly the first report in the press of a new phenomenon which would have significant impacts on Anglicanism across the world.

There was a major Third Wave of new Pentecostal Churches emergent in Africa from the mid-1970s; in Nigeria, the continent’s most populous country, Jesse Zink locates this surge as beginning a little earlier, with an evangelical revival during the civil war of 1967-70. It would be incubated and then enormously multiplied in student groups meeting in the margins of the expanding Nigerian university system of the 1970s. Matthews Ojo understands these African movements as originating in the 1960s Pentecostalist revivals in North America and Britain; but Nigerian Independency long had links with the Anglo-Saxon north, and the influence wasn’t always unidirectional either.

Also of note here is some indirect evidence of Muslim-to-Christian conversion in Nigeria, which is far from unknown but somehow seems to escape everyone’s notice.

Anglicans facing competition from the burgeoning Pentecostal scene in Africa was one of a complex cluster of reasons why the issue of homosexuality became so toxic within world Anglicanism from the mid-1990s onwards.


From the Church Times, 9 August 1968

Fewer Anglicans in W. Nigeria

The number of Anglicans in the western part of Nigeria, West Africa, is declining, to the benefit of other denominations.

This is revealed in the report published giving the results of a research project into the “Role of Religion in Yoruba Society,” conducted by the Institute of African Studies of the University of Ife, Nigeria.

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Twilight View of the Kyiv Pechersk-Lavra Monastery Complex

The Kyiv Pechersk Lavra monastery complex shot from the Paton Bridge in a golden evening twilight, 9 August 2018

The Kyiv Pechersk Lavra monastery complex shot from the Paton Bridge in a golden evening twilight, 9 August 2018
Kyiv Pechersk-Lavra Complex shot from the Paton Bridge, 9 August 2017, © Gerry Lynch.

Viewed here from the Paton Bridge is the enormous and ancient Pechersk Lavra monastery complex in the Ukrainian capital, Kyiv. This is the crucible in which East Slavic Orthodoxy was formed and is arguably the third most important religious community in the history Christendom behind only Monte Cassino and Mount Athos.

Kyiv Pechersk Lavra (Ukrainian: Києво-Печерська лавра; Russian: Киeво-Печерская лавра), also known as the Kiev Monastery of the Caves, was founded as a cave monastery in 1051, since which time it has usually been a preeminent centre of Orthodox Christianity in Eastern Europe. Together with the Saint Sophia Cathedral a few kilometres away, it is inscribed as a UNESCO World Heritage Site. Among others, the remains of Imperial Prime Minister Peter Stolypin, assassinated at the Opera in the city centre, lie at rest here.

While remaining a major cultural and tourist attraction, the monastery has been active again as a religious community since the 1980s, having been shut down by the Soviet authorities in 1928 and turned into a museum-park. Nowadays, there are now over 100 monks in residence.

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Beginning Public Ministry in a Liminal Time

St Anne's Cathedral, Belfast, reflected in a puddle on Donegall Street, 29 April 2020, © Gerry Lynch

On Saturday last, I should have made a deacon in Salisbury Cathedral, a place I love, the antepenultimate milestone in a journey to fulfil a call to priesthood in the church of God that I began, depending on how one counts it, either six, ten, or twenty-two years ago. I first went to see the Director of Ordinands for the Diocese of Connor and joined the Fellowship of Vocation there in September 1998. I often find it useful to date moments in my life by the pop songs on the radio at the time; the UK Number 1 single then was, with delicious irony, T-Spoon’s Sex on the Beach. That really was a long time ago now.

St John the Baptist Church, Devizes, 1 July 2020, © Gerry Lynch
St John the Baptist Church, Devizes, 1 July 2020, © Gerry Lynch

Having been formally licensed as a lay worker in the parish of St John with St Mary, Devizes, by the Bishop of Salisbury via videoconference on Sunday I am, however, a curate if not a cleric, an officially licensed tender of God’s garden of souls at a time when churches have not held public worship for more than three months, when public health regulations have quite correctly banned visiting the army of lonely and isolated people in their own homes. Hundreds of others have had their ordinations similarly delayed, and are experiencing similar uncertainties. For me, a journey towards ordained ministry that often involved being told that I was an awkward person on the edge leads to a public ministry that begins in a virus-ravaged world that sits on the edge of… who knows what?

Wikipedia tells me that in anthropology, liminality (from the Latin word limen, meaning ‘a threshold’) is the quality of ambiguity or disorientation that occurs in the middle stage of a rite of passage, when participants no longer hold their pre-ritual status but have not yet begun the transition to the status they will hold when the rite is complete. Liminality is terribly fashionable in the Church at the moment; I have not always found it to be a pleasant or rewarding place to inhabit. It is, however, the state in which the whole world waits for a new order to emerge, groaning for better but often in trepidation of worse.

Liminal time exists in the cracks in our lives and the cracks in the life of the world that lie between the passing of the old and the coming of the new. Of course, there are other ways of looking at the world, ways that emphasize the continuities rather than the discontinuities. Emphasising the continuities that lie across all breaks in human experience seems to have been the most modish approach of late. Understandings that emphasize continuity bring richness and insight, for each of us always remains himself and all of us always remain human. Like all perspectives, however, these are limited. Just as a photographer will choose his perspective depending on the time of day and year, weather conditions, subject matter, and the like, sometimes we must consciously open ourselves to new viewpoints on ourselves and our world.

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Let’s Worship Outside

The News Letter later asked me to turn this blog into a newspaper article which you can read here.

Worshipping outside in happier times in South Dorset. Photo © Diocese of Salisbury/Gerry Lynch.

The dreadful news that more than a hundred people were infected with coronavirus at a single, legally permitted, church service in Germany earlier this month should make it transparent that we are unlikely any time soon to be returning to church worship as we hitherto understood it.

In this time of fear and death, I feel deeply deprived of connection with God. I have not received communion in more than two months; I have no idea when I might do so again. I cannot even spend time in a church praying in the presence of the reserved sacrament. I cannot kneel in any of my familiar haunts for prayer, nor can I discover new ones. A computer screen in my parents’ box room has proven a distracting and sensory-deprived locus for prayer. In my case, as a very definite extrovert, prayer is very much an externally contextualised physical process as well as an interior mental and psychological one. Prayer involves the placing of the earthly into the loving care of the heavenly, and is thus intimately bound up with place, physicality, community and body.

Worship via videoconference involves deprivation of the senses. It only involves sight and hearing; never smell, taste, or touch. The aural and visual, already overprivileged in technological societies, are mediated through a screen and a speaker, usually with poor audio and video quality. That is not to dismiss its value – certainly some people seem to have reconnected or newly connected with Christian worship via online means during the pandemic. But it can never involve the smell of incense, the taste of sacramental wine, the heat of a ray of sunshine streaming through a window, a hug, or noticing that a much loved elderly parishioner’s gait has suddenly become laboured.

Are there other ways to worship safely in the era of coronavirus?

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Chapel Address at Evensong, St Stephen’s House, Oxford, 4 November 2019

Chapel Address at Evensong, St Stephen’s House, Oxford, 4 November 2019
Gerry Lynch

St Stephen's House Chapel, Oxford

“When you talk to God, it’s called prayer. When God talks to you, it’s called insanity.”

That bon mot came to mind as I pondered today’s readings from the first chapters of Daniel and Revelation, two of the most misunderstood and misused books of the Bible, yet also among the most transcendent.

Prophecy has always been a tricky topic in the Church – St Paul admonished the Corinthian Church about it. The soldiers who beat up the blindfolded Jesus demanded he guess which of them had struck him. They were confusing prophecy and fortune-telling. It is still a common mistake, and made as much within the Church, or at last at its fringes, as it is outside it. The YouTube fanatics who drop random texts from Revelation to confidently predict the arrival of doomsday next Wednesday have done tremendous damage to the Church.

The Belfast of my boyhood was thick with these chancers. There was even a BBC children’s TV drama of the early 1980s, set in Belfast, about one of these street corner Jeremiahs, entitled The End of the World Man. Of course the title character was nothing but a hypocrite, setting himself up in self-righteous judgement while using his political connections to facilitate a corrupt land deal to destroy a patch of urban wilderness much loved by our televisual child heroes. If you want to lampoon the Church, these self-proclaimed prophets are an easy way to do it. And they are terribly unbiblical. The end will come like a thief in the night; it is not ours to know when and how it will come; Jesus says this very directly in St Matthew’s Gospel.

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Vilnius Cathedral

The Cathedral Basilica of St Stanislaus and St Ladislaus of Vilnius (Lithuanian: Vilniaus Šv. Stanislovo ir Šv. Vladislovo arkikatedra bazilika) is the Roman Catholic mother church of Lithuania.   The coronations of the Grand Dukes of Lithuania took place within its confines. Many famous people from Lithuanian and Polish history are buried there During the … Read more