Alban’s martyrdom (summarized from Bede, Ecclesiastical History)
When unbelieving Emperors were issuing savage edicts against all Christians, Alban gave shelter to a Christian priest fleeing from his pursuers. When he observed this man’s unbroken activity of prayer and vigil, he was suddenly touched by the grace of God and began to follow the priest’s example of faith and devotion. Word came to the ears of the evil ruler that a man who confessed Christ lay hidden in Alban’s house. He gave orders to his soldiers to make a thorough search, and when they arrived at the martyr’s house, holy Alban, wearing the priest’s long cloak, at once surrendered himself in place of his guest and teacher, and was led bound before the judge.
Alban was arrested for sheltering a Christian priest and was brought before the judge. ‘What is your family and race?’ demanded the judge. ‘How does my family concern you?’ replied Alban, ‘if you wish to know the truth about my religion, know that I am a Christian.’ ‘I demand to know your name,’ insisted the judge, ‘tell me at once’. ‘I am called Alban,’ he answered, ‘and I worship and adore the true and living God, who created all things.’ Incensed at this reply, the judge ordered holy Alban to be flogged by the executioners. When the judge saw that no torture could break him or make him renounce the worship of Christ, he ordered his immediate beheading….
Alban ascended a hill, accompanied by the crowd. The hill was coloured and clothed with many different kinds of flowers. As he reached the summit, holy Alban asked God to give him water, and at once a continuous spring bubbled up at his feet.
Here, on top of the hill, the gallant martyr met his death and received the crown of life. One soldier was so moved that he hurried to meet Alban. Throwing down his sword, he fell at his feet, begging to be worthy to die with the martyr. The other executioner hesitated to pick up his sword. As the martyr’s head fell, the executioner’s eyes dropped out on the ground.
St Alban was killed on the twenty second day of June near the city of Verulamium. Here, when the peace of Christian times was restored, a beautiful church worthy of Alban’s martyrdom was built, where sick folk are healed and miracles take place to this day.
For a video narrative, scroll to the bottom of this page: https://www.stalbanscathedral.org/the-story-of-alban
Contents
Week 1: Following Christ in Alban’s Footsteps
Dean Jo Kelly-Moore
Week 2: Welcome & Compassion
Canon Kevin Walton
Week 3: Worship & Witness
The Revd Vanessa Jefferson
Week 4: Courage & Justice
Canon Will Gibbs
Week 5: Leadership & Service
Canon Kevin Walton
Week 1: Following Christ in Alban’s Footsteps
St Albans Cathedral is the United Kingdom’s oldest sign of continuous Christian worship, inspired by Alban, Britain’s first saint and martyr. Our vision and work today is inspired by his story and the Gospel he lived and proclaimed, and so we are committed to welcome and compassion, worship and witness, courage and justice, leadership and service.
In 2023 we conducted a very wide consultation, both in our Cathedral community and across the communities of our diocese, to ask lots of individuals and groups of people about what was important in the life of our Cathedral and Abbey Church and what, in the expression of our mission and ministry, should we focus on in particular in the coming 5 years. What became clear in that consultation was that renewed commitment to telling the story of Alban and Amphibalus was vital. This is both a re-enlivening of its impact and call for those who know it well, and also the realisation that many still do not know it and that it is our mission to invite them to hear it, and so with us follow Christ in Alban’s footsteps.
In our 2025 Lent studies we begin then by pausing, choosing to open ourselves over the coming weeks to what it means for each of us, and us together, to follow Christ in Alban’s footsteps.
Bible Reading: John 12:20-24
Now among those who went up to worship at the festival were some Greeks. They came to Philip, who was from Bethsaida in Galilee, and said to him, ‘Sir, we wish to see Jesus.’ Philip went and told Andrew; then Andrew and Philip went and told Jesus. Jesus answered them, ‘The hour has come for the Son of Man to be glorified. Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit.
Commentary
The latter three verses of this Gospel reading are those set for Alban Day.
We are in Jerusalem now and the verses just before these tell of Jesus’ triumphal entry. The cross is imminent and there is no caution now in Jesus’ words about what is coming. The image of wheat is a familiar one for Jesus’ audience, used throughout the scriptures, often telling of the life and
provision that comes from God, or an image of God’s people, as well as making clear the separation that the kingdom brings to light in the wheat and the tares. All do not choose to receive and follow the way of life. Here then we encounter the ultimate ‘wheat’, the one in whose death and resurrection life in all its fullness, for eternity, will be offered to all the world. A single grain of wheat dies, but it bears much fruit. In a similar way, Alban chose the way of the kingdom, choosing to profess his belief in the living God and standing firm in the face of his death.
Discussion
• Spend some time discussing how you understand and what you believe about the life that is found in the death of Christ. What is its fruit?
• How does the story of Alban point us to the truth of the fruit that is found in Christ?
How does it inspire you?
This encounter between ‘some Greeks’, Philip, Andrew, and Jesus is unique to John’s Gospel. Scholars debate whether the unnamed festival attendees were really Greek, and therefore Gentiles, or whether, in the increasingly diverse world of the first century, they are Greek speaking Jews.
Either way, what this passage tells us is that the good news of Jesus is already getting out beyond the inner circles. It is a glimpse that John give us that this good news crosses borders, that it is for all the world, and the events in the coming days in Jerusalem will prove that. ‘Sir we wish to see Jesus’ is direct and has purpose. Those asking are on a mission, they have heard something and are determined to find out more about it.
We don’t know if there is any intervening conversation, or if they are bit frustrated by Jesus’ minders, but what John records Jesus saying is clearly to a wider crowd and he matches the festival goers intent with his own. A very human Jesus will not step away from his purpose either. With similar resolve, and in the face of his own death, Alban’s purpose was also clear ‘I am called Alban, and I worship and adore the true and living God who created all things’.
• ‘Sir we wish to see Jesus’. How will you take steps to pursue Jesus on this Lenten journey? What do you wish to ask him?
• To what extent or in what ways do people ask us about ‘seeing Jesus’? In what ways could we help people to see Jesus?
• Open Doors Charity tell us that last year at least 4476 Christians were reported to have been killed for their faith and 380 million Christians across the world suffer persecution. The same is true for those of other faiths. Alban’s resolve is extraordinary and demonstrates the impact of his encounter with Christ in the friendship and witness of Amphibalus. How is your resolve for this journey of faith? How does Alban inspire you?
Prayer
In closing spend some time in prayer for one another that you may take the journey of this Lent with resolve and intention seeking Christ. As we remember Alban and Amphibalus, pray also for those who are persecuted for their faith today and cannot gather freely as you are.
Holy and eternal God on this journey of Lent we want to see Jesus. Give us resolve to stay faithfully with him, that as the grain of wheat falls to the earth, so with Alban we may proclaim its fruit, which is your life for all the world, and may be faithful witnesses to the Christ who is alive and reigns, now and forever. Amen.
Week 2: Welcome & Compassion
As Alban welcomed the stranger Amphibalus, we too will be a place of God’s welcome in our community, where anyone can come as visitor or pilgrim, and to learn about and deepen their relationship with God. We will be a place of peace, comfort, safety, and refuge for people of all faiths and none.
Welcome is at the heart of the story of St Alban, but also of our Cathedral with its Benedictine foundation. This is what the Benedictine rule states: ‘All guests who present themselves are to be welcomed as Christ, for he himself will say: I was a stranger and you welcomed me. Proper honour must be shown to all, especially to whose who share our faith and to pilgrims (in Latin: ‘peregrinis’ – as in ‘peregrine’ falcons!).’ (Rule of Benedict 53:1-2)
Significantly in this rule, as in almost all cases in the Gospels, Christ is not the one who welcomes, but the one either welcomed or rejected. The one notable exception is Luke 15:1-2, where Christ is accused of welcoming and eating with sinners. It is this charge which gives the context for the reading below, along with the two shorter parables of the lost sheep and the coin.
Discussion
• How do we continue to live out the welcome demonstrated by Alban and the rule of Benedict? What do we think of the idea of our visitors and pilgrims as being Christ for us?
Bible Reading: Luke 15:11-32
Then Jesus said, ‘There was a man who had two sons. 12The younger of them said to his father, “Father, give me the share of the property that will belong to me.” So he divided his property between them. 13A few days later the younger son gathered all he had and travelled to a distant country, and there he squandered his property in dissolute living. 14When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17But when he came to himself he said, “How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18I will get up and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; 19I am no longer worthy to be called your son; treat me like one of your hired hands.’ ” 20So he set off and went to
his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21Then the son said to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.” 22But the father said to his slaves, “Quickly, bring out a robe the best one and put it on him; put a ring on his finger and sandals on his feet. 23And get the fatted calf and kill it, and let us eat and celebrate; 24for this son of mine was dead and is alive again; he was lost and is found!” And they began to celebrate.
25 ‘Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26He called one of the slaves and asked what was going on. 27He replied, “Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.” 28Then he became angry and refused to go in. His father came out and began to plead with him. 29But he answered his father, “Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!” 31Then the father said to him, “Son, you are always with me, and all that is mine is yours. 32But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.”’
Notes
v. 12 In the Greek, two words are used for ‘property’ here, the first denoting ‘substance’ or ‘existence’ (from the verb ‘to be’), the second ‘life’, ‘livelihood’. They both underscore the cost to the father. Note that this inheritance is given to both sons. Perhaps this explains some of the elder son's resentment later on at the extravagance of the party.
v. 18 ‘I will get up’ – the Greek word here (anastas), also used in v. 20 (where it is confusingly translated as ‘set out’), is also used for the raising up of the resurrection. In this way it resonates with the declarations in vv 24 and 32.
v. 20 ‘was filled with compassion’. The verb is related to the Greek word splagchnon which means ‘bowels’ or even ‘womb’, the seat of the emotions. This suggests a deep, ‘gut-wrenching’ sympathy. In Luke it is also used of Jesus (7:13) and the good Samaritan (10:33).
‘he ran and put his arms around him and kissed him’ – literally ‘he fell upon his neck’ – all these same terms are used when Esau welcomes his estranged younger brother Jacob (Gen. 33:4). By contrast here, whilst the father shows this response, the elder brother does not.
v. 23 ‘fatted calf’ – the Greek siteuton means ‘grain-fed’. This calf is raised not on grass but on a more costly and choice diet. The word translated ‘kill’ is the word used for ‘sacrifice’.
v. 28 ‘to plead with him’ – the word parakaleo has a wide range of meaning including ‘comfort'. ‘Plead’ suggests begging; ‘comfort’ suggests compassion similar to that shown already by the father to the younger son (v. 20). Both sons matter to the father.
v. 29 ‘I have never disobeyed your command’ – this language has the overtone of those who consider themselves righteous in keeping God’s commandments (e.g. Lk 18:9ff).
v. 30 ‘prostitutes’ – we do not know whether this was the case, so the brother could be making this up or exaggerating. His resentment is seeping through.
‘this son of yours’ – he refuses to acknowledge his brother. Notice how the father responds in v. 32 (‘this brother of yours’). Familial terms are important in this parable.
Commentary
In reading familiar parables it is important not to jump to what we think is the ‘meaning’. Instead, they are meant to provoke and disturb our usual way of seeing things. In his classic treatment of this, Henri Nouwen (The Return of the Prodigal Son) encourages us to think how we might see something of ourselves in each of the characters. (We might also wonder what the mother was thinking through all this, though Luke’s previous parable does have a woman as the sole character!)
In the younger son, we might consider to what extent we prefer the idea of the distant country or the desire to prove ourselves. Pivotal is the profound realisation of v. 17 (‘he came to himself’), where he remembers his dignified filial status. The important thing was not to remember this at the right moment. Underlying this could be the story of Adam and his rebellion against God.
On the other hand, we might question the sincerity of the son’s return. Is he truly penitent or still acting in character, calculating that he will be better off on his father’s farm?
Finally, with regard to the younger son, Paula Gooder (The Parables, p. 124) points to a fascinating study about how people from different cultures heard this parable and gave an explanation for the plight of the younger son. When people in the USA heard the story, they blamed the younger son’s hunger on his own squandering – he got what he deserved. A group in Russia pointed to the famine in the land as the reason for his hunger – he was a victim to unforeseen circumstances. By contrast, Tanzanians, in a culture of interdependency, pointed out that no one came to help him (15:16). All three are in the text, but different cultures will hear it in different ways.
For most churchgoers, it is the probably the older son who is the most fascinating and who creates the greatest sympathy. He voices the hidden resentment of the person who has always conformed, obeyed, but feels he has missed out on something. From Cain and Abel in the beginning the Bible is full of sibling rivalry. It seems a hard lesson to learn that when we hear someone else praised, it does not make us any less praiseworthy.
So the reality is that elder son has also moved away from his father, emotionally at least, and this return is much harder. Poignantly, the parable is left hanging on a cliff edge: will the elder son come in and share in the celebration or not?
The father is inspiring and heart-warming, loving both sons equally, but granting the freedom to make mistakes. In him, it is easy to see in it an image of God. When the son demands his share of the inheritance, most commentators think that this would have been the worst of insults, in effect wishing his father dead and denying the commandment to honour one’s parents. Nevertheless, the father does not hesitate to run out to greet his returning son – perhaps he was already scanning the horizon, looking for him. Again, commentators invite us to imagine how counter cultural this might have been in a society of honour and shame as the father loses his dignity and runs out.
However, before we too readily jump into a straight forward reading of this, there are perhaps questions to be asked about the father. How wise was it to give into his son’s first request? One commentator points to the apocryphal book of Sirach (33:20-22) which advises against giving property over whilst still alive, so as not to become dependent. A wise parent acting in their
children’s best interest would probably not give them all their inheritance prematurely.
We might also think about the father from the perspective of the older son. In the previous two parables of this chapter, the shepherd and then the woman find something very valuable to them and throw a party. In this, they make a point of inviting friends and neighbours to share their joy. However, there is no such invitation this time, at least not for the elder son. Instead he is left to make his own enquiries about the party which has started without him. Moreover, it could be argued that all that remained of the estate now belonged to the elder son (see the end of v. 12). The elder son might be fearful of losing his rightful share.
It is hard to know how far to pursue such questions, but in various places the Gospels do hint at a recklessness in God’s grace. The point may be that if this is how a human father – however imperfect or unwise he may bebehaves to a returning son, how much more does God? And what the father is really asking of his elder son is to become like him, the forgiving father. In a similar way, we might want to reflect how we as God’s children are being called to become spiritually parents to others.
Last but not least, perhaps we should not forget the poor fatted calf. On one level, it is just a necessary detail for the party, but in the ancient world, the slaughter of animals has ritual and religious significance (see the note on v. 23). In this way, perhaps we could see in this slaughtered beast a symbol of the sacrifice that each person is called to make for this family reconciliation: the younger son has to swallow his pride and return, the elder son has to face his hidden resentment, the father his pride and the material loss. It reminds us that true reconciliation is indeed costly. Moreover, in the wider context of the Gospel, perhaps this particular sacrifice of the calf serves to remind us the one who has truly paid the full cost of reconciliation on the Cross, the one who became the prodigal, and who truly ‘was dead and has come to life’ (vv 24,32).
Discussion
• What title would you give to this parable? (Some suggestions: ‘the prodigal son’, ‘the forgiving father’, ‘the lost son(s)’, ‘the lost brother(s)’)
• With which character do you most identify or think you are being called to identify?
• What do you make of father’s actions?
• Do you think the younger son is sincere in his confession? Does it matter?
• Think about the discussion above about the different reasons given by people of different cultures for the dire state of the younger son. What reason would you give for his poverty? When we encounter people in need of compassion today, what assumptions do we make, rightly or wrongly? Can we imagine ourselves getting into such a situation?
• What can we learn about compassion in this passage?
• How do you think the elder son will respond to his father’s pleading?
• How costly is true reconciliation? What does this parable tell us about the Gospel?
Prayer (from the Alban Pilgrimage procession)
Lord God, as Alban opened his home to a stranger, and his heart to the message of your love: open our hearts to your Word, and ourselves to others, that we may reflect your light and your love. Through Christ our Lord. Amen.
Week 3: Worship & Witness
Like Alban, we will put Christ at the centre of all that we do, and worship and adore the true and living God. Like Amphibalus, with confidence we will live and share the Gospel of Jesus Christ.
Worship
St Albans Cathedral is a sacred place, being the oldest place of continuous Christian worship and the home of Britain’s first saint and martyr. The shrine of Saint Alban, containing the relic of Saint Alban, has attracted pilgrims to come and worship here across the centuries to be inspired by the life and witness of Saint Alban. There is a great continuity between us and the generations of Christians who have gone before us in faith.
Discussion
• What does the word worship mean to you?
• What is your current pattern of attending and leading worship and how does this shape your daily life?
• How does the life and witness of Saint Alban inspire your worship?
Bible Reading: John 4.16-26
(from Jesus’s interaction with the woman of Samaria at the well.)
Jesus said to her, ‘Go, call your husband, and come back.’ The woman answered him, ‘I have no husband.’ Jesus said to her, ‘You are right in saying, “I have no husband”; for you have had five husbands, and the one you have now is not your husband. What you have said is true!’ The woman said to him, ‘Sir, I see that you are a prophet. Our ancestors worshipped on this mountain, but you say that the place where people must worship is in Jerusalem.’ Jesus said to her, ‘Woman, believe me, the hour is coming when you will worship the Father neither on this mountain nor in Jerusalem. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such as these to worship him. God is spirit, and those who worship him must worship in spirit and truth.’ The woman said to him, ‘I know that Messiah is coming’ (who is called Christ). ‘When he comes, he will proclaim all things to us.’ Jesus said to her, ‘I am he, the one who is speaking to you.’
Commentary
In Jesus’s time, worship was closely linked to a sacred place, there was a rivalry between the Jews and the Samaritans regarding the right way to worship. The temple on Mt Gerizim was built by the Samaritans to rival the Temple in Jerusalem, believed by Jews to be the place of the presence of God, even after the temple on Mt Gerizim was destroyed the Samaritans continued to worship on the mountain. Jesus offers a response which transcends these distinctions, he announces the dawning of a new era where worship will be defined differently, not by location or by race but by being those who worship the Father in spirit and in truth. Jesus announces himself as the one who will bring this new era into being and he declares himself to be this promised Messiah.
Discussion
• Even in Jesus’s time there was disagreement about the right way to worship God! We are part of a broad church with many different ways of expressing worship. We are all different and encounter God in diverse ways. What do you find makes you feel connected to God in worship?
• Explore what is meant by worship in spirit and in truth. How does this affect how you prepare for worship?
Lent is a time for spiritual preparation and reflection on our discipleship, is there an area of worship or spiritual practise you would like to explore further? Have you considered whether God might be calling you to lead something in our worship together such as prayers, serving or reading?
Witness
We witness to our faith when we show how our faith impacts our lives and when we tell others about our faith in Jesus Christ. Here at St Albans Cathedral we are inspired by the life and witness of St Alban, who bravely witnessed to his faith in the face of Roman persecution. It was for his statement of faith that Alban was killed.
Alban was brought to faith by the teaching of Amphibalus. Through their friendship and inspired by his witness, Alban became a Christian, eventually trading clothes with Amphibalus when the authorities sought his friend.
We can get a bit nervous about witness. We think of people shouting in the streets or handing out pamphlets. But Christian witness is about so much
more than this. It is about living our lives shaped by the Gospel, letting it inform every decision we make, and being unafraid to share that this is what we are doing with those we encounter. Have you ever invited someone to come to church or a church event, to share the joy of relationship with God and fellowship with one another?
Bible Reading 2: 2 Timothy 1.3-14
I am grateful to God whom I worship with a clear conscience, as my ancestors did when I remember you constantly in my prayers night and day. Recalling your tears, I long to see you so that I may be filled with joy. I am reminded of your sincere faith, a faith that lived first in your grandmother Lois and your mother Eunice and now, I am sure, lives in you. For this reason I remind you to rekindle the gift of God that is within you through the laying on of my hands; for God did not give us a spirit of cowardice, but rather a spirit of power and of love and of self-discipline. Do not be ashamed, then, of the testimony about our Lord or of me his prisoner, but join with me in suffering for the Gospel, relying on the power of God, who saved us and called us with a holy calling, not according to our works but according to his own purpose and grace. This grace was given to us in Christ Jesus before the ages began, but it has now been revealed through the appearing of our Saviour Christ Jesus, who abolished death and brought life and immortality to light through the Gospel. For this Gospel I was appointed a herald and an apostle and a teacher, and for this reason I suffer as I do. But I am not ashamed, for I know the one in whom I have put my trust, and I am sure that he is able to guard until that day what I have entrusted to him. Hold to the standard of sound teaching that you have heard from me, in the faith and love that are in Christ Jesus. Guard the good treasure entrusted to you, with the help of the Holy Spirit living in us.
Commentary
In the epistle, St Paul describes how faith has been passed on through generations in Timothy’s family by his grandmother Lois and mother Eunice. Just as we teach those we love about the things that are important to us as we seek to guide them, so too is a faith tradition passed on through families. St Paul encourages Timothy to remember what he has been taught, to be courageous in witnessing to the Gospel strengthened by God’s grace. St Paul describes the faith as a ‘good treasure’ to be guarded and through the power of the Holy Spirit he is confident in proclaiming the good news of Jesus Christ.
Discussion
• Discuss with one another how you came to faith.
• Who have been the living saints in your life that have taught and nurtured you in faith? What did they do?
• How might you nurture faith in others?
• How do you witness to your faith in your daily life?
• Where might you need to trust in God’s Holy Spirit to be confident in witnessing to your faith?
The Alban Prayer
Almighty God, we thank you for the place, built to your glory and in memory of our first martyr, Alban. Following his example in the fellowship of the saints, may we worship and adore the true and living God, and be faithful witnesses to the Christ, who is alive and reigns, now and for ever. Amen.
Week 4: Courage & Justice
Alban heard Christ’s words and bravely acted on them in the face of adversity. We will do the same, being a beacon of Christ’s message of justice for all creation. We will ally ourselves with those who are persecuted and those who face injustice throughout the world. We will be bold in our faith, standing up for justice and modelling the actions we hope others will also take.
Courage
The Italians call it coraggio, or greatness of heart; the Spanish, corage, and the French courage, from where we have borrowed it. I wonder what you understand it to mean? Perhaps bravery, boldness and fearlessness –springing not from a sense of physical power or from a lack of awareness to the danger or possible pain, but rather from a moral strength that, despite the potential danger and possible consequences, nonetheless moves us to act or speak. There is a kind of inner strength which carries us through those moments of challenge and difficulty. I wonder if this is yet another consequence of the divine inbreathing that we find in the Genesis story of the creation of human beings. Something of the presence of God within us that causes to act. We may not be aware of this inner strength at times, or at all, and yet we may be highly dependent on it. I wonder where ‘great heartedness’, if I can call it that, come from. Is it hereditary? Is it a product of our environment and we have seen it at close quarters from others? Or both of these together in a combination of the human with the divine?
Discussion
• When have you seen an act of great courage that you admired?
• Have you ever felt moved to be courageous beyond what you thought you could manage?
• How do we emulate the ‘open and courageous heart’ of Alban?
Justice
A Christian understanding of justice is deeply rooted in God’s character who is perfectly just (Deuteronomy 32:4). Biblical justice is not merely about fairness but about righteousness, mercy, and love. Scripture emphasizes justice as protecting the vulnerable – widows, orphans, the poor, and the oppressed (Isaiah 1:17). Unlike worldly justice, which often focuses on retribution, Christian justice seeks restoration and reconciliation, reflecting God's grace. Christians are called to act justly, love mercy, and walk humbly with God (Micah 6:8), advocating for truth and righteousness in society.
In Jesus, we see the embodiment of perfect justice, addressing both systemic sin and personal repentance. True justice is transformative, leading to peace and human flourishing as we seek to live out Christ’s love in our community, working toward a world that reflects God’s kingdom principles.
Discussion
• What does justice look like in your eyes?
• Which biblical stories about justice come to mind and are precious to you?
• Is it realistic to expect everyone to be treated the same in society?
Bible Reading: 1 Samuel 17. 32 49
32David said to Saul, ‘Let no one’s heart fail because of him; your servant will go and fight with this Philistine.’ 33Saul said to David, ‘You are not able to go against this Philistine to fight with him; for you are just a boy, and he has been a warrior from his youth.’ 34But David said to Saul, ‘Your servant used to keep sheep for his father; and whenever a lion or a bear came, and took a lamb from the flock, 35I went after it and struck it down, rescuing the lamb from its mouth; and if it turned against me, I would catch it by the jaw, strike it down, and kill it. 36Your servant has killed both lions and bears; and this uncircumcised Philistine shall be like one of them, since he has defied the armies of the living God.’
37David said, ‘The LORD, who saved me from the paw of the lion and from the paw of the bear, will save me from the hand of this Philistine.’ So Saul said to David, ‘Go, and may the Lord be with you!’ 38 Saul clothed David with his armour; he put a bronze helmet on his head and clothed him with a coat of mail. 39David strapped Saul’s sword over the armour, and he tried in vain
to walk, for he was not used to them. Then David said to Saul, ‘I cannot walk with these; for I am not used to them.’ So David removed them. 40Then he took his staff in his hand, and chose five smooth stones from the wadi, and put them in his shepherd’s bag, in the pouch; his sling was in his hand, and he drew near to the Philistine.
41 The Philistine came on and drew near to David, with his shield-bearer in front of him. 42When the Philistine looked and saw David, he disdained him, for he was only a youth, ruddy and handsome in appearance. 43The Philistine said to David, ‘Am I a dog, that you come to me with sticks?’ And the Philistine cursed David by his gods. 44The Philistine said to David, ‘Come to me, and I will give your flesh to the birds of the air and to the wild animals of the field.’
45But David said to the Philistine, ‘You come to me with sword and spear and javelin; but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied. 46This very day the LORD will deliver you into my hand, and I will strike you down and cut off your head; and I will give the dead bodies of the Philistine army this very day to the birds of the air and to the wild animals of the earth, so that all the earth may know that there is a God in Israel, 47and that all this assembly may know that the LORD does not save by sword and spear; for the battle is the LORD’s and he will give you into our hand.’ 48When the Philistine drew nearer to meet David, David ran quickly towards the battle line to meet the Philistine. 49David put his hand in his bag, took out a stone, slung it, and struck the Philistine on his forehead; the stone sank into his forehead, and he fell face down on the ground.
Notes
v. 32 It is interesting that David is not in awe of the king’s presence and speaks first, consoling Saul and urging him not to lose heart because of the arrogant Philistine.
v. 33 Saul is dismayed and responds that David is only a boy and the contrast between ‘boy’ and ‘man’ as a metaphor for the imbalance of power. That is until David proves that he is more than man enough in the end. Saul’s sentiment about David’s youth and weakness are echoed by Goliath in v. 42.
v. 37 David speaks boldly of his courage but gives the credit for this to God. It was ‘the LORD’ who ‘saved’ from lion and bear; it is ‘the LORD’ who ‘will save’ from the hand of the Philistine. It is Israel’s God that saves, and Saul declares that the LORD goes with David. (‘LORD’ is a translation of the name of God, signified by the letters YHWH, but substituted by the word for ‘Lord’).
v. 38 Saul may have uttered the divine name but he can’t help resorting to his reliance on human military power as he attempts to clothe David in his armour. He tries to outdo Goliath on Goliath’s terms but David is not used to these things and goes unencumbered trusting in the Lord.
v. 46 David’s verbal defiance demonstrates that he can give it back to Goliath in the rhetorical battle as well as in the impending physical one.
v. 46b-47 Here lies the central purpose of the contest that all the earth may know there is a God in Israel. Both the Philistines and Israelites of Saul’s army need to learn this. Picking up the central theme in the exodus, Walter Brueggemann argues that ‘David call Israel away from its imitation of the nations and calls the nations away from the foolish defiance of Yahweh.’
Commentary
The story of David and Goliath is so well known that it has become a bit of a cultural icon and something of a well-worn cliché. From underdogs in election campaigns to no-hopers in sporting contests, the image of David overcoming Goliath is referenced time and again. Alan Hansen’s infamous quip ‘You can’t win anything with kids’ springs to mind when criticising the 1995/96 Man Utd squad that went on to win the Premier League and FA cup that season!
Some of the uses of the story are rather superficial, but the story is not just a matter of rooting for the underdog. It embodies the hope of all people when they are faced with overwhelming and evil power that there is indeed a way to overcome that power and win a better future. The story has been retold especially by the weak, the oppressed, the marginalised, and the powerless – those who do not simply hope for a David but see themselves as David, faced with the giants of oppression, and find their only source of hope with the living God. Whole systems of power, technology and violence cannot be beaten by creating counter systems of power, technology and violence. Arms races may create stalemates between rival nations bristling with arms, but cannot bring true peace. It is also the reason that violent gang crime will not be overcome by others gangs and their violence on the streets or in prison blocks. The David and Goliath story is the story for those that know the truth of David’s words, ‘The Lord does not save by sword or spear.’
David is not just a courageous underdog but one who knows an alternative way beyond swords and empires. It isn’t the pacifist option and he still strikes down the enemy, but in a way that subverts that power with the power of truth. And the truth in this story is that God is ultimately opposed to arrogant and self-serving power and its accompanying violence.
The story also reminds us that speech is important as well as action. David’s two speeches (to Saul and then to Goliath) give meaning to the actions that follow. The affirmation that our purpose is that ‘all may know there is a God’ saves our opposition to evil from self-serving or arrogant. Well meaning movements and efforts for justice in the church and society sometimes ‘clank around’ in Saul’s armour, attempting to imitate and beat oppression on its own terms. When the church imagines that its mission can only be effective with massive numbers, huge budgets, corporate style planning and hierarchical structures of authority, then we might need to read the story of David and Goliath again. It is God who saves, not Goliath, and God saves, not without human agency, but in ways that surprise and subvert our usual ways of measuring power and influence.
Discussion
• What struck you afresh about the story of David and Goliath?
• How does this story resonate for you with, say, the bringing down of the Berlin wall or the end of apartheid?
• How do we stand up to the modern-day corporate superpowers such as Amazon and Facebook?
• What should we be courageous about at the Cathedral?
• What personal choices, perhaps seemingly small, can help to work for a more just society?
• What do you think about restorative justice? (Where victims meet or communicate with offenders to explain the impact of their action.)
• Will a global responsibility for environmental justice help to change the political landscape?
Prayer (from the Alban Pilgrimage Procession)
Lord God, give us courage to stand with Alban for what is right and true. May your Gospel go forth in this land and in all the world, to embrace all people with your healing and your love; for Jesus’ sake. Amen.
Week 5: Leadership & Service
As the Cathedral and mother church for St Albans diocese, with Alban’s boldness we will strive to be leaders and a resource, sharing our work, supporting and serving others, and providing inspiration as we live God’s love.
It is often said, with some truth, that the word ‘leadership’ does not appear much in the Bible, at least positively or in terms of ministry. Instead the Bible is full examples of the frailty and failures of human leadership, from the kings of Israel and Judah to the religious leaders and Roman authorities condemning Jesus to death. Thus, of all the words considered in this Lent series, ‘leadership’ is one which needs to be qualified if it is to be fit for service. Thus in Jesus’ example and teaching leadership and service are inextricably linked. Like the word ‘power’, we cannot avoid ‘leadership’ in the Church, but it must always be in this qualified sense of ‘servant leadership’.
Service in the New Testament is most clearly associated the Greek word diakonia from which we get, for instance, the ministry of deacons (e.g. 1 Tim. 3:8). There is, however, some overlap with the word ‘slave’ (doulos – see comment below on v. 16). Whilst ‘slave’ describes being owned, lack of status), ‘deacon’ is a function or office of service for the wider good.
Discussion
• How do we show leadership and service as a cathedral for our diocese?
Bible Reading 1: John 13:10-20
Now before the festival of the Passover, Jesus knew that his hour had come to depart from this world and go to the Father. Having loved his own who were in the world, he loved them to the end. 2 The devil had already put it into the heart of Judas son of Simon Iscariot to betray him. And during supper 3Jesus, knowing that the Father had given all things into his hands, and that he had come from God and was going to God, 4 got up from the table, took off his outer robe, and tied a towel around himself. 5 Then he poured water into a basin and began to wash the disciples’ feet and to wipe them with the towel that was tied around him. 6 He came to Simon Peter, who said to him, ‘Lord, are you going to wash my feet?’ 7Jesus answered, ‘You do not know now what I am doing, but later you will understand.’ 8 Peter said to him, ‘You will never wash my feet.’ Jesus answered, ‘Unless I wash you, you have no share with me.’ 9 Simon Peter said to him, ‘Lord, not my feet only but also my hands and
my head!’ 10 Jesus said to him, ‘One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you.’ 11 For he knew who was to betray him; for this reason he said, ‘Not all of you are clean.’
12 After he had washed their feet, had put on his robe, and had returned to the table, he said to them, ‘Do you know what I have done to you? 13 You call me Teacher and Lord and you are right, for that is what I am. 14 So if I, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. 15 For I have set you an example, that you also should do as I have done to you. 16 Very truly, I tell you, servants are not greater than their master, nor are messengers greater than the one who sent them. 17If you know these things, you are blessed if you do them. 18 I am not speaking of all of you; I know whom I have chosen. But it is to fulfil the scripture, “The one who ate my bread has lifted his heel against me.” 19 I tell you this now, before it occurs, so that when it does occur, you may believe that I am he. 20 Very truly, I tell you, whoever receives one whom I send receives me; and whoever receives me receives him who sent me.’
Notes
v. 1 ‘to the end’ The Greek word telos (‘end’) includes the sense of ‘completion’ and ‘perfection’. In John’s Gospel, the related verb teleo is the last word spoken by Jesus on the Cross: ‘It is finished’, meaning ‘It is accomplished’. Thus the statement here ‘loving them to the end’ links to then end point of the Cross. See also 19:28 where the same verb is used twice, though translated into English as both ‘finished’ and ‘fulfilled’.
v. 2 ‘to betray him’ – the word translated ‘betray’ (paradidomi) more literally means ‘hand over’. It is used in 18:30 (the high priests hand Jesus over to Pilate), 19:16 (Pilate hands over Jesus to be crucified) and even 19:30 (Literally: ‘Jesus bowed his head and handed over the spirit/Spirit’.) In this way, Judas sets in motion a series of ‘handing over’ which brings Jesus to his death and even what some interpret as the giving of the Spirit, anticipating Pentecost.
v. 3 ‘into his hands’ – one commentator (D. Ford, The Gospel of John, 255) points out the paradox that these hands which have received such authority from God (‘all things’) are the same hands which will do the menial task of washing feet and which will be nailed to the Cross.
v. 8 ‘unless I wash you’ – this is probably an allusion to baptism.
v. 16 ‘servants are not greater than their master, nor are messengers…’ –the word for ‘servant’ here is douloi (‘slaves’). Jesus therefore is explicitly
pointing to his example of service as that of a slave. The word ‘messenger’ is apostolos (apostle) in Greek.
v. 18 ‘the one who ate my bread’ – this is the only reference to the eating of bread in John’s account of the Last Supper. Ironically, it is Judas who is named as the one who shares bread.
v. 19 A more literal translation here would be ‘that you may believe that I am’ (ego eimi). This phrase, especially in John’s Gospel, alludes to the name of God (Exodus 3:13-14, also Jn 8:58). The startling point is that the one who takes the action of a slave is indeed God, the ‘I Am’.
Commentary
Chapter 13 begins a long section of five chapters of John’s Gospel set in the Upper Room. The previous section (12:44-50) marks the end of Jesus’s public ministry, and from now on his words are for his disciples until his ‘handing over’ to the leaders of his people, then to Pilate, then for crucifixion (see note above on v. 2).
Remarkably there is no explicit mention of the Last Supper or even the preparations for the Upper Room. As mentioned above, the only mention to eating bread is in v. 18 with respect to Judas Iscariot. Why is this? We can assume that the Gospel writer knew about the Last Supper but the focus on Eucharist is transferred to the feeding of the 5,000 and the teaching about Jesus as the Bread of Life (Jn 6). This leaves the main focus here on Jesus’ act of service as Jesus girds himself with the towel and washes his disciples’ feet. Both aspects are, of course, reflected in the liturgy of Maundy Thursday.
The paradox at the heart of the foot washing is spelt out in v. 1b, and reiterated in v. 14: Jesus knows he is uniquely from God but, in a hierarchical society, assumes the lowest role, that of a slave, in self-giving, loving service. The first half of v. 1 also links this foot washing to Jesus’ ‘departure from the world’, in other words to his self-giving on the Cross which is itself the culmination of a life of self-abasement. Furthermore, this becomes the model for Christian ministry (v. 15 – see also vv 34-35).
Because of the paradox of Jesus’ extravagant gesture of service, Peter’s reaction is understandable. As often, his conversation with Jesus works on two levels: that of the actual, physical washing, and that of the need for Peter, and all of us, to allow ourselves to receive Jesus’ self-giving love and indeed to be ‘washed clean’ (of which baptism is the effective sign). As we see below, this is also the first of a series encounters between Jesus and Peter over the coming episodes which will find a resolution in the final scene of this study.
Thus, the drama of this passage, is both about the paradoxical act of Jesus, bringing together leadership and service, but also the different ways in which this is received by others and the extent to which they are prepared to take it up as a model.
Discussion
• Which would you find easier: to have your feet washed by someone else or for you to wash someone else’s feet?
• What do you think of the model of leadership offered here? How can or do we give practical expression to it?
Bible Reading 2: John 13:36-38
36 Simon Peter said to him, ‘Lord, where are you going?’ Jesus answered, ‘Where I am going, you cannot follow me now; but you will follow afterwards.’ 37 Peter said to him, ‘Lord, why can I not follow you now? I will lay down my life for you.’ 38 Jesus answered, ‘Will you lay down your life for me? Very truly, I tell you, before the cock crows, you will have denied me three times.
• What do we learn here of Peter, his motivation and his attitude?
In Jn 13 are predicted the failure of both Judas and Peter, in betrayal and denial. Understanding the role of Judas is particularly problematic and all the Gospels treat it in slightly different ways. In this Gospel, there is a clear indication of Judas’ motivation when he responds negatively to Mary’s act of anointing Jesus’ feet (Jn 12:6). Curiously Mary’s act anticipates Jesus’ own act of washing feet in this chapter. This Gospel makes no mention of the eventual fate of Judas, instead the focus is on Judas’ instrumental role in ‘handing over’ Jesus (translated into English as ‘betrayal’) to what must take place. (See earlier comment on v. 2).
In ‘The Return of the Prodigal Son, Henri Nouwen makes this comment about Peter and Judas in relation to the younger son of the parable from week two, ‘Judas betrayed Jesus, Peter denied him. Both were lost children. Judas, no longer able to hold on to the truth that he remained God’s child, hung himself…Peter, in the midst of despair, claimed it and returned with many tears.’ (p. 50).
• How do you respond to the above quotation?
Bible Reading 3: John 21:15-19
15 When they had finished breakfast, Jesus said to Simon Peter, ‘Simon son of John, do you love (agapao) me more than these?’ He said to him, ‘Yes, Lord; you know that I love you (phileo).’ Jesus said to him, ‘Feed my lambs.’ 16 A second time he said to him, ‘Simon son of John, do you love me (agapao)?’ He said to him, ‘Yes, Lord; you know that I love you (phileo).’ Jesus said to him, ‘Tend my sheep.’ 17 He said to him the third time, ‘Simon son of John, do you love me (phileo)?’ Peter felt hurt because he said to him the third time, ‘Do you love me?’ And he said to him, ‘Lord, you know everything; you know that I love you (phileo).’ Jesus said to him, ‘Feed my sheep. 18 Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.’ 19 (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, ‘Follow me.’
Notes
15 ‘Simon son of John’ – unlike the usual ‘Simon Peter’. Jesus is omitting the name ‘Peter’ (meaning ‘Rock’) which denotes his future role in the Church. In this way, he is perhaps emphasising that this is a new beginning for Peter in responding to his calling.
v. 15 ‘do you love me?’ – in this passage two words are used for love: phileo and agapao. The first is more frequent as the love for those with whom you identify (family, friends, community). The latter is used distinctively in the New Testament for the love of God. Some commentators think that John is deliberately contrasting these two forms of love, but others think it is a just a stylistic variation. What is certain that both ideas of love are included here.
v. 15 ‘more than these’ – perhaps these words are a hint at Peter’s rash selfconfidence expressed in 13:37 where Peter sets himself apart in heroic terms as willing to die for Christ. Whilst Peter does affirm his love for Jesus here, he does not claim to do so ‘more than these’. Perhaps he has been humbled and chastened by his experience of failure.
vv. 18 ‘fasten…belt’ – the verb used is very closely related to that used when Jesus ties an apron (13:4). Peter must himself model the ministry shown by Jesus, even to the point of death.
Commentary
Coming after the appearance of the risen Jesus by the Sea of Tiberius (Galilee) and the miraculous catch of fish, this passage combines various themes: the restitution of Peter, his love of Jesus, service of Christ’s flock (for which Jesus is as the Good Shepherd has laid down his life – Jn 10:11), and the call to follow. These are all woven together.
The three questions of Jesus pave the way for Peter’s three declarations of love matching his three denials. Thus, Peter is given the opportunity for a new start, and from this comes the new call to ‘Follow me’. Peter also learns that what he had rashly declared in 13:37, that he would lay down his life for Jesus, he would indeed do as he will be bound and led away.
In this way, Peter’s call to leadership is based on his love of Christ and service of Christ’s people, in both feeding and tending (vv. 15 and 16), of both the young and vulnerable (‘lambs’ – 15) and the mature (‘sheep’ – 16). This will lead to his own self-giving after the model of Christ the true good shepherd.
Discussion
• What feelings does this passage evoke in you?
• This calling for Peter comes after his experience of failure. How important is it to have known and acknowledged failure?
• How do we ‘feed’ and ‘tend’, both ‘lambs’ (the young or vulnerable) and ‘sheep’ (the not so young)?
• From these passages, what qualities are needed to exercise Christian leadership and service? What might inhibit such ministry?
• As we enter into Holy Week and then Easter, how are the values we have been considering in these studies revealed and brought to life? (You may just want to highlight one or two each.)
Prayer (from the Alban Pilgrimage Procession)
Lord God, as Alban passed through the waters to death and glory, keep us in the way you have chosen for us, and may your Holy Spirit be a spring of life in us, until we come to see you face to face. Amen.
