Archives for posts with tag: Middle East

Sermon for Morning Prayer on the Feast of Matthew, Apostle and Evangelist, 21st September 2025, at St Dochdwy’s Church, Llandough, and St Augustine’s Church, Penarth

2 Corinthians 4.1-6

1 Therefore, since it is by God’s mercy that we are engaged in this ministry, we do not lose heart. 2 We have renounced the shameful things that one hides; we refuse to practise cunning or to falsify God’s word; but by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God. 3 And even if our gospel is veiled, it is veiled to those who are perishing. 4 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. 5 For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. 6 For it is the God who said, ‘Let light shine out of darkness’, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Matthew 9.9-13

9 As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, ‘Follow me.’ And he got up and followed him.

10 And as he sat at dinner in the house, many tax-collectors and sinners came and were sitting with him and his disciples. 11 When the Pharisees saw this, they said to his disciples, ‘Why does your teacher eat with tax-collectors and sinners?’ 12 But when he heard this, he said, ‘Those who are well have no need of a physician, but those who are sick. 13 Go and learn what this means, “I desire mercy, not sacrifice.” For I have come to call not the righteous but sinners.’

Last Saturday I was in London at Southwark Cathedral. Actually it wasn’t just because I wanted to make friends with their relatively new but already fairly famous cathedral cat, Hodge – named after Samuel Johnson’s cat. Hodge arrived after their definitely famous Doorkins Magnificat died in September 2020. Doorkins got a beautiful funeral at the Cathedral, which you can still see on YouTube [https://youtu.be/sdCtdqmdgtI?si=o6h6htHMFt6xoTn5], led by the previous Dean, Andrew Nunn. 

Incidentally I am on another catty mission, which perhaps some of you could help me with, maybe even come with me, to our own cathedral in Llandaff, where I would like to meet the new cathedral cat there, called Frank. Frank is a black cat and so is Hodge. Anyway, I was delighted to meet Hodge during the day I was in the Cathedral. 

But really, the reason why I was there – with your support, because very generously our Ministry Area paid the registration fee – was to attend the ‘Festival of Preaching’ which was held that day, organised by the Church Times, with the help of the current Dean of Southwark, Mark Oakley, and the vicar of St Martin in the Fields, Sam Wells, both of whom I’m sure you will have come across on ‘Thought for the Day’ on Radio 4 if nowhere else. 

The theme of the day was ‘preaching truth to power’. The keynote speaker, who also led Holy Communion and preached, was the Bishop of Washington DC, Mariann Edgar Budde. 

You will remember, I am sure, that she is the bishop whom President Trump criticised for being ‘nasty’ when she used her sermon at the National Cathedral, in a service for the presidential inauguration, to implore Donald Trump to “have mercy upon” immigrants and LGBTQ+ individuals. 

I’ll read you what was in the Guardian, 22 Jan 2025, under the splendid headline,‘Trump criticises ‘nasty’ bishop ….’. The Guardian’s Anna Betts wrote:

‘[S]he made headlines for urging Trump during her sermon to show mercy to “gay, lesbian and transgender children” from all political backgrounds, some of whom, she said, “fear for their lives”.

‘She also used her sermon to ask that Trump grant mercy to families fearing deportation and to help those fleeing war and persecution.

‘She emphasised the contributions of immigrants, telling the president: “The vast majority of immigrants are not criminals,” adding that they were “good neighbours” and “faithful members of our churches, mosques and synagogues, gurdwara and temples”.

“Our God teaches us that we are to be merciful to the stranger, for we were once strangers in this land,” she said. [Exodus 22:21, et al.]

This is not the first time that [Bishop Mariann] has called out and clashed with Trump.

During Trump’s first term, [Bishop Mariann] published an opinion piece in the New York Times. In the June 2020 article, she expressed outrage over Trump’s appearance in front of St John’s Episcopal church in Washington DC, when he held up a Bible for a photo after federal officers used force to clear a crowd of peaceful protesters demonstrating against the death of George Floyd.

[Bishop Mariann] wrote that Trump had “used sacred symbols to cloak himself in the mantle of spiritual authority, while espousing positions antithetical to the Bible that he held in his hands”.’

Nasty bishop indeed! I remember watching on TV as Bishop Mariann preached at the inauguration service and being very stirred by how she had indeed spoken truth to power. It’s a challenge that has faced Christians ever since the earliest days when Jesus was with his disciples. Today we celebrate his calling one of them, Matthew, but the story comes with an important challenge to Jesus, about the people he associated with.

‘Sitting down at meat with publicans and sinners’, if you’re old enough to remember how the old Bible used to put it. Because I was brought up a Methodist, I assumed that this was theological authority for taking the pledge, that anything to do with pubs and their landlords – publicans – was reprehensible, and Jesus was being challenged for associating with pub landlords, I thought. Disappointingly, our modern translation says they’re not pub landlords but tax gatherers; still bad guys but possibly less reprehensible. After all, you might be able to avoid going to the pub, but not the taxman. Death and taxes, you know.

Jesus emphasised the need to engage with these unsavoury citizens and not just people who were on his side. He was there for people who had not seen the light. That’s what Paul is on about as well. In a hostile environment ‘we do not lose heart’, he says. ‘…by the open statement of the truth we commend ourselves to the conscience of everyone in the sight of God. … even if … the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ’. 

Nasty people doing nasty things and wrongly accusing good Christians of being nasty. How do we manage this conflict? How do we speak truth in the face of powerful opposition?

Coincidentally, while I was in Southwark Cathedral, not far away a huge demonstration was going on, led by the man who calls himself Tommy Robinson, addressed by Elon Musk by video link on giant screens telling people to be ready to fight; wrapping themselves in Union Jacks and blaming anybody who did not look like them – they were all white – for anything that wasn’t going well in their lives, and shouting that the country was going to rack and ruin. 

They didn’t want immigrants, they didn’t want black people, and it would seem they weren’t very keen on the law, because unfortunately there was considerable violence against the police. I came across numbers of them at London Bridge station on my way home. They were scary. They were nasty too. I could see black people on the platform looking nervous. Fortunately there were policemen around and no trouble actually ensued, but the whole atmosphere was menacing. Theirs was another kind of power. How would you speak to people like this, to them, to the power of the mob? 

Really it was a world away from the civilised discourse at the front of the nave of Southwark Cathedral which I had just come from. Hanging from the ceiling of the Cathedral was a huge installation of paper doves, each one inscribed with a prayer for peace. The only noise, when it came, was the music of the hymns that we sang and the anthems sung by the choir. 

Elon Musk’s participation in the fascist demonstration, by video link, demonstrated how that malign power of the extreme Right had crossed the Atlantic. It was somehow fitting that we had another American to show us how she had, with God’s help, stood up against it. No prizes for knowing which was the nasty American last Saturday.

I have no easy solutions to lay in front of you, but one message which came loud and clear was that it is very important that we should not just shut ourselves in our churches with our heads in our bibles, however faithfully, and not realise the need to engage, the need to preach truth to power.

There is such a lot going on in the world today which would not have gladdened the heart of Jesus. Our voices in the churches, speaking truth to power, need to be heard. We are specially praying today for the situation in the Middle East, for the release of hostages, for the cessation of violence, for the provision of enough food and water and the reconstruction of houses. 

There is going to be a vigil of witness led by ++Cherry at the Senedd on Wednesday at 12.30. If anyone else would like to go, I will be going along with Jimmy and Susannah, and would be very happy to give lifts if anyone needs one. We are planning a vigil for peace in this Ministry Area also, on 5th October in the evening, at  All Saints.

Jesus first, then his disciples, and then his ‘meta-disciple’, Saint Paul, his second-order disciple, the great theologian, all knew the importance of preaching truth to power. Let us pray that we are given the Lord’s help and encouragement in continuing that important work.  Amen.

Hugh Bryant

Sermon for Ash Wednesday, 5th March 2025 at All Saints Church, Penarth

Joel 2:1-2, 12-17

2 Cor 5:20b-6:10

John 8:1-11

Psalm 51:1-17  

https://bible.oremus.org/?ql=608110117

‘Remember that you are dust, and to dust you shall return. Turn away from sin and be faithful to Christ’. That’s what Jimmy and Craig are going to be saying to you in a minute, when the ‘ash’ in Ash Wednesday is imposed on your forehead. The imposition of ashes is a symbol, a sign of the spirit of penitence, of repentance for sins; and also it is a symbol of our mortality – ‘ashes to ashes, dust to dust’. You will remember those words from funerals. These symbols lead us into the next 40 days of reflection and repentance in Lent. 

The prophet Joel writes all about the day of the Lord, the coming of the Lord, the moment of the Messiah. It’s portrayed as a pretty terrifying event. The day of the Lord is coming, it is near; a day of darkness and gloom, a day of clouds and thick darkness. In the darkness will come a great and powerful army. 

Joel is prophesying about the coming of the Lord against a backdrop where Israel, the chosen people, have not waited for salvation but they have gone their own way in many instances and worshipped other gods. In Joel’s prophecy, and in the way that Saint Paul emphasised similar ideas, it’s important that we shouldn’t separate ourselves from God. We shouldn’t pretend that we don’t need God, and we should acknowledge that we have strayed from the straight and narrow and we have been sinners in many ways. 

Although the book of Joel begins with the description of a plague of locusts, Joel believes in the end there will be a rapprochement between his chosen people and the Lord; a rapprochement, a coming-together again. ‘Return to the Lord your God, for he is gracious and merciful, slow to anger and abounding in steadfast love; who relents from punishing.’ 

St Paul picks up the idea of the day of the Lord: ’At an acceptable time I have listened to you and on a day of salvation I have helped you’ – it is a quotation from the book of the prophet Isaiah – and Saint Paul says to the Corinthians, ‘See, now is the acceptable time; see, now is the day of salvation!’ The Day of the Lord. 

Almost using the language of Joel, St Paul writes to the Corinthians, ‘We entreat you on behalf of Christ to be reconciled to God, to come back from sin’. He puts himself alongside the prophets, doing a rather similar job. ‘We are ambassadors for Christ’, he says, ‘since God is making his appeal through us’. That’s pretty well what the Old Testament prophets like Joel was doing. They were putting the voice of God into the human language. 

St Paul appeals to the Corinthians to be reconciled to God. He feels they have gone away from God. Saint Paul tells the Corinthians that he and his team have been through tremendous trials as a result of their trying to proclaim the gospel. But it is worth their suffering. Now is the crucial time: now is the moment, now is the moment about which the prophets were prophesying, so now is the time to turn away from sin and be faithful to Christ. 

If you read these passages while you are thinking about the situation in Ukraine or in Gaza, for example, you might well feel that one of those visions of the day of the Lord, the day of vengeance, the End Time, might be an apt description; especially if you reflect on the thought that nobody is really considering a wider perspective, or a higher perspective, than the relative strengths of the humans involved in any of these terrible situations. 

The Israelis can go on killing Palestinians, quite irrespective of any questions of principle, let alone the Ten Commandments. Is it right to do so? Does it break international law? They really don’t seem to be interested. As they see things, it is a question of self defence; although it seems more likely that it is retaliation, and it is extraordinary that in order to attack Hamas they don’t appear to be worried about killing thousands of Palestinians, at least half of whom are children, who haven’t ever done anything to harm them. 

Similarly in Ukraine, if you are at the court of Donald Trump, it doesn’t appear to be a question of what is right or wrong, but rather the only consideration is that might is right. President Trump and his team have said that Russia is entitled to keep the land they have seized from Ukraine, because they have ‘lost a lot of men in the process’. There is nothing about whether it was right or good to invade another country. 

President Zelenskyy is supposed to agree to a form of capitulation because, according to President Trump, he ‘doesn’t hold many cards’ – or maybe, any cards  (I’m not quite sure what was said, because everyone was shouting). Because he doesn’t hold any cards: again no question whether he is doing the right thing, whether it is legitimate to defend your country when it is attacked, but rather just a question whether his relative strength is less than the aggressor. Might is right, although they do not actually say this. If you re-read the passage in Joel about what the Israelites were doing wrong, following other gods, turning away from the true God, it could be a way of describing what is happening now in Ukraine. 

Joel suggests that, if people repent, the Lord will forgive them. But we watch and we see no signs of repentance: so we begin to fear that there is no way out of this. President Trump accuses President Zelenskyy of playing with the possibility of a third world war and it is believable that a third world war would be a form of apocalypse, that it might be the end of human life as we know it. 

In a way, therefore, no wonder that we are at least metaphorically in sackcloth and ashes over this situation. It shames the whole human race. Is it really going to be the case that we are dust, and to dust we shall shortly return? You might wonder how Jesus would deal with such an awful situation. What would Jesus do? When something has gone horribly wrong, when people have clearly behaved totally sinfully, what would Jesus do? 

This is where we have this wonderful story, (which nobody really knows where it properly belongs in the Bible, because it’s in different manuscripts in different places, and indeed is completely missing from some manuscripts), the story of the ‘woman taken in adultery.’  The very words, in their archaic ghastliness, tell you that something extraordinary is going to be played out. The context is a provision in the Jewish law which you will find in the book of Deuteronomy chapter 22 according to which adulterers were to be stoned to death. 

When you read about all the awful punishments that were used in the ancient world and indeed are still sometimes used in the Middle East today, the true horror of what was being proposed might escape us; but this was a truly awful form of killing, right up there with crucifixion in its cruelty and inhumanity. But it’s not necessary to go into all the ghastly details in the story in order to understand that it is another example where Jesus turns things on their head in a marvellous way. 

Who will guard the guards themselves? I wonder if Albert Pierrepoint, the last British executioner, was a good man who never did anything wrong. Jesus is saying that there is room for mercy and room for repentance. The only thing that he asks the woman to do is not to sin again. Don’t miss the mark again; stay close to God. However awful, whatever it is you’ve done, whatever it might be, there is room for forgiveness. 

That’s the second half of the message with the ash. Turn away from sin and be faithful to Christ. That’s good advice. It’s the best advice. But let’s just look again at the beginning. ‘Remember that you are dust and to dust you shall return’. Do you remember what comes next? In the funeral service it is the ‘sure and certain hope of the resurrection to eternal life through our Lord Jesus Christ’. So in our Lenten reflections this isn’t just a time for despair: a time for sadness and fear; a time for regret, although we may have all those things; but it is also a time for that sure and certain hope of the resurrection to eternal life. For the sure and certain hope of Easter. 

So even in the face of a world which seems to have abandoned the Lord and to be headed for that day of darkness and gloom when ‘like blackness spread upon the mountains a great and powerful army comes’, even so we can have a sure and certain hope that ultimately Jesus will be the winner, Jesus will be the conqueror, the conqueror over death and sin. So we are invited to return with all our hearts, with fasting, weeping and mourning; but not to do it just for show: to ‘rend our hearts but not our clothes’. Because ‘the Lord is gracious and merciful, slow to anger and abounding in steadfast love’. Brothers and sisters, we must not lose hope. 

Sermon at Evensong on 15th October 2023 at All Saints Church, Penarth

Bible readings referred to:

https://bible.oremus.org/?ql=564029064

Writing a sermon this week has been a challenge. In the face of the terrible events in Israel and Palestine, it doesn’t seem right for me just to give you a more or less academic, measured exposition of two Bible lessons, coupled with some observations on the words of the psalm, unless that analysis and exposition in some way bears on how we as Christians should respond to the crisis in the Middle East.

I am not going to add much to the huge number of more or less wise words which have been written or said by commentators, journalists and scholars, who all know far more than I do. 

But starting with our Bible readings; how can a sentence such as the beginning of our new Testament lesson, “See what love the father has given us, that we should be called children of God”, say anything about the bestial violence perpetrated by Hamas and the disproportionate retribution meted out by Israel? I honestly think that the only thing we can say is that two wrongs do not make a right. But that doesn’t take away the wrongness of either of the wrongs.

I suggest that there will be no chance of restoring peace unless the parties understand where the actions being taken are supposed to lead. What is the ultimate objective? Granted, of course, that Israel has the right to defend itself, what should that mean, precisely? Does the objective justify breaking international law? Cutting off fresh water, food and power, and forcing the civilian population of an area to leave, are said, by representatives of the United Nations, of the World Health Organisation and of the EU, to be breaches of that law.

Everybody can trade historical references. Moses leading the Jews into the ‘promised land’. The Balfour Declaration in 1917, according to which there would be created a national home for the Jews in Palestine, on the express understanding that no harm would be done to the indigenous inhabitants, to the Palestinians, by the arrival of the Jews; the creation of the state of Israel, following a revolt against British rule, carried out by what we would regard as a terrorist organisation, the Stern Gang, in which Yitzhak Shamir, who became the prime minister of Israel, figured prominently, in the end of the 1940s; The Six-Day War; the Yom Kippur War; the Camp David agreement; the two state solution; they are all earnestly rehearsed by somebody or other in relation to this crisis.

Not all – not many – Palestinians are terrorists; they don’t all belong to Hamas. Not all Jews are Zionists, supporting the occupation of settlements on the West Bank in contravention of United Nations resolutions. 

But the world stands by. 

What does it mean for a government to say they ‘stand with’ Israel? Does it mean that they turn a blind eye if the international law against making war on civilians is ignored? They are happy to condemn Hamas for exactly the same crime, for that is the nature of Hamas’ terrorism, that they made war on civilians.

So what does St John say in his first letter? He says that ‘everyone who commits sin is guilty of lawlessness’, and that ‘sin is lawlessness’. It’s not specified in the Greek text which law is being referred to, just ‘law’. The New English Bible dares to say that it is the law of God. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength. And thou shalt love thy neighbour as thyself. 

That is the essence of the law of God. But it doesn’t actually say that here. It just says that committing sin is to be lawless, is to break the law. So that could also be the law of man, including international law. So you could say that, according to St John’s first letter, a lot of what is going on in the Middle East, on both sides, is sinful.

But, as the editor of the Church Times, Paul Handley, says in his editorial this week, ‘The conventions of war are fictions. They apply a veneer of civilisation to violence, but they lure people into the confused business of judging relative guilt and innocence. There is, of course, no difference between an infant in Kibbutz Kfar Aza, stabbed to death by a Hamas militant, or an infant in a flat in Gaza City, killed by a retaliatory Israeli missile strike.’

Our psalm today is that wonderful vision of God knowing every bit about us, even before we were made, and saying that we are “fearfully and wonderfully made”. But looking at what’s going on in Gaza, and just outside, that isn’t really the psalm that we would choose.“My God, my God, why have you forsaken me?” – Psalm 22, seems much more apt. But, maybe, there is still ground for hope. 

Recent history has at least two wonderful examples, where people who were mired in conflict, bitterly hating one another, and committing atrocities, found ways to bring about peace; in apartheid South Africa, and in Northern Ireland during the time of the troubles. In Northern Ireland they made the Good Friday agreement, and in South Africa, Nelson Mandela got Archbishop Tutu to run the Truth and Reconciliation Commission.

Just as Saint John says, “What we will be has not yet been revealed“, rather in the way that St Paul said, in his first letter to the Corinthians, that, although today we see ‘as through a glass, darkly’, then we shall see him face-to-face: so John also says, “We must not be like Cain who was from the evil one and murdered his brother…. We know that we have passed from death to life because we love one another”. Can we bring love back to the Middle East?

The former Israeli ambassador in London, Mark Regev, was interviewed on Newsnight by Mark Urban. When asked how he would justify invading Gaza and killing civilians as well as Hamas fighters, he said, ‘What else would you do? If the world sees that Hamas can attack Israel and Israel does nothing, Israel will no longer be safe’.

But what if there was truth and reconciliation? What if Israel made Gaza something other than a giant prison camp; what if the Palestinians were able to travel freely and engage in economic activity without restraint? Then surely Israel need no longer feel threatened by what the editor of the Church Times describes as ‘a young Gazan man, brutalised from childhood by the deprivations inflicted by Israel and infected by the murderous ideology of the Hamas organisation’.

Then I believe we could have sure and certain hope, that we will see the present things as sinful as they are; hope that we will see ourselves as the Lord sees us, and that peace will come again through the lawfulness of love. 

Let it be so: Lord, hear our prayer.

People who are fleeing violence and persecution, who have no safe place to live, are willing to risk their lives and to pay thousands of pounds to risk drowning in freezing seas as they cross the Mediterranean and the English Channel.

It is not a question of ‘pull factors’. These are people fleeing – they are subject rather to ‘push’ factors, if anything. Some of them choose to seek asylum in the UK, but this is a smaller number than those who have gone to France, Italy, Germany and Greece. All those countries have granted asylum to greater numbers than those trying to reach the UK.

Refugees who choose to come to the UK usually do so because they speak English or have relatives already living here. When they have been allowed to remain here and work, the statistic is that on average immigrants pay 10% more tax – and earn and spend that much more – than indigenous Britons. The NHS would not survive without its many thousands of immigrant doctors and nurses. 

There is no ‘legal’ way to claim asylum in the UK. There is no way to apply unless you are already in the UK. Under the Refugee Convention 1951 refugees are not obliged to claim asylum in the first place where they flee to, but if they do claim asylum in a country, that country is obliged under the Convention to consider their claim. It would be a breach of the Convention to deport asylum seekers to an offshore processing centre, as Australia did.

But we miss the point if we get bogged down in the mechanism of how asylum claims are made. The point is that since time immemorial people have fled from country to country, from continent to continent, if the place where they were born becomes dangerous or they are unable to earn enough to feed themselves. A distinction is made between asylum seekers and ‘economic migrants’, but it is specious. If you have been driven from your home in fear of your life, of course you are an ‘economic migrant’ as well. 

The point is that this migration in search of safety and prosperity is all right. Immigration is a Good Thing. Why am I entitled to live in the UK? Because I was born here. But does that entail entitlement? I think not. The fact that I was born here is sheer luck. 

So why should I try to assert entitlement to live here as against other human beings who happen not to have been born here, but rather have been born in poor or dangerous places? If I benefit, by sheer luck, from living in the fifth-richest country in the world, why should other human beings, who are not so lucky, not join me in this earthly paradise? What right have I to deny them?

But, people say, our islands are too crowded. We can’t afford to share our schools and hospitals and universities with foreigners. This is nonsense. The indigenous population of the UK is shrinking in numbers, as our birthrate is too low. We need more people – not just doctors and nurses (although we certainly need them, to fill the shortage of over 100,000 staff in the NHS today), but we need people in all walks of life, professions and trades.

We have plenty of room. Half an hour from the centre of London in any direction one is in green countryside. The same is true of all our conurbations. There may be 67m people in the UK, but there is plenty of room for more – and plenty of need for the economic boost that extra people will create.

But ‘they’ won’t integrate, they say. They keep themselves to themselves and some don’t even learn English. But do we try to get to know them? Do we welcome them into our homes – or do we ostracise them, shrinking away from them and avoiding contact? No wonder they are separate – we drive them away into themselves. The latest racism scandal, affecting Yorkshire cricket, could, in some aspects, have been repeated all over the country.

Yet our politicians compete to be ‘tough’ on immigration. Disgracefully, Theresa May started a ‘hostile environment’ policy towards immigrants which continues under Priti Patel. Imagine what it must feel like: driven out of your homeland in fear of your life, you reach the country which drafted the Human Rights Convention and most of the Refugee Convention, which welcomed the Jewish refugee children fleeing Nazi Germany in the Kindertransport – and you are received, not with a compassionate welcome, but with a ‘hostile environment’.

With climate change, this pressure of population, shifting from poverty and violence towards comfort and abundance, from Africa and the Middle East towards northern Europe, will be many times greater. People will flee those countries where it is 50 degrees in the shade. And again, they will benefit the northern countries where they go to.

But we are a democracy, and 55% of those polled say they are against immigration, and would vote for politicians who are ‘tough’, who restrict immigration and show a hostile face to poor asylum seekers. This unenlightened, if not actually racist, attitude is said to prevail in the ‘Northern Red Wall’ of parliamentary seats formerly held by Labour and now narrowly Conservative, because these voters supported Brexit, largely in order to stop immigration. The Conservatives are afraid of offending these voters, and Labour want to regain their affections, so neither party dares to tell the electors what is right and good.

This will not do. There is room in a democracy for elected representatives to offer leadership and inspiration. They ought not lamely to follow their constituents’ unenlightened and unjustified bigotry. Most of these people have never met an immigrant, let alone tried to get to know one. If he or she is wearing medical scrubs and cures their pain, they conveniently forget that it was a ‘foreigner’ who helped them. 

The same goes for all that fruit that didn’t get picked, all those lorries that didn’t get driven, all those plumbing jobs which didn’t get done. All done by immigrants – until Brexit stopped freedom of movement and the ‘hostile environment’ was the best the government could offer in order to ‘take control’.

So much of this is attributable to fears of the unknown, or the ‘other’. Surely our leaders can address this. The people of the Red Wall are racists, if they are so, because of what they don’t know. What they don’t know they fear and shun. We need to challenge this. 

No Red Wall temporary Tory is happy to see children, their mothers and fathers, drowning in the freezing English Channel. Even at this lowest common level, their common humanity is something we can all recognise. So if they are like us in not wanting to be drowned, what other similarities are there? 

They are human beings, in every respect just like us. They love their children; they feel hunger, and cold, if they are not in their houses. Just like we do. They enjoy having nice meals to eat; they love music and stories. Just as we would miss these things if we were deprived of them, so do they.

Immigrants and refugees are just as much entitled to live in a safe place – indeed, in our safe place – as we are. It is just our good luck that we got here first.

Think of Emma Lazarus’ words on the foot of the Statue of Liberty: 

‘Give me your tired, your poor, 

Your huddled masses yearning to breathe free, 

The wretched refuse of your teeming shore, 

Send these, the homeless, tempest-tost to me, 

I lift my lamp beside the golden door!’

And think of what Jesus said.“When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats at the left. 

Then the king will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’  

Then the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink?  And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing?  And when was it that we saw you sick or in prison and visited you?’  And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.’ 

Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.’  

Then they also will answer, ‘Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?’  Then he will answer them, ‘Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.’”

(Matthew 25:31-45)

Which do you think our leaders resemble today? The sheep, or the goats? And, for that matter, what do you think the British electorate looks like? ‘Come on’, they might say. ‘When was it that we saw you hungry and gave you food, or thirsty and gave you something to drink?  And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing?  And when was it that we saw you sick or in prison and visited you?’ Because ‘you’, in this, are a refugee, or an immigrant. 

We need leaders, politicians, who have the guts to dare to remind everyone what that mythical British character is supposed to be all about. Fair play; protect the underdog; not, certainly not, to meet him as he emerges freezing from the sea with a ‘hostile environment’.

Hugh Bryant

25th November 2021