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Ian Mobsby, one of the founding members of Moot, explores the issue of risk, ‘the body of Christ’, God the Holy Spirit, or more metaphorically God the Sustainer & Challenger. This God unsettles things, stirred things up, encouraged people to move on, to attempt to catch up with what God the Trinity was doing.  In this homily Ian quotes the words of Metropolitan Anthony of the Russian Orthodox Church in his book “The Living Body of Christ”

The Church is not just the Eucharistic community, but is an extension of the incarnation; it encompasses all matter, all creation, all of humanity where the Holy Spirit is at work… There is a difference between tradition and traditionalism, as the outworking of the Holy Spirit through risk since Pentecost.  Tradition is life-giving where traditionalism fossilises and kills.  Many churches steeped in traditionalism have become liturgical ghettos.  The true nature of the Church since Pentecost, is to be outward-looking, open to the promptings of the Holy Spirit, and willing to take risks: it should be a missionary community.  A Community of Servants full of love”.

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Gareth Powell gave this homily at the Moot Communities alternative Eucharist on Pentecost Sunday on 11th May 2008.  Gareth was formally part of the leading group of the Moot Community, and now completing a PhD as part of training to be an Ordained Pioneer Priest in the Church of England, through Westcott House, Cambridge.  In this homily, Gareth explores a biblical perspective concerning work, and then reflects on the more unhealthier sides of attitudes to work in contemporary culture.  Making reference to Moot’s Rhythm of Life, Gareth explores the concept of work when answering the question “How should we live?”.  Gareth & his wife Phillipa continue to follow the Moot Rhythm in their new home of Cambridge.

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Sam Rowland of the Moot Community draws on his own personal spiritual journey, to explore the themes of wilderness to hope. In Easter, it is important to remember that we arrive at hope and centredness after a hard journey that can take us through brokenness and pain. It is our challenge to keep going as Christians in such times to then go on to find re-orientation of the self and community.

This homily was recorded in Easter after Sam led a Moot Community Small Service in Lent 2008.

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Ian Mobsby of the Moot Community, reflects on the connection between spiritual hunger and knowing God as part of a Lent Spirituality Course through the Moot ‘Beyond the Wilderness’ event in the SW1 Art Gallery in London.

There is a profound link between a spiritual thirst, prayer and encountering Christ today.

Mother Teresa put it well when after four hours at prayer, she said to a gathering of people:

“Jesus wants me to tell you again … how much is the love He has for each one of you–beyond all what you can imagine. Not only He loves you, even more–He longs for you. He misses you when you don’t come close. He thirsts for you. He loves you always, even when you don’t feel worthy. Why does Jesus say ‘I thirst’? What does it mean? Something so hard to explain in words– … ‘I thirst’ is something much deeper than just Jesus saying ‘I love you.’ Until you know deep inside that Jesus thirsts for you–you can’t begin to know who He wants to be for you. Or who he wants you to be for him.”

This is the profound mystery about the nature of contemplative forms of prayer. That through the Holy Spirit, and the power of our imagination, we too can encounter Christ - today.

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Nicholas Papadopulos of St Peter’s Eaton Square led the first reflection in the first week in Lent exploring the theme “Who can you trust?”. This is the first week of moot community arts lenten reflection called “beyond the wilderness”. The reflection ends on three questions for spiritual reflection

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This is the first of the podcasts of the homilies recorded at alt.eucharist services of the Moot Community in London. The first, by Ian Mobsby begins with a quote by the theologian called Volf, which challanges the emerging church to explore the need for a deep spirituality:

A participative model of the church requires more than just values and practices that correspond to participative institutions. The church is not first of all a realm of moral purposes; it is the anticipation, constituted by the presence of the Spirit of God, of the eschatological gathering of the entire people of God in communion with the triune God. Hence the church needs the vivifying presence of the Spirit, and without this presence, even a church with a decentralised participative structure and culture will become sterile, and perhaps more sterile even than a hierarchical church. For it will either have to operate with more subtle and open forms of coercion. Successful participative church life must be sustained by deep spirituality. Only the person who lives from the Spirit of communion (2 Cor. 13:13) can participate authentically in the life of the ecclesial community.

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