Month: August 2020

VJ Day – 75th Anniversary 15 August 2020

The testimony of Bishop Leonard Wilson

Bishop Leonard Wilson

Leonard Wilson, who was born in Gateshead in County Durham, responded to the Call of God and was trained for the Anglican ministry at Wycliffe Hall in Oxford.  On the eve of his ordination he is supposed to have prayed to God a prayer of (slightly conditional) commitment.
Lord, I will serve you anywhere – except the Equator, the North Pole and Birmingham!’
Whether true or not, part of his ministry was in Singapore, not far from the equator, and later he was ordained Bishop of Birmingham and is reported to have said, ‘as an old man of 70, I am waiting for my call to the Arctic!’  Whatever conditions he gave to the Almighty, he became, in fact a dedicated priest and ultimately bishop.

In 1941, during the Second World War, he was ordained Bishop of Singapore.  Along with others he was arrested and interned in Changi gaol.  In October 1943, the Japanese ‘Gestapo’ raided the prison and took 57 prisoners, including Leonard Wilson.  He was accused of being a spy and endured days of torture.  Bound to a table he was beaten with knotted ropes by relays of soldiers. 

His daughter The Revd Canon Susan Cole-King, addressing the Lambeth Conference in 1998, spoke of this:
‘Often he had to be carried back to the crowded, dark and filthy cell, almost unconscious from his wounds.  On one occasion, when seven men were taking it in turns to flog him, they asked him why he didn’t curse them.  He told them it was because he was a follower of Jesus who taught us to love one another.
He asked himself then how he could possibly love these men with their hard, cruel faces, who were obviously enjoying the torture they were inflicting.  As he prayed he had a picture of them as they might have been as little children, and it’s hard to hate little children.’

When asked by his torturers how he could still believe in God, he replied,
‘God does not save me by freeing me from pain or punishment. But he saves me by giving me the Spirit to bear it.’

Part of that strengthening came to him, as he was being beaten.  He called to mind the words of the hymn:

‘Look Father, look on his anointed face,
   and only look on us as found in him.’

His daughter said: ‘In that moment he was given a vision of those men not as they were then, but as they were capable of becoming, transformed by the love of Christ.  He said he saw them completely changed, their cruelty becoming kindness, their sadistic instincts changed to gentleness.’

Even in the face of his own suffering he ministered to his fellow prisoners and, in his biography, he spoke movingly of celebrating the Eucharist for his camp-mates.  They had no consecrated bread so he used grains of rice and water instead of wine.  He used a tin mug for chalice, on which he scratched a cross.  Jesus did the rest.  It was this that sustained Christian faith in the camp.

After the war he returned to Singapore as Bishop and had the great joy of confirming one of his torturers.  This is how he described the moment:

‘One of these men who was allowed to march up from the prison to the cathedral, as a prisoner, to come for baptism, was one of those who had stood with a rope in his hand, threatening and sadistic. I have seldom seen so great a change in a man. He looked gentle and peaceful. His face was completely changed by the power of Christ.’

That change by Christ Jesus was a direct result of the testimony of Bishop Wilson – a living testimony preached not in words but through love.


The hymn that sustained Leonard Wilson:

And now, O Father, mindful of the love
  that bought us, once for all, on Calvary’s tree,
and having with us him that pleads above,
  we here present, we here spread forth to thee
that only offering perfect in thine eyes,
  the one true, pure, immortal sacrifice.

Look, Father, look on his anointed face,
  and only look on us as found in him;
look not on our misusings of thy grace,
  our prayer so languid, and our faith so dim:
for lo, between our sins and their reward
  we set the Passion of thy Son our Lord.

And then for those, our dearest and our best,
  by this prevailing presence we appeal:
O fold them closer to thy mercy’s breast,
  O do thine utmost for their souls’ true weal;
from tainting mischief keep them white and clear,
  and crown thy gifts with strength to persevere.

And so we come: O draw us to thy feet,
  most patient Saviour, who canst love us still;
and by this food, so aweful and so sweet,
  deliver us from every touch of ill:
in thine own service make us glad and free,
  and grant us never more to part with thee.

Words | William Bright

A Reflection as we remember Maxilian Kolbe

Remembering Maximilian Kolbe (whose feast day is 14th August), and his sacrifice, took my thoughts towards Auschwitz where he died.

Few could fail to be moved by much that happened there and it is important for us to keep remembering the people who died or whose survival was perilous.  Auschwitz, has come to symbolise the totality of evil and, for the human race, its lowest ebb.  I remember Tony Blair once reminding us that it was not just human life that was destroyed but ‘human essence’.  It showed us the depths to which humanity can sink.

In our blame culture it is easy to lay all the blame on those who perpetrated the evil—not only the Nazi hierarchy but the ordinary Germans who carried out the orders.  They may well be blameworthy but recrimination has a habit of rebounding. 

The Jews we mourn, as a race suffered for centuries the guilt and blame laid on them by the Christian Church for the death of Christ. ‘Collective guilt’ has been visited on many nations in the world’s history.  The trouble is that it is always safe to blame others.  It places the spotlight on a more comfortable place.  But sometimes we need to look nearer to home.  Prejudice and hatred, fear of the different, the loss of respect and tolerance: these are the seeds of Auschwitz.  These are what destroy the human essence and they are, sadly, present in many people, if not all. 

Jonathan Sacks, former Chief Rabbi, suggested that those who suffered in the death camps bore no hate or desire for revenge.  We are challenged to take heed of the lessons Auschwitz and the suffering there includes forgiveness – maybe even for ourselves.  This is powerfully brought home in a prayer found on a piece of wrapping paper when Ravensbrück Concentration Camp was liberated:

O Lord, remember not only the men and women of good will
but also those of ill-will.
But do not remember all the suffering they have inflicted on us:
remember the fruits we bought, thanks to this suffering;

our comradeship, our loyalty, our humility,
the courage, the generosity,
the greatness of heart which has grown out of this,
and when they come to judgement,
let all the fruits that we have borne be their forgiveness.

As Jonathan Sacks says: May these words light a flame in our hearts so that never again shall the cry of the afflicted go unheard’. 

Pangur Bán

Pagli | photo Lynn Hurry

Pagli, learned as she is, suggested this old Irish poem of the 9th Century.
Though anonymous it was thought to have been written by an Irish monk.

I and Pangur Bán, my cat,
‘Tis a like task we are at;
Hunting mice is his delight,
Hunting words I sit all night.

Better far than praise of men
‘Tis to sit with book and pen;
Pangur bears me no ill will;
He, too, plies his simple skill.

‘Tis a merry thing to see
At our task how glad are we,
When at home we sit and find
Entertainment to our mind.

Oftentimes a mouse will stray
Into the hero Pangur’s way;
Oftentimes my keen thought set
Takes a meaning in its net.

‘Gainst the wall he sets his eye
Full and fierce and sharp and sly;
‘Gainst the wall of knowledge I
All my little wisdom try.

When a mouse darts from its den.
O how glad is Pangur then!
O what gladness do I prove
When I solve the doubts I love!

So in peace our tasks we ply,
Pangur Bán, my cat and I;
In our arts we find our bliss,
I have mine, and he has his.

Practice every day has made
Pangur perfect in his trade ;
I get wisdom day and night,
Turning Darkness into light.’

The Long Silence

At the end of time, billions of people were seated on a great plain before God’s throne. Most shrank back from the brilliant light before them. But some groups near the front talked heatedly, not cringing with cringing shame – but with belligerence.

“Can God judge us? How can He know about suffering?” snapped a young brunette. She ripped open a sleeve to reveal a tattooed number from a Nazi concentration camp. “We endured terror … beatings … torture … death!”

In another group a black boy lowered his collar. “What about this?” he demanded, showing an ugly rope burn. “Lynched, for no crime but being black !” In another crowd there was a pregnant schoolgirl with sullen eyes: “Why should I suffer?” she murmured. “It wasn’t my fault.” Far out across the plain were hundreds of such groups. Each had a complaint against God for the evil and suffering He had permitted in His world.

How lucky God was to live in Heaven, where all was sweetness and light. Where there was no weeping or fear, no hunger or hatred. What did God know of all that man had been forced to endure in this world? For God leads a pretty sheltered life, they said.

So each of these groups sent forth their leader, chosen because they had suffered the most: a Jew, a black person, someone from Hiroshima, a women who was arthritic, and others besides. In the centre of the vast plain, they consulted with each other. At last they were ready to present their case. It was rather clever: before God could be qualified to be their judge, He must endure what they had endured. Their decision was that God should be sentenced to live on earth as a man.

Let him be born a Jew.
Let the legitimacy of his birth be doubted.
Give him a work so difficult that even his family will think him out of his mind.
Let him be betrayed by his closest friends.
Let him face false charges, be tried by a prejudiced jury and convicted by a cowardly judge.
Let him be tortured.
At the last, let him see what it means to be terribly alone.
Then let him die so there can be no doubt he died.
Let there be a great host of witnesses to verify it. 

As each leader announced their portion of the sentence, loud murmurs of approval went up from the throng of people assembled. When the last had finished pronouncing sentence, there was a long silence. No one uttered a word. No one moved.

For suddenly, all knew that God had already served His sentence.

Anon