Sermon preached on 22/07/07 at 9.15am service at St Alphege, Solihull
Trinity 7 (Proper 11) – Year C
Readings: Genesis 18:1-10a Colossians 1:15-28 Luke 10:38-42
As I was walking to church this morning I was thinking about all the recent rain, and I thought how ironic it was that I intended to preach about sunshine! I had no sooner thought the thought that the sun came out and shone on me briefly, so let’s spend a moment thinking about sunshine.
My wife loves to sunbath. When the sun comes out she sets aside time to sit in the sun. She slows down and starts to relax. She catches up with herself and recharges her batteries. She also goes most beautifully brown. Now doctors warn us that too much sun can be bad for our skin, and Elaine is careful not to overdo it. Despite this it often seems that it is through soaking up the sun that she regains her equilibrium and is restored in who she is.
Now this idea of sitting in the light of the sun, absorbing its warmth and being restored to wholeness, is a little bit like listening to the word of God. Just as Elaine goes out of her way to sit in the sun, so we need to rest, listening to the word of God. Just as Elaine soaks up the warmth of the sun and allows it to recharge her batteries and make her go brown, so we need to soak up the word of God, allow it to transform us and to form in us the attributes of Christ.
In our OT reading today we heard about Abraham and Sarah listening to the words spoken by the Lord. The Lord mysteriously appears to Abraham as three men, standing near to his tent. Abraham brings them food and drink and sits by the three men as they ate. The three men announce that Abraham’s wife, Sarah, will bear a son for Abraham. This is remarkable, indeed unbelievable, news. If we had read a little further into the passage it would have been explained to us that both Sarah and Abraham were very old at this point and the thought of having a child was quite extraordinary. In fact Sarah, who was listening to the conversation from the entrance to the tent, laughed at the idea of having a child.
The effect of this conversation with the Lord was transformational. God had long promised Abraham that he would be the father of a great nation, and yet Sarah had never been able to have children. This huge paradox perplexed them for years. Perhaps it was the burden of this paradox that made Sarah suggest that Abraham should have a child through her slave-girl Hagar. But suddenly, when they were ridiculously old, Sarah becomes pregnant and has a son Isaac. God’s promises were fulfilled in a way that was much more direct and total than had ever seemed possible.
Our gospel reading is also about listening to the word of God. In this case it is about listening to Jesus. In the Christian tradition we think of Jesus as the word of God (e.g. John 1) so to listen to Jesus is particularly to listen to the word of God. The story contrasts Martha and Mary and their two different ways of loving Jesus. Martha seeks to love Jesus by performing many tasks; presumably she is preparing a meal for him and his friends. Mary loves Jesus by sitting at his feet and listening to what he says. Martha clearly thinks that Mary should be helping prepare the meal, but Jesus says that Mary has chosen the better part and it will not be taken away from her. Jesus clearly values people listening too him.
And Jesus’ words, or perhaps Jesus himself, also seems to have had a transforming effect on Martha and Mary. In John’s gospel, Jesus visits Bethany, where Martha and Mary live, many times in the weeks before his death. Martha and Mary show great faith when their brother Lazarus dies, and Jesus raises him from the dead. There is also a remarkable moment in which Mary washes Jesus’ feet with ointment and wipes them with her hair. Jesus recognises this as a preparation of his body for burial.
And so what about us? Do we spend time listening to the word of God? Do we allow it to enter into us and transform us? Well perhaps we read the bible at home. Certainly this is one way of encountering the word of God. If we come regularly to worship then we hear the scriptures read in our worship. Personally I find that when I listen to the scriptures read during worship then they sink into me much more fully than if I simply read the bible on my own at home. In worship I sometimes find that something from a bible reading strikes me, as though I am hearing it for the first time, or in a new way, even if I might already be quite familiar with that particular passage. I am not quite sure why I find a scripture readings during worship so much more helpful than bible reading at home. Perhaps my approach is more prayerful during worship. Perhaps my communion with other worshipers helps me to understand better.
When we read scripture it is important that we allow the Word of God to nurture our whole human person, body, mind and spirit. We need to prayerfully allow the words to enter into us. Spiritual advisers usually say that if something from a bible reading strikes us then we should stay with that thought or feeling and allow it to percolate through us. We should not be seeking to interrogate the text with our own analysis and questions. Rather we should be humbly allowing the text to invade us and question us about our attitudes and the actions of our lives. The Word of God is not a puzzle for us to solve, but rather it is a gift for us to receive.
During Lent last year, many of us followed the Life Source course on prayer. One of the technique of prayer that this covered (albeit rather briefly) was called Lectio Divina or “divine reading”. Lectio Divina is prayer based around the slow and repeated reading of scripture or some other text suitable for prayerful reflection. It allows the word of God to enter into us, to nurture us and to form within the attributes of Christ.
I would like to share with you a recent example where I have found that nurturing myself on the Word of God has helped me in my spiritual life. I spent a month reflecting on the phrase, “those who sow in tears shall reap with shouts of joy” from psalm 126. This helped me to understand that I must not seek instant results or immediate payback when I try to do good. For example, if I try to love someone, and they don’t seem to love me back, then this is not a reason to stop loving them. Another example comes from one of my “hobbies” in which I spend time lobbying for better practice in the field of executive pay. My lobbying appears to have very little effect, and there is a temptation to lose heart. However the text from the psalm encourages me to persevere in doing what is right. When the sower sows the seed the first thing that happens is that the seed disappears into the ground and rots away. It is weeks before any growth can be seen, and months before anything that might be harvested becomes visible. Furthermore the text gives me courage when things are painful and difficult. I might sow in tears today, but can I hope one day to reap with shouts of joy.
So as we go on our summer holidays, and enjoy the warmth of the sun (let’s hope we get the chance!), let’s also make sure that be bask in the light and warmth of the word of God. Let’s let it sink into us, transforming our attitudes and behaviours. Let’s allow it to do its job, so that Christ can be formed within us.
22 July 2007
15 July 2007
Loving as God loves - The art of loving
Sermon preached at St Alphege, Solihull 8.00am Eucharist on 15/07/07
Trinity 6 (Proper 10) - Year C
Readings: Deuteronomy 30:9-14 Colossians 1:1-14 Luke 10:25-37
[Based on Art of Loving in Focolare Spirituality. For more details see page 77-87 or 237 in "Essential Writings" by Chiara Lubich, New City Press, London 2007]
The parable of the Good Samaritan is Jesus’ explanation of what it mans “To love your neighbour”. This is crucially important. Jesus summarised the whole of the Law and the prophets in the two commands “Love God with all you’re your heart and with all your soul and with all your strength, and love your neighbour as yourself”, so “loving your neighbour appears to be half of all the Law and the prophets! So what does it mean to “Love your neighbour”.
If we look at the love shown by the Good Samaritan we quickly start to see that it has some extraordinary characteristics. This is not mere human love, and it has very little to do with the images of love that are displayed to us in TV and cinema. Rather it is love with divine qualities and it has a transforming effect on those who encounter it. Let’s think about these divine characteristics.
First of all, divine love loves everybody without distinction. We can assume that the man loved by the Good Samaritan was a Jew, so he was from a different race and from a different religion. Furthermore the Jews and Samaritans did generally not get on. However the Good Samaritan appears not to have considered this. Instead he saw a fellow human being in need, created like him in the image and likeness of God, and loved like him by the same Father in heaven. To love someone does not mean that we agree with them or get on with them or approve of the choices they make. Rather it means that we want their good. We want God’s creation in them to come to fulfilment. We want to love them as God loves them. God loves everybody, even our enemies. As we seek to grow in love we too are called to love everybody.
Second the Good Samaritan is the first to love. He does not recognise the man as someone who has been good to him in the past. He does not wait for the man to be good to him now. Rather he gets straight on in their and takes the initiative in love. St John tells us to love, because God has first loved us (1 John 4:19). This is a second characteristic of divine love. God takes the imitative in love, and we too are called to take the initiative in love.
Third, the Good Samaritans love is about practical service. In a practical way, he does what he can to help. This too is a characteristic of God’s love, and this too is something we are called to. Let’s make our love practical service to help others. This might mean preparing food or laying the table. It might mean washing the car or reading the map. It might mean helping someone to look for something that they have lost. It might mean visiting someone. Let’s make sure we show practical love.
As a fourth characteristic of the love to which the Good Samaritan calls us, let’s notice that he is ready to set aside his own agenda to love the person in front of him. He doesn’t think like the priest, “I’ve got some important praying to do…I can’t get involved here.” He doesn’t think “I have brought this donkey for me to ride on… I can’t use it for someone else.” He is prepared to set aside his own ideas and his own plans in order to love the other person. And we too are called to this and it can be very demanding and costly, because it we have to be ready to lose things, even good things. It calls us to be empty of self. Sometimes we have to hold off saying something in order to properly listen to someone else speaking. Sometimes we have to forget about something we think is important, in order to take on board something that is important to someone else. Sometimes we have to give up on the newspaper, in order to play a computer game with the grandson. We need to be empty of self in order to welcome and be fully present for the other person. This requires great trust in God, because often the things we are called to set aside are genuinely good things…things of God even.
So these are four characteristics of the love of the Good Samaritan; four characteristics of the love that we are called to as we love our neighbour. Love everybody. Be the first to love. Love in practical ways. Be empty of self in order to welcome the other.
In our day to day lives let’s try to love other people in these ways. It will be demanding, and it will require effort, and many times we will fall short. But let’s not be discouraged. God wants to fill us with his love. If we practice and pray and ask for God’s help, then over time love will grow in us. We will start to love more and more like the Good Samaritan and we will find more and more than we have fulfilled all that God asks of us in the Law and the prophets.
Trinity 6 (Proper 10) - Year C
Readings: Deuteronomy 30:9-14 Colossians 1:1-14 Luke 10:25-37
[Based on Art of Loving in Focolare Spirituality. For more details see page 77-87 or 237 in "Essential Writings" by Chiara Lubich, New City Press, London 2007]
The parable of the Good Samaritan is Jesus’ explanation of what it mans “To love your neighbour”. This is crucially important. Jesus summarised the whole of the Law and the prophets in the two commands “Love God with all you’re your heart and with all your soul and with all your strength, and love your neighbour as yourself”, so “loving your neighbour appears to be half of all the Law and the prophets! So what does it mean to “Love your neighbour”.
If we look at the love shown by the Good Samaritan we quickly start to see that it has some extraordinary characteristics. This is not mere human love, and it has very little to do with the images of love that are displayed to us in TV and cinema. Rather it is love with divine qualities and it has a transforming effect on those who encounter it. Let’s think about these divine characteristics.
First of all, divine love loves everybody without distinction. We can assume that the man loved by the Good Samaritan was a Jew, so he was from a different race and from a different religion. Furthermore the Jews and Samaritans did generally not get on. However the Good Samaritan appears not to have considered this. Instead he saw a fellow human being in need, created like him in the image and likeness of God, and loved like him by the same Father in heaven. To love someone does not mean that we agree with them or get on with them or approve of the choices they make. Rather it means that we want their good. We want God’s creation in them to come to fulfilment. We want to love them as God loves them. God loves everybody, even our enemies. As we seek to grow in love we too are called to love everybody.
Second the Good Samaritan is the first to love. He does not recognise the man as someone who has been good to him in the past. He does not wait for the man to be good to him now. Rather he gets straight on in their and takes the initiative in love. St John tells us to love, because God has first loved us (1 John 4:19). This is a second characteristic of divine love. God takes the imitative in love, and we too are called to take the initiative in love.
Third, the Good Samaritans love is about practical service. In a practical way, he does what he can to help. This too is a characteristic of God’s love, and this too is something we are called to. Let’s make our love practical service to help others. This might mean preparing food or laying the table. It might mean washing the car or reading the map. It might mean helping someone to look for something that they have lost. It might mean visiting someone. Let’s make sure we show practical love.
As a fourth characteristic of the love to which the Good Samaritan calls us, let’s notice that he is ready to set aside his own agenda to love the person in front of him. He doesn’t think like the priest, “I’ve got some important praying to do…I can’t get involved here.” He doesn’t think “I have brought this donkey for me to ride on… I can’t use it for someone else.” He is prepared to set aside his own ideas and his own plans in order to love the other person. And we too are called to this and it can be very demanding and costly, because it we have to be ready to lose things, even good things. It calls us to be empty of self. Sometimes we have to hold off saying something in order to properly listen to someone else speaking. Sometimes we have to forget about something we think is important, in order to take on board something that is important to someone else. Sometimes we have to give up on the newspaper, in order to play a computer game with the grandson. We need to be empty of self in order to welcome and be fully present for the other person. This requires great trust in God, because often the things we are called to set aside are genuinely good things…things of God even.
So these are four characteristics of the love of the Good Samaritan; four characteristics of the love that we are called to as we love our neighbour. Love everybody. Be the first to love. Love in practical ways. Be empty of self in order to welcome the other.
In our day to day lives let’s try to love other people in these ways. It will be demanding, and it will require effort, and many times we will fall short. But let’s not be discouraged. God wants to fill us with his love. If we practice and pray and ask for God’s help, then over time love will grow in us. We will start to love more and more like the Good Samaritan and we will find more and more than we have fulfilled all that God asks of us in the Law and the prophets.
08 July 2007
Centenary of Scouting and Paul's "flesh" and "Spirit"
Sermon preached on 08/07/07 at the 11am Eucharist at St. Alphege, Solihull
Trinity 5 (Proper 9) – Year C
Readings: Isaiah 66:10-14 Galatians 6:7-16 Luke 10:1-11&16-20
If you arrived early at our service today you might have caught the tail end of the Scouts leaving the 9.15 service where they made a presentation to us. They told us all about the centenary of Scouting which will be celebrated in 24 days time, on 1st August. It will be exactly 100 years from the start of Baden Powel’s experimental camp for boys on Brownsea Island, near Poole in Dorset, and this is the moment that is recognised as the starting moment of the Scout Movement. I would therefore like to spend a few moments reflecting with you on 100 years of Scouting.
Right from the beginning the Scout Movement was about fun and adventure in the open air, and about service to others, and service to one’s country. In Scouting for Boys Baden Powel wrote, “Every Scout ought to prepare himself to be a good citizen of his country and of the World.”[1] He emphasised the importance of getting on with people who are different from ourselves. The Scout promise and law emphasised that a Scout should do his duty to God and the King, and to help other people. The emphasis on helping other people was radical. Baden-Powell wrote, “When in difficulty to know which of two things to do, he [the Scout] must ask himself… ‘Which is best for other people?’ – and do that one. … He must try his best to do at least one Good Turn to someone every day.”[2]
At the time of the centenary, there are about 28 million Scouts worldwide in 216 different countries and territories. It is estimated that over the last 100 years about 500 million people have made a Scout promise. The Movement is still growing. The most rapid growth is occurring in the countries of the former Soviet Union. In the UK Scouting seeks to contribute to the full development of young people as responsible citizens and as members of their local, national and international communities. The emphasis on helping others and contributing to communities gives Scouting a counter cultural edge in our consumer driven and individualistic society.
In the 9.15 service today the Scouts showed us the contrast between a 1907 Scout and a 2007 Scout by reading the New Testament lesson set for today twice. First of all it was read by a 1907 Scout, wearing a 1907 uniform and reading from the King James version of the bible, which was pretty much the only English translation around in 1907. He started: “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.”
The lesson was then read a second time, this time by a 2007 Scout, in an up to date uniform, and reading from a radical modern translation called “Good News on the Street”. His reading started, “Don’t worry: No one pulls a fast one on God. What you put in, you get out. If you invest your time in dark things, you’ll generate mess. If you spend your time on what God’s Spirit nudges you towards, you’ll generate limitless life.”
In this service we heard that same lesson again, this time read from the New Revised Standard Version. Hearing this text so many times, and expressed in so many different ways has caused me to reflect on it, and wonder what it means.
When I was a teenager I used to seriously misunderstand what Paul meant by “the flesh”, which he sees as completely opposed to “the Spirit”. Paul certainly didn’t mean that the human body is a bad thing. Quite the contrary in fact; when Paul describes the Church as the Body of Christ he means this as an extremely positive image, and he uses it on several occasions. Elsewhere in his writing Paul is clear that nobody should ever hate their own body, but should nourish and tenderly care for it, as Christ cares for his church. (Eph 5:28). Paul encourages married couples to live out the sexual aspect of their marriage (1 Cor 7:5). He encourages Timothy to take a little wine for his stomach to help him overcome the many illnesses he has faced (Timothy 5:23). So when Paul talks about “the flesh” as a source of corruption we should not understand that he is against human bodies. Rather he sees human bodies as temples of the Holy Spirit (1 Cor 6:19), and as the weak and perishable seed from which our glorious imperishable resurrection bodies will grow (1 Cor 15:12-28).
When Paul talks about the flesh he means our self-indulgent desires. In fact some bible translations (e.g. NJB) actually use the word “self-indulgent” rather than “flesh”. In this sentence Paul is summarising his fuller teaching from chapter 5 of Galatians, which was our reading last week. He is saying don’t live according to the desires that lead to fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, and carousing but rather live according to the Spirit which leads love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control.
Paul always invites us to make a clear choice in favour of Christ. In this passage he describes this as the choice between “flesh” and “Spirit”. Elsewhere he talks about the “old self” and the “new self” (Col 3:9-10). He also talks about being “children of darkness” and “children of the light” (1 Thess 5:5).
In each one of us there is the saint, the child of the light, the “new self”, the new creation in Christ, destined for eternal life. It is wonderful, but unfortunately, there is also in each one us the sinner, the child of darkness, the “old self”, the flesh, which is destined for death. The skill of living on earth is to choose as much as we can to live by the “new self”, so that the new self grows and develops and becomes strong, and to deny our “old self” so that over time it shrivels and wastes away. Our “new self” is our true self, recreated in Christ that has nothing to fear from death. Of course, this side of death we can never lose our “old self” completely, but by living in our “new self” we can minimize what we will lose in death.
So let’s make this choice to live always in the “new self” choosing to live by love and generosity, by and joy and peace, so that our “new selves” can grow and develop. And let us not be afraid to suffer a little as our “old self”, our ego, our greed and our selfishness have to die in order to let the “new self” grow. In the fullness of time these aspects of our lives have to die anyway, so the loss may be less than it seems.
Recently I was interested to read a Cheroke Indian story, very similar to Paul’s talk about the “new self” and the “old self”. The story goes like this:
One evening an old Cherokee told his grandson about a battle that goes on inside people. He said: "My son, the battle is between two 'wolves' inside us all. One is Evil. It is hate, envy, anxiety, impatience, unkindness, greed, jealousy, arrogance and rage. The other is Good. It is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control." The grandson thought about it for a minute and then asked his grandfather: "Which wolf wins?" The old Cherokee simply replied, "The one you feed.”
[1] 1963 edition of Scouting for Boys (reprinted 1981) published by the Scout Association – p 178
[2] p vii
Trinity 5 (Proper 9) – Year C
Readings: Isaiah 66:10-14 Galatians 6:7-16 Luke 10:1-11&16-20
If you arrived early at our service today you might have caught the tail end of the Scouts leaving the 9.15 service where they made a presentation to us. They told us all about the centenary of Scouting which will be celebrated in 24 days time, on 1st August. It will be exactly 100 years from the start of Baden Powel’s experimental camp for boys on Brownsea Island, near Poole in Dorset, and this is the moment that is recognised as the starting moment of the Scout Movement. I would therefore like to spend a few moments reflecting with you on 100 years of Scouting.
Right from the beginning the Scout Movement was about fun and adventure in the open air, and about service to others, and service to one’s country. In Scouting for Boys Baden Powel wrote, “Every Scout ought to prepare himself to be a good citizen of his country and of the World.”[1] He emphasised the importance of getting on with people who are different from ourselves. The Scout promise and law emphasised that a Scout should do his duty to God and the King, and to help other people. The emphasis on helping other people was radical. Baden-Powell wrote, “When in difficulty to know which of two things to do, he [the Scout] must ask himself… ‘Which is best for other people?’ – and do that one. … He must try his best to do at least one Good Turn to someone every day.”[2]
At the time of the centenary, there are about 28 million Scouts worldwide in 216 different countries and territories. It is estimated that over the last 100 years about 500 million people have made a Scout promise. The Movement is still growing. The most rapid growth is occurring in the countries of the former Soviet Union. In the UK Scouting seeks to contribute to the full development of young people as responsible citizens and as members of their local, national and international communities. The emphasis on helping others and contributing to communities gives Scouting a counter cultural edge in our consumer driven and individualistic society.
In the 9.15 service today the Scouts showed us the contrast between a 1907 Scout and a 2007 Scout by reading the New Testament lesson set for today twice. First of all it was read by a 1907 Scout, wearing a 1907 uniform and reading from the King James version of the bible, which was pretty much the only English translation around in 1907. He started: “Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap.”
The lesson was then read a second time, this time by a 2007 Scout, in an up to date uniform, and reading from a radical modern translation called “Good News on the Street”. His reading started, “Don’t worry: No one pulls a fast one on God. What you put in, you get out. If you invest your time in dark things, you’ll generate mess. If you spend your time on what God’s Spirit nudges you towards, you’ll generate limitless life.”
In this service we heard that same lesson again, this time read from the New Revised Standard Version. Hearing this text so many times, and expressed in so many different ways has caused me to reflect on it, and wonder what it means.
When I was a teenager I used to seriously misunderstand what Paul meant by “the flesh”, which he sees as completely opposed to “the Spirit”. Paul certainly didn’t mean that the human body is a bad thing. Quite the contrary in fact; when Paul describes the Church as the Body of Christ he means this as an extremely positive image, and he uses it on several occasions. Elsewhere in his writing Paul is clear that nobody should ever hate their own body, but should nourish and tenderly care for it, as Christ cares for his church. (Eph 5:28). Paul encourages married couples to live out the sexual aspect of their marriage (1 Cor 7:5). He encourages Timothy to take a little wine for his stomach to help him overcome the many illnesses he has faced (Timothy 5:23). So when Paul talks about “the flesh” as a source of corruption we should not understand that he is against human bodies. Rather he sees human bodies as temples of the Holy Spirit (1 Cor 6:19), and as the weak and perishable seed from which our glorious imperishable resurrection bodies will grow (1 Cor 15:12-28).
When Paul talks about the flesh he means our self-indulgent desires. In fact some bible translations (e.g. NJB) actually use the word “self-indulgent” rather than “flesh”. In this sentence Paul is summarising his fuller teaching from chapter 5 of Galatians, which was our reading last week. He is saying don’t live according to the desires that lead to fornication, impurity, licentiousness, idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, envy, drunkenness, and carousing but rather live according to the Spirit which leads love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control.
Paul always invites us to make a clear choice in favour of Christ. In this passage he describes this as the choice between “flesh” and “Spirit”. Elsewhere he talks about the “old self” and the “new self” (Col 3:9-10). He also talks about being “children of darkness” and “children of the light” (1 Thess 5:5).
In each one of us there is the saint, the child of the light, the “new self”, the new creation in Christ, destined for eternal life. It is wonderful, but unfortunately, there is also in each one us the sinner, the child of darkness, the “old self”, the flesh, which is destined for death. The skill of living on earth is to choose as much as we can to live by the “new self”, so that the new self grows and develops and becomes strong, and to deny our “old self” so that over time it shrivels and wastes away. Our “new self” is our true self, recreated in Christ that has nothing to fear from death. Of course, this side of death we can never lose our “old self” completely, but by living in our “new self” we can minimize what we will lose in death.
So let’s make this choice to live always in the “new self” choosing to live by love and generosity, by and joy and peace, so that our “new selves” can grow and develop. And let us not be afraid to suffer a little as our “old self”, our ego, our greed and our selfishness have to die in order to let the “new self” grow. In the fullness of time these aspects of our lives have to die anyway, so the loss may be less than it seems.
Recently I was interested to read a Cheroke Indian story, very similar to Paul’s talk about the “new self” and the “old self”. The story goes like this:
One evening an old Cherokee told his grandson about a battle that goes on inside people. He said: "My son, the battle is between two 'wolves' inside us all. One is Evil. It is hate, envy, anxiety, impatience, unkindness, greed, jealousy, arrogance and rage. The other is Good. It is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control." The grandson thought about it for a minute and then asked his grandfather: "Which wolf wins?" The old Cherokee simply replied, "The one you feed.”
[1] 1963 edition of Scouting for Boys (reprinted 1981) published by the Scout Association – p 178
[2] p vii
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