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Generosity
5 min read

Risky generosity

In Nottingham, Mark Wreford recalls a moment at a church door and contemplates the challenge of it.

Mark is a doctor of theology and lives in Nottingham.

A village pub with its name on the gable end: The Generous Briton
The Generous Briton pub lies 30 miles to the east of Nottingham.
Tim Glover, CC BY-SA 2.0, via Wikimedia Commons.

I was stood by the door waiting for someone else to arrive when a refugee banged on it. I was annoyed. It wasn’t opening time yet and it’s always awkward explaining that across a language barrier. I took my time coming to the door and fiddled with the key, hoping my body language would set the tone for a short conversation.  

“We’re not open yet”, I said as I cracked the door open and felt the chill of the early December cold snap.  

The Iranian man looked me earnestly in the eyes, thrust a heavily laden shopping bag into my hands and said in a heavy accent:

“I’m sorry, I can’t come today”.

He flashed me a grin that showed his missing teeth, leaned over to hug me, turned his bike around and rode off up the hill.   

I’d known Ebrahim (not his real name) for a few weeks – maybe a month – since another refugee had introduced me to him. I’d heard rumours of his generosity, but this was my first experience of it.  

I shut the door to the church against the cold, and as I locked it my mind wandered back to an interaction with John Barclay – a professor  at Durham University. I was a PhD student at the University of Nottingham at the time, and he was a world-leading theologian who had been invited to give the Firth Lectures. It was as close as you come in academia to meeting a rock star.  

He came to mind as I closed the door because in those lectures, he argued that one of the key reasons the first Christian communities grew was because they practiced risky generosity.

The first followers of Jesus were likely poor enough that they relied on each other to get by: you can borrow my coat today because I’m going to need your saucepan tomorrow. That was not unusual in the ancient world and lots of communities were generous in that way.  

What made Christians unique was that they were much more willing to risk including outsiders – they were willing to give to people who they didn’t know well enough to be able to rely on them giving back. 

I retreated from the door wondering what had just happened and whether Ebrahim would get a decent meal today if he couldn’t come to our drop in. But mostly, I wondered why he was being so generous and I was so stingy. I mean, one of us is rich by almost any metric – and it’s not Ebrahim.  

As I turned round, I saw Sami (not his real name) across the room. He’s been around longer than Ebrahim and has actually been helping us by translating sermons into Farsi for other Iranian refugees. He was already inside because he was helping us today.  

They show up with gratitude, and give generously of the very little they have. They practice this risky generosity with no guarantee of return.

I know a bit of Sami’s story – how he has arrived in the UK seeking asylum because his family found out about his faith and suddenly he was no longer safe in his own home. I’ve seen the scars he got from living through that story. And yet, when Sami manages to find a way to work under the radar to supplement the pittance he’s living on and make his days more meaningful, he is as generous with what he earns as he is with his time.  

There’s something striking about the risky generosity I see in Ebrahim and Sami. I can’t imagine living through what they’ve endured, but they show up with gratitude, and give generously of the very little they have. They practice this risky generosity with no guarantee of return – not least because the church is so mindful of being taken in by a sob story that we make big demands before we’ll baptise or send letters of support for anyone. It challenges me. Despite the fact that I’m the rich one, my asylum seeker friends seem closer to the attitude of the first Christians than I am.  

It particularly challenges me when I then read stories about small boats, Home Secretaries and Rwanda. Because somehow people like Ebrahim and Sami seem to go missing in all the debate.  

I’m not in a position to solve immigration, and I’m not for a second pretending it’s not complicated. But I thought about Ebrahim, Sami and John Barclay again when my children’s CofE primary school told me what they were teaching my boys about British values and Christian values. It’s probably no surprise that there was no mention of this kind of risky generosity that was in fact a hallmark of the first Christian communities and that I think I’ve seen in these brothers from another nation. I think that’s a shame.  

There’s no doubt that the Bible talks clearly about God providing for his people –wealth is not bad, and Jesus’ call to give it all away came to one particular person rather than to every follower. But God’s own generosity runs like a thread throughout the story told in Scripture.  

Maybe that’s why Paul writes that ‘God loves a cheerful giver' . The original Greek word translated ‘cheerful’ there is hilaron and we get the word ‘hilarious’ from that root. It might not be funny, but within the conversation we tend to have about wealth it is surely laughable for Ebrahim to give away a bag full of goodies when he has nothing? It’s risky, certainly: better to hold onto the money as you might need it next month if the Home Office moves you without warning again. And yet, he gives.  

And because he gives, he challenges me. If John Barclay is right – and I think he is – Christians have always been the kind of people who take risks to welcome others into their community. That makes no sense if you’re trying to keep your own food and energy bills down in the face of inflation. It’s laughable, in fact. But apparently, that’s the kind of giver God likes – a hilarious one!  

I think he likes that kind of giver because when he looks at them he sees the image of his own generosity. After all, according to Genesis, that’s the image humans were made to carry. Seeing Ebrahim and Sami giving reminds me that for all the complexity of the immigration debate these are human beings. Their risky generosity challenges me to live up to the actual values of the first Christian community.  

Article
Change
Community
Eating
4 min read

Why cafes are sacred spaces

Socrates had the agora, we have the cafe
People sit in a busy cafe.
Cafe culture.

Autumn’s here. I can smell it before I even find a seat. The waft of pumpkin spice lattes hangs in the air of my favourite coffee spot – the unofficial sign, for me at least, that it’s time to wrap up warm.  

Personally, I’ll stick to my batch brew coffee, but I get the appeal. 

And while these drinks may change with the seasons, the ritual doesn’t. We keep coming back to cafes and coffee shops. To me, it feels as if we’re craving something more than just the caffeine.  

Cafes that fail to ride the wave of seasonal trends suffer – as the high street giant Costa found this summer, when it failed to cash in on the  TikTok-accelerated bandwagon of matcha lattes as the summer “it” drink and saw profits plummet.  

But it’s about more than just what’s on the menu. 

Starbucks has just announced plans to close branches across the UK, citing an inability to create the kind of physical environment customers now expect. 

Indie cafés, on the other hand, are growing in popularity, with the Observer putting this down to the “lifestyle experience” they offer. This is certainly true, but only half the story. From where I sit, these seasonal drinks appear to be the latest frothy disguise for our very human need for meaningful connection. 

Socrates had the agora. We have the café. 

Think about it.  

Cafes have become shared spaces where people work alone together, catch up with friends, debate, discuss, purchase, and consume. We signal loyalty with stamp cards, publicise our purchases on social media, and even join communities that gather around the cafés – running clubs;, book groups;, new  parent meetups. 

A sweeping glance from my current table offers an insight into this hive of connectivity. 

The walls are home to a temporary art gallery paying homage to local landmarks. 

The noticeboard is stacked with volunteering opportunities, mental health classes, indie gig flyers, and an invite to a Halloween party. 

A mother attempts to photograph and feed her child a babycino at the same time. 

A job interview, or perhaps a painfully awkward first date, unfolds quietly in the corner. 

Two young women laugh at last night’s antics. 

The barista explains the tasting notes of the latest batch brew to a customer redeeming a fully stamped loyalty card. 

An empty chair sits opposite me, waiting for a friend who, I know, will soon be bearing his soul. 

It all tells me that cafés have commodified our desire to belong. And we’re more than willing to buy into it. 

But I reckon there’s still something missing. 

Coffee culture doesn’t just tell us about our habits. It tells us about our humanity. In a world that longs for belonging but can’t stop scrolling, cafés hint at something deeper: that we were made not just for surface-level connection, but for something more lasting.  

In ancient Athens, the agora wasn’t just a marketplace or social hub. It provided a context for people to explore big questions of truth, beauty, virtue, and justice. It was the setting for public dialogue and philosophical inquiry. It was noisy, informal, often disruptive but always a space for serious thought. 

I’m not suggesting you take a soap box with you on your next caffeine fix. But I do think our modern cafés, for all their cosiness and cinnamon, are agora-like spaces which offer us an opportunity to go deep.  

They invite us to pause, to talk, to really think.  

Could it be that cafés offer us a place not just to consume or connect, but to consider the unseen things? To get beyond the froth and to the things of real substance? 

Over the years, I’ve found cafés can be unexpectedly sacred spaces. 

I’ve sat across from friends as they’ve wrestled with doubt, grief, purpose, and belief. And friends have sat across from me as I’ve worked these things through too. 

One tells me he’s started going to church, but doesn’t exactly know why. 
Another wants to read through a Gospel with me and figure out who Jesus is. 
One doesn’t really know who he is any more after a breakdown but is glad for the company. 
Another says his doubts about God began when a childhood friend was killed in a car accident. 
One wonders if God might be nudging him toward a big move to Cardiff. 

None of these conversations happened in a church. They happened here, in spaces designed for comfort but used for something far more courageous. 

This isn’t a new idea. Some of the earliest stories about Jesus show him not just teaching in temples, but sitting at tables, sharing meals, asking questions, listening. Real life. Real conversations. 

In my line of work, if Jesus does something, it’s advisable to follow suit. And I’ve found doing exactly that immensely rewarding. So much of my own spiritual formation has happened within the confines of a café.  

So perhaps the café could be a place where the unseen comes close. Where, over a batch brew or a seasonal latte, you might find yourself not just connected, but known. 

Maybe, like my friend, you’re not exactly sure what you believe. Maybe, like many of us, you’re just trying to make sense of it all. 

Either way, next time you’re in a café, don’t be afraid to go beyond the froth and get to the stuff with real flavour. 

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