Living the Life of the Kingdom

At one level, God is completely beyond our understanding, we cannot comprehend the majesty of God, the depth of God’s love for us, and yet in Christ, the Word made flesh, we catch a glimpse of what God is like. Likewise Christ speaks in parables to explain what the Kingdom of God is like – to convey in words and images which we can understand, something of the majesty and wonder of the life lived in union with God.
       This morning’s gospel gives us four images to ponder: the Kingdom is like a mustard seed, a small thing, a couple of millimetres across, which can grow into a plant large enough that birds can nest in it. Likewise our faith may be small, we may not think that we’re terribly good at being a Christian, at following Jesus, but if we live out our faith in our lives together, then our faith can, like a mustard seed, grow into something amazing: it can be a place of welcome, a place that birds can call home. It becomes a reality in the world, something which we share, a place of joy, filled with the Holy Spirit.
       The kingdom is like yeast – a small bit can rise an awful lot of dough. It’s alive, and it makes bread – a basic foodstuff – that nourishes us, that gives us life. It reminds us that Jesus is the living bread who came down from heaven, which is why we are here, now, today, to share in that same living bread, to partake in the feast of the Kingdom, where Christ gives himself for us, under the outward forms of bread and wine, so that we may have life in him, and have it to the full, it gives us life, it nourishes us, and gives us a foretaste of heaven, and of eternal life in Him.
       The kingdom is like treasure hidden in a field, or a pearl of great price, it is something so wonderful, so valuable, that it becomes the single most important thing in our life: it comes before everything else, because it is about our relationship with the God who created us, who loves us, and who redeems us. We celebrate the single most significant event in human history, which shows us how much God loves us, the riches of His grace poured out upon us, and the wonder of having faith in Him.
       The kingdom is like a net full of fish – good and bad. It hasn’t been sorted out yet, it is a work in progress – we should not be so presumptuous to think that we are good fish, nor so pessimistic to think that we are bad. Rather we show our faith by living it out in our lives – the kingdom is here among us, right here, right now, we are to live resurrection lives and to proclaim the truth of our faith to the world, so that it too may believe.
       The kingdom is like someone who brings things out, both old and new – rooted in scripture, the Word of God, and in the tradition of the Church – rooted, grounded, authentic, recognisable, not making things up as we go along, or going along with the ways of the world, because it suits us. There is something refreshing and new about orthodoxy, because it is rooted in truth, the source of all truth, namely God. It is old and new, a well which never runs dry, because it is fed by God, which can refresh us, and which gives true life to the Church.
       The challenge for us, as Christians is to live out our faith in the God who loves us and who saves us, to live it out in our lives, not compartmentalising our lives so that our faith is a private matter, but rather so that it affects all of who and what we are, what we think or say or do, something primary, and foundational, not an optional extra, not some add-on, but the very ground of our being. It is a big ask; and if it were simply up to each and every one of us, then we would, without doubt, completely and utterly fail to do it. Yet such is the love and forgiveness of God, that His mercy is never-ending, and as people forgiven by God, we likewise forgive each other and are built up in love together, so that the work of the Kingdom is a corporate matter, a joint effort – we’re all in it together – it is what the church is for – a bunch of sinners trying to love God and serve Him, and likewise loving and serving each other, and the whole world.

       We can do it in the strength of the Holy Spirit of God, so that we can pray, so that we can to talk to and listen to God. The Spirit is poured out upon each and every one of us in our baptism, whereby our souls are infused with all the spiritual grace we need to get to heaven. We can follow in the footsteps of the Apostles, and likewise spread the good news, and live the life of the Kingdom. We can be confident in Christ’s victory, over sin, death, and the world, and strong in the power of His Spirit, live out our faith and share the joy of being known and loved by God, so that the world may believe and give glory to God the Father, God the Son, and God the Holy Spirit, to who whom be ascribed as is most right and just, all might, majesty, glory, dominion and power, now and forever.

A thought for the day from St Isaac of Nineveh

A zealous person never achieves peace of mind. And he who is deprived of peace is deprived of joy.

If, as is said, peace of mind is perfect health, and zeal is opposed to peace, then a person stirred by zeal is ill with a grievous sickness.

While you presume to stir up your zeal against the sickness of others, you will have banished health from your own soul. You should concern yourself with your own healing. But if you wish to heal those who are sick, know that the sick have greater need of loving care than rebukes.

Zeal is not reckoned among mankind as a form of wisdom; rather it is one of the sicknesses of the soul, arising from narrow-mindedness and deep ignorance.

The beginning of divine wisdom is the serenity acquired from generosity of soul and forbearance with human infirmities.

For he says ‘You who are strong should bear the infirmities of the weak’ (Rom 15:1), and ‘Put right transgressor with a humble spirit’ (Gal 6:1). The Apostle numbers peace and long-suffering among the fruits of the Holy Spirit. 

The Parable of the Wheat and the Tares

The world around us can be a strange place. We dislike death, that’s understandable, and yet it is inevitable. People now seem to think that in the name of compassion that we should be able to choose when and how it happens, which is highly problematic. As Christians, we believe that life is sacred from its very beginning to its end, and it is something which we must all face. And yet, in Christ we have hope, that our earthly existence is not everything, and His Death and Resurrection shows us that our destiny is to be with God, forever in heaven.
       As for the matter of judgement, we leave such things up to God, we cannot know, all we can do is to trust in His mercy, and try to live out our faith. Rather than trying to usurp the place of God, an act of pride, and judge whether we are wheat or weeds, we leave such matters up to Him. Instead we need to realise that as the Body of Christ, the Church, we are to be concerned with living the life of the Kingdom here and now. Our faith is not a private matter; it affects who we are and what we do. As people who have received the love and mercy of God, we are to live accordingly.
       It’s why we are here, it’s why Christians gather on the first day of the week, to pray together,  to listen to the Scriptures, and to be fed with the Body and Blood of Christ, so that we may have live in Him, so that we may be strengthened to live lives of faith in the world, not conformed to it, not going along with what it says or does, but living out a radical alternative, of costly love and forgiveness, looking to God to heal our wounds and restore us, and trusting in His unfailing love.
       It isn’t easy, it is difficult, and it is hard, and for two thousand years we have been trying, and getting it wrong, but we don’t simply give up – no, we keep trying, and keep trying together. Our faith matters to each and every one of us, and we’re all in it together. The work of the kingdom is communal and corporate. I’m no better than any of you, I’m weak, sinful, and foolish, I follow Christ in a particular way, that doesn’t make me special or better. You look to me to lead, to teach and to nourish, but I can only do so with your love, support, prayers and forgiveness, so that together, as the people of God in this place, we make the Kingdom of God, the kingdom of peace, joy, love and forgiveness, a reality in this place.
       In so doing, we are following Christ – this is what it means to be a Christian. We follow someone who was not content just to go along with the ways of the world, someone who enjoyed celebrations so much that he was called a drunkard, but who ignored the petty judgemental comments, who ate with tax-collectors, sinners and prostitutes, to take a stand against a society where people think that wealth or birth, or anything else make one intrinsically a better person. Only God’s love, mercy, and forgiveness can do that, which those whom society scorned both knew and recognised and responded to.

       Our calling then is a radical one, which aims at nothing less than the transformation of the whole world, starting here and now, to make the Kingdom of God a living transformative reality in this place for the glory of God. We can only succeed if we do it together, and trusting in the God who loves us, who heals and restores us, whose Kingdom it is.

Thought for the Day – Trust in the Slow Work of God

Above all, trust in the slow work of God
We are quite naturally impatient in everything
to reach the end without delay
We should like to skip the intermediate stages.
We are impatient of being on the way to something
unknown, something new. And yet it is the law of all progress
that it is made by passing through
some stages of instability and
that it may take a very long time. And so I think it is with you.
your ideas mature gradually – let them grow,
let them shape themselves, without undue haste. Don’t try to force them on,
as though you could be today what time
(that is to say, grace and circumstances
acting on your own good will)
will make of you tomorrow. Only God could say what this new spirit
gradually forming within you will be. Give Our Lord the benefit of believing
that his hand is leading you, and accept the anxiety of feeling yourself
in suspense and incomplete.

Pierre Teilhard de Chardin, SJ (1881-1955)

National Apostasy

Preached at St. Mary’s, Oxford, on July 14, 1833
NATIONAL APOSTASY
‘As for me, God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way.
—1 SAM xii. 23.
On public occasions, such as the present, the minds of Christians naturally revert to that portion of Holy Scripture, which exhibits to us the will of the Sovereign of the world in more immediate relation to the civil and national conduct of mankind. We naturally turn to the Old Testament, when public duties, public errors, and public dangers, are in question. And what in such cases is natural and obvious, is sure to be more or less right and reasonable. Unquestionably it is mistaken theology, which would debar Christian nations and statesmen from the instruction afforded by the Jewish Scriptures, under a notion, that the circumstances of that people were altogether peculiar and unique, and therefore irrelevant to every other case. True, there is hazard of misapplication, as there is whenever men teach by example. There is peculiar hazard, from the sacredness and delicacy of the subject; since dealing with things supernatural and miraculous as if they were ordinary human precedents, would be not only unwise, but profane. But these hazards are more than counterbalanced by the absolute certainty, peculiar to this history, that what is there commended was right, and what is there blamed, wrong. And they would be effectually obviated, if men would be careful to keep in view this caution:—suggested everywhere, if I mistake not, by the manner in which the Old Testament is quoted in the New:—that, as regards reward and punishment, God dealt formerly with the Jewish people in a manner analogous to that in which He deals now, not so much with Christian nations, as with the souls of individual Christians.
Let us only make due allowances for this cardinal point of difference, and we need not surely hesitate to avail ourselves, as the time may require, of those national warnings, which fill the records of the elder Church: the less so, as the discrepancy lies rather in what is revealed of God’s providence, than in what is required in the way of human duty. Rewards and punishments may be dispensed, visibly at least, with a less even hand; but what tempers, and what conduct, God will ultimately reward and punish,—this is a point which cannot be changed: for it depends not on our circumstances, but on His essential, unvarying Attributes.
I have ventured on these few general observations, because the impatience with which the world endures any remonstrance on religious grounds, is apt to show itself most daringly, when the Law and the Prophets are appealed to. Without any scruple or ceremony, men give us to understand that they regard the whole as obsolete: thus taking the very opposite ground to that which was preferred by the same class of persons two hundred years ago; but, it may be feared, with much the same purpose and result. Then, the Old Testament was quoted at random for every excess of fanatical pride and cruelty : now, its authority goes for nothing, however clear and striking the analogies may be, which appear to warrant us in referring to it. The two extremes, as usual, meet ; and in this very remarkable point : that they both avail themselves of the supernatural parts of the Jewish revelation to turn away attention from that, which they, of course, most dread and dislike in it: its authoritative confirmation of the plain dictates of conscience in matters of civil wisdom and duty.
That portion, in particular, of the history of the chosen people, which drew from Samuel, the truest of patriots, the wise and noble sentiment in the text, must ever be an unpleasing and perplexing page of Scripture, to those, who would fain persuade themselves, that a nation, even a Christian nation, may do well enough, as such, without God, and without His Church. For what if the Jews were bound to the Almighty by ties common to no other people? What if He had condescended to know them in a way in which He was as yet unrevealed to all families of the earth besides? What if, as their relation to Him was nearer, and their ingratitude more surpassing, so they might expect more exemplary punishment? Still, after all has been said, to exaggerate their guilt, in degree, beyond what is supposed possible in any nation whatever now, what can it come to, in kind and in substance, but only this;— that they rejected God? that they wished themselves rid of the moral restraint implied in His peculiar presence and covenant? They said, what the prophet Ezekial, long after, represents their worthy posterity as saying, ‘We will be as the heathen, the families of the countries.’ (Ezek. xx. 32.) ‘Once for all, we will get rid of these disagreeable, unfashionable scruples, which throw us behind, as we think, in the race of worldly honour and profit.’ Is this indeed a tone of thought, which Christian nations cannot fall into? Or, if they should, has it ceased to be displeasing to God? In other words, has He forgotten to be angry with impiety and practical atheism? Either this must be affirmed, or men must own, (what is clear at once to plain unsophisticated readers,) that this first overt act, which began the downfall of the Jewish nation, stands on record, with its fatal consequences, for a perpetual warning to all nations, as well as to all individual Christians, who, having accepted God for their King, allow themselves to be weary of subjection to Him, and think they should be happier if they were freer, and more like the rest of the world.
I do not enter into the question, whether visible temporal judgements are to be looked for by Christian nations, transgressing as those Jews did. Surely common sense and piety unite, in representing this inquiry as, practically, one of no great importance. When it is once known for certain that such and such conduct is displeasing to the King of kings, surely common sense and piety concur in setting their mark of reprobation on such conduct, whether the punishment, sure to overtake it, come to-morrow, or a year hence, or wait till we are in another world.
Waiving this question, therefore, I proceed to others, which appear to me, I own, at the present moment especially, of the very gravest practical import.
What are the symptoms, by which one may judge most fairly, whether or no a nation, as such, is becoming alienated from God and Christ?
And what are the particular duties of sincere Christians, whose lot is cast by Divine Providence in a time of such dire calamity?
The conduct of the Jews, in asking for a king, may furnish an ample illustration of the first point : the behaviour of Samuel, then and afterwards, supplies as perfect a pattern of the second, as can well be expected from human nature.
I. The case is at least possible, of a nation, having for centuries acknowledged, as an essential part of its theory of government, that, as a Christian nation, she is also a part of Christ’s Church, and bound, in all her legislation and policy, by the fundamental rules of that Church—the case is, I say, conceivable, of a government and people, so constituted, deliberately throwing off the restraint, which in many respects such a principle would impose on them, nay, disavowing the principle itself ; and that, on the plea, that other states, as flourishing or more so in regard of wealth and dominion, do well enough without it. Is not this desiring, like the Jews, to have an earthly king over them, when the Lord their God is their King? Is it not saying in other words, ‘We will be as the heathen, the families of the countries,’ the aliens to the Church of our Redeemer?
To such a change, whenever it takes place, the immediate impulse will probably be given by some pretence of danger from without,—such as, at the time now spoken of, was furnished to the Israelites by an incursion of the children of Ammon; or by some wrong or grievance in the executive government, such as the malversation of Samuel’s sons, to whom he had deputed his judicial functions. Pretences will never be hard to find ; but, in reality, the movement will always be traceable to the same decay or want of faith, the same deficiency in Christian resignation and thankfulness, which leads so many, as individuals, to disdain and forfeit the blessings of the Gospel. Men not impressed with religious principle attribute their ill success in life,—the hard times they have to struggle with,—to anything rather than their own ill-desert: and the institutions of the country, ecclesiastical and civil, are always at hand to bear the blame of whatever seems to be going amiss. Thus, the discontent in Samuel’s time, which led the Israelites to demand a change of constitution, was discerned by the Unerring Eye, though perhaps little suspected by themselves, to be no better than a fresh development of the same restless, godless spirit, which had led them so often into idolatry. ‘They have not rejected thee, but they have rejected Me, that I should not reign over them. According to all the works, which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken Me, and served other gods, so do they also unto thee’ (I Sam. viii. 7,8).
The charge might perhaps surprise many of them, just as, in other times and countries, the impatient patrons of innovation are surprised, at finding themselves rebuked on religious grounds. Perhaps the Jews pleaded the express countenance, which the words of their Law, in one place (Deut. xvii. 14-20), seemed, by anticipation, to lend to the measure they were urging. And so, in modern times, when liberties are to be taken, and the intrusive passions of men to be indulged, precedent and permission, or what sounds like them, may be easily found and quoted for everything. But Samuel, in God’s Name, silenced all this, giving them to understand, that in His sight the whole was a question of motive and purpose, not of ostensible and colourable argument;—in His sight, I say, to Whom we, as well as they, are nationally responsible for much more than the soundness of our deductions as matter of disputation, or of law ; we are responsible for the meaning and temper in which we deal with His Holy Church, established among us for the salvation of our souls.
These, which have been hitherto mentioned as omens and tokens of an Apostate Mind in a nation, have been suggested by the portion itself of sacred history, to which I have ventured to direct your attention. There are one or two more, which the nature of the subject, and the palpable tendency of things around us, will not allow to be passed over.
One of the most alarming, as a symptom, is the growing indifference, in which men indulge themselves, to other men’s religious sentiments. Under the guise of charity and toleration we are come almost to this pass; that no difference, in matters of faith, is to disqualify for our approbation and confidence, whether in public or domestic life. Can we conceal it from ourselves, that every year the practice is becoming more common, of trusting men unreservedly in the most delicate and important matters, without one serious inquiry, whether they do not hold principles which make it impossible for them to be loyal to their Creator, Redeemer, and Sanctifier? Are not offices conferred, partnerships formed, intimacies courted,—nay, (what is almost too painful to think of,) do not parents commit their children to be educated, do they not encourage them to intermarry, in houses, on which Apostolical Authority would rather teach them to set a mark, as unfit to be entered by a faithful servant of Christ?
I do not now speak of public measures only or chiefly; many things of that kind may be thought, whether wisely or no, to become from time to time necessary, which are in reality as little desired by those who lend them a seeming concurrence, as they are, in themselves, undesirable. But I speak of the spirit which leads men to exult in every step of that kind; to congratulate one another on the supposed decay of what they call an exclusive system.
Very different are the feelings with which it seems natural for a true Churchman to regard such a state of things, from those which would arise in his mind on witnessing the mere triumph of any given set of adverse opinions, exaggerated or even heretical as he might deem them. He might feel as melancholy,—he could hardly feel so indignant.
But this is not a becoming place, nor are these safe topics, for the indulgence of mere feeling. The point really to be considered is, whether, according to the coolest estimate, the fashionable liberality of this generation be not ascribable, in a great measure, to the same temper which led the Jews voluntarily to set about degrading themselves to a level with the idolatrous Gentiles? And, if it be true anywhere, that such enactments are forced on the Legislature by public opinion, is APOSTASY too hard a word to describe the temper of that nation?
The same tendency is still more apparent, because the fair gloss of candour and forbearance is wanting, in the surly or scornful impatience often exhibited, by persons who would regret passing for unbelievers, when Christian motives are suggested, and checks from Christian principles attempted to be enforced on their public conduct. I say, ‘their public conduct,’ more especially ; because in that, I know not how, persons are apt to be more shameless, and readier to avow the irreligion that is in them ;—amongst other reasons, probably, from each feeling that he is one of multitude, and fancying, therefore, that his responsibility is divided.
For example:—whatever be the cause, in this country of late years, (though we are lavish in professions of piety,) there has been observable a growing disinclination, on the part of those bound by VOLUNTARY OATHS, to whatever reminds them of their obligation ; a growing disposition to explain it all away. We know what, some years ago, would have been thought of such uneasiness, if betrayed by persons officially sworn, in private, legal, or commercial life. If there be any subjects or occasions, now, on which men are inclined to judge of it more lightly, it concerns them deeply to be quite sure, that they are not indulging or encouraging a profane dislike of God’s awful Presence ; a general tendency, as a people, to leave Him out of all their thoughts.
They will have the more reason to suspect themselves, in proportion as they see and feel more of that impatience under pastoral authority, which our Savior Himself has taught us to consider as a never-failing symptom of an unchristian temper. ‘He that heareth you, heareth Me ; and he that despiseth you, despiseth Me’ (S. Luke x. 16). Those words of divine truth put beyond all sophistical exception, what common sense would lead us to infer, and what daily experiences teaches;—that disrespect to the Successors of the Apostles, as such, is an unquestionable symptom of enmity to Him, Who gave them their commission at first, and has pledged Himself to be with them for ever. Suppose such disrespect general and national, suppose it also avowedly grounded not on any fancied tenet of religion, but on mere human reasons of popularity and expediency, either there is no meaning at all in these emphatic declarations of our Lord, or that nation, how highly soever she may think of her religion and morality, stands convicted in His sight of a direct disavowal of His Sovereignty.
To this purpose it may be worth noticing, that the ill-fated chief, whom God gave to the Jews, as the prophet tells us, in His anger (Hosea xiii. II), and whose disobedience and misery were referred by himself to his ‘fearing the people, and obeying their voice’ (I Sam. xv. 24), whose conduct, therefore, may be fairly taken as a sample of what public opinion was at that time supposed to require,—his first step in apostasy was, perhaps, an intrusion on the sacrificial office (I Sam. xiii. 8-14), certainly an impatient breach of his engagement with Samuel, as the last and greatest of his crimes was persecuting David, whom he well knew to bear God’s special commission. God forbid, that any Christian land should ever, by her prevailing temper and policy, revive the memory and likeness of Saul, or incur a sentence of reprobation like his. But if such a thing should be, the crimes of that nation will probably begin in infringement on Apostolical Rights ; she will end in persecuting the true Church ; and in the several stages of her melancholy career, she will continually be led on from bad to worse by vain endeavours at accommodation and compromise with evil. Sometimes toleration may be the word, as with Saul when he spared the Amalekites ; sometimes state security, as when he sought the life of David; sometimes sympathy with popular feeling, as appears to have been the case, when violating solemn treaties, he attempted to exterminate the remnant of the Gibeonites, in his zeal for the children of Israel and Judah (2 Sam. xxi. 2). Such are the sad but obvious results of separating religious resignation altogether from men’s notions of civil duty.
II. But here arises the other question, on which it was proposed to say a few words ; and with a view to which, indeed, the whole subject must be considered, if it is to lead to any practical improvement. What should be the tenor of their conduct, who find themselves cast on such times of decay and danger? How may a man best reconcile his allegiance to God and his Church with his duty to his country, that country, which now, by the supposition, is fast becoming hostile to the Church, and cannot therefore long be the friend of God?
Now in proportion as any one sees reason to fear that such is, or soon may be, the case in his own land, just so far may he see reason to be thankful, especially if he be called to any national trust, for such a complete pattern of his duty, as he may find in the conduct of Samuel. That combination of sweetness with firmness, of consideration with energy, which constitutes the temper of a perfect public man, was never perhaps so beautifully exemplified. He makes no secret of the bitter grief and dismay, with which the resolution of his countrymen had filled him. He was prepared to resist it at all hazards, had he not received from God Himself directions to give them their own way; protesting, however, in the most distinct and solemn tone, so as to throw the whole blame of what might ensue on their wilfulness. Having so protested, and found them obstinate, he does not therefore at once forsake their service, he continues discharging all the functions they had left him, with a true and loyal, though most heavy, heart. ‘God forbid that I should sin against the Lord in ceasing to pray for you : but I will teach you the good and the right way.’
Should it ever happen (which God avert, but we cannot shut our eyes to the danger) that the Apostolical Church should be forsaken, degraded, nay trampled on and despoiled by the State and people of England, I cannot conceive a kinder wish for her, on the part of her most affectionate and dutiful children, than that she may, consistently, act in the spirit of this most noble sentence ; nor a course of conduct more likely to be blessed by a restoration to more than her former efficiency. In speaking of the Church, I mean, of course, the laity, as well as the clergy in their three orders,—the whole body of Christians united, according to the will of Jesus Christ, under the Successors of the Apostles. It may, by God’s blessing, be of some use, to show how, in the case supposed, the example of Samuel might guide her collectively, and each of her children individually, down even to minute details of duty.
The Church would, first of all, have to be constant, as before, in INTERCESSION. No despiteful usage, no persecution, could warrant her in ceasing to pray, as did her first fathers and patterns, for the State, and all who are in authority. That duty once well and cordially performed, all other duties, so to speak, are secured. Candour, respectfulness, guarded language,— all that the Apostle meant, in warning men not to ‘speak evil of dignities,’ may then, and then only, be practised, without compromise of truth and fortitude, when the habit is attained of praying as we ought for the very enemies of our precious and holy cause.
The constant sense of God’s presence and consequent certainty of final success, which can be kept up no other way, would also prove an effectual bar against the more silent but hardly less malevolent feeling, of disgust, almost amounting to misanthropy, which is apt to lay hold on sensitive minds, when they see oppression and wrong triumphant on a large scale. The custom of interceding, even for the wicked, will keep the Psalmist’s reasoning habitually present to their thoughts: ‘Fret not thyself because of the ungodly, neither be thou envious against the evil doers : for they shall soon be cut down like the grass, and be withered even as the green herb. . . . Leave off from wrath, and let go displeasure : fret not thyself, else shalt thou be moved to do evil’ (Ps. xxxvii. 1, 2, 8).
Thus not only by supernatural aid, which we have warrant of God’s word for expecting, but even in the way of natural consequence, the first duty of the Church and of Churchmen, INTERCESSION, sincerely practised, would prepare them for the second;—which, following the words of Samuel as our clue, we may confidently pronounce to be REMONSTRANCE. ‘I will teach you the good and the right way.’ REMONSTRANCE, calm, distinct, and persevering, in public and in private, direct and indirect, by word, look, and demeanour, is the unequivocal duty of every Christian, according to his opportunities, when the Church landmarks are being broken down.
Among laymen, a deep responsibility would appear to rest on those particularly, whose profession leads them most directly to consider the boundaries of the various rights and duties, which fill the space of civilized Society. The immediate machinery of change must always pass through their hands : and they have also very great power in forming and modifying public opinion. The very solemnity of this day may remind them, even more than others, of the close amity which must [20/21] ever subsist between equal justice and pure religion ; Apostolical religion, more especially, in proportion to her superior truth and exactness. It is an amity, made still more sacred, if possible, in the case of the Church and Law of England, by historical recollections, associations, and precedents, of the most engaging and ennobling cast.
But I return to the practical admonition afforded her, in critical periods, by Samuel’s example.
After the accomplishment of the change which he deprecated, his whole behaviour, to Saul especially, is a sort of expansion of the sentiment in the text. It is all earnest INTERCESSION with God, grave, respectful, affectionate REMONSTRANCE with the misguided man himself. Saul is boldly rebuked, and that publicly, for his impious liberality in sparing the Amalekites, yet so as not to dishonour him in the presence of the people. Even when it became necessary for God’s prophet to show that he was in earnest, and give the most effectual of warnings, by separating himself from so unworthy a person,—when Samuel came no more to see Saul’ (I Sam. xv. 35)—even then, we are told, he still ‘mourned for him.’
On the same principle, come what may, we have ill learned the lessons of our Church, if we permit our patriotism to decay, together with the protecting care of the State. ‘The powers that be are ordained of God,’ whether they foster the true church or no. Submission and order are still duties. They were so in the days of pagan persecution ; and the more of loyal and affectionate feeling we endeavour to mingle with our obedience, the better.
After all, the surest way to uphold or restore our endangered Church, will be for each of her anxious children, in his own place and station, to resign himself more thoroughly to his God and Saviour in those duties, public and private, which are not immediately affected by the emergencies of the moment: the daily and hourly duties, I mean, of piety, purity, charity, justice. It will be a consolation understood by every thoughtful Churchman, that let his occupation be, apparently, never so remote from such great interests, it is in his power, by doing all as a Christian, to credit and advance the cause he has most at heart; and what is more, to draw down God’s blessing upon it. This ought to be felt, for example, as one motive more to exact punctuality in those duties, personal and official, which the return of an Assize week offers to our practice ; one reason more for veracity in witnesses, fairness in pleaders, strict impartiality, self-command, and patience, in those on whom decisions depend ; and for an awful sense of God’s presence in all. An Apostle once did not disdain to urge good conduct upon his proselytes of lowest condition, upon the ground, that, so doing, they would adorn and recommend the doctrine of God our Savior (Titus ii. 10). Surely, then, it will be no unworthy principle, if any man be more circumspect in his behaviour, more watchful and fearful of himself, more earnest in his petitions for spiritual aid, from a dread of disparaging the holy name of the English Church, in her hour of peril, by his own personal fault or negligence.
As to those who, either by station or temper, feel themselves most deeply interested, they cannot be too careful in reminding themselves, that one chief danger, in times of change and excitement, arises from their tendency to engross the whole mind. Public concerns, ecclesiastical or civil, will prove indeed ruinous to those, who permit them to occupy all their care and thoughts, neglecting or undervaluing ordinary duties, more especially those of a devotional kind.
These cautions being duly observed, I do not see how any person can devote himself too entirely to the cause of the Apostolical Church in these realms. There may be, as far as he knows, but a very few to sympathize with him. He may have to wait long, and very likely pass out of this world before he see any abatement in the triumph of disorder and irreligion. But, if he be consistent, he possesses, to the utmost, the personal consolations of a good Christian : and as a true Churchman, he has that encouragement, which no other cause in the world can impart in the same degree:—he is calmly, soberly, demonstrably, SURE, that, sooner or later, HIS WILL BE THE WINNING SIDE, and that the victory will be complete, universal, eternal.
He need not fear to look upon the efforts of anti-Christian powers, as did the holy Apostles themselves, who welcomed the first persecution in the words of the Psalmist:
‘Why do the heathen rage, and the people imagine a vain thing?
‘The kings of the earth stand up, and the rulers take counsel together, against the Lord, and against His Anointed.
‘For of a truth against Thy Holy Child Jesus, Whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,
‘FOR TO DO WHATSOEVER THY HAND AND THY COUNSEL DETERMINED BEFORE TO BE DONE’ (Acts iv. 25-28).

The Parable of the Sower

I’ll let you into a secret – I’m really fond of church buildings, especially when they’re beautiful. There’s just something about them – built for the glory of God and as a foretaste of heaven, and a celebration of human creativity, they can lift the spirit. But at one level we can do without them. It would be sad if these stones which have echoed with the praise of Almighty God for nearly one thousand years were not here, and I’m certainly not advocating that we should simply knock down old buildings, and worship God in a garage or a front room. However a church is not a building, rather it is a gathering of the baptised, it always has been and always will be a group of people, people who are in Christ, whose nature and identity is bound up with and conformed to their Lord and Saviour.
        In this morning’s Gospel Jesus speaks of spreading the Good News of the Kingdom of God. He uses an image to tell His story. Whether we have a garden or farm, if it’s only a window-box, then we will at some point have sowed seeds. There’s something quite miraculous about it. The seed grows; it becomes a plant, which in turn produces seeds, which can grow into plants, and so on. Without this we could not live, we would have no food, the earth would be a desert, our life wouldn’t just be miserable; there wouldn’t be any life at all.
        As the people of God we are both the sower and the seed – it’s up to each and every one of us to deepen our faith and understanding – to get the roots which will nourish us so that we can grow and flourish in our Christian lives, but we also need to scatter seed, to invite other people into the Kingdom. Christians do not appear by magic, rather they have been made through their baptism, through being taught the faith, through coming to know and love Jesus. If we want, as I suspect that we all do, to see the Kingdom advanced, if we want to see the Church grow, then each and every one of us has to tell people about Jesus, in our thoughts, in our words and in our actions, so that people can be invited to share in the joy of the Kingdom.
        One of the saddest parts of the parable has to be the plants which are choked by weeds. I speak as someone who tries to garden – in the beds outside my home I’ve planted various things, lots of roses, which both look and smell lovely, but the soil is so fertile and there’s so much bindweed and chickweed, that if I didn’t weed the soil then, very quickly, the beds would become overgrown – I wouldn’t have lovely plants to look at, or smell, I’d have a patch of weeds. This would be sad, regardless of the cost of the plants, and the effort of nurturing them, I would be deprived of the joy of a garden. The world around us has changed and developed in ways which we scarcely thought imaginable, but the thing which concerns me is that nowadays the cares of the world, the variety of things which one is able to do on a Sunday morning mean that people no longer necessarily gather together week by week, as Christians, as the Church, to be fed with Word and Sacrament, so that their souls can be fed, so that they can be nourished to live the Christian life. ‘Oh we need to go shopping’, ‘Tommy’s got rugby’, ‘Jane wants to ride her pony’ – we can make any excuse we wish, I should know, I have myself. It’s sad to see such potential go to waste, choked by the cares and concerns of the world, where people do not grow and develop as Christians because other things get in the way. When the plants grow as they are supposed to they bear fruit, they bear a wonderful harvest. Can we help to keep the weeds down, so that people can grow and develop into fully-grown mature Christians, nourished and helped to flourish.
        Our faith matters, we need to help people to come to understand that just as a garden needs work and effort for it bear fruit, so likewise Christians are made rather than born: we need to do all that we can to come together day by day and week by week to be nourished by Word and Sacrament so that we can have life in Christ, and life in all its fullness, helped to grow and develop into spiritual maturity, to be given a foretaste of heaven, and to grow more and more into the likeness of Our Lord and Saviour, who gives himself for love of us, to heal and restore us, to take away our sin.

        So let us come to Him, and encourage others so to do, that they may believe and may bear fruit and give glory to God the Father, God the Son, and God the Holy Spirit, to who whom be ascribed as is most right and just, all might, majesty, glory, dominion and power, now and forever.

Trinity III ‘Cast your burden on the Lord’

‘There’s just no pleasing some people!’ If one wanted to sum up the opening of this morning’s Gospel then it would be hard to find better words. It is a truth as true now as it was two thousand years ago: it’s a facet of human nature, and something which God can redeem. The people of Israel have had the last of the prophets, John the Baptist, who came to them preaching repentance and the forgiveness of sins, living a simple life in the desert. His message is too hard for people, they think he’s mentally ill or possessed by an evil spirit. When Jesus comes, a friend of tax collectors and sinners, someone who clearly enjoys a party, as we see in the wedding at Cana in Galilee where he turns 180 gallons of water into the equivalent of 1100 bottles of wine, he’s a glutton and a drunkard. If you’re harsh and abstemious, it’s wrong, if you’re the life and soul of the party, that’s wrong too. The people of Israel are not searching for a golden mean, the midway between two extreme positions; they are simply unable or unwilling to accept either the difficult moral demands or the all-consuming joy of the Kingdom of God. ‘Yet wisdom is vindicated by her deeds’ Both John the Baptist and Our Lord bear witness to the truth of the Kingdom of God in their lives and in their deaths, and those who take no offense at Him will be blessed (Mt 11:6).
       The Kingdom of God preached by John and brought about by Jesus is not something for the wise and the intelligent – it does not require intellectual effort or knowledge. Instead it needs to be received like a child, simply, humbly and with trust. The key to it comes when we say ‘Yes’ to God, when we accept that we are loved and redeemed by Him, that His Love can save us from our sins, from pride, from intellectual arrogance, of thinking that weknow better, of being judgemental and unwilling to accept the harsh message of the prophet or the joyous celebration of the Messiah. At the heart of our faith is the mystery of the Incarnation, it’s why we celebrate Christmas, because the Word became flesh and dwelt among us, full of grace and truth. In Christ, God takes our humanity, so that He can redeem it.
       At the heart of this morning’s Gospel is the astounding statement “Come to me, all who labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Mt 11:28-30) Christ will bear the burden of our sins, the sins of the world, of the past, the present, and the future, upon Himself on the Cross. The message of the Gospel is to lay down your burden, to rest in the Lord, to bear Christ’s yoke and learn from Him. We do so with child-like trust in the God who loves us and saves us, we do so with humility, knowing our need of God, to cast ourselves upon his love and mercy. We cannot win our way to heaven, or gain salvation through our own efforts but rather in and through Christ, through our Baptism, nourished by His Word and His Body and Blood, so that we can have life in Him.
       There is something truly refreshing about the simplicity of the message – Christ says to each and every one of us, to the whole world, lay down your burdens and find life in all its fullness in Him.

       So let us come to Him, let us be fed by Him, fed with Him, to have life in Him. Let us take His burden and follow Him, learning from Him, freed from sin, freed from the ways of the world, from hardness of heart. Let us enter into the joy of the Lord, and encourage others to do so, so that they may believe and give glory to God the Father, God the son, and God the Holy Spirit, to who whom be ascribed as is most right and just, all might, majesty, glory, dominion and power, now and forever.