The Parable of the Talents Mt 25:14-30

Oh No! This morning’s Gospel is a parable about money. Does it mean that Fr is going to keep on about the Parish Share and the state of the Diocesan Finances? Well, I’m sorry to disappoint you, I’m not. I just thought that I’d clear that one up right away, just to put your minds at rest, so that we can get on with the task of drawing closer to the word of God, and to be nourished and strengthened by it.

Reading Holy Scripture, the Bible, can be a strange affair: sometimes it fills us with joy, sometimes it just leaves us confused. Speaking personally, I find the parable of the talents troubling, mostly because I tend to feel rather like the slave who was given one talent and who hid it in the ground. That may well be my own sense of unworthiness informing my reading of the passage. It reminds me of the need in all things to trust in God, and for his grace to be at work in me. The judgement thankfully is not my own, but rather God’s – a loving father who runs to meet his prodigal children. This is a God we can trust, who wants to see us flourish in His kingdom of love, mercy, and forgiveness.

No parable has been more misused than Jesus’ parable of the talents. Once a parable is abstracted from Jesus’ proclamation of the kingdom of God, once it is divorced from its apocalyptic context – pointing to the future, such misreading is inevitable: speculation begins, for example, about how much a talent might be worth nowadays or whether the Master’s observation that the money could have been put in a bank might mean that Jesus approves of taking interest. Speculative uses of the parable have even been employed to justify economic practices that are antithetical to Jesus’ clear judgement that we cannot serve both God and mammon. After all, money is a means, and not an end – which is where we and the world often go wrong.

Jesus is not using this parable to recommend that we should all work hard, make all that we can, to give all that we can. Rather, the parable is a clear judgement against those who think they deserve what they have earned as well as those who do not know how precious is the gift they have been given. The gift is our life, and we will be judged on what we do with it.

In the parable the slaves have not earned their five, two, and one talents. They have been given those talents. In the parable of the Sower, Jesus indicated that those called to the kingdom would produce different yields. These differences should not be the basis for envy and jealousy, because our differences are gifts given in service to one another – so are the talents given to the slaves of a man going on a journey. It is not unfair that the slaves were given different amounts. Rather what is crucial is how they regarded what they had been given.

The servant who received one talent feared the giver. He did so because he assumed that the gifts that could only be lost or used up. In other words the servant with one talent assumed that they were part of a zero-sum game – if someone wins, someone else must lose. Those who assume that life is a zero-sum game think that if one person receives an honour someone else is made poorer. The slave who feared losing what he had, turned his gifts into a possession – it was a thing, and it was his thing. But by contrast, the first two slaves recognised that trying to secure the gifts that they had been given means that the gifts would be lost – so they use the gifts for the glory of God. The joy of the wedding banquet is the joy into which the Master invites the slaves who did not try to protect what they had been given is the joy that comes from learning to receive the gift without regret, without fear – simply humbly, joyfully and lovingly.

The parable of the talents, just like the parable of the five wise and five foolish bridesmaids, is a commentary on the life of the Kingdom, stories of slaves who continue to work, who continue to feed their fellow slaves, until their master returns – they are parables which teach us how to be a church of loving service. These parables teach us to wait patiently as those who have received the gift of being called a disciple of Jesus. We are not necessarily called to great things. Rather, Jesus’ disciples are called ‘to do simple things with great love’ to quote S. Theresa of Calcutta. The work that Jesus has given us to do is simple and it is learning to tell the truth and love our enemies. Such work is the joy that our Master invites us to share. It is in doing this work that we are separated – sheep from goats.

It may sound pedestrian, or even humdrum, but living the Christian life, living the life of the Kingdom, is at a day to day level a bit of a slog. It is about keeping on keeping on – loving, forgiving, praying – nourished by the Body and Blood of Christ, fed by Him, and with Him, freed from the fear which is the antithesis of the Kingdom, rejoicing in the gifts which God gives us, being thankful for them, and using them for God’s glory. We none of us deserve the gift of God’s love and forgiveness in Jesus Christ – we have not earned it, it is not a reward, but the gift of a loving God, which we are called to receive, and for it to transform our lives.

It is what each of us, and indeed all of us together are called to be, in this we can be built up in love, together, and invite others to enter into the joy of the Kingdom, so that they may come to believe in and serve God the Father, God the Son, and God the Holy Spirit, be ascribed this is most right and just all Might, Majesty, Glory, Dominion, and Power now and for ever…

The Parable of the Talents – Rembrant

Harvest (John 6:27–35)

Meddai Iesu wrthynt, ‘Myfi yw’r bara bywyd.’ 

Jesus said to them, ‘I am the bread of life.’ 

In the second chapter of the Book of Genesis we read that, ‘the Lord God took the man, and put him into the garden of Eden to dress it and to keep it.’ Thus, to work the land is to engage in something which takes us back to the very beginnings of humanity. It is the most ancient profession and indeed an honourable one. The practice of coming together to offer our praise and thanksgiving to Almighty God for the goodness of creation and a harvest safely gathered in is, likewise, an ancient and honourable thing. Just as the Ancient Israelites gave thanks for their harvest in the promised land, so do we. We should, as part of our worship of God offer him the best of all that we have as a response to a loving and generous God. Mae popeth yn rhodd gan Dduw All things are a gift from God, it is right that we are thankful to God who created all things.

But while this is important, we need to be careful. Is what we are engaged in a bit of cosy folk religion, a matter of duty, an excuse to be seen, or perhaps something more? When this church was built, its congregation, who lived on and worked the land would gather on the 1st August for Lammas, or Loaf-Mass to give thanks for a successful grain harvest. With the renewal of the Church in the mid nineteenth century the idea of a harvest celebration became popular once again. This is a good thing, the world is better when filled with grateful, loving people.

But as well as giving thanks to God, we also need to be shocked, challenged, and changed by the example and teaching of Jesus in the Gospel. Are we as a church and a society, content simply to be fed, or is God asking more of us. Our faith is not something we can simply keep safe in a box, to put on like a hat for church on Sunday – it needs to be more than that. Our faith must form all that we are, and all that we do, and say, and think. Our belief in our Lord and Saviour Jesus Christ needs to form the very ground of our being. This faith, like a plant, needs to be tended, watered, and protected from weeds. It needs to be nourished, encouraged, and taught, and shared with others.

The crowd in the Gospel story have not grasped the meaning and importance of their being fed. They have not understood its spiritual meaning but are rather interested in the prospect of another free meal. Jesus, however, feeds them as a sign of their heavenly food, the bread of eternal life. Rather than working for the food that perishes we too need to work for the bread of life, which is Christ himself. We need to meet at the Lord’s table to be fed by his word and his very self, his body and blood under the forms of bread and wine. We need to have our bread for the journey for our life of faith together. God is the sustenance of life itself, of our very existence, for those who trust in him, and he will fill our every need, by giving us that which we cannot work for ourselves, and for which we hunger most. That is why a celebration of Harvest is best done within the context of a Eucharist, a Thanksgiving to God for Who and What He is, and What HE does for us.

Our desire is surely for a world where none are hungry, where all are loved and cared for. This requires our co-operation with the will of God, and our trust in him. By our being fed by his word and the Eucharist our faith will strengthened and renewed. Our lives can be transfigured, enabling us to transform the world around us, conforming it to the will of God. We can only do this through being nourished body and soul by God – through our participation in the Eucharist, the Holy Communion, the Lord’s Supper – fed by God, with God, for God’s work in the world. When we eat normal food it becomes what we are. But here when we eat, we become what it is, we a re transformed more and more into the God who loves us and saves us. Only this can satisfy our deepest hunger and thirst, and give us true peace, and hasten the coming of God’s kingdom on earth. Whilst we are thankful, we also need to be mindful that the kingdom of God is something happening right here and right now, and it has the power to transform the world around us, starting with us here today: the true harvest for the Church is the harvest of souls, of those who love Jesus Christ and are nourished by Him and with Him. We are grateful for all that we are, and are given by God, which makes us want to share it with others. It may not look it, but it is a radically different way of life. If we take Jesus seriously when He says, ‘Myfi yw’r bara bywyd’ ‘I am the bread of life’ then we eat Him so that we might share in His life, and share that life with others. This is our faith as Christians, and it provides us with the hope that we may live with Him forever.

We share His life with others so that they may enter into the joy of the Lord, and receive the precious gift of new life in Christ. The gift is free but it comes with the obligation to share it with others. We do this willingly because it is not a hardship, or an imposition, but rather a joy, a gift which so precious that not to share it would be selfish and wrong.

So let us share it with the world so that it may believe and give glory to God the Father God the Son of God the Holy Spirit, be ascribed this is most right and just all might, majesty, glory, dominion, and power now and for ever

26th Sunday of Year A Mt 22:28–32

Have you ever made a promise and not kept it? I know that I have. And all of us, if we are honest, have to admit that we have, all of us, from time to time done this. It is not the most comfortable of things to come face-to-face with one’s own shortcomings, but if we are to live the Christian life, really, wholly, and fully, then it is something that we need to do.

In this morning’s gospel, Jesus is talking to the chief priests and elders, the religious leaders of his day, the people supposed to lead the people of Israel in their relationship with God. He has entered Jerusalem in triumph, cast out the money-changers from the temple, and cursed a fig tree for not bearing fruit. What we are witnessing in the gospel is a religious reform. Those who are supposed to have brought people closer to God are to be understood as defiant and rebellious; they are the problem rather than the solution.

Jesus begins by asking a question, what do you think? These simple words speak profoundly of the freedom given to humanity by God. We are not forced, but rather invited to engage in a conversation, God does not compel us. Of the two sons, clearly the one who overcomes his initial reluctance and ends up doing the will of his father, working in the vineyard, is the example for us to follow. He experiences repentance, turns away from this form of behaviour and does what is best for him.  The son is not a hypocrite; he is just stubborn, rebellious, and disobedient – but he repents.

The other son begins with an outward show of respect: he looks like a dutiful son, addressing his father as Sir. But he is basically a hypocrite, as true obedience comes not in the outward displays of respect, but in doing the will of God. The chief priests and elders have rejected Jesus and soon will be calling out for his death, they will take the Messiah, the one who could save them from their sins, and kill him. What greater turning away from God could there be?

Tax-collectors and prostitutes were the lowest of the low, the one cheated, the other was sexually immoral, both were on good terms with the Romans, they were not the kind of company a religiously observant Jew would keep. And yet, despite their sins, they are willing to repent, they know they need for God, and God loves them, heals their wounds, and welcomes them into his kingdom. The religious authorities stand convicted by their own lips:  in recognising that it is more important to do the will of God rather than simply to say that one will, they highlight their own hypocrisy: they have been told by John the Baptist whom they ignored, and now when Jesus tells them again they will ignore him too.

Are we then, here today, going to follow the example of the hypocritical Jewish religious authorities and make an outward show of our closeness to God, while refusing to repent of our sins, or are we going to be like the tax collectors and prostitutes, who know their need of God, who know their own shortcomings, who believe and trust in God, who want to be healed by him, and turn away from all that separates us from God.

God to show his love for us gave himself for us, upon the cross, where Jesus Christ is both priest and victim, this same sacrifice will become as present here this morning as it did on a Hill outside Jerusalem 2000 years ago. God will give himself to us in his body and his blood, under the outward forms of bread and wine, to heal us, to draws closer to himself, to show us how much he loves us. So then let us taste and see how gracious the Lord is, but most of all, and may we all do the will of our Father in Heaven. Let us turn away from what we have been and conform ourselves to the will of God, fed by him, strengthened by him, loved by him, forgiven by him, and built up as a living temple to His glory.

And now to God the Father God the Son of God the Holy Spirit, be ascribed this is most right and just all Might,  Majesty, Glory, Dominion, and Power now and for ever…

25th Sunday of Year A: Mt 20:1-16

The First shall be last and the Last first

A CHILD stands in front of their mother with a strange look upon their face. ‘But mummy’ they cry, ‘I want to eat my Pudding first.’ The child’s mother explains how it is necessary that they eat their dinner first. The child remains unconvinced, though as they become aware that they’re not going to have their own way, all they can say is ‘It’s not fair.’ At one level, almost all of us would prefer Sponge and Custard to Brussels Sprouts. It is simply more fun to eat. At a deeper level we are all concerned by matters of fairness. Our God gives us a vision of justice, where in the words of the Magnificat, he puts down the mighty from their seat and has exalted the humble and meek. The kingdom of God can truly turn this world around.

So, when we turn to this morning’s gospel, we see in the parable of the vineyard a vision of divine justice and generosity. At one level it looks deeply unfair that those who have worked all day should receive the same pay as those who’ve worked for only one hour. If this were simply a matter of business and employment practice, the way the workforce should probably go on strike.

Thankfully, this is a parable. It contains a deeper truth about God and his relation with humanity. In the kingdom of God, all are equal. It is as plain and simple as that. There is no such thing as a better class of Christian. God treats us all in the same way and fundamentally loves each and every one of us. I, though I serve God and his people as a priest was not chosen for being a better Christian in the first place, nor am I better than anyone of you. This morning’s gospel reminds us of the important truth that salvation is the free gift of God, which we receive and baptism and is strengthened through the sacraments of the church. We cannot earn our way to heaven – it isn’t that simple. And we should always remember that heaven is full of sinners, whom God loves and who love God, and trust in his love his mercy and his forgiveness. The more we experience and understand the overwhelming love and generosity of God, the stranger it becomes. All we can do is to listen to what God says in the mouth of the prophet Isaiah, our God is rich in forgiveness his thoughts are not our thoughts and his ways are not our ways. And if the truth be told, it is a good thing that this is the case.

As Christians we need to respond to this generous love and if we are to be truly thankful then it should affect us who we are and how we live our lives. We need to live our lives like people who are loved and forgiven, and in turn show love and forgiveness to those around us. It’s difficult for us to do on our own, but thankfully we live in a community called the church where we receive forgiveness, where we can be fed by word and sacrament, where we can strengthen and encourage one another, through prayer and acts of charity, to live the truth of the gospel in our lives. If you’re looking for a model of how to live as a Christian, can I recommend the last six verses of the second chapter of the Acts of the Apostles:

42And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. 43And awe came upon every soul, and many wonders and signs were being done through the apostles. 44And all who believed were together and had all things in common. 45And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. 46And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, 47praising God and having favour with all the people. And the Lord added to their number day by day those who were being saved.

And to God the Father, God the Son, and God the Holy Spirit, be ascribed as is most just and right, all might, majesty, dominion and power, now and forever…

Trinity XIV, 24th of Yr A, Matthew 18:21-35

 

How do we live as a Church? How do we live out our faith in an authentic and attractive way? These are questions which trouble us in the Church, and so they should, for they lie at the heart of what it is to be a Christian, to follow Jesus. They help us to understand that how we live our lives affects how we proclaim the Good News, the saving truth of Jesus Christ, to the world and for the world.

It goes without saying that we, as human beings sin. We say and think and do things which estrange us from each other and from God. Recognising this is part of what one might like to term Spiritual Maturity. That is recognising that we miss the mark, and fall short of what God wants us to be. If this was the end of the matter then we could quite rightly wallow in a pit of misery and regret, out of which we could never climb by our own efforts.

Thankfully the solution can be found encapsulated in this morning’s Gospel: Peter asks Our Lord how many times he should forgive someone who sins against him – should it be seven? Jesus reply, ‘Not seven times, but, I tell you, seventy-seven times’. Jesus is making reference to the establishment of the jubilee year in Leviticus 25:8 – ‘You shall count seven weeks of years, seven times seven years, so that the time of the seven weeks of years shall give you forty-nine years.’ This jubilee of the Old Covenant is made real in Jesus – here is the forgiveness and the renewal for which Israel longs. It is radical, and powerful, and can transform us, and the world.

Jesus explains his message of forgiveness with the use of a parable. A dishonest servant owes a debt which he cannot pay, and begs for the chance to try. However, when faced with a debtor of his own, he fails to exhibit any of the mercy and kindness which has been shown to him. For this he is rightly and justly punished. This parable reminds us that as we beg God to forgive our sins, we also need to forgive the sins of others.

It really is that simple. This is why when Jesus teaches his disciples how to pray he says, ‘Forgive us our trespasses as we forgive those who trespass against us’. As Christians this is how we pray. However, these cannot simply be words that we say with our lips, they also need to be actions in our lives. We need to live out the forgiveness which we have received. Thus, the Kingdom of God is a place where God’s healing love can be poured out upon the world – to restore our human nature, to heal our wounds, and to build us up in love, for our own sake, and for the sake of the Kingdom.

We see this forgiveness in Paul’s Letter to the Romans. Here are people learning not to judge others, learning to live as people of love, freed from all that hinders our common life together. If we consider for a second the fact that for the first three centuries of their existence Christians were persecuted for their faith. They were sentenced to death for preferring Christ to the ways of the world. And yet they were not angry. Instead they lived out the love and the forgiveness which they had received. It was this powerful witness which brought others to believe and follow Christ.

We have to follow the example of the early Christians and try to live authentic lives together. This means forgiving each other, and living in love, by putting aside petty rivalries, squabbles, slights, and all the little everyday annoyances. For how can we ask God for forgiveness if we are not be ready, willing, and able to show the same forgiveness to our brothers and sisters? We would be hypocrites: more to be pitied than blamed for failing to grasp the fact the heart of the Gospel is love, and forgiveness.

That is why we celebrate the Cross of Christ – the simple fact that for love of us Jesus bore the weight of our sins upon himself, and suffered and died for us. He showed us that there was no length to which God would not go to demonstrate once and for all what love and forgiveness truly mean. It is our only hope, the one thing that can save us from ourselves, and from that which divides, wounds, and separates us from each other and from God.

It may seem utterly incredible that the Gospel promises unlimited forgiveness to the penitent, but how can we learn to forgive others without first coming to terms with the fact that we are forgiven? The slate is wiped clean, but this does not mean we can sit back and say ‘I’m alright Jack’. We cannot be complacent, but instead we should humbly acknowledge that we rely upon God for everything.

Sin matters. It matters so much that Christ died for it. He rose again, to show us that as the Church we are to have new life in Him. The Kingdom is here, now, amongst us. It is up to us to live it, as a community of truth and reconciliation. We need to show that same costly love which our Lord exhibits upon the Cross, and proclaim that same truth to our world, and pray that it may come to 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.

Judgement would hold nothing but terror for us if we had no sure hope of forgiveness. And the gift of forgiveness itself is implicit in God’s and people’s love. Yet it is not enough to be granted forgiveness, we must be prepared to accept it. We must consent to be forgiven by an act of daring faith and generous hope, welcome the gift humbly, as a miracle which love alone, love human and divine, can work, and forever be grateful for its gratuity, its restoring, healing, reintegrating power. We must never confuse forgiving with forgetting, or imagine that these two things go together. Not only do they not belong together, they are mutually exclusive. To wipe out the past has little to do with constructive, imaginative, fruitful forgiveness; the only thing that must go, be erased from the past, is its venom; the bitterness, the resentment, the estrangement; but not the memory. 

Anthony of Sourozh, Creative Prayer, 2004, p.72

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Some words of S. Teresa of Calcutta

  • Love to pray, since prayer enlarges the heart until it is capable of containing God’s gift of himself. Ask and seek and your heart will grow big enough to receive him as your own.
  • Not all of us can do great things. But we can do small things with great love.
  • Every time you smile at someone, it is an action of love, a gift to that person, a beautiful thing.
  • Do not think that love in order to be genuine has to be extraordinary. What we need is to love without getting tired. Be faithful in small things because it is in them that your strength lies.
  • The most terrible poverty is loneliness, and the feeling of being unloved.
  • At the end of life we will not be judged by how many diplomas we have received, how much money we have made, how many great things we have done. We will be judged by ‘I was hungry, and you gave me something to eat, I was naked and you clothed me. I was homeless, and you took me in.’
  • Live simply so others may simply live.
  • Humility is the mother of all virtues; purity, charity and obedience. It is in being humble that our love becomes real, devoted and ardent. If you are humble nothing will touch you, neither praise nor disgrace, because you know what you are. If you are blamed you will not be discouraged. If they call you a saint you will not put yourself on a pedestal.
  • We know only too well that what we are doing is nothing more than a drop in the ocean. But if the drop were not there, the ocean would be missing something.
  • I must be willing to give whatever it takes to do good to others. This requires that I be willing to give until it hurts. Otherwise, there is no true love in me, and I bring injustice, not peace, to those around me.

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Jesus heals the Syro-Phoenician Woman’s daughter

The Prophecy of Isaiah is rightly called the Fifth Gospel. More than any other text in the Jewish Scriptures, the Old Testament, we see presented the Messianic hope, a hope fulfilled in Jesus Christ. Through his prophet God tells his people to maintain justice, to do the right thing for the right reasons, that salvation is coming, and that right soon. The promise and the hope is not just for Israel, but for anyone who joins themselves to the Lord, who love His Name, and keep His sabbath. God further declares that ‘His House shall be called a House of prayer for all peoples’ words which Jesus will use when cleanses the Temple of its money-changers. God is one who gathers the outcasts and more besides.

The Apostle Paul was born a Jew, trained in the law, a pharisee of the school of Hillel, who knows God to be faithful, but whose life’s work was to proclaim the Good News of God’s Kingdom to Gentiles, to non-Jews, as God is merciful to all, He loves everyone, and longs to see us reconciled to Him, and each other.

This morning’s Gospel shows us a woman in need. Her daughter is seriously unwell, she’s desperate. She turns to Jesus and begs Him, ‘Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.’ She is respectful, and polite, but Jesus ignores her. Then the disciples urge Him to send her away, she’s a pain, she’s a Caananite, a Syro-Phoenecian, a foreigner, she’s not one of us. Jesus answers the woman, ‘I was sent only to the lost sheep of the house of Israel.’ And up to this point Jesus’ ministry has focussed on Jews, and would seem to be exclusive to them. She comes and kneels before Jesus, she is completely dependant upon Him. All she can do is to cry out, ‘Lord, help me.’ And even then Jesus replies, ‘It is not fair to take the children’s food and throw it to the dogs.’ His words sound harsh, rude and xenophobic, but for a first century Jew they were not strange at all, they were normal, they were expected of the Chosen People, who had forgotten the words of Isaiah. The woman, however, is not put off, she is persistent, and she uses Jesus’ words against Him: ‘Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.’ She demonstrates complete trust in God, and her attitude is one of worship. And so ‘Jesus answered her, ‘Woman, great is your faith! Let it be done for you as you wish.’ And her daughter was healed instantly.’ In an instant it is all sorted out. Such is the power of FAITH.

Jesus Christ was never afraid to court controversy, or to challenge a religious hierarchy. Generally speaking it’s the Pharisees who tend to get both barrels so to speak. Jesus has a problem with hypocrisy: when what we say and what we do don’t match up. The Pharisees are so concerned with outward conformity to the letter of the Law of Moses that they have forgotten what the spirit is. While they stress the need for outward purity in terms of hand-washing, they need to remember that what is far worse is how what people think and say and do affects who and what they are. In their rigid outward conformity they have forgotten that at a fundamental level the Law of Moses needs affect our lives and to be lived out in them.

It is a great challenge to each and every one of us to live up to this. It is both simple and difficult, and something which we all need to do together, as a community, so that we can support each other, and help each other to live out our faith in our lives. Otherwise we are the blind leading the blind, valuing outward conformity over the conversion of the soul, more concerned with appearance than reality and making a mockery of God and religion. It is an easy trap into which we can and do fall, so let us be vigilant and encourage each other not to fall into it, and to help each other out when we do.

The healing of the daughter of the Syro-Phoenecian woman can appear to be troubling at first: the Kingdom which Jesus comes to inaugurate is meant to be a place of healing, so its initial absence is troubling. The disciples can only see the woman as a troublesome annoyance, she’s making a fuss. The reward for her faith and tenacity is God’s healing. She shows more love, more care than the people of Israel. And through her the prophecy of Isaiah is fulfilled. We look to her example as a forerunner in the faith and like her we pray:

We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen.

Like the woman in the Gospel we need God’s merciful love to be poured out upon us, we long for healing, and we do so through the Eucharist, the Sacrament of Our Lord’s Body and Blood. Like her we need to recognise that Jesus is the Messiah, the Son of David, and that while we are not worthy, nonetheless God loves us and heals us. We are healed by the wounds of Christ on the Cross at Calvary, where His Body is broken and His Blood is shed for us, for you and me.

We are fed so that we might be healed, to strengthen us to live out our faith together, not in outward conformity, keeping up appearances, for the sake of propriety, but so that we can be healed, and helped to live out our faith together. That filled with joy we might share our faith with others, so that they too may come to 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.

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