30th Sunday of Year B: Mark 10:46-52

Ours is a world which is characterised by FEAR: it is everywhere. We are afraid concerning Britain’s exit from the European Union, how our climate will change in the future, at the state of global politics and whether there will be another World War, a nuclear cataclysm, or a global pandemic. In short we know that all is not right with the world. We’re not entirely sure what to do about it, but we know that something is wrong. 

This situation is not unlike that faced by the people of Israel in exile, as addressed by the prophet Jeremiah. They have turned away from the Lord, and worshipped false gods and seen their land destroyed and captured, and been driven into exile in Babylon. And yet there is hope. God has not abandoned his people, but gives them a promise of healing, and of a bright future. The people will return weeping, sorry for their sins, and looking for God’s compassion and forgiveness. As then, so now. At this time of year we give thanks to God for another harvest being safely gathered in, we give thanks for all those who work, so that we might have food to eat, and things to drink. We also need to say sorry for the way in which we treat God’s Creation, the world in which we live: that we are not always good stewards, that we pollute the world, that we live in a world which produces enough food and yet people are hungry. We need to share what we have, so that all may be fed. This is how God wants us to live, and the greatest harvest we can offer is the harvest of our souls living lives of love, kindness and generosity. 

On the way out of Jericho in the Gospel this morning we have a deeply instructive picture. Bartimaeus is sitting by the roadside, a blind beggar, unable to work, a man who has to rely upon the charity of others to live. He hears a commotion, and asks who is coming by. He is told that it is Jesus of Nazareth, so he cries out, ‘Jesus, Son of David, have mercy on me!’ In his words he does two things: he recognises who Jesus is, that Jesus is the Messiah, the one who will save Israel, the one spoken of by the prophets; and he asks for mercy, for God’s forgiveness and compassion. The people around him tell him to be quiet, he’s an embarrassment, he’s making a fuss! But he cries out all the more, he won’t be silent, he is not afraid to make a scene. Jesus asks them to call him. At which point the attitude of the crowd changes, and they tell Bartimaeus, ‘Cheer up, Get up, he’s calling you.’ Jesus asks Bartimaeus, ‘What do you want me to do for you?’ He asks to recover his sight, so Jesus says, ‘Go on your way, your faith has made you well.’ His sight is restored, and Bartimaeus follows Jesus along the road.

The first followers of Jesus were known as followers of the Way, (Acts 9:2) and this is what Bartimaeus becomes: he follows him on the way, both literally and metaphorically. He trusts Jesus, he has faith in Him, and he follows Him. In Mark’s Gospel the story of Bartimaeus acts as a bridge between the teaching and miracles of Jesus’ ministry in Galilee and his time in Jerusalem which leads up to His death. He will enter Jerusalem on a donkey, as the Messiah, and will teach the people of Jerusalem how to follow God, fulfilling the hope and expectation of the prophets. Bartimaeus has faith which allows him to see, whereas the people of Jerusalem cannot see that Jesus is the Messiah, they are blind, whereas Bartimaeus can see, and follows Jesus on the Way. 

It is a way which will lead to Jesus’ death on the Cross, where He offers Himself as a sacrifice for the sins of the whole world. It is through this that God’s promise of healing first made through the prophets can be put into effect. Because God has done this we can be healed and restored, and we are able to say, ‘sorry’ and ‘thank you’. We are able to celebrate a harvest, knowing that the greatest harvest we can offer God is the harvest of souls, like Bartimaeus, who have faith, and who follow Jesus on the Way. 

We all long to be on the path that leads to God, a God who saves us, who loves us, who heals and restores us. As it says in John’s Gospel ‘I am the light of the world, whoever follows me will not walk in darkness but will have the light of life.’ If we walk with the eyes of faith we will be on a straight path, to the one who heals and restores humanity.

All the world needs to cry, ‘Jesus, son of God have mercy on me’. We need to know our need of God, we need to be healed and restored by him, like Bartimaeus. The world needs this to be fully alive in God, to turn away from sin and the ways of the world: living for others rather than ourselves, loving God and our neighbour. We should remember what Jesus said earlier in Mark’s Gospel (Mk 2:17) ‘Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners.’ Christ came on our behalf, to bind up our wounds, to call us to follow Him.

The sin which mars God’s image in us, which separates us from God, which stops us from being what we can be, is borne by Jesus on the Cross. He binds our wounds by bearing the mark of nails, he heals us with the stream of his blood which flows on Calvary. By his stripes we are healed. We are healed by him so that we may see clearly and travel along the path of faith. It is a straight path on which we should not stumble, journeying with our wounded healer, to live out our faith in our lives as those healed and called by Christ and made part of his body, the church, healed by his sacraments, fed by his word and his Body and Blood, to be strengthened on our journey of faith, it is why we are here today, to be fed by him and with him, that our wounds may be healed.

We are all of us sinners in need of the love and mercy of him who bled for us on Calvary and who rose again for us, that we might share new life in him. Let us be fed by him, restored and healed by him, to have life in all its fullness. For we follow the one who heals us not out of blind obedience or fear but through joy, the joy of being free and truly alive in Christ. So let us live that life and give glory to God the Father, God the Son, and God the Holy Ghost, to whom be ascribed as is most right and just, all might, majesty, glory dominion, and power, now and forever.

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Twenty-fourth Sunday of Year B – Who do you say Jesus is?

In the Gospel this morning we see the importance of Questions and Answers. Jesus first asks the question, ‘Who do people say that I am?’ The disciples answer, saying what they’ve heard people say, ‘some say John the Baptist, others Elijah or one of the prophets’ J. Jesus then asks the question, “But who do you say that I am?” (Mk 8:29 ESV) He asks that question to His disciples, and he asks it to us: Who do we say Jesus is? Just a man? A Holy Man? A spiritual teacher? Or something more? Are we happy to say that he’s a prophet, but just a man, to deny His Divinity, or can we say that He is the Christ, the Son of the living God. If we are happy to say this is this simply the end of the matter or is more asked of us? We have to say that He is the Christ, the Messiah, the Son of the Living God. Nothing else will do! Mormons, Jehovah’s Witnesses and Muslims, Unitarians, and many other people will say many things about Jesus, but not that he was the Messiah, the Anointed One, who would save people from their sins. He is truly God, and truly man, born of the Blessed Virgin Mary by the power of the Holy Spirit. 

Peter confesses who Jesus is, but then Jesus goes on to teach His disciples ‘that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again.’ (Mk 8:31 ESV) Because Jesus is who He is, the Messiah, the Son of God, then He has to die. In our first reading from the prophecy of Isaiah it is clearly foretold that the servant, that is Jesus, will be rejected and mistreated, and killed. Now Peter clearly doesn’t like it, he doesn’t understand how people could treat Jesus this way. Peter can only see things in human terms, and despite confessing that Jesus is the Messiah, Peter doesn’t want Jesus to suffer and die. He doesn’t fully understand what this means. It has to happen, so that Scripture might be fulfilled, and to show the world how much God loves us. God loves us SO MUCH that he gives his own Son to suffer and die, so that we might live. 

So Jesus says to the assembled crowd, including His disciples, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.” (Mk 8:34-5 ESV) We are Christians, through our common baptism, we follow Christ, we do what He says. So this applies to each and every one of us. We have to deny ourselves, take up OUR cross, and follow Jesus. 

We have to deny ourselves — Now I know that I’m not good at saying, ‘No’. But I have to, I try to, and that’s the point. Denying ourselves means that we don’t put ourselves, or thoughts and desires at the centre of our lives — we put God there, where He belongs. God gives us GRACE to do this: through prayer, through reading the Bible, through the Sacraments of the Church, to help us.

We have to take up our Cross. The Cross is an instrument of torture and death, and it means pain and suffering. That is not pleasant or easy. We can understand why Peter says what he does, but the Christian life is not easy or without suffering. Mother Teresa, St Teresa of Calcutta once said that, “Suffering is a sign that we have come so close to Jesus on the cross that he can kiss us and that he can show that he is in love with us by giving us an opportunity to share in his passion.” (My Life for the Poor, 77) When we suffer, we are close to Christ, we share in His Passion, and are conformed to His image. It is part of the mystery of God’s love, that it can transform us, but that transformation is not pleasant or easy, but in it we experience God’s LOVE. 

We have to follow Jesus, we have to do what He says, which sounds easy in theory, but in practice is rather difficult. It is something which we do together, as a Church. Love and forgiveness sound easy, but they aren’t.  They make demands on us, and force us to do things that we might not like to do. But we can support each other, and rely upon the grace of God to help us as we try to do this.  

Our Faith is first and foremost about our relationship with Jesus Christ, someone who loves us so much that He dies for us. He takes away our sins, and restores our relationship with God and each other. And he gives himself here to us today, under the outward forms of bread and wine, in His Body and His Blood, to heal us, and restore us.

What Jesus does for us and for humanity is wonderful. It is an amazing demonstration of God’s love for us. He calls us to follow Him and bear our own Cross. To follow Christ in living out that same suffering love, to show the same compassion to the world, the same forgiveness. To follow Christ is to experience pain and anguish, heartache and loss, there is no magic wand to make things disappear. But rather, as we try to live out our faith, stumbling and failing as we go, we are drawn ever more into the mystery of God’s love and forgiveness. We become people of compassion, of reconciliation, who can see beyond petty human trifles, squabbles, and arguments, to the Kingdom of God where restored humanity can be enfolded for ever in the love of God. 

Opposed to this are the ways of the world: the ways of money, and of power. Yet none of us can be saved by who we are or our possessions. Once we die they are of no use to us, and what then? All the wealth and power in the world cannot save our soul. They cannot make us truly happy in the way that following Christ, and entering into his suffering can. God’s love is shown most fully when Christ dies for love of us, when he bears the weight of human sin, wounded for our transgressions and bruised for our iniquities. This is how the Messiah reigns, not on a throne, but on a Cross. And when he comes at the end of time to judge the world, as he surely will, a judgement of which the Apostle James is all too well aware, let us not be among the adulterous and sinful generation of those who are ashamed of Christ, but let us instead be in Him, fed with Him, living His life, so that the world may come to believe and give Glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory dominion, and power, now and forever.

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Twenty First Sunday of Year B [Jn 6:56-69]

Life can be complicated, it requires us to make choices, which have effects: they define what we become, who we are. Our actions have consequences. In this morning’s first reading from the Book of Joshua, the people of Israel have a choice to make: do they want to worship the God of Israel, or other gods. Joshua is clear: he and his household will serve the Lord. The people of Israel follow his example, they make a commitment to worship God, and Him alone. They make a promise to be faithful. They will, in time break it, at which point they are punished, though God is forgiving.

It is a question of commitment, which involves love and sacrifice — the two go hand in hand. It is what marriage is all about, and it also describes God’s relationship with us, and ours with God. It will see Jesus die on the Cross for us, to show us just how much God loves us, and wants to restore our relationship with Him, and each other. It is wonderful , but it isn’t something God forces us into: we are free to accept it, or to refuse it. It is a free gift. 

In the Gospel Jesus tells the worshippers that He is the living bread, and if they eat Him they will have eternal life. These are bold claims to make. They would have been quite extraordinary two thousand years ago, and they still are today. What Jesus is promising goes against everything which they know and understand about their faith. He calls them to do the unthinkable. At that time they caused people to stop following Jesus. They could not cope with the realism of the Eucharistic discourse in John Ch. 6.

Thus, is it hardly surprising that His disciples reply, ‘This teaching is difficult, who can accept it’. That is a normal reaction. But it is not one which Jesus will leave unchallenged. As he is the living bread which came down from Heaven so He will go back. After His death and Resurrection, He will ascend to the Father. Our being fed with the Lord’s Body and Blood is important, and what It is is clearly linked with who He is: God, born for us, who gives himself for us. It is linked to the proclamation of the Gospel, the Good News – the words are Spirit and Life – and God gives himself so that His Church may be nourished by Word and Sacrament.

It is sad to think that even then ‘many of his disciples turned back and no longer went about with him.’ Jesus had said something difficult, something troubling, something which turned the accepted order on it its head. People were unable or unwilling to accept what Jesus asked of them, and so He turns to his disciples and asks them if they want to go away too. Peter the leader of the disciples is the first one to reply, ‘Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.’ (Jn 6:68-69 NRSV).

Here Peter is confessing that Jesus is the Christ, the Messiah, the Son of God. To be a Christian is to make the same confession as Peter, and to have the same hope of eternal life in and through Jesus Christ. 

The teaching is hard to accept, difficult to understand, but we can EXPERIENCE it, when we receive Holy Communion. For Peter, and for us, BELIEF precedes KNOWLEDGE. We believe and then we come to know.  And like St Peter we can say, ‘To whom can we go?’ Who else offers us this? No-one, other than Jesus Christ; He alone can save us. He alone can offer us the fullness of life. People often think that wealth or fame can make us happy, and this may be true for a while, but such pleasure is fleeting and transitory. It vanishes like a puff of smoke. Only in Jesus can we know true freedom, and everlasting life.

When we gather together as Christians on a Sunday morning we, like Saint Peter, publicly declare our faith in who Jesus is, and what He does. This may not seem a radical act to us. However in the Roman Empire people were expected to worship the emperor as a living God. The thought of burning incense in front of a picture of Queen Elizabeth II would strike us now as not only strange, but wrong, and idolatrous. We worship God, and God alone. And for doing so, countless Christians have been killed over the past two thousand years, and continue to be even today.

We come so that we may hear the words of eternal life, the Good News of Jesus Christ, and so that we may be fed by Him, and fed with Him, with the Body and Blood of Christ, so that we can live forever because of Him. We can have a foretaste of the Heavenly banquet of the Kingdom, here and now, we can be fed with Jesus so that we can be transformed more and more into His likeness and prepared, here and now, for eternal life with God, and that we start living that life here and now, so that our faith is not simply a personal or a private matter but one which affects who and what we are, and how we live our lives, so that our faith affects who and what we are, and what we do, so that the Eucharist is our bread for the journey of faith, so that strengthened by Christ and with Christ, we may live lives which proclaim the Good News of the Kingdom. This is how are supposed to live together as a Christian community, living in love, fed with love itself, here in the Eucharist, where we thank God for His love of us. As children of God, loved by God, we are to imitate him, we are to live after the pattern of Christ, who offered himself, who was a sacrifice who has restored our relationship with God. 

Jesus has come to give us hope through the Eucharist, and the promise of eternal life in and through Him. He does this to show us that God LOVES us, to the extent that he died for love of us. He gives Himself so that we might live in and through Him. Let us be filled with that love, and share it with others so that all may have life in and through Christ. Amen.

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Trinity Sunday — Isaiah 6:1-8, Romans 8:12-17, John 3:1-17

As Christians we worship One God, Father, Son, and Holy Spirit: they are not three Gods, but one God. That the three persons of the Trinity are one God is itself a mystery. The mystery of God’s very self: a Trinity of Persons, consubstantial, co-equal and co-eternal. We know God most fully in the person of Jesus Christ, the Incarnate Word of God, born of the Virgin Mary, who died upon the Cross for our sins, and was raised to New Life at Easter, who sent the Holy Spirit at Pentecost. In Christ God discloses who and what he is, we know Him as someone who pours out LOVE, who is interested in reconciliation. 

We celebrate the Feast of the Holy Trinity today because in 1334 Pope John XXII decided that on the Sunday after Pentecost the Western Church would celebrate the mystery of the Trinity. It was already a popular feast, and had been kept in some form since the triumph of Orthodoxy over the followers of Arius in the 4th century. Nearly two hundred years before the Pope ordered that the feast be kept by the Universal Church, Thomas Becket was consecrated a bishop on this day, and kept the feast. Its popularity in the British Isles is shown by the fact that in the Prayerbook we number the Sundays between now and Advent not ‘after Pentecost’ but ‘after Trinity’. It defines the majority of the liturgical year for us.

This morning, at the very beginning of our service, the following words were said, ‘In the name of the Father, and of the Son, and of the Holy Spirit.’ We said, ‘Amen’ to signify our assent and many Christians make the sign of the Cross as the words are said. At the end of the Eucharist I, as a priest, will pray that God will bless you as I invoke the name of the Trinity and make the sign of the Cross. These words and gestures are not random, or the result of a whim, but are part of our tradition of worship as Christians. This is how we express and declare our faith in God the Father, Son, and Holy Spirit; through our words and actions. We say these words because they express our faith.These help us to reinforce what we believe and help us to live out our faith.We make the sign of the Cross, the thing that saves us, the centre of our faith.

In this morning’s Gospel we see Jesus’ encounter with Nicodemus, and after a discussion of baptism, and the new life which God in Christ offers Jesus says, ‘And as Moses lifted up the Serpent in the wilderness so must the Son of Man be lifted up, that whoever believes in him may have eternal life’ (Jn 3:14-15 ESV). Jesus refers to an incident in the Book of Numbers: ‘Then the Lord sent fiery serpents among the people, and they bit the people, so that many people of Israel died. And the people came to Moses and said, “We have sinned, for we have spoken against the Lord and against you. Pray to the Lord, that he take away the serpents from us.” So Moses prayed for the people. And the Lord said to Moses, “Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.” So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.’ (Numbers 21:6-9 ESV) Jesus uses this story to help us to understand His coming Crucifixion. It will save whoever believes in Him, it is the supreme demonstration of HOW MUCH God loves us. The Love of God is such that He gave His only Son ‘that whoever believes in him should not perish but have eternal life. For God sent the Son into the world, not to condemn the world, but that the world might be saved through him.’ (Jn 3:16-17 ESV). God does not send Jesus to condemn humanity for its sin, its disobedience, but to save humanity THROUGH LOVE, through selfless, sacrificial, redemptive LOVE: dying for us, bearing the burden of our sin, and reconciling us to God, and each other, making the Kingdom of God a reality, and so that we can have a relationship with God, and each other which is rooted in LOVE, a love which is the very nature of God, how God is. 

The Love of God sees Jesus take flesh by the power of the Holy Spirit, to be born of the Blessed Virgin Mary, preach repentance and the nearness of the Kingdom of God, and die for us on the Cross. Then he rose again, ascended, sent the Holy Spirit to us at Pentecost, and promised to come again as our Judge. Fellowship, or Communion is what the persons of the Trinity — the Father, the Son and the Holy Spirit — have between each other, and which we the Church are invited to share, with them and each other. It is the imparting of the grace, the undeserved kindness of God, of a God who dies to give us LIFE with Him forever. In the act of Holy Communion we are fed by Christ with the Body and Blood of Christ, so that we might share in the divine life here on earth, and share it with others.

We can do this because we have been baptised. In this morning’s Gospel Jesus tells Nicodemus, ‘Truly, truly, I say to you unless one is born of water and the Spirit, he cannot enter the kingdom of God.’ (Jn 3:5 ESV) In our baptism we share in Christ’s death and resurrection, we put on Christ, we are clothed with Him, we become part of His Body, the Church. We are re-born, born again. It is how we enter the Church; how we are saved. It defines us as Christians — we are baptised in the name of the God who saves us, and we are His.

Jews, Muslims, Jehovah’s Witnesses, Mormons and others cannot accept the fact that as Christians we say that we do not worship three Gods, but One God. They cannot accept that we believe that the Son is God, not less than the Father, likewise the Holy Spirit, and yet there are not three Gods but one God. These are not manifestations, but persons which share the same divine essence and yet they are distinct. The Father uncreated; the Son begotten; the Spirit proceeding. It is why we stand up and state our beliefs when we worship God. It matters. We do it regardless of the cost. Simply believing the Christian faith and declaring it publicly can lead to imprisonment or death in some countries around the world today. It is a serious business being a Christian, and wonderful, because we follow a God who shows that His very nature is LOVE. We are filled with that love, and share it with others.

Our faith matters. It can change lives. It can change the world, one soul at a time. It isn’t simply a private concern, something to be brought out for an hour on a Sunday morning and then hid away politely. It is the most important thing there is. It is something to fill us with joy. It is something that we should share with others, so that they might believe and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory, dominion, and power, now and forever.

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Good Friday

Love has three and only three intimacies: speech, vision, and touch. These three intimacies God has chosen to make his love intelligible to our poor hearts. God has spoken: he told us that he loves us: that is revelation. God has been seen: that is the incarnation. God has touched us by his grace: that is redemption. Well indeed, therefore, may he say: ‘What more could I do for my vineyard than I have done? What other proof could I give my love than to exhaust myself in the intimacies of love? What else could I do to show that my own Sacred Heart is not less generous than your own?’

If we answer these questions aright, then we will begin to repay love with love …. then we will return speech with speech which will be our prayer; vision with vision which will be our faith; touch with touch which will be our communion.

Fulton J Sheen The Eternal Galilean

Prophets have a job to do. They tell people things, usually uncomfortable home truths. It isn’t a popular job, and generally speaking prophets are not treated well. A number of them end up being killed. There is a tradition that Isaiah was sawn in half on the orders of Manasseh, the son of Hezekiah. Amos was tortured and killed, Habbakuk and Jeremiah were stoned. And John the Baptist was beheaded to satisfy the whim of Salome. Telling the truth is a risky business. When we proclaim the truth of our faith to the world around us we are met with contempt and unbelief.

The prophets look towards a future, with an anointed leader, a Messiah, the Christ. They point towards Jesus, and they like all of the Hebrew Scriptures find their fullest meaning in Jesus Christ, the Word of God made flesh. Christ is the fulfilment of Scripture – it finds its truest and fullest meaning in Him, and Him alone. The Scriptures point to something beyond themselves, to our Lord and Saviour, and it is thus understandable that tIsaiah has been called the fifth Gospel, because of his prophesies especially concerning Our Lord’s Birth, Suffering and Death.

This is not a new phenomenon; in the 8th Chapter of the Acts of the Apostles we see the meeting of Philip and an Ethiopian eunuch, who is reading this very passage which we have just heard — the Suffering Servant. Philip asks him if he can understand what he is reading. He replies that he cannot, unless someone shows him the way. ‘Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus.’ (Acts 8:35 ESV). Isaiah’s prophesy of the Suffering Servant is fulfilled in Jesus and this is the proclamation of the Church: we proclaim Jesus Christ and him crucified. The proclamation remains the same, as the church continues to understand Isaiah, and all the Old Testament as pointing to Christ.

We read scripture so that we can understand it, and see in its words how it discloses the truth of the Word made flesh, who suffered and died for our sake. Isaiah, in the Songs of the Suffering Servant, prophesies Our Lord’s Passion and Death. Thus it makes sense, it can be understood, and the more we come to understand, the more we come to know just how much God loves us, and how that tale of love is told through history.

Today Christ is both priest and victim, and upon the altar of the Cross he offers himself as a sacrifice for sin, for the salvation of humanity. A new covenant is made in his blood which restores the relationship between God and humanity, we are shown in the most graphic way possible how much God loves us, and thus how much we are to love God and to love each other, with that costly self-sacrificial love embodied by Our Lord in his Passion and Death.

After scourging him the soldiers put a purple robe around our Lord, they crown him with thorns, and give him a reed for a sceptre. They think they’re being clever and funny: they’re having a laugh, mocking a man about to be executed. But this is God showing the world what true kingship is: it is not pomp, or power, the ability to have one’s own way, but the Silent Way of suffering love. It shows us what God’s glory is really like: it turns our human values on their head and it inaugurates a new age, according to new values, and restores a relationship broken by human sin.

In dying on the Cross, our Lord is in fact reigning in glory — the glory of God’s free love given to restore humanity, to have new life in him. Jesus dies the death of an enemy of the state, but THIS IS GOD’S GLORY – to die in such a way, naked and vulnerable, shunned, and humiliated. This is GLORY, while the same people who a few days ago welcomed him as the Messiah, now mock and jeer and His life slips away. This is the Glory of God’s love for us, a love which will do anything to heal us, to reconcile us, to bring us back.

Jesus’ hands and feet and side are pierced and his head wears a crown of thorns, as wounds of love, to pour out God’s healing life upon the world. In his obedience to the Father’s will, he puts to an end the disobedience of humanity’s first parent. Here mankind who fell because of a tree are raised to new life in Christ through his hanging on the tree. Christ is a willing victim, the Lamb of God who takes away the sins of the world, the Silent lamb led to his slaughter, the Good Shepherd who lays down his life for his sheep that have gone astray. At the time when the Passover lambs are slaughtered in the temple, upon the Altar of the Cross, Christ as both priest and victim offers himself as the true lamb to take away the sins of the whole world, offers his death so that we may have life, new life in Him.

Death and hell, which are the reward of sin, have no power over us: for in dying, and being laid in a stranger’s tomb, Christ will go down to Hell, to break down its doors, to lead souls to heaven, to alter the nature of the afterlife, once and for all. Just when the devil thinks he’s won, then in his weakness and in his silence Christ overcomes the world, the flesh, and the devil. The burden of sin which separates humanity from God is carried on the wood of the Cross, upon the shoulders of the One who loves us.

On the way to Calvary our Lord falls three times such is the way, such was the burden, so we too as Christians, despite being reconciled to God by the Cross, will fall on our road too. We will continue to sin, but also we will continue to ask God for his love and mercy. But those arms which were opened on the cross will always continue to embrace the world with God’s love.

We don’t deserve it and we haven’t earned it, that’s the point, that’s what grace is, unmerited kindness, reckless generosity. It is there to help us become the people God wants us to be: to be strengthened, fed, healed, and restored by him: to die to sin and be raised to new life, and to share that life and love with others, that the world might believe and be saved through him. Christ pays the debt which we cannot to reconcile humanity to his loving and merciful Father. He shows us the meaning of true love: that we might live it out in our lives, forgiving one another, bearing our own cross, and living lives of love for love of him who died for love of us.

We should glory in the Cross of our Lord Jesus Christ, for he is our salvation, our life, and our resurrection, through him we are saved and made free.

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Lent III – The Cleansing of the Temple

It is hard for us to imagine, but for Jews in Jesus’ day, the Temple was the most important building in the world. It was the religious centre of Israel, a busy place, where devout Jews and others came to pray, to be near God. In this morning’s Gospel we see Jesus in quite an uncompromising mood: this is no ‘Gentle Jesus, meek and mild’ but rather here is the righteous anger of the prophets, a sign that all is not well in the world. Sin separates us from God and each other, it isn’t how we’re supposed to be.

When Moses receives the Ten Commandments from God on Mt Sinai the first is, ‘I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me.’ Could it be that the temple traders, in their desire to profit from people’s religious observance, have broken this first and most important commandment? Has their desire for making money, for profit got in the way of what the Temple is supposed to be about: namely, worshipping God? It’s become a racket, a money-making scheme to fleece pilgrims who have come from far away and who do not have the right money or the correct sacrificial animals with them. This is no way to worship God, a God who loves us, and who showed that love by delivering Israel from slavery in Egypt.

The temptation to have power, to be concerned above all else with worldly things: money, power, success, and influence, are still a huge temptation for the Church and the world. We may not mean to, but we do, and while we think of God as loving and merciful, we forget about righteous anger, and our need to repent, to turn away from our sins — the desire to control others and to be so caught up on the ways of the world that we lose sight of who and what we are, and what we are supposed to do and be. This is why we have the season of Lent to prepare ourselves, and to repent.

The Jews demand a sign, and Christ prophesies that if they destroy this temple then he will raise it up in three days: He looks to His death and resurrection to show them where true worship lies — in the person of Jesus Christ. Christians should be concerned with a relationship, our relationship with God, and with each other. Likewise Christians can all too easily forget that Jesus said, ‘I have come not to abolish the law and the prophets but to fulfil them’. The Ten Commandments are not abolished by Christ, or set aside, but rather His proclamation of the Kingdom and Repentance show us that we still need to live the Law of Moses out in our lives: to show that we honour God and live our lives accordingly. In His cleansing of the Temple, Christ looks to the Cross and to the Resurrection, He shows how God will restore our relationship. The Cross is a stumbling-block to Jews, who are obsessed with the worship of the Temple, and it is foolishness to Gentiles who cannot believe that God could display such weakness, such powerlessness. Instead the Cross, the supreme demonstration of God’s love for us, shocking and scandalous though it is, is a demonstration of the utter, complete, self-giving love of God, for the sake of you and me — miserable sinners who deserve condemnation, but who instead are offered love and mercy to heal us and restore us.

When we are confronted with this we should be shocked — that God loves us enough to do this, to suffer dreadfully and die for us, to save us from our sins, and from the punishment that is rightly ours. We do not deserve it, and that’s the point. But we are offered it in Christ so that we might become something other and greater than we are, putting away the ways of the world, of power and money, selfishness and sin, to have new life in and through Him.

‘In a higher world it is otherwise, but here below to live is to change, and to be perfect is to have changed often.’ [J.H. Newman, An Essay on the Development of Christian Doctrine (1845) Ch.1, §1 Part 7] If we are changing into Jesus Christ, then we’re on the right track. If we listen to His word in Scripture; if we talk to him in prayer and let him talk to us; if we’re fed by Him and with Him in the Eucharist, by Christ who is both priest and victim, so that we might become what He is – God. If we’re forgiven by Him, through making confession of our sins, not only do we come to understand Jesus, we become like him, we come to share in his divine nature, you, me, all of humanity ideally. We, the People of God, the new humanity, enter into the divine fullness of life, we have a foretaste of the heavenly banquet — we are prepared to enter the new life of the Kingdom, and to live it.

Lent should be something of a spiritual spring clean, asking God to drive out all that should not be there, preparing for the joy of Easter, to live the Risen Life, filled with God’s grace. In our baptism we died with Christ and were raised to new life in the Spirit. Let us prepare to live that life, holding fast to Our Lord and Saviour, clinging to the teachings of his body, the Church. Let us turn away from the folly of this world, the hot air, and focus on the true and everlasting joy of heaven, which awaits us, who are bought by his blood, washed in it, fed with it. Let us proclaim it in our lives so that others may believe so that all may praise the Father, the Son and the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory, dominion, and power, now and forever…

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Lent II Year B

In Mark’s Gospel, just before the passage we have heard Jesus asks his disciples, ‘Who do people say that I am?’ After he hears the answers Jesus asks, ‘But who do YOU say that I am?’ (Mk 8:29) Peter answers that He is the Messiah, and Jesus told them sternly not to tell anyone about this.

He asks the same question of each and every one of us this morning, ‘Who do you say that I am?’ It is worth taking a few moments to consider just what our answer would be. A very nice man? An inspiring teacher? Yes, all those things, and more; as Christians we can only echo the words of St Thomas after the Resurrection and simply say, ‘My Lord and My God!’

That’s who and what He is, and nothing less. True God, and True Man, who comes among us to proclaim that God’s Kingdom is near, and that we need to repent. We need to turn away from sin, and turn back to God, a God who loves us, and who sent His Only-Begotten Son to show us just who much He loves us.

Jesus teaches that the He must undergo great suffering, like the servant in the prophecy of Isaiah, be rejected by the Jewish  religious authorities, be killed and after three days rise again. It is quite a lot to take in. Peter, who only a few moments earlier has acknowledged Jesus as the Messiah, the Lord’s Anointed, just can’t take this. It isn’t part of the plan. It isn’t supposed to happen. Peter cannot bear the thought of Jesus suffering and dying, he loves Him. Peter just cannot understand that it needs to happen, that it is Who and What Jesus is.

Fundamentally, ours is a God who makes promises, and keeps them. He makes a promise to Abraham, and keeps it. God makes promises because He loves us. We don’t deserve to be loved because we sin, we alienate ourselves from God, and each other. But because God loves each and every one of us, then Jesus goes to die upon the Cross to demonstrate this love to the world.

Jesus says to us, that we have to deny ourselves, take up our cross, and follow Him. It sounds pretty straightforward, doesn’t it! But like many things Jesus says it is fine in theory, but in practice it is a lot harder. For two thousand years we’ve been struggling with it, and that’s the point. It isn’t easy, I wish I could say that it was, but quite frankly it isn’t. I know that I struggle, that I’m not a good Christian, that I need to trust God more, but also I know that I am not alone in this, there are several billion Christians alive today, and countless billions through the last hundred thousand successive Sundays who have felt just like this. Rather like Peter, I don’t want Jesus to die for me, I don’t deserve to be saved, such are my many sins, that I should be cast away from God’s presence for all eternity. And yet, Jesus died for me, to save me, and for each and every one of you.

God loves us: frail, weak, sinful humanity. He gives us this time of Lent to prepare to celebrate Jesus’ Passion, Death, and Resurrection. He gives us a chance to enter the desert of repentance, and, with renewed vigour, to follow Him. It really is good news. And we need to lose our lives for Christ’s sake: living out our faith in all that we say, or think or do — to follow Him, whose service is perfect freedom. We live, not for ourselves, but for the God who loves us, who died for us.

So now the Cross is our only hope — the sacrifice of God for humanity, not something we can give God, but something he gives us — a free gift of infinite value. God gives it to us and to all the world for one simple reason — love, for love of us — weak, poor, sinful humanity, so that we might be more lovely, more like Him. God sends His Son into the world not to condemn it, but so that the world might be saved through Him — an unselfish act of generosity, of grace, so that we might be saved from sin and death, from ourselves, so that we can share new life in Him.

It is that same sacrifice which we see here this morning at the altar, which we can taste and touch, which we can eat and drink, so that our lives and our souls can be transformed more and more into God’s likeness. It is something which we treat with the uttermost reverence because it is God, given for us, because it can transform us to live as children of the Holy Spirit, freed from the shackles of this world, free to live for Him, to live as He wants us to, His new creation, of water and the Spirit. This is what the Church has done on a hundred thousand successive Sundays, in memory of Him, to make the holy people of God. To make us holy: so that everything which we say, or think, or do, may be for His praise and glory, living out the faith which we believe in our hearts, as a sign to the world that the ways of selfishness and sin are as nothing compared with the generous love of God.

So great is this gift, that we prepare to celebrate it with this solemn season of prayer, and fasting, and abstinence, to focus our minds and our lives on the God who loves us and who saves us. We prepare our hearts and minds and lives to celebrate the mystery of our redemption, so that our lives may reflect His glory, so that we may live for Him, fed by Him, fed with Him, with our lives and souls transformed by Him. We are transformed so that we can transform the world so that it may live for Him, living life in all its fullness: living for others, living as God wants us to live. Living the selfless love which saves us and all the world, living out our faith, and encouraging others so to do, can and will conform us to Christ, so that we may be like Him, and become ever more like Him, prepared for eternal life with Him, so that we may sing the praises of God the Father, God the Son, and God the Holy Spirit, to whom be ascribed, as is most right and just, all might, majesty, glory, dominion, and power, now and forever.

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Fifth Sunday of Year B, Mark 1:29-39

It can be hard for us nowadays to imagine what life was like before the National Health Service, when medical care was there for those who could afford it. If we are unwell we see someone and we are treated, and hopefully we recover. In the Ancient World it was not so. Infections and Mental Illness were not understood, people could not do anything, they needed hope, they needed healing.

In Mark’s Gospel, Jesus has called the first disciples from their nets by the Sea of Galilee and they have gone to the Synagogue in Capernaum, where Jesus has taught on the Sabbath, and healed a man possessed by an unclean spirit. He has shown that God longs to heal humanity, to restore us, and make us whole. He leaves the synagogue and goes to Peter and Andrew’s home in Capernaum, and finds Simon Peter’s mother-in-law ill with a fever. It’s serious, and it’s life-threatening. He takes her by the hand, lifts her up, and she is immediately restored to full health: she gets up and looks after them. Mark’s account is simple and straightforward, and goes along at a tremendous breathless pace. The healing is miraculous and instantaneous. It takes your breath away. It is a powerful demonstration of the reality of God’s love for us: if we let God be at work in our lives then wonderful things are possible, but we have to trust Him. I know that I really struggle with that, and I suspect that I’m not alone in feeling that way.

Once the Sabbath was over at sundown, the people of Capernaum bring people to Him who are sick, and in need of healing, and he heals them. The Kingdom of God has become a reality in the person and actions of Jesus. And then early the next morning, before dawn Jesus goes away to pray. He finds a deserted place, a place where He can be alone with God to pray. It reminds us of the need for prayer and quiet in our own lives – we need time to be with God, to talk to Him, and to listen to what He has to say to us. We live in a world filled with noise and distraction, where social media and mobile phones vibrate and flash to get our attention to draw us in. Instead if we want to be close to God and let His power be at work in us we need to be silent and find a deserted place if only for a few minutes to let a healing encounter take place. God meets us when we are alone, when we are silent, when we are vulnerable, when we no longer rely on our own strength but hand ourselves over completely to Him. This is not an easy thing to do, but it is the only way for God to be at work in us: we need to make space for Him.

And then it is over, Simon and the other disciples find Jesus and call Him back to the people who need Him. But rather than simply staying where He is, He moves them on to the next towns, so that He may preach there, for that is why He came out. As well as healing the sick Jesus has a message to proclaim: repent and believe the Good News(Mk 1:15). He calls people to turn away from sin, to turn back to God, and to know that the Kingdom is near. The disciples can only see people’s needs, they need to understand that there is a wider context too. So Jesus preaches, He explains the Scriptures so that people can understand that prophecies are being fulfilled in Him, and He casts out demons so that people can see the Healing which the kingdom promises is a reality there and then.

Which of us can say that we don’t need Christ’s healing in our lives? I know that I do, the truth is that we all do. If we are close to Him in prayer, if we listen to Him, if we have the humility which says, ‘I need God’s help’ then we can be open to the transforming power of His Love. Here this morning, in the Eucharist, at the Altar, Christ will give Himself for us, His Body and His Blood, so that we can feed on Him, be fed by Him, and be fed with Him, so that our souls can be healed. What greater medicine could there be for us, than God’s very self? What gift more precious or more wonderful? Our soul’s true food. We eat Christ’s Body and drink His Blood so that we might share His Divine life, that we might be given a foretaste of Heaven here on earth. For two thousand years, on a hundred thousand successive Sundays, the Church has done THIS, to obey Christ’s command, and so that the healing work begun in Galilee might be continued here, now, among us.

Let us listen to His words. Let us be close to Him in prayer. Let us come to Him, to the One who loves us, who heals us, who gives Himself upon the Cross to die for us. To the One who rises again to give us the promise of eternal life in Him. Let us come to be healed, to the table of the Lord to be fed with Him, so that He might heal us, and restore us, so that we might have life, and life to the full in and through Him. Let us live out our faith, and proclaim Him, so that the world may believe, and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just all might, majesty, glory, dominion, and power, now and forever.

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Candlemas 2018

Not all that long ago it was not uncommon to hear of the Churching of Women, sometimes called Thanksgiving after Childbirth, as it was after all a dangerous and risky business. We are perhaps now not quite so used to ideas of ritual purity inherent in the Thanksgiving for a woman after Childbirth, or her re-admission into society after a period of confinement. But the Law of Moses required that forty days after giving birth the mother was purified in a mikveh, a ritual bath and that her son, as a first-born male was presented to the Lord. This week the Church celebrates the Presentation of Christ in the Temple, also known as the Purification of the Blessed Virgin Mary and commonly called Candlemas, from the ceremonies which saw the candles for the coming year blessed at this service, so that they may burn as lights which proclaim Christ, the true Light, the light to lighten the Gentiles. They are different titles, but one feast, which make us think about who and what Jesus Christ is, and what he does.

This feast then is the fulfilment of the prophecy spoken by Malachi, which also looks to our purification in and through the death of Christ and his atoning sacrifice of himself, which will be be re-presented here, made present so that we can share in it, so that we can be healed and restored by the very Body and Blood of Our Lord and Saviour Jesus Christ. As the Letter to the Hebrews puts it:  ‘Therefore he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest in the service of God, to make a sacrifice of atonement for the sins of the people. Because he himself was tested by what he suffered, he is able to help those who are being tested.’ It is hard to see how it could be any clearer. Just as Abraham was willing to sacrifice Isaac on Mt Moriah, so now God will gladly give His only Son to restore our relationship with Him.

The Holy Family go to the Temple to give thanks to God and to comply with the Law, just as they had in circumcising their baby on the eighth day: and in so doing they demonstrate obedience, they listen to what God says and do it and as such they are a model for all Christian families to follow – we need to be like them, listening to what God tells us and doing it, regardless of the cost.

When they go to the Temple the Holy Family encounter Simeon, a man of faith and holiness. A man devoted to God, who is looking for the consolation of Israel. He knows that he will not die until he sees the Messiah, the Lord’s Anointed, and the Saviour of the World. As he takes the child Jesus in his arms he prays: ‘Lord, now lettest thou thy servant depart in peace : according to thy word. For mine eyes have seen : thy salvation, Which thou hast prepared : before the face of all people; To be a light to lighten the Gentiles : and to be the glory of thy people Israel.’

The promise made to him by God, revealed through the Holy Spirit, has been fulfilled in the six-week-old infant in his arms. Simeon can prepare to meet his God happy in the knowledge that Salvation has dawned in this little child. As Christ was made manifest to the Gentiles at Epiphany, so now His saving message is proclaimed, so that the world may know that its salvation has come in the person of Jesus Christ. Simeon speaks to Our Lord’s Mother of her Son’s future, and the pain she will endure at the foot of the Cross. Before he dies Simeon is looking to the Cross, the means by which our salvation is wrought, the Cross at which Mary will stand to see humanity freed from its sin through the love and mercy of God, through grace, the free gift of God in Christ. So as Candlemas concludes our celebration of Christmas, and the mystery of the Incarnation, so to it points to that which gives it its true meaning: the Death and Resurrection of Jesus Christ. It prepares for the coming season of Lent by changing our focus and attention from Jesus’ birth to His death, for our sins.

That is why we are here this morning, to be fed by Christ, to be fed with Christ, truly present in His Body and Blood, Soul and Divinity. A God whom we can touch and taste. A God who shares His Divine Life with us, so that we can be transformed by Him, built up as living stones as a temple to His Glory, and given a foretaste of Heaven here on Earth. This is our soul’s true food, the bread for the journey of faith, a re-presentation of the sacrifice which sets us free to live for Him, to live with Him, through Him and in Him.

The significance of what is happening is not just recognised by Simeon, but also by Anna, a holy woman, a woman of prayer, a woman who is close to God, she recognises what God is doing in Christ, and she proclaims it, so that God’s redemption of His people may be known. Let us be like her, and let all of our lives, everything which we say, or think, or do, proclaim the saving truth of God’s love to the world.

And finally the Holy Family go back to Nazareth, and Jesus begins to grow up, in the favour of God, obedient to God and His parents in the Gospel we see all of human life: birth, death, work, normality hallowed by the God who loves us, who gives His Son for us. God shares our human life, as He will share our death, to restore us, to heal us,

So let us burn, like the candles which God has blessed, let our faith be active to give light and warmth and hope to the world, so that it may feel that love and warmth, and come to believe and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just all might, majesty, glory, dominion, and power, now and forever.

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Homily for Epiphany III [Gen 14: 17-20; Rev 19:6-10; Jn 2:1-11]

The feast of the Epiphany which we celebrated a couple of weeks ago, is the Manifestation of Christ to the Gentiles. It shows the world that Jesus Christ is God born among us, and points forward to two marvellous miracles. The first is the Baptism of Christ, which we celebrated last week. Jesus shows humanity the way back to the Father, through baptism, and we see the Holy Spirit active in the world. Secondly, this morning, we turn to the first of Jesus’ miracles which took place at a wedding in Cana.

A wedding is a very happy event, celebrated by the whole community, and a jolly good excuse for a party, which in some cultures can go on for many days. Jesus, His Mother, Mary, and the disciples have been invited to a local Galilean party. The happy couple were fairly young, and probably not all that well off. Even so, they would have still put on a huge spread with lots of wine to wash it down. To run out of wine would be seen as a cause of shame and disgrace. The couple and their families would have been shown up in public. This is a culture which valued such things highly, so losing face is a very serious matter indeed. Consequently, when Mary tells Jesus that they have run out of wine, what we are looking at is something of a disaster, a source of shame, a nightmare to be avoided at all costs.

Jesus’ reply to His Mother, ‘Woman … come’, could be seen as curt and dismissive. However, He is not being rude, instead His remark refers to a far larger context than the wedding, the whole of His Earthly ministry in fact. He tells His Mother that it is isn’t their problem, and states that His hour has not yet come:It is not yet His time. Jesus’ hour comes with His Death upon the Cross, when he will wipe away our sins, and take all our shame upon himself.

Mary’s response is instructive. Despite what Jesus says to her she instructs the servants to, ‘Do whatever He tells you’. In this simple phrase she shows us that the key is obedience to the will of God: Listen to what God says and do it. It is that simple and straightforward. As Christians we need to follow her example. Our life should be rooted in obedience: we need to listen to God and obey, for our own good, and the good of the Kingdom. We need to follow the will of God and not be conformed to the world and its ways. We need to truly enter into the joy of the Lord, in humble obedience, be fed by Him, and fed with Him, who died for love of us, in submission to the will of the Father.

Everyone is happy with the miraculous wine; it gives you to all who taste it. Our vocation as Christians is JOY. The joy of the Lord is our strength [Nehemiah 8:10]. We read in the Gospels that Jesus liked nothing better than to hang around at parties with all sorts of people, especially social undesirables. He was even accused by Scribes and Pharisees of being a glutton and a drunkard. In both Luke [7:34] and Matthew [11:19] we see Jesus rejoicing in such name-calling, ‘the Son of man came eating and drinking, and they say, ‘Behold, a glutton and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is justified by her deeds.”’ [Matthew 11:19] [Also cf. Deut 21:20 ‘and they shall say to the elders of his city, ‘This our son is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard.’’ The next verse talks of death by stoning, and looks forward to Our Lord’s Crucifixion at Calvary.]

Jesus enjoys eating and drinking because feasting is a sign of the Kingdom of God. It is clearly shown in the prophecy of Isaiah: ‘On this mountain the Lord of Hosts will make for all peoples a feast of fat things, a feast of wine on the lees, of fat things full of marrow, of wine on the lees well refined. And he will destroy on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. He will swallow up death for ever, and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth; for the Lord has spoken. It will be said on that day, “Lo, this is our God; we have waited for him, that he might save us. This is the Lord; we have waited for him; let us be glad and rejoice in his salvation.”’ [Isaiah 25:6-9] Here prophecy is fulfilled and we see a glimpse of the banquet at the end of time which is our hope in Heaven

Jesus tells the servants to fill the water jars to the brim. Most of us have outside our houses one or two wheelie bins, which each hold about 30 gallons, or 240 pints of beer. Multiply that by 6 and you’re looking at the equivalent of 1,500 pints of beer, in the Ancient World people drank their wine diluted down to about 5% abv, or two parts water, one part wine.

The wedding party was well underway. An extravagant party, but it points to something greater than itself. It is a foreshadowing of the joy of the Kingdom. It is a taste of the lavish excess that our God, whose love and generosity are beyond our understanding, wishes to bestow on us, as a sign of His love for us.

The world today struggles somewhat with extravagance, and rightly so: when we see the super-rich riding around in gold-plated supercars we are right to be concerned, yet in the Gospel we see something strange. The head steward had a point: you serve the best wine first, while people are sober and can appreciate it. The Kingdom of God, however, turns human values on their head – the joyous new wine of the Kingdom is finer than any human wine. It is lavished upon undeserving humanity, so that it might transform us, so that we might come to share in the glory of God, and his very nature. Christ therefore becomes the true master of the feast, as He will feed humanity from the abundance of the Heavenly Wedding Feast [Revelation 19:6-9], as He will feed us here, today.

Thus, as we start this new year, we see a three-fold dawning of the Glory of God in Christ Jesus. First Our Lord’s manifestation to the Gentiles, the proclamation of the Messiah to the whole world, Then His Baptism, which shows us the way to the Father, a sign of love and obedience, and now the Wedding Feast at Cana, a sure sign of the superabundance of God’s love. It is shown to us here today in the Eucharist, where we drink the wine of the Kingdom, the Blood of Christ.This transforms us by the power and the grace of God, so that we may share his Divine life, and encourage others to enter into the joy of the Lord. Jesus is the Lamb of God who takes away the sins of the world [Jn 1:36]. He holds nothing back for love of us. He replaces the sacrificial system of the Jews, so that as both Priest [cf. Melkisedech] and Victim he may reconcile us to God.

The Wedding at Cana points to the Cross, as it is when Jesus’ hour comes, when He sheds his blood for us It removes all our shame, all the sins of humanity, so that we can enjoy forever the banquet of God’s love prepared for us in Heaven, and it is shown and foreshadowed here under the outward forms of Bread and Wine. So let us feast on the Body and Blood of Christ so that we may be transformed more and more into His likeness. Let us live out our Joy, and share it with others so that they may come to believe and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory, dominion and power, now and forever.

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The Baptism of Christ: Gen 1:1-5; Acts 19:1-7; Mk 1:4-11

 

January is a time for making resolutions: we start the New Year full of optimism, full of promise, but despite our good intentions, most of us, myself included, have probably broken them by now. We mean well, and we fail. And that’s the point. We try to turn over a new leaf, but we find it hard to stick to. The God whom we worship understands temptation and sin, because he lived as one of us. He is a God of love, of mercy, and forgiveness. How ever many times we fall short we be assured that we will be welcomed, healed, restored and pardoned. God loves us as we are. We do not need to earn his love, or deserve it. He loves us and longs for us to have the fulness of life in Him. Today Jesus shows us the way back to the Father,

The ideas of baptism, of becoming regenerate, born again in Christ, of repentance, a change of mind, turning away from sin, and turning to Jesus Christ seem, as ever, to be just what we need as human beings, men and women, who despite our best efforts to the contrary just find it all too easy to be and do what we know we shouldn’t.

John the Baptist goes out into the desert in this morning’s Gospel. He goes out into the wilderness, to a place on the margins, of society and of human habitation, to take people out of their comfort zone, where they feel safe, to a place of encounter with God. John is ‘proclaiming a baptism of repentance for the forgiveness of sins’. His message is a simple one: Repent for the Kingdom of God is at hand. What he does – pouring the water of the River Jordan over people –  signifies their turning back to God, a new start, a new beginning, wiping the slate clean. What starts as something symbolic becomes something more with the Baptism of Jesus – it becomes a sacrament, an outward and visible sign of an inward and spiritual grace.

Jesus does not need to be baptised, he has no sins from which to repent, there is nothing which separates Him from God, the Father. He is both God and man, and yet He is baptised – out of obedience to the will of the Father and for the outpouring of the Holy Spirit – so that we can see God in action in the world. The heavens are torn open, and the Spirit of God is active in the world. God has taken flesh in the womb of Mary and is born among us, recognised and worshipped by the Wise Men. Now he shows us the way back to the Father, through obedience and humility, through repentance, turning away from the ways of sin and the world, and turning back to the God who loves us. This is what the church is all about – proclaiming the same message, going the same thing, sharing in the same grace, which we do not deserve, we haven’t worked for or earned, but which God in His love and mercy gives us. We receive adoption, we become part of the family of God, we are born again, of water and the Spirit, we are ‘in Christ’, clothed with Him.

The utterly unnecessary nature of the act of Jesus’ Baptism discloses something profound about the nature of God and His love for us. God gives us more than we ask for, because it is in His nature to be generous in a way which astounds us. There is something reckless, profligate, and extravagant, utterly over the top, about the love of God, which should prompt us to react in a similar way.

John’s baptism of water prepares the way for the baptism of the Holy Spirit in Christ, through which we enter the Church, it shows us a new way of life, life in the Spirit, life with God, which has a profound effect on our lives, who we are and what we do. It opens a possibility to us, of living in a new way, a way of love, which mirrors the generosity shown to us by God. It shows us in the Church what it is to be truly alive and how to live in a new way. It points to another act of God’s extravagant love – that Christ dies on the Cross, to take away our sin, to carry our burden, which separates us from God and each other. This sacrifice is made present here and now so that under the outward forms of bread and wine we may partake of the Body and Blood of Christ, so that our souls may be nourished and our lives transformed by God’s very self – a solemn moment, the holiest thing on earth, the most wonderful moment of our lives. Here, now, God continues to give himself so that we can continue to be transformed, something which begins at our baptism, to prepare us for heaven, and so that we can live the life of the Kingdom of God here and now – living out that self-giving, reckless, extravagant love and forgiveness in our own lives, and in the world around us.

It sounds easy, being extravagantly loving and forgiving, and yet for two thousand years we have struggled with it. It is easier to be selfish and sinful. Yet, despite our shortcomings, God continues to forgive us, so that we can carry on trying to be the people he wants us to be, which we need to be together, as a community of love and forgiveness, which is what the Church is.

Ours is a faith which can transform the world, so that all humanity can share in God’s life and love, each and every one of us can become part of something radical and revolutionary, which can and will transform the world one soul at a time, it may sound strange, crazy even, but that is the point. Rather than human violence, cruelty, and murder, the only way to transform the world is through the love of God. This is what the church is for, what it’s all about; it is why we are gathered here, to be strengthened and nourished, through prayer, the Word of God, and the Sacraments of the Church, strengthened and nourished to live out our faith in our lives to transform the world. Nothing more, nothing less, just a revolution of love, of forgiveness, and healing, which the world both wants and needs, so let us live it so that the world may be transformed and believe and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory, dominion and power, now and forever.

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Remembrance 2017

‘Greater love has no man than this, that a man lay down his life for his friends.’  Cariad mwy na hwn nid oes gan neb; sef, bod i un roi ei einioes dros ei gyfeillion. Jn 15:13

We come here today to remember, to remember and give thanks for a sacrifice. As Christians, we remember and give thanks for the sacrifice of Jesus Christ, which reconciles us with God and gives us the hope of everlasting life in him. Fel Cristnogion ry’n cofio ac yn diolch am aberth Iesu Grist, sy’n ein cyfiawnhau â Duw ac yn rhoi gobaith i ni fywyd tragwyddol ynddo. As we meet him week by week and day by day in Word and Sacrament, for He is truly present in Scripture and in his Body and Blood, what we are doing is not simply recalling the events of the past, but experiencing those events and their effects here in the present. The sacrifice and its effects are a reality in our lives.

Likewise when we recall the sacrifice made by people from this village, this country and all over the world, our remembrance must likewise be an active one which has an effect in our lives. We recall the generosity of those who have tried to ensure that we can live lives free from warfare and suffering, a generosity which must leave a mark on our lives, and help us to learn from the mistakes of the past and not repeat them in the future.

No-one has not been touched by the events of the past one hundred years. Many people, members of our own families, gladly offered, and still continue to offer themselves for the safety and security of humanity. An act of remembrance has a deeper significance when we know that members of Her Majesty’s Armed Forces are on active service overseas, working for peace and stability, for a safer, fairer, world, where people can live in peace and plenty. We remember too all the victims of warfare, the countless millions who have lost their lives in a century characterised by conflict. Our reaction will, I suspect, of necessity, be a complex one: a mixture of sadness and thankfulness, gratitude and grief. While we are grateful to live in comparative peace after a period of wholesale slaughter, we cannot fail to be moved by the cost of military and civilian lives, which continues to this day.

It is important to see the sacrificial self-giving love of God in Christ’s passion as the pattern of our own lives. We as Christians are called in our baptism to share in Jesus’ life, death, and resurrection, and this can be lived out in any number of ways. We can remember, too, the vision of peace which characterises the understanding of the Messiah in the prophets. It is a time when the lion will lay with the lamb, and when swords will be beaten into ploughshares. So it seems as though we’re not there yet and in many ways this characterises much of the two thousand years following Christ’s birth. Humanity it seems, while it deeply wants the vision of messianic peace finds itself engaged in warfare of one sort or another, mostly for political ends, with the cost being borne by ordinary men, women and children.

So is there a way out of this endless cycle? In short, Yes. In the sacrifice of Jesus Christ upon the cross, who gave himself and suffered for our sins and the sins of all humanity: past, present and future. The slaughter of millions of people which characterised the wars of the last century is an act of brutality which nails Jesus to the cross. And yet he goes to his death gladly, for love of us. It is this act of total self-giving which shows us what true love is, and how we too need to fashion our lives after this pattern of love. We must always remember that Jesus’ loving self-giving is done for the healing of sin and division – for the reconciliation of humanity with God. While we are conscious of our failings and shortcomings and need for God, we must always remember that we are a people who are forgiven, who are loved by God in a way which has the power to transform our lives. Our lives can be transformed when and if we learn to love not only our friends and family, but our enemies, only then can swords be beaten into ploughshares and spears into pruning-hooks. Only then can the peace for which people fought, struggled and died become a reality in our world. By our trusting in the superabundance of God’s mercy and the power of the cross in our lives can we realise our hopes and dreams for peace. But we need to co-operate with a merciful and loving God, by living out lives which are informed by and filled with our faith, to bring about the peace for which we long, and which is the will of Almighty God.

Sixteenth Sunday of Year A Mt 13:24-43

If I were to mention Hell to you, you would probably expect me to also mention damnation, the wretched sinful nature of humanity, and why we all deserve to burn for ever in eternal fire and unquenchable brimstone, striking the pulpit in the manner of a Non-Conformist preacher. You would naturally think this was somewhat out of character for me. But here I stand I can do no other. This morning’s Gospel is quite stark and uncompromising in its portrayal of judgement and the afterlife, and we have a choice to make. We have got used to people not talking about Hell nowadays, we’re far too polite to mention such things. It’s certainly not the Anglican way to dwell on such matters. But we cannot simply bury our heads in the sand and forget that such things exist. We need to understand them.

One of my favourite religious anecdotes comes from Northern Ireland, and relates to this morning’s Gospel, after hearing it read someone asked, ‘What if you’ve not got any teeth?’, to which the preacher responded, ‘Teeth will be provided!’ amidst the humour there lies a serious point – It is real, and  we have a choice to make. Do we want a future without God, cut off from Him, through Sin?  Do we want to condemn ourselves to an eternity of misery, cut off from His love? Or do we want to have life in Christ, life in all its fullness.

Jesus comes to save us from Sin, Death, and Hell. He does this first by proclaiming the Good News of the Kingdom and secondly by dying for us on the Cross, bearing the burden of our sins, and overcoming the power of death and Hell, and rising again to New Life. The Church preaches Christ Crucified, and offers salvation in and through Christ alone.

But lest we get too gloomy, let us pause for a moment to consider something important. In the Gospel, the time for the separation of wheat and weeds is not yet. There is time, time for repentance, time to turn away from Sin, and to turn to Christ. The proclamation of the Kingdom is one which calls people to repent, and to believe, to have a change of heart, and to turn away from the ways of the world, the ways of selfishness, which alienate us from God and each other. It is not merely an event, but rather a process, a continual turning towards Christ, and reliance upon His love and mercy, a turning to Him in prayer, being nourished and transformed by our reading of the Bible, and being nourished with the Sacrament of His Body and Blood.

The good news is that we are not simply condemned, and we, all of us, have time to make sure that we are wheat and not weeds. Ours is a generous and a loving God, who longs to see His people reconciled, healed, and redeemed. The fact that the wheat and the weeds can grow together until the harvest is done for the sake of the wheat, lest it be pulled up by accident. Ours then is a patient God, who provides us with the opportunity for repentance, time to turn our lives around and follow him. And the Church, just like the world is people good and bad, on various stages of a journey, as earth is a preparation for heaven, we are given all the chances possible to rely on God’s transforming grace in our lives.

It is a hopeful message, a message of healing and reconciliation, that God does not simply give up on us, but rather does all he can to make sure that we are wheat and not weeds. It is the wonder of the Cross, that God sends his Son out of love for humanity, of you and me, to suffer and die for us, to show us the depth of God’s love, That he rises from the tomb so show us that death is not the end, to give us hope. It is the best news there is. And we are told about it now, so that we can do something about it, and we can tell other people too. We can share the message so that others can hear, and repent, and believe, and live new lives in Christ, freed from slavery to sin. So that all the world may believe and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory, dominion, and power, now and forever.

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11th Sunday of Year A (Mt 9:35-10:28)

Sheep are lovely creatures, their lambs gambol in fields, their wool keeps us warm, their meat is tasty. They do, however, have something of a bad reputation – they are seen as simple, stupid creatures, who munch grass all day and are a bit dozy and clueless. They can be seen very negatively, as an unthinking herd, or as wandering off and getting caught in thickets. It is no wonder then that one of the images in this morning’s Gospel is likewise not generally seen as positive. ‘When he saw the crowds, he had compassion on them, because they were harassed and helpless like sheep without a shepherd’ (Mt 9:36) Jesus has compassion on them, Matthew uses a word which means to be moved deep inside, it is a gut feeling, a feeling of compassion, of love and care. Like sheep without a shepherd they can wander aimlessly. They need direction; they need help.

We could be forgiven for thinking that that such feelings belong in our past. We’ve grown up, we’ve moved beyond all that. But, if anything the events of the last few weeks tell us clearly that where there is an absence of leadership people get worried. They start to panic. They’re not sure what is going on, or how they are going to find safety and security . So the world around us is a mess, our politicians don’t seem to be much help, and we’re not sure that the Church is any better. It is a sad indictment of the age in which we live, but THERE IS HOPE. We can always, and in all things trust in Our Lord and Saviour Jesus Christ, who is the Good Shepherd, and who lays down his life for the sheep.

After Jesus has said this He proceeds to call labourers for the Lord’s harvest. He summons the twelve apostles to share his work of proclamation and healing. They are to be sent out for the healing and reconciliation of the nations and to preach the Good News of the Kingdom. He gives them power and authority to do God’s work in the world. It is no easy task – they are to be flogged and handed over for trial. They are to face persecution in the world for doing the work of God. As co-workers with the Lord, fellow shepherds, they too will lay down their lives for their flock, and such is the lot of those called to serve God as bishops, priests and deacons.

In the book of Exodus Moses is addressed by God: ‘Indeed the whole earth is mine but you shall be for me a priestly people and a holy nation. These are the words that you shall speak to the Israelites.’ (Exod 19:5-6) As the church is the New Israel, bought through the New Covenant in Jesus’ blood, then these words apply to us. We are to be priestly and holy. We are to honour God and worship Him, and encourage others so to do. We do this by being close to God in our reading of Holy Scripture and our participation in the sacraments of the New Covenant – primarily Baptism and the Eucharist.

Christ has compassion on the people and gives them the shepherds that they need and want, to guide and direct them along the right path, to feed them, and lay down their lives for the sheep, as in all things they will look to Jesus as their pattern and example. His entire life and ministry points towards His Death and Resurrection, where He lays down his life in obedience to the will of the Father to reconcile humanity to God and to each other. It is this sacrifice and self-oblation which the church sees re-presented in the Eucharist, where on one hundred thousand successive Sundays the Church, through its priests and bishops has done what Jesus did on the night before He died with his apostles in the Upper Room. The Eucharist makes the holy people of God, because in it we are fed by Christ and fed with Christ, fed with the Lamb of God who takes away the sins of the world. We are given here and now a foretaste of the Heavenly Banquet – humanity eats the bread of Angels, pointed to by the manna in the Desert. We are called to share in the Body and Blood of Christ do that we might live in Him and He in us.

Words cannot adequately describe the wonder of this mystery, that we poor, frail, sinful humanity are called to share in the life of God, to be nourished by it, strengthened by it, to live the life of faith here and now. So to a world desperate for answers, which has given up trusting in God, and indeed in just about anything, we can say ‘Come and see’. The church can offer something that people can trust, someone whom they can follow. A true shepherd to guide them, guard them, and lead them.

So let us cast our cares aside and follow Him, let us be nourished by Him, and invite others to so that they may believe and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right, all might, majesty, glory, dominion, and power, now and for ever.

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Lent III John 4: 5–42

 

God proves his love for us in that while we were still sinners Christ died for us

Hyperichius said, ‘The tree of life is high, and humility climbs it.’

He also said, ‘Imitate the tax-collector, to prevent yourself being condemned with the Pharisee. Follow the gentleness of Moses, and hollow out the rocky places of your heart, so that you turn them into springs of water.’

 

People can be strange, stubborn infuriating creatures, and the picture given to us of the Israelites in Exodus should strike something of a chord. We can recognise something of ourselves in it: stubborn, wilful, and sinful. But lest we get too disheartened it is important to recognise that Moses strikes the rock at Horeb, as the Lord commands him, and out flows water. This water, like the parted water of the Red Sea prefigures Christ, the living water, our baptism, through which we enter the Church. Through it we are regenerate, born again to eternal life in Christ Jesus, our Lord and Saviour, whose side was pierced on Calvary, and whence flowed blood and water. This water speaks to us of the grace of God poured out upon us, his people, to heal us and restore us, to help us live his risen life.

So as we continue our Lenten pilgrimage, we can do so joyfully because God’s love has been poured into our hearts – what matters is what has been done to us, by God, out of love, so that we can be like him. He is the reconciliation which achieves what we cannot: restoring our relationship with God and each other, healing our wounds, and giving us eternal life in Him.

Picture the scene – it’s the middle of the day, the sun is blazing overhead, he’s been walking for hours, days even. Jesus is tired – as a man, a human being, he is no different from you or me – he ate and drank,  he was thirsty, and he was knackered. Mid-day is certainly no time to be drawing water from a well – it’s something you do first thing in the morning, as the sun is rising. What sort of a woman is drawing water at mid-day? Hardly a respectable one, but rather someone shunned, someone beyond the pale, cast out of polite society as an adulteress who is living in sin. Jesus asks the woman for a drink – he’s defying a social convention – he’s breaking the rules. She’s really surprised – Jews are supposed to treat Samaritans as outcasts, they’re beyond the pale: they’re treated something like the Roma in Eastern Europe – outcasts, second class, scum, to be despised and looked down upon. And yet Jesus asks her for water, he initiates the conversation and the encounter, with an outsider, to bring her in.

Jesus offers her living water, so that she may never be thirsty again. The woman desires it, so that she will never be thirsty again, or have to come to the well to draw water, she’s fed up of the work, and fed up of being an outcast, and having to do it at antisocial hours when the community can see who and what she is. Jesus knows who and what she is – he recognises her irregular lifestyle. He also sees her need of God – her need for the water of grace to restore her soul, and inspire her to tell people the Good News. Her testimony is powerful because she has experienced God’s love as a living reality and she simply has to tell people about it. She brings them to Christ so that they can be nourished, so that they too can experience the grace of God.

People are interested in who and what Jesus is, what he’s got to say, and they believe and trust in Him as the Messiah the Anointed of God, as the Saviour of the World, a title recently taken up by the Roman Emperor, big claims to make, and dangerous ones, which along with His healings will soon lead to His condemnation and death. In plenty of parts of the world the proclamation of the Good News still leads to imprisonment, torture and death, even today. And yet as Christians we are called to bear witness regardless of the personal cost, so that the world may believe. Here in the West we have as a church become comfortable, we forget about persecution, or view it at a safe distance. We’re not involved, it doesn’t matter that much to us. Are we far from the grace of our baptism, have we not encountered Jesus in Word and Sacrament? Are we too afraid of the World? The world which Christ overcomes on the Cross.

To live is to change and to be perfect is to have changed often. If we are changing into Jesus Christ, then we’re on the right track. If we listen to his word; if we talk to him in prayer and let him talk to us; if we’re fed by Him in the Eucharist, by Christ both priest and victim, to become what He is – God; if we’re forgiven by Him, through making confession of our sins, not only do we come to understand Jesus, we become like him, we come to share in his divine nature, you, me, all of humanity ideally. We, the People of God, the new humanity, enter into the divine fullness of life, we have a foretaste of the heavenly banquet.

Lent should be something of a spiritual spring clean, asking God to drive out all that should not be there, preparing for the joy of Easter, to live the Risen Life, filled with God’s grace. In our baptism we died with Christ and were raised to new life in the Spirit. Let us prepare to live that life, holding fast to Our Lord and Saviour, clinging to the teachings of his body, the Church. Let us turn away from the folly of this world, the hot air, and focus on the true and everlasting joy of heaven, which awaits us, who are bought by his blood, washed in it, fed with it. So that we too may praise the Father, the Son and the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory, dominion, and power, now and forever…

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Guercino Jesus and the Samaritan Woman, Museo Thyssen-Bornemisza, Madrid, 1640-1

Sexagesima Yr A (7th in OT)

‘Set your heart on his kingdom first, and on his righteousness’

Hating people is quite easy, you just do it, you realise that they are bad and horrible, and nothing gives you more pleasure that thinking of them unhappy, in pain, tortured by their conscience if they have one. You may even long to see them dead, disemboweled, with their heads on spikes. It’s quite easy to feel like this, but we have to ask ourselves the question ‘Are such feelings good?’ ‘Is this what God really wants?’ The answer is an unequivocal NO. In the Gospels Jesus offers humanity a radical alternative, to the way of sin and hatred. He calls us to love our enemies, to wish the best for them, to fight all that they do to  us with love and forgiveness, it is radical, and it can change our lives, and indeed it can change the entire world, if we live it out.

In the Gospels over the past few weeks Jesus has been telling us quite a lot about how we should live our lives. This concentration should alert us to two facts: it is important and it isn’t easy. How we live our lives matters, as it is how we put our faith into practice and also it forms our moral character: we become what we do. Living a Christian life isn’t a matter of giving our assent to principles, or signing on the dotted line, it’s about a covenant, a relationship with God and each other, which we demonstrate not only by what we believe, but how our beliefs shape our actions.

The call to holiness of life is rooted in the goodness of the created order: God saw all that he had made and it was good. The path to human flourishing starts with the response of humanity to the goodness of God shown in the goodness of the world. It continues with the hope which we have in Christ that all things will be restored in Him, for in this hope we were saved.

Living out our faith in the world can be a tricky business: we cannot serve both God and money. A world which cares only for profit and greed, for the advancement of self, is surely a cruel uncaring world which is entirely opposed to the values of the Gospel. The Church has to speak out against poverty, injustice, and corruption, in order to call the world back to its senses, to say to it ‘Repent, for the Kingdom of God is close at hand’. The kingdom is the hope that we will live in a world where the hungry are fed, the naked clothed, and all humanity lives in the peace of God. Christianity is a radical faith which looks to nothing less than the complete transformation of the world – you may see us as idealistic, as dreamers not rooted in reality, but this Kingdom is a reality here and now, and it’s up to us to help advance it.

Such is the power of advertising that we are forever being bombarded with enticements to buy new clothes, to diet, to celebrate, to spend money so that it makes us happy, but also so that we feel guilty, we take out loans to finance our extravagance. Against this we need to hear the words of Jesus ‘Surely life means more than food, and the body more than clothing’. But, I hear you cry; you’re wearing fine clothes, and standing in a pulpit telling us about this. Indeed I am, but priests and deacons wear beautiful vestments not to point to themselves, not as a display, put to point us to God, the source of all beauty, to honour Him, in all that we do or say, to remind us why we are here today, to be fed by God, to be fed with God, in Word and Sacrament, so that we may be strengthened and transformed. A God who loves us so much that he died for us on the Cross, the same sacrifice present upon the altar here – given for us to touch and taste God’s love, this is the reality of God’s love in our lives.

So how do we respond to it? This is the kingdom of God, right here, right now, we’re living it, and we need to trust the God who loves us and saves us, and live out our faith in our lives, we need to embody the values of the Kingdom, and help others to live them so that we can carry on God’s work. Every day when we pray the Lord’s Prayer we say ‘Thy Kingdom come, Thy will be done on earth as it is in heaven’.

As we look towards Lent let us all encourage each other to do God’s will in our lives so that we may hasten the coming of God’s Kingdom and do His will, living out our faith in our lives, helping each other to do this and inviting others in to share the peace and love and joy of the Kingdom, so that the world around us may believe and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed, as is most right and just, all might, majesty, glory, dominion, and power, now and forever.

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A thought for the day from Fulton Sheen

God’s Unconditional Love

Many people nowadays want God, but on their terms not on his, They insist that their wishes shall determine the kind of religion that is true, rather than letting God reveal his truth to them. So their dissatisfaction continues and grows. But God finds us loveable, even in our rebellion against him.

Lift up your Heart

An Advent Meditation

The whole problem of our time is not lack of knowledge but lack of love

Thomas Merton, No Man is an Island

The season of Advent has an interesting character: it is one of joyful waiting, as we await our yearly remembrance of Our Lord and Saviour Jesus Christ’s Birth, the dawning of the new hope of Salvation for mankind. It is also a season of penitence, when the church considers the Four Last Things, one for each week of Advent: Death, Judgement, Heaven, and Hell. Such matters are nowadays rather passed over in our Christian discourse, and while this is understandable, it is not a good thing. Human life on earth, is, by its very nature finite: we are born and we die, we may live for minutes, or decades, even a century – but in the end death comes for us all. This is not morbid, it is a fact of life. The world around us finds death strange and scary: it is sanitised, medicalised, shut away in a hospital or a care home. What was once commonplace and domestic has been put out of sight and out of mind as we seem no longer willing or able to face our own mortality.

As Christians we have hope that this earthly life is not all that there is, we believe that Jesus Christ, who was born in Bethlehem, died on the Cross, and rose again on that glorious Easter morn, and after forty days ascended into Heaven to show us that this is our hope, this is the fruit of our reconciliation with God, and each other. As the Preface for the Dead puts it:

Tuis enim fidelibus, Domine, vita mutatur, non tollitur: et dissoluta terrestris hujus incolatus domo, aeterna in caelis habitatio comparatur.

For the life of thy faithful people, O Lord, is changed, not taken away: and at the dissolution of the tabernacle of this earthly sojourning, a dwelling place eternal is made ready in the heavens

Hence the Christian talk of a good death, a happy death. It is nothing to be feared, but rather to be embraced, as a means to an end, namely the hope of unity with God.

After death comes judgement, and the simple answer is that no single human being deserves to go heaven (with the obvious exception of the Holy Family). We all deserve to go to Hell, ours is a fallen world and we sin, each and every one of us, every day in a multitude of ways. It is that simple, and we cannot work out way to heaven through works, but rather through God’s grace and mercy, through our Baptism, which makes us one with Christ. He gave S. Peter the power to loose and bind, to remind us that sin is a serious matter, it destroys the soul, hence the sacrament of reconciliation, an outward and visible sign of the inward and spiritual grace of God, of forgiveness and mercy. The message Our Lord first declares is exactly the same as John the Baptist ‘καὶ λέγων ὅτι Πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ· μετανοεῖτε καὶ πιστεύετε ἐν τῷ εὐαγγελίῳ The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.’ (Mk 1:15 ESV) This is the message of Advent: repent and believe in the Good News of the Kingdom of God, Good News which starts at the Annunciation, which brings about Our Saviour’s Birth. This is why we say Maranatha, Come Lord Jesus!

This leaves us a question, ‘Will we follow Him?’ There are two ways, one leads to Heaven, one leads to Hell; the road to Heaven, the life of faith is not an easy journey, it’s hard. That’s why we have the Church, a frail body, comprised of sinners, but who trust in God’s mercy, and though we keep failing, yet we stumble on, knowing that Heaven is our goal, that the way of the world leads to a future without God, bleak, cold, and devoid of love.

God is a God of mercy, a God who will judge us, knowing that His Son has paid the price, conquering sin and death, so let us believe in Him, trust in Him, and follow Him, let us prepare to celebrate His Birth with joy, and commit ourselves to walking in His way, who is the Way, the Truth, and the Life. Let us experience that mercy and forgiveness in the Sacrament of Penance and Reconciliation, let us be fed with His Body and Blood, nourished by His Word, and the teaching of His Church, praying together, loving and forgiving together, so that together our hope may be of Heaven, where we and all the faithful may sing the praises of God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory, dominion, and power, now and forever.

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St Augustine on imitating Christ

Pride is the great sin, the head and cause of all sins, and its beginning lies in turning away from God. Beloved, do not make light of this vice, for the proud man who disdains the yoke of Christ is constrained by the harsher yoke of sin: he may not wish to serve, but he has to, because if he will not be love’s servant, he will inevitably be sin’s slave.

From pride arises apostasy: the soul goes into darkness, and misusing its free will falls into other sins, wasting its substance with harlots, and he who was created a fellow of the angels becomes a keeper of swine.

Because of this great sin of pride, God humbled himself, taking on the form of a servant, bearing insults and hanging on a cross. To heal us, he became humble; shall we not be ashamed to be proud?

You have heard the Lord say that if you forgive those who have injured you, your Father in heaven will forgive you. But those who speak the world’s language say. ‘What! you won’t revenge yourself, but let him boast of what he did to you? Surely you will let him see that he is not dealing with a weakling?’ Did the Lord revenge himself on those who struck him? Dying of his own free will, he uttered no threats: and will you, who do not know when you will die, get in a rage and threaten?

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Fulton Sheen on the Signs of Our Times

These words were spoken in 1947, and are as true now as they were when they were first spoken. Fulton Sheen preached the truth which the world still does not wish to hear.

What can we do? Love God, and each other, and hold fast to our faith in this time of trial, safe in the knowledge that Christ has conquered sin, evil, and death. Let us be hopeful and confident.

Christmas 2015

 

Αὐτὸς γὰρ ἐνηνθρώπησεν, ἵνα ἡμεῖς θεοποιηθῶμεν· ‘He became human so that we might become divine

Athanasius De Incarnatione Dei Verbi 54.3

 

Love tends to become like the one loved; in fact, it even wishes to become one with the one loved. God loved unworthy man. He willed to become one, and that was the Incarnation.

Fulton Sheen The Divine Romance New York 1930: 70

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We have come here tonight to celebrate something which defies our understanding and expectations. The simple fact that the God who created all that is took flesh in the womb of the Virgin Mary and was born for us in Bethlehem as the Messiah, the Anointed of God, who would save us from our sins, should still feel strange and odd. It simply doesn’t make sense, nor indeed should it. In human terms, Mary should have been stoned to death for extra-marital infidelity, and some thirty three years later her son is executed as a blasphemer, a rabble-rouser, a trouble maker, in an awkward backwater of the Roman Empire, having gathered round himself a small group of misfits and undesirables appealing to the baser elements of society. There is nothing respectable here, just the rantings of religious extremists.

And yet here we are, some two thousand years later, celebrating the birth of a child who changed human history and human nature, because we do not judge things solely by human standards. We come together so that we may ponder the mystery of God’s love for us, a God who heals our wounds, who restores broken humanity, who offers us a fresh start, who can see beyond our failures and shortcomings, and who becomes a human being so that humanity might become divine, so that we may share in the divine life of love, both here on earth and in heaven.

If that isn’t a cause for celebration, I honestly don’t know what is. We are so familiar with the story of Christmas that I wonder whether we, myself included, really take the time to ponder, to marvel at the mystery which unfolded two thousand years ago in Bethlehem. God, who made all that is, comes among us, taking flesh in the womb of a young girl through the power of His Holy Spirit, so that in His Son we might see and experience God and His love for us.

God comes among us not in power or splendour but as a weak, vulnerable child, depending on others for love, and food, and warmth, laid in an animal’s feeding trough, insulated from the cold hard stone by straw – beginning his life as he will end it placed in a stranger’s tomb.

Throughout his life all that Christ says and does shows us how much God loves us. The Word becomes flesh, and enters the world, he dwells among us, a wondrous mystery which provokes us to worship, to kneel with the shepherds and to adore the God who comes among us, who shares our human life so that we might share His divine life, not because we asked for it, not because we deserve it, we haven’t worked for it, or earned it, rather it is the free gift of a loving and merciful God, this then is the glory of God – being born in simple poverty, surrounded by outcasts, on the margins of society, to call humanity to a new way of being together, where the old order is cast aside, turning the world upside down and offering us the possibility of living in a radically different way, a way of peace and love and joy, not one of power. Heaven comes to earth, born in the womb of a Virgin, so that we might behold the glory of God in a new-born child. So that we might experience the love and truth of God.

The word is made flesh so that prophesy might be fulfilled, so that the hope of salvation might be dawn, so that a people who have languished long in darkness might behold the glory of God where heaven and earth meet, in a stable in Bethlehem, where men and angels may sing together ‘Alleluia, Glory be to God on high, and on earth peace to people of goodwill’ The worship of heaven is joined with earth on this most holy night, that in the quiet and stillness all the earth might be filled with the praises of Almighty God, who stoops to save humanity in the birth of His Son.

The Son who lives and dies and rises again for us will be here tonight under the outward forms of bread and wine so that the heavenly banquet may nourish our souls. He gives Himself so that we might share His Divinity, that God’s love can transform our human nature, having redeemed it in His Nativity. So let us come to sing his praises, and be nourished with His Body and Blood and experience here on earth the joy of Heaven and the closeness and the love of God, let it fill our souls with joy, and let us live lives which recognise the wondrous thing which happens tonight, that it may be a reality in our lives, that we may may proclaim in word and deed the reality of the Word made flesh, so that others may be drawn to kneel and worship like the shepherds, like the Holy Family of Mary and Joseph, and come to believe and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed all might, majesty, glory, dominion and power, now and forever.

Homily for the Twenty Fourth Sunday after Trinity

When faced with an example of evil, of horror, human sinfulness on a grand scale it can be hard to know exactly what to say and do, as terror has the ability to paralyse us. It may not seem much but we can pray and trust God, and in His love and mercy. Compared to this all the sin and hate and bitterness of the world melts away. 
When Jesus talks to his disciples on the Mount of Olives, he speaks of a future which is uncertain and unpleasant, a future which we inhabit. And yet in this uncertain future we can be absolutely certain of one thing: namely that we are loved by God, as this is demonstrated by Our Lord and Saviour Jesus Christ on the Cross, where he carries the burden of our sins, past present and future, each and every act of murderous terrorism, all the sin which separates us from each other and from God. It is this confidence which inspires the author of the Letter to the Hebrews – he knows and trusts in the love of God shown to the world in Christ Jesus, to heal and restore humanity. There may be times when we don’t feel this to be true, when faced with an unrelenting torrent of human misery that we fall into despair. We want God to act, to sort things out, and yet, he already has, that is the point of Calvary, it is the place where human sin and Divine Love and Forgiveness meet, and where death is swallowed up in the victory of the Resurrection. We get upset if God doesn’t act in the manner or time of our choosing, while forgetting that He already has, once and for all.
We can rest assured that in the end Love will win, it has fewer guns and bombs, but more friends, and as Christians we know that Divine Love has a human face, a human heart, who says of those crucifying Him ‘Father. forgive them, for they know not what they do.’ Even as he dies, in pain and agony, in naked humiliation, his thoughts are for those whom he loves, whom he came to save. This is something to cling to, someone in whom we can put our trust. This is why, day by day day and week by week, for nearly two thousand years the church does this in memory of Him, so that we are mindful of the fact the Christ as both priest and victim offers himself upon the altar of the Cross to take away our sins, and we come to be fed by Christ and with Christ, with His Body and His Blood, so that we may be healed and restored, given a taste here on earth of the glory which awaits those who truly love and follow him.
This why we are here today, because we know that death, and sin, and hatred, and fear could not overcome Divine Love: Our Lord rose on the first day of the week, victorious over sin and death. We are an Easter people and ‘Alleluia’ is our song. WE know that nothing, not even death itself can separate us from the love of God in Christ Jesus, and we can put our trust in Him. We can be fed by Him, and with Him, so that we can share in that life of divine love here and now, so that He may transform our human nature, giving us a pledge of immortality here and now to strengthen us, to restore us, to heal our wounds, and fill us with His Love.
His victory is complete and total, its effects extend through time, it is eternal, the Love of God can change our lives, if we let it. So, let us come to Him to be transformed, and filled with His Love, strengthen to proclaim the Good News of the Kingdom so that all may repent and believe, and give Glory to the Father, and the Son, and the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory, dominion and power, now and forever. 

11th Sunday of Year B


A monk was asked, ‘What is humility?’ and he said in reply, ‘Humility is a great work, and a work of God. The way of humility is to undertake bodily labour and believe yourself a sinner and make yourself subject to all.’ Then a brother said, ‘What does it mean to be subject to all?’ The monk replied, ‘To be subject to all is not to give your attention to the sins of others but always to give your attention to your own sins and pray without ceasing to God.’
There was an old man living in the desert who served God for many years and he said, ‘Lord, let me know if I have pleased you.’ He saw an angel who said to him, ‘You have not yet become like the gardener in such and such a place.’ The old man marvelled and said, ‘I will go off to the city to see both him and what he does that surpasses all my work and the toil of these years…’
            So he went to the city and asked the gardener about his way of life … When they were getting ready to eat in the evening, the old man heard people in the streets singing songs, for the cell of the gardener was in a public place. Therefore the old man said to him, ‘Brother, wanting as you do to live according to God, how do you remain in this place and not be troubled when you hear them singing these songs?’
            The man said, ‘I tell you, abba, I have never been troubled or scandalized.’ When he heard this the old man said, ‘What, then, do you think in your heart when you hear these things?’ And he replied, ‘That they are going into the Kingdom.’ When he heard this, the old man marvelled and said, ‘This is the practice which surpasses my labour of all these years.’
I rather like gardening, and I would hope that you do too: there is something wonderful about taking seeds or cuttings and placing them in compost and watching them grow. It never ceases to give me a thrill, and once they’ve grown you end up with something that you can eat, smell or look at, or even sell: it is a source of joy, of nourishment of body and soul. It is an image used by the prophet Ezekiel to look forward to a future where God’s people are sheltered, it looks to a Messianic future, to one fulfilled by the church, as the Lord plants the twig on the lofty mountain of Calvary. The Cross is the tree of life, through which we have life, and all people can rest secure.
       We in the West live in an age of anxiety, where we are all worried: what are we doing? Are we doing the right thing? Could we or should we do something different, something more? In the parable of the Kingdom with which this morning’s Gospel (Mk 4:26-34) starts, the one who scatters the seed does not know how things grow, and for all their sleeping and rising they cannot influence matters. The church founded by Our Lord and Saviour Jesus Christ and entrusted to his apostles began as a small affair, a few people in a backwater of the Roman Empire, and yet has now grown to point where there are several billion Christians on earth. Here in the west the picture may currently look rather bleak, but the global picture is far more encouraging. And even if we have been going through some bad harvests, the trick is to keep scattering the seed as they will grow in a way which can defy our expectations.
       We can like the Apostle Paul in his Second Letter to the Corinthians always be confident, we can put our trust in God, as we know that we cannot be disappointed, his victory is complete, so we please God by following his commandments: loving Him and loving our neighbour, motivated by the love of Christ, shown to us most fully when he suffers and dies for us, to heal us and restore us, to bear the burden of our sins – ‘he died for all, so that those who live might no longer live for themselves, but for him who died and was raised for them.’ We live for Christ – our thoughts, words, and actions proclaim the saving truth of God’s love for humanity. If we seek God’s forgiveness and the forgiveness of others, and are forgiving ourselves then we can be built up in love. If we are devout in prayer, nourished by the word of God, and by the sacrament of his Body and Blood we are built up in love, our souls are nourished and we can grow into the full stature of Christ. So let us come to Him, and be fed by Him, healed and restored by Him, living in love and encouraging others so to do, for the glory of God and the building up of His Kingdom.

Easter II

The Cross had asked the questions; the Resurrection had answered them…. The Cross had asked ‘Why does God permit evil and sin to nail Justice to a tree?’ The Resurrection answered: ‘That sin, having done its worst, might exhaust itself and thus be overcome by Love that is stronger than either sin or death.’        Thus there emerges the Easter lesson that the power of evil and the chaos of the moment can be defied and conquered, for the basis of our hope is not in any construct of human power but in the power of God, who has given to the evil of this earth its one mortal wound—an open tomb, a gaping sepulchre, an empty grave.

Fulton J. Sheen Cross-Ways

 
This morning as we rejoice in the joy of the Risen Lord, as we are filled with joy, with hope and with love, we can reflect on what the Resurrection does: when Jesus comes and stands among the disciples he says ‘Peace be with you’ Christ’s gift to the world in His Death and Resurrection is Peace, the Peace ‘which passes all understanding’. He shows the disciples his hands and side so that they can see the wounds of love, through which God’s Mercy is poured out on the world to heal it and restore it. In this peace Christ can say to them ‘As the Father sent me, so I send you’ as the baptised people of God the Church is to be a missionary community – one sent to proclaim the Good News of Jesus Christ to the world, that it may share the joy and life of the Risen Lord.
       As well as giving the Apostles the Holy Spirit, ordaining them as the first bishops of the Church, we see that the power of the Cross to bring peace to the world is also the power to absolve sins – priests and bishops can absolve the people of God in God’s name, and by God’s power – this is what the Cross achieves – reconciling us to God and each other. The Church, then, is to be a community of reconciliation, where we are forgiven and we, in turn, forgive, where we are freed from sin, its power and its effects.
       When Christ breathes on the disciples and says ‘Receive the Holy Spirit’ it is this gift of God’s Holy Spirit which transforms them from frightened people sat in a locked room in fear into the confident, joyous proclaimers of the Gospel, such as Peter in his sermon to the people of Jerusalem. In Peter’s sermon we see that all that Christ is and does is confirmed by Scripture – it is the fulfilment of prophesy, such as we find in Isaiah 25:6—9:
 
On this mountain the Lord of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined. And he will swallow up on this mountain the covering that is cast over all peoples, the veil that is spread over all nations. He will swallow up death for ever; and the Lord God will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the Lord has spoken. It will be said on that day, “Behold, this is our God; we have waited for him, that he might save us. This is the Lord; we have waited for him; let us be glad and rejoice in his salvation.”
 
       As the Church we know that Jesus is the Messiah, the one who gives freedom to Israel, a freedom from sin – a bringing to completion of what God started in the Exodus, in the crossing of the Red Sea – we too are free, freed by the waters of baptism, sharing in Christ’s Death and Resurrection.
       Thomas was not present with the disciples, he cannot believe in the reality of Jesus’ Resurrection unless he sees with his own eyes, and feels with his own hands – such is his grief, such is his love for Jesus. Our Lord says to him ‘Doubt no longer but believe’ which leads to his confession ‘My Lord and my God’. Blessed are we who have not seen and yet have come to believe, and through this belief we have live in Christ’s name, we have the hope of eternal life and joy with him forever.
       The disciples go from being scared and stuck in an upper room to missionaries, evangelists, spreading the Good News around the world, regardless of the cost, even of sacrificing their own lives to bear witness to the fact that Jesus Christ is the Son of God, that he died for our sins, and that he rose again, on this day for us, that God loves us and tells us to love Him and to love one another. It is a simple and effective message which people still want to hear – we need to tell it to them, in our thoughts, our words and our actions.
       The heart of our faith and the Gospel is forgiveness – no matter how many times we mess things up, we are forgiven. It is this reckless generosity of spirit which people find hard – to believe that they toocan be forgiven, by a loving God, and by their fellow Christians. That we can, despite our manifold shortcomings be a people of love, and forgiveness, and reconciliation. That God’s Grace will in the end not abolish our nature, but perfect it, that being fed by Christ, with Christ: so that we too may become what He is. That faced with the sad emptiness of the world, and its selfishness, its greed, we can be filled with joy, and life, and hope. That like the first apostles we too can spread the Gospel: that the world may believe.
It’s a tall order, perhaps, but one which God promises us. That is what the reality of the Resurrection is all about, it’s either nothing, in which case we are the most pitiable of deluded fools – idiots who are more to be pitied than blamed, orit is the single most important thing in the world. It should affect allof us, every part of our life, every minute of every day, allthat we do, all that we say, all that we are. This may not fit in with a reserved British mentality, we think we’re supposed to be polite and not force our views on others. But this simply will not do. We are, after all, dealing with people’s souls, their eternal salvation, it’s a serious matter. And what we offer people is entirely free, can change their lives for the better, and make life worth living.


So let us be filled with the joy of the Resurrection this Easter, let us share that joy with others, may it fill our lives and those of whom we meet with the joy and love of God, who has triumphed and who offers us all new life in Him, that all that we do, all that we are, all that we say or think may give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, dominion and power, now and forever.

Good Friday 2015


Love has three and only three intimacies: speech, vision, and touch. These three intimacies God has chosen to make his love intelligible to our poor hearts. God has spoken: he told us that he loves us: that is revelation. God has been seen: that is the incarnation. God has touched us by his grace: that is redemption. Well indeed, therefore, may he say: ‘What more could I do for my vineyard than I have done? What other proof could I give my love than to exhaust myself in the intimacies of love? What else could I do to show that my own Sacred Heart is not less generous than your own?’
          If we answer these questions aright, then we will begin to repay love with love …. then we will return speech with speech which will be our prayer; vision with vision which will be our faith; touch with touch which will be our communion.
Fulton J Sheen The Eternal Galilean
The prophets of Israel spoke the word of the Lord to the people of their day – there is a lot in the prophet Isaiah which relates directly to the exile of Israel in Babylon – but this is not the only way that such scripture can be read. As well as talking to the present, they speak to the future and tell of things to come. They like all of the Hebrew Scriptures find their fullest meaning in Jesus Christ, the Word of God made flesh. He is the fulfilment of Scripture – it finds its truest and fullest meaning in Him: the Scriptures point to something beyond themselves, to our Lord and Saviour, and it is thus understandable that there have been times when Isaiah has been called the fifth Gospel, because of his prophesies especially concerning Our Lord’s Birth, Suffering and Death.
This is not a new phenomenon; in the 8th Chapter of the Acts of the Apostles we see the meeting of Philip and an Ethiopian eunuch, who is reading this very passage which we have just heard – the Suffering Servant. Philip asks him if he can understand what he is reading. He replies that he cannot, unless someone shows him the way. ‘Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus.’ (Acts 8:35 ESV). Isaiah’s prophesy is fulfilled in Jesus and this is the proclamation of the Church: we proclaim Jesus Christ and him crucified.
We read scripture so that we can understand it, and see in its words how it discloses the truth of the Word made flesh, who suffered and died for our sake. Isaiah prophesies Our Lord’s Passion and Death, and thus it makes sense, it can be understood, and the more we come to understand, the more we come to know just how much God loves us.
       Today Christ is both priest and victim, and upon the altar of the Cross he offers himself as a sacrifice for sin, for the salvation of humanity. A new covenant is made in his blood which restores the relationship between God and humanity, we are shown in the most graphic way possible how much God loves us, and thus how much we are to love God and to love each other, with that costly self-sacrificial love embodied by Our Lord in his Passion and Death.
After scourging him the soldiers put a purple robe around our Lord, they crown him with thorns, and give him a reed for a sceptre. They think they’re being clever and funny: they’re having a laugh, mocking a man about to be executed, but this is God showing the world what true kingship is: it is not pomp, or power, the ability to have one’s own way, but the Silent Way of suffering love. It shows us what God’s glory is really like: it turns our human values on their head and inaugurates a new age, according to new values, and restores a relationship broken by human sin.
          In being raised upon the Cross, our Lord is not dying the death of a common criminal, but rather reigning in glory – the glory of God’s free love given to restore humanity, to have new life in him. His hands and feet and side are pierced, as wounds of love, to pour out God’s healing life upon the world. In his obedience to the Father’s will, he puts to an end the disobedience of humanity’s first parent. Here mankind who fell because of a tree are raised to new life in Christ through his hanging on the tree.  Christ is a willing victim, the Lamb of God who takes away the sins of the world, the Silent lamb led to his slaughter, the Good Shepherd who lays down his life for his sheep that have gone astray. At the time when the Passover lambs are slaughtered in the temple, upon the Altar of the Cross, Christ as both priest and victim offers himself as the true lamb to take away the sins of the whole world, offers his death so that we may have life, new life in Him.
          Death and hell, the reward of sin, have no power over us: for in dying, and being laid in a stranger’s tomb, Christ will go down to Hell, to break down its doors, to lead souls to heaven, to alter the nature of the afterlife, once and for all. Just when the devil thinks he’s won, then in his weakness and in his silence Christ overcomes the world, the flesh, and the devil. The burden of sin which separates humanity from God is carried on the wood of the Cross.
On the way to Calvary our Lord falls three times such is the way, such was the burden, so we too as Christians, despite being reconciled to God by the Cross, will fall on our road too. We will continue to sin, but also we will continue to ask God for his love and mercy. But those arms which were opened on the cross will always continue to embrace the world with God’s love.
We don’t deserve it and we haven’t earned it, that’s the point, but it is there to help us become the people God wants us to be: to be strengthened, fed, healed, and restored by him: to die to sin and be raised to new life, and to share that life and love with others, that the world might believe and be saved through him. Christ pays the debt which we cannot to reconcile humanity to his loving and merciful Father. He shows us the meaning of true love: that we might live it out in our lives, forgiving one another, bearing our own cross, and living lives of love for love of him who died for love of us.
          We should glory in the Cross of our Lord Jesus Christ, for he is our salvation, our life, and our resurrection, through him we are saved and made free.

Maundy Thursday 2015

Since our Divine Lord came to die, it was fitting that there be a Memorial of his death. Since he was God, as well a man, and since he never spoke of his death without speaking of his Resurrection, should he not himself institute the precise memorial of his own death? And this is exactly what he did the night of the Last Supper….His memorial was instituted, not because he would die and be buried, but because he would live again after the Resurrection. His Memorial would be the fulfillment of the Law and the prophets; it would be one in which there would be a Lamb sacrificed to commemorate spiritual freedom; above all it would be a Memorial of a New Covenant…a Testament between God and man.
Fulton J. Sheen Life of Christ
My brothers and sisters, we have come together on this most holy night to enter into the Mystery of Our Lord’s Passion: to be with him in the Upper Room and in the garden of Gethsemane, and to prepare to celebrate his suffering and death – to behold the glory of the Lord and his love for the world he created and came to save.
            Obedient to the Old Covenant, Our Lord and his disciples prepare to celebrate the Passover: the mystery of Israel’s deliverance from slavery in Egypt to the new life in the Promised Land. While they are at table Our Lord lays aside his outer garments and takes a basin and a towel and washes the Apostles’ feet. He says to them I have given you an example so that you may copy what I have done to you.
The new commandment given to the disciples by our Lord at the Last Supper in John’s account is to love one another as he has loved us. The washing of the disciples’ feet is an act of loving service:  God who created the universe and who will redeem it kneels and washes the feet of sinful humanity. This is true love in action. . It is a gesture of humility and intimacy, which shows us how God loves us and how the events of the next few days will show us the depth of this love, a love which brings the entirety of the human race, past, present and future into a relationship with a loving God, through his sacrifice of himself upon the cross and through his bursting from the tomb
            But before this love is disclosed in our Lord’s Passion, Death and Resurrection, it is shown in loving service and humility, the Greek word for which is diakonia, which gives us our English word Deacon. All those who are ordained are set apart for the service of Almighty God and his church and we are all called to serve God and his people fashioning ourselves after the example of our Lord and Saviour Jesus Christ. All ordained Christian ministry is rooted in the diaconate, in a ministry of loving service, after the form and pattern of Our Lord and Saviour Jesus Christ, following HIS example and living it out in our lives. This is a most wonderful and humbling task which can fill us with both joy and fear and I would humbly ask that you continue to pray for me and for all of us who serve the church in this place, since we can do nothing without you.
            Christ then takes bread and wine and blesses them and gives them to his disciples. Again, this would look and feel like the Passover celebration to which they were accustomed. Except that before he broke and distributed the bread he said ‘Take, Eat. This is my body, which is given for you. Do this in remembrance of me.’ And before the Cup was distributed he said ‘Drink of it, all of you, for this is my blood of the new covenant, which is poured out for many for the forgiveness of sins. Do this, as often as you drink it, in remembrance of me.’ He feeds his disciples with his own body and blood to strengthen them, to show them what he is about to do for love of them and of the whole world. When, earlier in his public ministry, he has fed people he taught them in the synagogue at Capernaum ‘Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day. For my flesh is true food, and my blood is true drink.  Whoever feeds on my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so whoever feeds on me, he also will live because of me.’ (Jn 6:52–7 ESV). ‘Was ever another command so obeyed? For century after century, spreading slowly to every continent and country and among every race on earth, this action has been done, in every conceivable human circumstance, for every conceivable human need from infancy and before it to extreme old age and after it, ….  just to make the plebs sancta Dei—the holy common people of God’ [Dix The Shape of the Liturgy 744] Our Lord institutes the Eucharist, the Sacrament of His Body and Blood, to feed us, to nourish us, so that we may become what he is, that we may have a foretaste of heaven and the divine life of love, of the beatific vision of God, Father, Son, and Holy Spirit, the Holy, Eternal and Consubstantial Trinity. It re-presents, it makes present again, here and now, the sacrifice of Calvary, where upon the Altar of the Cross, as both priest and victim, Christ sacrifices himself for the sins of the whole world. He is the Lamb of God, foreshadowed in the ram offered by Abraham and Isaac, in the bread and wine offered by Melchisedek. In the blood and water which will flow from his side we are washed and creation is renewed. Christ gives the Church the Eucharist so that his saving work may continue, so that people may be given a pledge and token of their eternal life in him. It is loving service for our Lord to feed his disciples with his own body and blood. This the church was formed continue, offering the same sacrifice of Calvary at the altar, feeding His people with His Body and Blood, nourishing the church as a mother feeds her children, filling us with his love and grace, to transform our human nature through our sharing in the divine life of love. This is what priests and deacons are called to be, those who serve the people of God and nourish them with the word and sacrament, building up the body of Christ. We are to live exemplary lives of love, service, and prayer, which can serve as examples for the whole baptised people of God to copy and imitate in their own lives. This is a great, an awesome and wonderful task, for which we rely upon the grace of God’s and the help and support of you, the people of God in this place. It is not something which we can do on our own, relying on our own abilities or strengths, but on God. For we all, as Christians, are called to love one and to serve one another in a variety of ways. In this we follow the example of Christ, who washes our feet, who institutes the Eucharist to feed us with himself, to transform our nature by his grace and bring about the full flowering of the kingdom of God. He sets his disciples apart, consecrating them to God, for a life of prayer and service and to carry on the sacrifice of Calvary through their offering of the Eucharist of the altars of his church, to feed his people. This is the glory of God: in transforming bread and wine into his very self for the life of the whole world – a sign of love and a pledge and foretaste of eternal life. This is love that we can touch and feel and taste – given for us so that we might have life in him.
            So then, let us prepare for Christ to wash our feet, as the blood and water which will flow from his side tomorrow on Calvary will wash away all the sins of humanity, let us be fed with his body and blood, which tomorrow he will offer upon the altar of the cross as both priest and victim, reconciling humanity and embracing a world with his loving arms as he is nailed to the wood. And let us follow his example, in living lives of prayer and loving service, supporting one another so that the world may believe and give praise to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory dominion and power, now and forever. AMEN.

Palm Sunday 2015


If anyone asks you why you are untying it [the ass the disciples were sent to find], this must be your answer, ‘The Lord has need of it’ (Lk 19:31). Perhaps no greater paradox was ever written than this – on the one hand the sovereignty of the Lord, and on the other hand his ‘need’. His combination of Divinity and dependence, of possession and poverty was a consequence of the Word becoming flesh. Truly, he who was rich became poor for our sakes, that we might become rich. Our Lord borrowed a boat from a fisherman from which to preach; he borrowed barley loaves and fishes from a boy to feed a multitude; he borrowed a grave from which he would rise; and now he borrows an ass on which to enter Jerusalem. Sometimes God pre-empts and requisitions the things of man, as if to remind him that everything is a gift from him.
Fulton J. Sheen Life of Christ
Pomp and ceremony seem to have been at the top of the agenda of late: in a week which saw the re-burial of the mortal remains of King Richard III, this is hardly surprising. As triumphant entries go, the one we see in the Gospel this morning is a bit strange: generally speaking, we are used to kings riding on horses, looking like powerful military leaders. Here we see something different, something which defies our expectations and which stops us seeing things in purely human terms.
          There are people who would ask, why all this fuss? Would Jesus have wanted it, would he want us to be carry on with it? If it were something which would not want us to do he would have said so. He did it because it was important, because it fulfilled prophesy and because liturgy is an important thing in and of itself: it marks out various things as special and helps us understand both who and what we are and what we do – it forms both habit and indeed our moral character.
          The crowd cry out “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” (Mt 21:9 ESV) They cry out for God to save them, and that is exactly what he will do in a few days time, upon the Cross. This is a God who keeps his promises and defies our expectations. The crowd are expecting a king of the Davidic line, which would be seen as a challenge to the ruling elite, the status quo, but in Christ God gives Israel a King of the line of David forever. Those with power are threatened by him: he is awkward, an inconvenience. Jesus does not want their power, as he has come to be and do something completely different: what is taken as a political coup is a renewal of religion, the fulfilment of prophesy, and a new hope for Israel. 
In riding into Jerusalem Jesus is fulfilling the prophesies of Zechariah (9:9) and Isaiah (62:11).  The King of Israel comes riding on a donkey: a humble beast of burden, which carried his Mother to Bethlehem for his birth. It is an act of humble leadership which fulfils what was foreseen by the prophets. It shows us that Jesus Christ is truly the one who fulfils the hopes of Israel. The Hebrew Scriptures look forward to the deliverance of Israel, which is enacted in front of their very eyes.

Today and in the coming week we will see what God’s Love and Glory are really like: it is not what people expect, it is power shown in humility, strength in weakness. As we continue our Lenten journey in the triumph of this day and looking towards the Cross and beyond to the new life of Easter, let us trust in the Lord, let us be like him, and may he transform our hearts, our minds and our lives, so that they may have live and life in all its fullness. We are fed by the word of God and by the sacrament of His Body and Blood to be strengthened, to share in His divine life, to fit us for Heaven, and to transform all of creation that it may resound his praise and share in his life of the Resurrection, washed in His Blood and the saving waters of Baptism: forgiven and forgiving so that all that we say, or think, or do, all that we are may be for the praise of God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory dominion and power, now and forever…

Homily for Lent V

During the Sermon on the Mount, Jesus reflects upon who and what he is and what he has come to do (Mt 5:17) “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfil them.” Christ comes to fulfil the law rather than to abolish it, and to inaugurate a new covenant in his blood which will flow from Calvary. This has been pointed to in Scripture: in the first reading this morning the prophet Jeremiah looks forward to a future covenant that will bring faithless sinful Isræl back to the Lord their God. They broke the covenant, they were unfaithful, and though they were married to the Lord their God, here we see not divorce but covenant faithfulness – it’s how God is, this is God’s love in action: self-giving, sacrificial, and costly. Christ fulfils Scripture – it finds its fullness and its true meaning in and through him, the Word of God made Flesh for our sake. God in Christ restores and heals that which was broken through human sinfulness: ‘But this is the covenant that I will make with the house of Isræl after those days, says the LORD: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people’ Ours is a God who forgives our iniquities and forgives our sins through the New Covenant in Jesus’ blood.
       Jesus Christ is our great high priest: priests offer sacrifice for sin, as on Yom Kippur, the Jewish Day of Atonement where once the people were sprinkled with blood each and every year, whereas under the New Covenant, the covenant of grace rather than law, Christ the mediator of the new covenant sheds his own blood as both priest and victim to reconcile us with God. He is a priest after the order of Melchizedek, whose name means King of Righteousness, the King of Salem, better known as Jerusalem, brings out bread and wine, which point to the Eucharist, he is a priest of God Most High, before the priesthood of Aaron, the Levitical priesthood, so this is the true worship of Almighty God which points to Christ and finds its fulfilment in and through Him, who suffered for our sins.
In this morning’s Gospel some Greeks go up to Philip and say ‘Sir, we want to see Jesus’. They approach a disciple with a Greek name, and though they are not Jews themselves, they try to follow the law and to worship God. They are good people with an innate sense of the religious and they have a simple request: they want to see Jesus. Nearly 2000 years later there are people who will ask exactly the same question. What can be said to them? If they come to Mass on a Sunday morning, they will meet the Lord in Word and Sacrament. But will they also see Jesus in us Christians who are the body of Christ? We too are to be His presence in the world. Everything that we say, or think, or do, can proclaim Christ and his saving love to the world. It is our duty as Christians to try at all times and in every way to model our lives upon Christ’s, and by our sharing in his passion, death, and resurrection, to form our lives so that they may reflect his glory so that the world may believe. Each and every careless word and thoughtless action speaks to the world and says that we are hypocrites, who do not practice what we preach. We are perhaps judged more harshly nowadays than at any time before – ours is a world which does not know or understand forgiveness; but we should nonetheless try with all the strength we can muster to live Christ’s life in the world.
       ‘Now the hour has come for the son of man to be glorified’ Jesus Christ is looking towards his passion and death. God shows the world the fullness of glory, the most profound expression of self-giving love in the events of his passion and death. This is why we celebrate it: week by week and year by year. We prepare ourselves during Lent to walk with Christ to Calvary and beyond. We see how much God loves us, how much God gives himself for us: totally, completely, utterly. If we serve Jesus we must follow him, and where we are he will be too. In the midst of the troubles which beset the church, Christ is with us. When we are afraid or troubled, Christ is with us, he has felt the same feelings as us, and was given the strength to carry on. When the church is written off as an irrelevance, Christ is with us.
       When secularism appears strong, we should remember our Lord’s words: ‘now sentence is being passed on this world; now the prince of this world is to be overthrown’. The World and the Devil are overcome in Christ’s self giving love, when on the cross he pays the debt which we cannot, he offers us a new way of living a life filled with love, a love so strong as to overcome death, a love which offers us eternal life.
       So then as we continue our journey through Lent our journey to the cross and beyond to the empty tomb of Easter, let us lose our lives in love and service of him who died for us, who bore our sins, who shows us how to live most fully, to be close to God, and filled with his love. Let us encourage one another, strengthen one another, and help each other to live lives which proclaim the truth of God’s saving love. All of us through our baptism share in Christ’s death and resurrection and we should proclaim this truth to the world. This truth, this way, this life, overcomes the world, and turns its selfish values on their head. Together we can love and strengthen and encourage one another to do this together: to be Christ’s body in our love and service of one another, in our proclamation to the world that God loves all humanity and longs, like the father of the Prodigal Son, to embrace us, to welcome us back. And as we do this, growing in love and fellowship we will fulfil the will of God the Father, God the Son and God the Holy Spirit to whom be ascribed as is most right and just, all might, majesty, glory, dominion and power, now and forever… 

Lent IV – Looking to the Cross

For God sent his Son into the world not to condemn the world, but that through him the world might be saved.
It is far too easy nowadays to see the church in a negative way –  it’s the fashionable thing to do – as the church we’re corrupt, we’re filling people’s heads with nonsense. We can be characterised as strange, quaint, and out of touch. It suits people to see us entirely in negative terms: as opposed to certain things. We are prescriptive: we limit people’s freedom, and in failing to practice what we preach, we can be written off as hypocrites, with no right to proclaim objective truth, to offer the world a moral framework, within which to live its life; to offer the world an alternative paradigm, a new way of living and of being through which to have life, and have life in all its fullness. It’s less a valid criticism and more of an excuse for people not to bother. It’s an easy way out, which saves people from the more difficult task of living Christ-like lives of love and self-sacrifice. The church does not claim to be perfect, but rather a collection of sinners justified by the grace of God, through faith in Christ.
          The simple truth is that people like to moan and grumble – we all do, and I’m as guilty of it as anyone, but there is a fundamental difference between being dissatisfied with the way things are and longing for change, and hopefully bringing about good change, change in a god-ward direction, and the corrosive moaning rooted in selfishness, which betrays a lack of trust in God. The Israelites in the desert represent this negative moaning, they are unable or unwilling to trust God to lead them on a journey towards the Promised Land, and while they realise their mistake their poisonous moaning has disastrous consequences for them. And yet even in this they are not abandoned by God, they gaze on the bronze serpent, they look to that which prefigures the Cross, through which God heals his people, taking their sins upon himself. That’s why it appears in stained-glass windows in churches, because it points to the Cross, it’s why when talking about the Cross Jesus mentions it, so that people might understand how and why God loves them and how it might affect their lives.
St Paul in his letter to the Ephesians can state with confidence, ‘For by grace you have been saved through faith, and this is not your own doing; it is the gift of God – not the result of works, so that no one may boast(Eph 2:8-9). It’s not about what we can do, but about what God can do for us. Our relationship with God is the result of a gift, which we can receive and which can transform our lives, if we only let go, and let God…
          This morning’s gospel reminds us of the fundamental truth that God loves us – it is the heart of the Good News – the Gospel, what we preach and what we live as Christians. There are few words as comforting as ‘For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life. ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him’ (Jn 3:16-17). They may be familiar to us, they certainly should be, but we must not let our familiarity with them cloud the significance of simply stating that God loves us, does not condemn us, but saves us, in and through Jesus Christ. That’s why we are Christians, it’s why we’re here, and recognising God’s love for us will have a transforming effect upon our lives.
In the Incarnation Jesus comes among us as a poor helpless baby, laid to rest in the rough wood of an animals’ feeding trough. He is cared for through the love of his mother, the Blessed Virgin Mary, who in her love, her service, and obedience, stands as the model for all Christians to follow. She is the first Christian, the greatest, a pattern for us to imitate, of loving trust and obedience, of care and costly love, and a foreshadowing of our great mother the church, through which we are saved by grace through faith.
          Upon the rough wood of the cross, Jesus will suffer and die for us – such is the cost of human sin. His mother, Mary, stands by and watches and weeps. As the church we too should watch and weep for the wounds of human sin and division which still scar Christ’s body. We feel helpless. What can we do? We should do all that we can to live God’s life of sacrificial self giving love: living lives of light, which shine in the darkness. It isn’t easy, but if we try and do it together then all things are possible, through him who loves us.
          The salvation and eternal life which Christ offers freely to all, comes through the church, which we enter in baptism, where we are nourished in word and are sacrament, where we are nourished, given food for the journey, strengthened and taught, to live his risen life, to share in the joys of Easter.
          God cares so much about the world and its people that he takes flesh, and lives a life of love, amidst the messiness of humanity, to show us how to live lives filled with love, life in all its fullness. God in Christ comes among us not to condemn the world but to offer it a way of being, of being truly alive in Him. God has made us for himself, and our hearts are restless until they find their rest in him. The spiritual needs and searching which characterise people in the world around us can be satisfied in God and in God alone, through the church. We can rejoice, and relax our Lenten discipline for a little while to give thanks for the wonderful gift of God’s love in our lives, in the church, and for the world.
          But we also need to trust God, to listen to what he says through Scripture, to be fed by him, and to live lives in accordance with his will and purpose, together, as a family, as a community of love, cared for and supported by our mother, the church. And in so doing we look to Our Lady as Mother of Our Lord and Mother of the Church, as a pattern for love and obedience, as a model for all mothers: loving and tender, putting the needs of others before self, self-giving, sacrificial, and open to both joy and pain, trusting in God.

This, as any mother can tell you, is not easy, it’s difficult, really hard, but its rewards are likewise great. So let us, as we continue our Lenten journey towards the cross, where God shows his love for us most fully and completely, giving his body to be broken and his blood be shed for us, a sacrifice which will be made present here today under the outward forms of bread and wine, to strengthen us to live the risen life of Easter, to offer the world an alternative to selfishness, to self-centredness, to the sin which continues to separate us from God, an alternative shown to us in a self-giving love of mothers, and of our mother the church. So that we may join the Angels in our song of love and praise to the Trinity: Father, Son, and Holy Spirit, to whom..

Sexagesima Year B


About 1700 years ago the passage from the Book of Proverbs which is the Old Testament Reading which we have just heard was at the centre of a theological controversy which threatened the nature and existence of Christianity as we know it. Arius, a priest of Alexandria used the passage ‘The Lordcreated me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the rst, before the beginning of the earth. When there were no depths I was brought forth, when there were no springs abounding with water. Before the mountains had been shaped, before the hills, I was brought forthto prove that Wisdom, which was understood as the Logos, the Word of God, the Creative Intelligence was not pre-existent, that it was a creation, and that ‘there was a time when he was not’. He may have been attempting to uphold what he understood as monotheism and the supremacy of God the Father, but in so doing he threatened the very nature of Christianity itself: denying the eternal nature of the Son of God, seeing Him as a creature, something created, something less than God.

        His position caused something of a fightback, and the church began to define the nature of God the Father, and God the Son with greater clarity, and while the orthodox position sometimes found favour with Imperial power, and sometimes did not, in the end political power could not enforce heresy. The views of Arius while condemned by the church and seemingly dead and buried once again found widespread fame with the arrival in 2003 of Dan Brown’s novel, The Da Vinci Code, with which you are no doubt familiar. I’ve read it, it is a rip-roaring page-turner of a book, but it is not based on the truth, it is a work of fiction, which may be plausible, which may be fun to read, but which is not true.  The idea that the church and state colluded to airbrush out the truth and replace it with an official version is simply not borne out by the facts. After Constantine, his son Constantius II reversed the policy of his father and was sympathetic to the Arians. This is hardly the practice of a cover-up, indeed the facts do not support the hypothesis – it’s fanciful but basically no more than a conspiracy theory.
        The Church formulated its beliefs in creedal statements first at Nicæa and later revised at Constantinople just over 50 years later, these are the words which we are about to say to express what the Church believes about God – we say them because they are true and because they help us to worship God.
        The second reading this morning from St Paul’s Letter to the Colossians is a statement of belief, an early creedal statement which focuses on who and what Jesus Christ is and what he does, written only some thirty years after his Crucifixion. Christ is the first-born in whom all creation has its existence. Creation exists because God was pleased to dwell in him in all his fullness and through him to reconcile all things whether in heaven or on earth. Christ’s great work is to reconcile all things in heaven and earth, making peace by the blood of his Cross. Our Lord’s Passion, Death, and Resurrection alter the created order in a fundamental way and are the outpouring of God’s love on the world, to heal it and restore it. This encapsulates what we believe as Christians and why we are here today to pray, to be nourished by Word and Sacrament, so that through our participation in the Eucharist, in Holy Communion, we may partake of His Divine nature, and be given a foretaste of heaven.
        Christ became human so that we might become divine. This profound and radical statement lies at the heart of the Prologue to John’s Gospel, a passage which we cannot hear too often, simply because it is wonderful and it manages in a few verses to cover the entirety of salvation history from the Creation of all that is to the Incarnation, when the Word became flesh and lived among us and we beheld his glory full of grace and truth. God became a human being, for love of us, to show us how to live, and to give us the hope of heaven, or as John’s Gospel later puts it ‘For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.’ (Jn 3:16-17) The Christian life therefore is one characterised by joy, by hope, by love, and forgiveness, it is to be freed from the way of this world given that we celebrate a Divine authority which is before and over all things. At the heart of our faith as Christians is a wonderful message of freedom, knowing that this life is not all that there is, that we are called to have life in him and life in all its fullness, and to live for and through him. This is our faith: it is what we believe and what we are to live, here and now, for the glory of Almighty God and the furthering of his kingdom.

        So let us live it, supporting each other in love, in prayer, and forgiveness – helping each other to proclaim by word and deed the Good News of Jesus Christ to a world which longs to hear it, which longs to be freed from selfishness and sin, to come to new life in the living waters of baptism and to live out that life in the Church, the Body of Christ, loved by Him, fed by Him, fed with Him, restored and healed by Him, set free from the ways of selfishness and sin to have life in all its fullness, even eternal life in Him.

Jesus at the Synagogue in Capernaum


The beginning of Jesus’ public ministry is centred around Galilee: he’s on home territory. Having called the first disciples to help Him in the proclamation of the Good News of the Kingdom, Jesus goes to Capernaum with his disciples to teach on the Sabbath in the synagogue there. He teaches them, he explains the Jewish Scriptures, the Word made flesh, the Living Word, is among them. Their reaction is one of astonishment – amazement that he teaches them, not as the scribes but as one having authority. Rather than explaining human teaching in a human way, people are drawn closer to God, by one whose power and authority are derived from God, because that is who he is. Jesus can explain the Scriptures because he is the Way, the Truth, and the Life – He is the fulfilment of Scripture, and it finds its meaning in and through Him.
            There is a man in the synagogue who is not well. The Gospel uses the language of possession by an unclean spirit, whereas nowadays we would probably use the language mental illness. The man in his brokenness can recognise who and what Jesus is – the Holy One of God. The point of the Kingdom which Jesus proclaims, which he explains in his teaching, is that it is a place of healing. Ours is a God who can heal our wounds, who can take broken humanity and restore it in love. This is why Jesus’ teaching and the healing have to go together; they are both part of a larger whole, the coming Kingdom of God. Jesus proclaims our need to love God and each other, and puts it into practice, making the healing power of God’s love a reality in the world.
            From the very beginning, Jesus looks to the Cross, not as a place of torture, of humiliation, or defeat, but as a place of victory, and healing, as the supreme demonstration of God’s love for humanity – this is how much God loves us, this is why he sends his Son to heal our wounds, to restore us, and to give us the hope of Heaven. This healing love is what we have come to experience here this morning, where under the outward forms of bread and wine we are fed with the Body and Blood of Christ, so that their Divine nature might transform our human nature, might give us a foretaste of heaven, healing our wounds, taking away our sins, cancelling the debt which we cannot pay, so that we might have life in Him, in this world and the next.
            The possessed man asks ‘Have you come to destroy us?’ We know that Jesus has come not to destroy but to heal, so that we may have life and have it to the full – this is the Good News of the Kingdom, which is still a reality here and now – we in our brokenness can come to the source of healing, to the God who loves us and gives himself for us so that we can be healed and restored by Him. He can take our lives and heal us in His love. So let us come to Him, let us be healed by Him, that our lives too may be transformed, and let us proclaim to a world which longs for healing and wholeness the love of God in Christ. 

Advent III – Rejoice

Lightness of spirit is related to Redemption, for it lifts us out of precarious situations. As soon as a priest goes in for revolutionary tactics in politics he becomes boringly serious. This world is all there is, and therefore he takes political involvements without a grain of salt. One rarely sees a Commisar smile. Only those who are ‘in the world, not of it’ can see events seriously and lightly. Joy is born by straddling two worlds — one the world of politics, the other of grace.
Fulton J. Sheen Those Mysterious Priests 238
As Christians our vocation is a simple one: joy. This is not, however, worldly joy, the fruit of consumerist excess, a joy of stuff – what we have, what we can buy, or own, or sell but something far deeper and far richer. We rejoice that our yearly memorial of Our Lord’s nativity is drawing near – a birth which changes everything, which brings about the salvation of humanity, which is the most wonderful news that the world could ever hear.
In this morning’s Gospel John the Baptist has been preaching a baptism of repentance, a turning away from sin towards the arms of a loving God. He has been stark and uncompromising and the people to whom he has been preaching find themselves in an awkward situation, and yet they are drawn to the Good News. They can’t quite understand what’s going on: Is John the Messiah? If he isn’t, who then is he? He calls people to the baptism of repentance in the knowledge that Christ’s gift of His Spirit is coming.
 The world, the state, the church all seem to be in a mess. The peace which the Messiah came to bring it seems as elusive as ever, whereas the human capacity to create misery in the most dreadful ways makes us realise that we still have some considerable distance to travel. One possible answer is the need for repentance: to change our hearts and minds and to follow Christ.
       Our readings this morning speak of the kingdom of God, a kingdom of love and freedom: good news to the oppressed which binds up the broken-hearted, a kingdom of healing and of renewal. In all our sadness and sin, we look forward to our yearly remembrance of our Lord’s incarnation. We prepare our hearts, our minds, and our lives, to go to Bethlehem, to see God come into the world naked, vulnerable, and homeless, utterly reliant on Mary and Joseph. We also prepare to meet him as he will come again, as our saviour and our judge, daunting though this may be, in the knowledge and trusts that he saves us, that by his wounds on the cross we are healed, our sins are forgiven.
       We are to rejoice, strange though it might seem, just like the people of Israel in captivity, in a God who loves us, who heals and restores us, who gives us real hope for the future. In the midst of our sorrow we are to place all our hope and trust in God who loves us, and who saves us.
       We are to rejoice, as S. Paul reminds the Thessalonians, a joy which leads to prayer, to a relationship with God, giving thanks to God for what Christ has achieved and will achieve. It encourages us to hold fast to what is good and abhor what is evil. In living out our faith we are drawn ever closer to the God who loves us and saves us.
       We are to share this joy with others, to share the good news of Jesus Christ to all people, and not just in our words but our deeds. If we share what we have, if we are generous, if we work for justice and are clothed with humility, showing our joy in mutual love, God’s kingdom will be advanced. We, here, now, know that Jesus will come and will judge us by the standard of love which he set for us to follow. Let us trust God and share that trust in prayer, that his will may be done, and that he may quieten us with his love.
       The world around us is full of pain and anguish, and the only way for it to be healed is in Christ, who was bruised for our transgressions and wounded for our iniquities. He still bears those wounds as the wounds of love. As he flung out his arms on the cross, so he longs to embrace the world and fill it with his peace and love. He will not force us; he is no tyrant in the sky. It is the world which must turn to him in love and in trust, and turn away from sin. Our task is always only all things to be joyful in the Lord, and to live out our faith to help the world turn to him.

It isn’t an easy thing to do, and after 2000 years of trying we may seem as far away as when John proclaimed the coming of God’s kingdom. We can just give up, or we can try, and keep trying, no matter how many times we fail, secure in the knowledge that God loves us and forgives us, and that we are to do the same to each other.

Trinity XXI The Conversion and Sanctification of Man

Canon Henry Liddon was quite right when he spoke to the clergy saying ‘Our end is the conversion and sanctification of man’. It’s what the church is for, and its ministerial priesthood, sharing in the priesthood of Christ, calls the common priesthood of the baptised to be conformed more and more to the image of the Crucified Lord, Our Saviour Jesus Christ.
       This is achieved by a variety of means, but particularly by prayer: where humanity speaks to and more importantly listens to God. It is a mark of the intimacy of our relationship with the divine that it is to be a regular constant conversation so that God may be at work in us. In our prayer we praise God, not because He needs it, but because it is right and good humanity, the creature to praise its Creator. We intercede for our own needs and for those of the world, and we plead the sacrifice of His Son which alone can heal the wounds of sin which mar our fallen human nature. In our humble talking to God and in the silence of our hearts there can a space for God to speak to us, to transform us, in the power of His Holy Spirit.
       When Paul writes to Titus, in this evening’s second lesson, he is concerned with the ordering of public worship, and particularly prayer. Here in a Cathedral we are not unacquainted with decent ordered worship, as one might well expect. We have standards, which are rightly high, and can serve as an example and an encouragement, but we are first and foremost a community of prayer, which invites people to draw ever closer to the God who loves us, who saves us, and redeems us.
       We pray for the Church and the World, for the living and the departed, for the sick and those in need, which is excellent and acceptable to God. We do so in order that we may strive to live an ordered, quiet, peaceable life, and thus may be drawn ever closer to the godliness which is the path to true holiness of life in Christ. His Salvation which is for all people is both an event – His sacrifice upon the Cross of Calvary, and a process – through the outpouring of His Sanctifying Grace in the Sacraments of the Church, nourished by the Word of God in Holy Scripture, the Revealed Truth of God’s love for us, and through remaining close to God in prayer, that our human nature can be transformed and perfected in Christ. It is the will of God that all people may be saved, the invitation is offered to all, freely, it costs nothing, it may be resisted and even refused, yet God in His love and mercy offers it. We do not deserve it, we cannot earn it, it is a gift which is offered and has to be accepted.
       There is one mediator between God and humanity, Our Lord and Saviour Jesus Christ, who gave himself as a ransom for all, bearing witness to the love and mercy of God, and offering himself freely as a sacrifice upon the altar of the Cross, where as priest and victim he makes the one perfect and sufficient sacrifice for the sins of the whole world. This simple world-changing fact is at the heart of our faith: Christ died for our sins, yours and mine, and was raised to give us the hope of eternal life in Him. This is what we preach, it is what we pray, and what we live, so that we may be drawn closer to Him.
       It is wonderful, and yet it is not easy – for two thousand years the church continues to call humanity to repentance, and while our human efforts may be haltering, nonetheless the call to conversion and sanctification is a constant one, of which we need to be constantly reminded, each and every one of us, so that we can support and forgive each other, and pray for and with each other.
       I would like to end with some words of Mother Mary Clare slg:
       Today we can easily become
       paralysed by a sense that
       there is nothing we can do
       in the face of so much suffering,
       such lack of love and justice
       in man’s relationship with man,
       but the Cross of Christ
       stands at the heart of it all,
       and the prayer of Christ,
       now as always
       is the answer to man’s need.

Matthew 22:15-22 Trinity XVIII 29th Sunday of Year A

Jesus and the Pharisees had something of a troubled relationship: they just don’t seem to be able to get him – to understand what he is saying or why. All they can do is to try and catch him out, to find a way to entrap him. In this morning’s gospel they must think that they have finally got him on the horns of a dilemma – they ask him the question ‘Is it lawful to pay taxes to Caesar or not?’ If he says ‘no’ then he’s allied himself with zealots, religious extremists, he has made a provocative political statement for which he can be denounced, if  he says ‘yes’ then they can write him off as a collaborator, he is not one of us – he is not a real prophet, a true son of Israel. All they are interested in is understanding what he says in political terms. Their opening pleasantries ring hollow, they don’t mean what they say; they are just trying to butter him up with empty flattery.
       He turns the tables on them by asking them to show him a coin used to pay the tax, so that he can ask ‘Whose head is this, and whose title?’ They answer ‘Caesar’s’ allowing him to say ‘Render therefore unto Caesar the things that are Caesar’s and unto God the things that are God’s’. Whereas they come filled with malice, with a desire to catch him out, Jesus uses this as an opportunity to show them the proper order of things: pay your taxes but give God what is owed to him – a heart filled with love, love of God and of each other, a life which proclaims this love in the service of others and through the worship of Almighty God. This is where real power lies, this is the truly subversive aspect of Jesus’ teaching, which he proclaims in the Temple, in the heart of the religious establishment – to show them how to live, and live life to the full.
       In the power of the Holy Spirit the Truth can be proclaimed, the truth which sets us free from the ways of the world, free to love and serve God. This freedom can be seen in the lives of the Thessalonian Christians to whom Paul writes. Rather than worshipping idols, they serve the living and true God, they are an example to Christians of how to live. Their lives proclaim the truth which they serve. This is the dark truth of which the prophet Isaiah speaks, these are the hidden riches.
       As opposed to either the collaboration of the Herodians or the rigorist harshness of the Pharisees, Jesus proclaims the freedom and love of the Kingdom of God. It is a place of welcome – the image is that of the wedding feast to which all people are invited. People are too busy or preoccupied to come; others just don’t want to be invited: they mistreat the people who invite them. This does not stop the invitation being offered to all, it still is. It is why we are here today, so that we can be nourished by Word and Sacrament, so that we can be strengthened in love and in faith, to proclaim the reality of the Kingdom of God, to be an example to others to draw them in to the loving embrace of God – to be healed and restored by Him.
       We see this love and healing most fully in the death and resurrection of Jesus Christ. This is the costly love in action which restores our relationship with God and each other. Thanks to this we are here today to be restored and renewed, to be built up in love together, it is a reality in our lives.

       Let us come to him, to be healed and renewed, strengthened, built up in love.                                            

Homily for the 26th Sunday of Year A

In the Gospels Jesus crosses swords with religious authorities on a number of occasions – it’s quite understandable – all they want to do is nit-pick. They want to accuse him of blasphemy, and are so fixated with what they think he may be doing wrong that they completely fail to see what he is doing right. It’s a sad state of affairs, but a very human one – we can all be judgemental, and it can blind us to what’s really going on.
The Pharisees and Elders are so concerned with detail that they cannot see the wood for the trees – they fail to recognise who Jesus is and what he does. They are troubled by John the Baptist, with his message of repentance, of turning away from sin, and turning to God and having new life in Him, through the waters of baptism. Jesus can beat them at their own game and asks them a question which they cannot or will not answer.
The central part of Jesus’ teaching is the Parable of the Two Sons: one says he will and doesn’t, and the other says he won’t and does. Actions then speak louder than words, and our faith as Christians is something which needs to be put into action in our lives – we have to walk the walk, rather than simply talking the talk –it is difficult, it is challenging but equally that is the point of our faith as Christians – as people who follow Jesus and who do what he tells us.
Unlike the religious leaders, the message proclaimed first by John the Baptist and then by Our Lord is listened to and accepted by prostitutes and tax-collectors. These people were the lowest of the low – shunned by polite society for what they did, with a reputation for being greedy and sexually immoral, and yet they despite their failings know their need of God, they have the humility to recognise their need for grace and love to be poured into their hearts, and are willing to turn their lives around. They are not stubborn, hard-hearted or proud, they are humble – the kind of people in whose lives God can be at work.
The message of repentance was proclaimed by the prophets, as we see in the first reading from the prophet Ezekiel. He calls the people of Israel to repentance, to turn away from their sins and be close to God, it is the same message proclaimed by John the Baptist, it is a message which finds its fulfilment in the person, teaching, and life death and resurrection of Jesus Christ. This is the hope for which the prophets long and to which they point. God wants us to live, to have life and have it in all its fullness by being close to him, humble, repentant, and fashioning our lives after the example of His only Son.
It is the same message which the Apostle Paul preaches to the Church in Philippi – the obedience of the Son to the will of the Father, and at the heart of it all, the Cross. The greatest demonstration of God’s love for humanity, the power of God’s reconciling love at work to redeem, to heal and transform humanity. It is truly amazing that God loves us this much and that Christ flings wide His arms on the Cross to embrace the world with God’s love. We celebrate it because it is the single most important moment of human history, which can affect all time and all people. Here is the healing for which we long, the reconciliation, the restoration of humanity, and our relationship with each other and the divine.

That is why on the night before he died Jesus takes bread and wine to point to what he is about to accomplish. He tells us to do this, and so we do – we have come here this morning to be fed by word and sacrament, to be fed with the Body and Blood of Christ, so that through the re-presentation of the sacrifice of Calvary, we the people of God, can be fed by Him, and fed with Him, so that we can have new life in Him. So let us come to Him, knowing our need of God’s love and mercy, and letting it transform our lives, strengthening our faith and helping us to live out our faith in our lives, so that we can be built up as living stones, as a temple to God’s glory, with our lives proclaiming the saving truth that God loves us, that he forgives our sins, and can heal and restore us, and let us share this saving truth with others, so that they too may enter into the joy of the Lord.

St Matthew

Death and taxation are two things which none of us can escape, try though we might. Most of us, I suspect, while we recognise the fact that taxation is necessary, don’t particularly enjoy having to hand over money, though we recognise that for the greater good of society it is necessary. It was, I suspect, always thus.  In the Roman Empire the business of tax collection was privatised – people paid money for the right to collect taxes, and as a result tended to collect a bit extra so that they could recover the cost of their having to buy the right to collect taxes. This could make tax collectors very wealthy indeed, and so they were not exactly the most popular people – they had a reputation for being corrupt and greedy and selfish, and were not exactly the sort of people with whom one might choose to associate.
       And yet at the start of this morning’s Gospel we see Jesus walking past a tax collecting booth and he says to the man there, called Matthew, ‘Follow me’ and he gets up and follows Our Lord. An invitation is offered, to which he responds, which changes his life, and has left us with his account of the Good News of Jesus Christ. That evening at dinner many sinners and tax-collectors want to be near Jesus, they want to listen to him, to what he has to say. For the respectable religious elite, the Pharisees, it is all too much. Why is Jesus hanging around with social undesirables? It isn’t what you’re supposed to do. Hence Our Lord’s reply ‘Those who are well have no need of a physician, but those who are sick.’ These are people who know their need of God, who are humble enough to come to him, so that they can be healed by him. He tells the Pharisees to go away and learn what the prophet Hosea meant when he said ‘I desire mercy not sacrifice’. He has come not to call the righteous but sinners, not people who think they’re fine in the sight of God, but rather those who know that they are not.
       The invitation which Jesus makes Matthew is the same one which the Church continues to make – we say to the world ‘Come and follow Him’ and the Church continues to exist because people continue to respond to that same call. The Church continues to invite people to the banquet of the Kingdom, not because they are worthy or respectable, because they have enough money or social standing, because they are the right sort, or people like us, but rather because we are all sinners in need of God’s mercy, people who need healing and restoration. We are the sick who need a physician, the physician who offers the medicine which can heal our souls – His Body and Blood. His sacrifice of Himself in Atonement for our sins and those of the whole world, to heal us and restore our relationship with God and with each other is that for which our sin-sick souls cry out. We need God’s mercy and a sacrifice which does what not human sacrifice can do. That is why we are here, so that we can be nourished with Word and Sacrament, we can be fed by the Lord, with the Lord.
       As we are fed by Him and with Him, we can likewise respond to His invitation: ‘Follow me’. Our conversion is both an event and a process, the work of a lifetime, to draw ever closer to Him, and to seek to follow Him, and invite others so to do. This is the work of the kingdom – to continue to stand against the desire of the world to make the Church respectable, full of people like us, and to fling wide the doors and invite people into the banquet of the Kingdom. It is not a treasure which we keep to ourselves, jealously guarding it, but rather which we offer to all, for this is what it means to follow Him – to do what He tells us and to live lives which proclaim the reality of the Kingdom of God here and now, for all humanity.

       So let us come and follow Him, let us respond to that invitation and encourage others so to do. Let us be fed by Him and with Him, so that our souls may be healed, so that we can experience the fullness of God’s healing love and mercy, which we do not deserve, but which nonetheless he gives to us so that we may have life and life in all its fullness. 

The Power of the Cross

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. 
How do we live as a Church? How do we live out our faith in lives in an authentic and authoritative 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; and 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 one might like to term Spiritual Maturity – recognising that we miss the mark, and fall short of what God wants us to be. If this was all that there was 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 – seven? Jesus reply, ‘Not seven times, but, I tell you, seventy-seven times’ looks back 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.’ The 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, that of the dishonest servant: he owes a debt which he cannot pay, and begs for the chance to try. Yet, when faced with a debtor of his won, he fails to exhibit the mercy, the kindness which has been shown to him. For this he is rightly and justly punished, to show us who hear the parable that as we beg God to forgive our sins, so we need to forgive the sins of others.
It really is that simple, it 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, but these cannot simply be words that we say with our lips, they need rather 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 three centuries 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, but rather 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 their example and try to live authentic lives together, forgiving each other, and living in love – putting aside the petty rivalries, the squabbles, the slights, all the little everyday annoyances. For how can we ask God for forgiveness and 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 failing to live this truth out in our lives.
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, to show 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, from that which divides, and wounds, which separates from each other and from God.

It may seem utterly ridiculous 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, instead we are humble knowing that we rely upon God for dealing with things. Sin matters, it matters so much that Christ died for it, and 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, showing that same costly love which our Lord exhibits upon the Cross, and proclaiming that same truth to the world.

Metropolitan Anthony of Sourozh on Forgiveness

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. 

St Bartholomew

St Bartholomew is usually identified with the apostle Nathaniel, best known from his appearance in the first chapter of John’s Gospel when he asks, ‘Can anything good come out of Nazareth?’ and to whom Our Lord says, ‘Behold an Israelite in whom there is no guile.’ After Pentecost tradition holds that he went East; taking the Good News to Armenia or even India, and was martyred by being flayed alive.  He told people about Jesus and suffered a painful death for the sake of the Kingdom. He bore witness to the truth of Jesus’ life and resurrection, and lit a flame which burns to this day. We would not be here, doing what we do, believing what we do, and encouraging others so to do if it were not for the example and witness of people like St Bartholomew who preferred nothing to Christ, who was the very centre of their lives, who gave them meaning and purpose, and who told others so that they might believe and encourage others so to do.
In this morning’s Gospel we are presented with a challenging scene: it’s during the Last Supper, where Jesus takes bread and wine to feed his disciples with his Body and Blood, to explain what is about to happen, that he who was without sin might become sin so that we might have life, and life in all its fullness. In the midst of this we see the disciples arguing about who is the greatest. During the most momentous events of human history Our Lord’s closest friends are engaged in a squabble which seems childish and stupid, ‘I’m better than you’ ‘No I’m better than you’. Rather than being close to their Lord they’re involved in petty one-upmanship, thinking about themselves, about honour and position. It’s remarkably human, we can well imagine ourselves saying and doing exactly the same – we know it’s wrong, and we need to turn away from it.
      Rather than explode with anger, Our Lord makes a simple point ‘The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.’ In Christianity we have a different paradigm of leadership, that of the servant – here worldly values are turned on their head – the Kingdom offers an entirely different way of life, diametrically opposed to the ways of the world, something radical, something transformative, something which offers the world an entirely new way of living, where the service of others is seen as the most important thing. This is not power in worldly terms, the Creator and Redeemer of all humanity takes on a servile role – the greatest becomes the least, and encourages others to do likewise.
      Thus, rather than worrying about worldly power the disciples become servants, looking and acting like Jesus, they become transparent so that the light of Christ may shine through them in the world, so that their acts of loving service proclaim the truth, the beauty, and the goodness of the Kingdom. They go from worrying about power and position, the things of this world, to being concerned wholly with the Kingdom of God.
We need to do the same, nothing more, nothing less. In our baptism we put on Christ, we were clothed with Him, we shared in His Death and Resurrection, and were filled with grace and the Holy Spirit, so that we might follow Him, and encourage others so to do. We have everything we need to follow in the footsteps of the Apostles. We too are fed with the Body and Blood of Christ so that we might have life in Him, so that we can give our lives to proclaim Him to the world.

As Christians we need to live lives of service, the service of others and of the God who loves us and who saves us. We need to live out a radical alternative in the world, and for the world, to embody an alternative to the ways of selfishness and sin, proclaiming the Good News of Jesus Christ, and helping others to enter into the joy of the Lord. We need to do this together, serving and loving each other, forgiving each other, bearing witness in the world, not conformed to it, so that it 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.

Ransomed, Healed, Restored, Forgiven

Our Lord and Saviour, Jesus Christ was never afraid to court controversy, or indeed 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.
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.
Likewise 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. Jesus begins by saying that he has not come to help her – his mission is save the lost sheep of Israel. So she begs him, ‘Lord help me’ His reply, ‘It is not fair to take the children’s food and throw it to the dogs’ can seem at a superficial level to be rude and dismissive. Yet it elicits the following response: ‘Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.’ To which Jesus replies ‘Woman, great is your faith! Let it be done for you as you wish.’ The girl is healed through the power of God, but Jesus’ initial withholding seems to be designed to show the centrality of faith in God as a prerequisite for the pouring out of God’s healing love upon the world.
As opposed to the exclusive view of Jesus’ mission being only to Jews, we see in this miracle that God’s healing love is for all, and the Gospel, the Good News of Christ, is for everyone, and that if we have faith, if we trust God to be at work in our lives then we will not be disappointed. We can put our trust in a God who loves us, who heals us, and who saves us, who offers freedom, healing and salvation for all, and who spared not His only Son for love of us.
As we are fed and nourished with the Word of God, and with the Sacrament of His Body and Blood, so that the healing love of God may be poured out upon us, to restore us, 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. Let us enter into the joy of the Lord, and encourage others to do so, so that they too 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.

The Multiplication of the Loaves

Picture the scene: Jesus has just been told that his cousin, John the Baptist, has been put in prison and killed, he himself has just been to Nazareth, where he was rejected, by the very people who should have accepted him. The atmosphere is tense, is he safe, will he too be arrested and killed? It is not for nothing that this morning’s Gospel passage begins with Jesus withdrawing to the desert – to be alone, to pray, to be close to God.

          When the people hear where he has gone they follow him, they walk out from the towns into the desert, they can’t just cross the lake, they want to see him, and to hear him teach them. When he gets out of the boat he sees a great mass of people and he has compassion on them, he is moved by the sight of them, and their need. He heals the sick to show that the Kingdom of God is a place of healing, where humanity can be restored through an encounter with the divine. His actions as well as his words proclaim the power of God to heal and restore humanity. Despite the danger, his concern is for others.
          It is getting late, the sun is fast moving towards the West, and the disciples tell him to send the crowds away so that they can buy food, instead Jesus says that they do not need to go away, and tells the disciples to give them something to eat. The disciples obey him, but cannot see how five loaves and two fish can possibly feed the thousands of people who are out there to be close to Jesus.
          The five loaves are the five books of Moses, the Pentateuch, Genesis, Exodus, Leviticus, Numbers, Deuteronomy, the Books of the Law, the Torah, which show Israel how to live, and how to love God. The two fish are the Law and the Prophets, so that man shall not live by bread alone, but by every word that proceeds from the mouth of God. The law and the Prophets point to Jesus, the Word made flesh: they find their fulfilment and true meaning in Him. The hopes of Israel, for the future, for a Messiah, are fulfilled in Him. Just like Israel after crossing the Red Sea here the People of God are fed by God in the desert. There is so much food left over at the end that there is enough to fill twelve baskets, one for each of the disciples. What in human terms – five loaves and two fish – isn’t enough, is more than sufficient in divine terms, just like at the Wedding feast in Cana, here we see that the Kingdom of God is a place of joy and abundance, of generosity, which isn’t concerned with scrimping or with the ‘good enough’, it is a place of lavish excess. This is what the church is supposed to be like – this is meant to be the model for our lives as Christians.
          The multiplication of the loaves is then not some conjuring trick, meant to amaze us, or to show us how powerful God is, but a sign of God’s generous love for humanity – it is what God does for us, so that we can respond to it in a profound and radical way and thereby change the world. Jesus has been rejected by the people of Nazareth and he responds by feeding people until they are satisfied, they’ve had enough, and there’s still loads left over. Likewise God’s love and mercy are inexhaustible, and are shown to the world, and poured out upon the world in Jesus Christ and in his death upon the Cross for our salvation. 
κα καθς Μωϋσς ψωσεν τν φιν ν τ ρήμ, οτως ψωθναι δε τν υἱὸν το νθρώπου, να πς πιστεύων ν ατ χ ζων αώνιον.
Οτως γρ γάπησεν θες τν κόσμον στε τν υἱὸν τν μονογεν δωκεν, να πς πιστεύων ες ατν μ πόληται λλ χ ζων αώνιον. ο γρ πέστειλεν θες τν υἱὸν ες τν κόσμον να κρίν τν κόσμον, λλ’ να σωθ κόσμος δι’ ατο.
And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.
For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.
Jn 3:14-17
It is this self same sacrifice which Jesus, on the night before he died told his disciples to carry on doing in remembrance of him, so that the Church could continue to be fed by him and fed with him, as a sign of his love for us, so that we might have life and forgiveness in him. This then is our soul’s true food, our foretaste of heaven, our pledge of future glory, given to us so that we might have life in Him and have it to the full.
          Let us come to be fed with the living bread, the bread which came down from heaven, so that it may feed our souls, so that we can be healed and restored by him. Let us be moved by the lavish generosity of God, and encouraged to live it out in our lives, in our thoughts, our words, and our actions, so that all that we are, all that we say or think or do, will proclaim the truth of God’s saving love to the world, so that it too may enter into the joy of the Lord and come to the banquet of the Kingdom, where all are welcomed, and healed.
          The invitation is there, and as the baptised, those who are in Christ, we are to welcome others. God takes us, like the bread and the fish, and blesses us, so that we can can fulfil his will in our lives. Filled with his grace, we encourage others to share in it, 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.

A thought for the day from S. Isaac of Nineveh

The sum of all is that God the Lord of all, out of fervent love for his creation, handed over his own Son to death on the Cross. ‘For God so loved the world that he gave his only-begotten Son for its sake’ (Jn 3:16). This was not because he could not have saved us in another way, but so that he might thereby the better indicate to us his surpassing love, so that, by the death of his only-begotten Son, he might bring us close to himself. Yes, if he had had anything more precious he would have given it to us so that our race might thereby be recovered. Because of his great love, he did not want to use compulsion on our freedom, although he would have been able to do so; but instead he chose that we should draw near him freely, by our own mind’s love.

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.

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.

Easter V

Many people when they consider religion in general and the Christian Faith in particular are wont to see it in negative terms – religion is all about what you cannot or should not do. And it is worth considering that Jesus does give negative prohibitions, and the one thing he says more than anything else is ‘Do not be afraid’. As Christians fear should not be part of who or what we are – we are one with Christ who by His death and resurrection has restored our relationship with God and each other – as we are loved we are to love God and each other, the costly self-giving love shown to us by Christ.

We see this in the way in which Stephen, one of the first deacons, and the first martyr, prays for his murderers as they stone him to death, that God will forgive them. This is love put into practice – lived out in our life and death. Stephen bears witness to Christ, regardless of the cost – he proclaims His divinity, and His victory, and encourages us to do the same, so that following Stephen’s example and aided by his prayers we may be strengthened to live out our faith in our lives.

Our not being afraid comes from our belief in God – ‘believe in God and believe in me’ we can put our trust in the God who loves us and saves us. In trusting God our faith can grow and develop – in knowing that we are loved by God and that our eternal destiny is to be with God for ever we can grow and develop within the context of this loving relationship.
Christ says ‘I am…’ on seven occasions in John’s Gospel – it picks up God’s self-revelation to Moses in Exodus 3:14 – ‘I am who I am’ and tells us something about the nature of God. Christ is the Way, the Truth, and the Life. He is the Way – the way for us to live our lives, and the Way to heaven, the way to reconciliation to God and each other. He is the truth, the ultimate truth of God’s love for us, and the life – life in all its fullness, eternal life with Him forever. He shows us who and what God is, and what God does, for love of us, and believing and trusting in Him, we can live His risen life.

He feeds us with Himself in Word and Sacrament, He who is the Word of God, who is the Living Bread, so that we may have life and have it to the full. As our celebration of Easter, of His Resurrection turns towards His Ascension, and looks towards Pentecost, the coming of the Holy Spirit so that the Church may live out its faith in His strength and power we can have hope. So let us live this love, fed by God, fed with God, healed and restored by Him, trusting in Him and living out His love in our lives – to proclaim His victory and to transform the world so that it may likewise live out this costly love and trusting in God may come to believe in God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most meet and right all might, majesty, glory, dominion and power, now and forever.

Easter 2014

 
What is most peculiar about Easter is that although the followers of Jesus had heard him say he would break the bonds of death, when he actually did, no-one believed it …. The followers were not expecting a Resurrection and, therefore, did not imagine they saw something of which they were ardently hoping. Even Mary Magdalene, who within that very week had seen been told about the Resurrection when she saw her own brother raised to life from the grave, did not believe it. She came on Sunday morning to the tomb with spices to anoint the body—not to greet a Risen Saviour. On the way, the question of the women was: ‘Who will roll back the stone?’ Their problem was how they could get in; not whether the Saviour would get out.
Fulton Sheen The Way to Inner Peace
Early in the morning on that first Easter Day, Mary Magdalene, Peter, and John come to the tomb. They have seen their Lord and Saviour betrayed by a close friend, falsely accused, flogged, and killed. We can scarcely imagine what’s going through their minds: grief, anguish, bitterness, Peter’s regret at having denied Jesus, of not being brave enough to say that he was a follower of Jesus, Mary and John who stood by the Cross, just want to be close to him in death as in life. They can’t quite take in what has happened: a week ago he was hailed as the Messiah, God’s anointed, the successor of David, now he has been cast aside: all his words of God’s love have fallen on deaf ears, he has been cast aside, ignored, a failure, a madman who wanted to change the world.
          Mary sees the stone rolled away, in the darkness, she doesn’t understand but says to Simon Peter ‘they have taken away the Lord out of the sepulchre and we know not where they have laid him’ her concern is for the dead body of Jesus. She does not know, she does not yet believe. As Mary has run away from the tomb, John and Simon Peter run towards it. John sees the cloths but does not go in. Peter goes in first and sees everything. Then John sees and believes: God has raised Jesus from the dead. It is John’s love for Our Lord and Saviour which allows him to see with the eyes of faith, to make sense of the impossible, the incomprehensible.
          As Christians we need to be like the Beloved Disciple: to love Our Lord and Saviour above all else, to see and believe like him, and through this to let God work in our lives. For what happened on that hillside nearly two thousand years ago, early in the morning, on the first day of the week is either nothing at all: a delusion of foolish people, a non-event of no consequence or interest, something the world can safely ignore or laugh at, mocking our credulity in the impossible, poor childish fools that we are, or it is something else: an event of such importance that the world can and will never be the same again.
          In dying and rising again, Jesus has changed history; he has changed our relationship with God, and our relationship with one another. He has broken down the gates of Hell to lead souls to Heaven, restoring humanity to the loving embrace of God, to open the way to heaven for all humanity, where we may share in the outpouring of God’s love, which is the life of the Trinity. His death means that our death is not the end, that we have an eternal destiny, a joy and bliss beyond our experience or understanding: to share in the life and love of God forever – this is what God does for us, for love of us, who nailed him to a tree, and still do with our dismissals or half-hearted grudging acceptance, done for propriety’s sake.
          There can be no luke-warm responses to this; there is no place for a polite smile and blithely to carry on regardless as though nothing much has happened. Otherwise, we can ask ourselves: why are we here? Why do Christians come together on the first day of the week to listen to the Scriptures, to pray to God, to ask forgiveness for our manifold sins, to be fed by Christ, with Christ: His true body and His blood, and for Christ: to be his mystical body, the Church in the world?
          We are to be something different, something out of this world, living by different standards and in different ways, living lives of love not selfishness, self-satisfaction and sin. In baptism we died with Christ and were raised to new life with him, we are to live this life, and to share it with others: ours is a gift far too precious to be kept to ourselves, it is to be shared with the whole world, every last human soul, that they too may believe, perfecting creation, and bringing all of prodigal humanity into the embrace of a loving Father, filled with His Spirit, conformed to the pattern of His Son. This is our life, our calling, to have that same singularity of purpose of those first disciples, who saw and believed, who let God in Christ change their lives and share this great free gift of God’s love with all the world.
So let our hearts be filled with joy, having died with Christ and raised to new life with him. Let us take that new life, and live it, in our thoughts, our words, and deeds, and share that life with others that the world may believe, that what happened outside a city two thousand years ago has changed all of human history and is still changing lives today. Christ died and is alive so that we and all the earth may have life and have it to the full, sharing in the life and love of God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory, dominion, and power, now and forever. 

Homily for Quinquagesima


“Three important scenes of Our Lord’s life took place on mountains.  On one, He preached the Beatitudes, the practice of which would bring a Cross from the world; on the second, He showed the glory that lay beyond the Cross; and on the third, He offered Himself in death as a prelude to His glory and that of all who would believe in His name”
Fulton Sheen The Life of Christ 1970: 158
The world around us has a good idea of what it thinks glory is: most of the time it looks like success and triumph, just think of people winning a gold medal at the Olympics, people waving flags – a bit like St Davids on St David’s Day but a lot more noisy.
Rather than concentrate on human ideas of glory, this morning’s readings give us a glimpse of God’s glory. In the Book of Exodus we see Moses going up Mount Sinai to receive the Law, the Ten Commandments – to show Israel what to believe and how to live. Moses spends time in the closer presence of God, so that when he comes back down the mountain he is shining.
Jesus takes his closest disciples with him to show them something of the glory of God, he appears with Moses and Elijah to show them and us that Jesus is the fulfilment of the Law and the Prophets; he is the Messiah, and the Son of God. Peter responds in a moment with a very human response, he knows that it is good to be here and it helps to change his life. When God speaks he tells us three things about Jesus: he is the Son of God, he is loved and we should listen to him – what he says and does should affect us and our lives – we have to be open to the possibility of being changed by God. Jesus tells the disciples not to tell anyone about this until after he has risen from the dead. The detail is important: Jesus will suffer and die upon the cross, taking our sins upon Himself, restoring our relationship with God and each other – this is real glory – not worldly glory but the glory of God’s saving love poured out on the world to heal it and restore it.
That is why we are here this morning – to see the self same sacrifice here with our own eyes, to touch and to taste what God’s love is really like – to go up the mountain and experience the glory of God, what God is really like, so that God’s love may transform us, given a foretaste of heaven, and prepared to be transformed by God. This is true glory – the glory of the Cross, the glory of suffering love lavished upon the world. The Transfiguration looks to the Cross to help us prepare for Lent, to begin a period of fasting and prayer, of spiritual spring cleaning, of getting back on track with God and each other, so that we may be prepared to celebrate Our Lord’s Passion, Death and Resurrection, to behold true majesty, true love and true glory – the kind that can change the world and last forever, for eternity, not the fading glory of the world, here today and gone tomorrow, but something everlasting, wonderful.
So let us behold God’s glory, here, this morning, let is touch and taste God’s glory, let us prepare to be transformed by his love, through the power of His Holy Spirit, built up as living stones, a temple to God’s glory, healed, and restored, reconciled, and given a foretaste of eternal life with him, so that God may take our lives and transform us, so that everything that we say, or think, or do, may proclaim him, let us tell the world about him, so that it too may believe and trust and have new life in God the Father, God the Son, and God the Holy Spirit, to 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 Mother Mary Clare SLG


You are dedicated to love and reconciliation. Your life is directed to that end, and you must learn to stand at the Cross. It is a long learning, a long road, but a sure road if it is up the hill to Calvary.

It is a road on which you, by being stripped of all self, may mediate to the world the dawning knowledge of the glory that descends.

Sexagesima Evensong


Paul had to begin with the Cross and then retrace his steps backward to Calvary. To him and to his people, the prophetic connection between suffering and glory were repugnant. The Jew and the Greek both had a horror of death; to the Greek there was a physical aversion; to the Jew it was a moral shame. And yet the glorified Christ began Paul’s conversion with the Cross—at that very point where all national characteristics were assailed. He had to see Christ repersecuted, recrucified, renailed. And when he asked who it was who questioned, there flashed the vision, ‘I am Jesus, Whom you are persecuting’ (Acts 26:16)
Fulton Sheen Those Mysterious Priests 1974: 10
There is something truly wonderful in the fact that one of the foremost persecutors of the Early Church, Saul of Tarsus, is converted and becomes the Apostle to the Gentiles. It reminds us of the fact that no-one is beyond God’s reach, that a second chance, a fresh start, and a new beginning is on offer for each and everyone who turns to Christ. The Gospel is truly Good News, and the saving work of God in Christ Jesus, Our Lord and Saviour, is something which we should both celebrate and share, with everyone whom we meet, at all times, and in all places.
        As a result of his conversion experience upon the road to Damascus, the man who had clamoured for the stoning of Stephen now prizes Christ above all else. When he writes to the church in Colossae he begins by singing the praise of the God who loves him and who saves him.
        Christ is the image of the invisible God, the God whom we cannot see, cannot know, and cannot understand becomes visible and vulnerable in the person of Christ Jesus – he is born as a baby in Bethlehem, he needs his parents love and care. He is tempted, but he resists in order to show us how to live our lives. He preaches the Good News of the Kingdom, calling humanity to repent for the Kingdom is close at hand, he heals the sick to show us what God’s love is like in action. But most of all, He suffers and dies for us – he pays the debt which we cannot. God is Christlike and in Him is no un-Christlikeness at all – Jesus shows us who and what God is. He is the invisible made visible, the incomprehensible made comprehensible, the remote made personal. He is the only-begotten Son of God, begotten not made, consubstantial, co-eternal, and co-equal divinity. As the Word of God He is the creative force through which the World was made, God spake and it was done, it is through the Word of God that all Creation springs into being. All that there is owes its very existence to God – the God who suffered and died for love of us.
        As well as stressing the supreme majesty of Christ, Paul is at pains to stress how it is that in Christ all things hold together – this is the cohesive power of God: to unite, to hold together, to reconcile, to redeem, to love. Christ is the head of the body, the Church. We are all baptised into Him, into His Death and Resurrection, we are nourished by Him in Word and Sacrament, we are fed by Him, fed with Him, with His Body and Blood under the outward forms of Bread and Wine, to share His Divine life, and to be given a foretaste of Heaven, so that our lives and souls may be transformed by Him, so that we may grow together in Unity and Love, which is His Will. He is the beginning and the end of all things, the Alpha and the Omega, firstborn from the dead so that we might share His risen life. We honour Him, we honour God, in our praise and worship, and in our lives when we live out our faith, when we live as God wants us to, so that in all things God might be pre-eminent – so that God is the most important thing in our life.
        For in him all the fullness of God was pleased to dwell – he is true God and true man: two natures, two wills, united without change, division, confusion, or separation. ‘Was pleased to dwell’ for such are the loving purposes of God – and the Word became flesh and dwelt among us, full of grace and truth. This is the heart of our faith, and the Good News of the Gospel, God became man for our sake. And if we want to know how much God loves us, we can see in Christ – God loves us this much (extends arms) the arms of God are flung wide upon the Cross to embrace the world with God’s love – this is what it takes to reconcile to himself all things on earth or in heaven. This is the price God pays for love of us – for you and me, each and every one of us, everyone who has ever lived, or who will ever live. In this God makes peace by the blood of His Cross, this is true glory, this is how God reigns in majesty, and shows that He is supreme, and over all things, through dying the death of a common criminal, through suffering for our sake, and so we can say with St Paul in his Letter to the Galatians “We should glory in the cross of our Lord Jesus Christ, for he is our salvation, our life and our resurrection; through him we are saved and made free.” (Galatians 6:14) Add ImageTo him be all glory, now and forever,

Homily for the Sixth Sunday of Year A (Septuagesima)



Septuagesima, roughly seventy days before Easter, or three weeks before the start of Lent, reminds us that in the Church names and time are important things: they are used to divide and to mark, to draw our attention to things. Historically, the countdown to Lent is a chance to change our focus, with Candlemas our celebration of Christmas drew to a close, and we began to look to the Cross, to Our Lord and Saviour’s Passion. So we begin the countdown to our Lenten observance of prayer and fasting, we begin to get ready to prepare for the most solemn part of the Christian Year: Holy Week and Easter. It’s the Church’s equivalent of an advanced warning – we need to be on the lookout, we need to be prepared, rather like dealing with the current spate of bad weather and power cuts.
What we do and how we do it are important things, and they matter – there are times when we make the sign of the Cross, when the names of the Trinity, the Father, The Son, and the Holy Spirit are mentioned, we bow our heads at the name of Jesus, and we bow or genuflect to altars and aumbries, from which we are fed with the Body and Blood of Christ to honour the God who loves us and who saves us. Many of us may have received flowers or other tokens of affection this week – they demonstrate in a physical way the feelings which we have inside. The church’s ritual is just like this – it enacts what it represents and allows us to make a physical demonstration of the faith which we have inside us. The gestures are not empty; rather they are full of meaning, and full of faith.
What we say, and what we do matter. For a start being a Christian isn’t something we just do for an hour on a Sunday morning, without any connection to the other 167 hours in a week. We enter the Church through baptism, and through prayer and the sacraments, being fed with the Word of God and His Body and Blood, we can be transformed to be like the one who saves us, and who loves us. It doesn’t cost us any money, it’s free, it’s all gift – the grace of God, poured out on us, on you and me, to heal us and to restore us. You’d be a fool to turn this down, wouldn’t you?
It is free, but with it there comes a commitment: a commitment to Christ and His Church, to living our lives in a way which is recognisably Christ-like. This morning’s Gospel tells us that we need to be careful – even the words which we use matter. To be a part of the Christian community has as its basis and starting point reconciliation: reconciliation to God and each other – we need to confess our sins, our faults, and our failings to God, and using the ministry of a priest. It isn’t something which we should leave to the secular courts, or the law of the land, because what is at stake is the state of our souls and our relationship with Christ and with His Body, the Church.
All of our life matters, even the smallest thing, even a glance. It matters because we are what we do, and what we do helps to form our moral character – we get used to it, it becomes normal and instinctive, it is how we put our faith into practice in our lives. It’s not easy, it’s difficult, and I’m not standing here as a moral super-hero telling people off, but rather as a sinner redeemed by God’s love and mercy, who knows that it’s something which we cannot do alone, we need God, and we need each other – it’s a community effort, and through God’s mercy, and our prayer and support we can be built as living stones as a temple to God’s glory. We can do it together, we are doing it, but we need to keep on trying, together – living simple, transparent lives, letting our ‘Yes’ be ‘Yes’ and our ‘No’ be ‘No’, so that the whole of our lives together proclaims the faith of our hearts, that we are set free to live the life of the Kingdom here and now, that we are prepared to keep renewing our commitment to God and each other, so that the world around us may believe and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed, as is most right and just, all might, majesty, glory, dominion, and power, now and forever.