Remembrance 2019

We are gathered here on this special day to do a number of things together. First and foremost we give thanks for the safe deliverance of these islands from the World Wars of the previous century. These were wars on a scale never before seen. The first was supposed to be the ‘war to end all wars’, yet within twenty years a greater conflict began which brought even more death and suffering to millions across the world. Hardly a day has gone by in the past century when there has not been a conflict somewhere in our world. 

It is now one hundred years since we first marked the anniversary of the Armistice by stopping in silence for two minutes, and praying: in remembrance of all those who gave their lives for our country, and for all who suffer as a result of war. For one hundred years we have engaged in a public act of remembrance. 

In 1919 the Prime Minister, David Lloyd George, commissioned a cenotaph (which means empty tomb) to stand in Whitehall, London, as a focus for an act of remembrance, when most of the war dead lay buried overseas. The original wood and plaster structure, designed by Sir Edward Lutyens, was only intended to stand for one week, but it proved so popular that a permanent one was created in Portland Stone ready for the 1920 Armistice Day.

Since 1919, the Cenotaph has become the central focus for national commemoration especially during the National Service of Remembrance held on Remembrance Sunday, the Sunday nearest to 11th November. Its meaning has developed and the Cenotaph now memorialises those who have given their lives in all conflicts since the First World War.

Throughout the country, local memorials were erected to remember the dead of the First and then the Second World War. Like the Cenotaph in London, these became the focus for local Remembrance ceremonies and we keep this tradition here in Maenclochog today, starting our Remembrance Service outside at our Village War Memorial. 

Our act of remembrance is not simply to recall a past event, or to bring the dead to mind, but something more. By remembering today, the sacrifice of countless men and women, we continue to show our thanks for the peace and prosperity which we now enjoy. 

We give thanks for to all those who have served, and continue to serve this country, both at home and abroad, and for the continuing work of the Royal British Legion in supporting veterans and their families. As a country we have asked much of our sons and daughters, and we continue so to do. ‘Cariad mwy na hwn nid oes gan neb; sef, bod i un roi ei einioes dros ei gyfeillion.’ ‘Greater love has no one than this, that someone lay down his life for his friends’ (Jn 15:13). They died that we might live. 

Their sacrifice calls to mind another sacrifice, made on a hill outside Jerusalem, ‘ble bu farw ein Harglwydd Iesu Grist drosom ni’. We remember this sacrifice too, as Jesus died for us. It is the heart of the Christian Faith, and the greatest demonstration possible of the saving power of love.

Love is at the heart of remembrance. Our human love comes from God, the source of all love. This love has the power to heal wounds, to comfort grief and loss. One hundred years on from the end of the First World War, the world still needs healing. This is beyond our capabilities as human beings. We need God’s help. Our God loves us, and longs to heal our wounds. He gave His Son to die for us, on the Cross, a painful death at the hands of enemy soldiers. Three days later, Jesus rose from the dead. His tomb was empty, and just as with the empty Cenotaph in London we are reminded that death is not the end. The Christian belief in the Resurrection of the dead and the life to come gives us all hope.

On the first Remembrance Day, one hundred years ago, two minutes silence was introduced. At 11 o’clock, as well as remembering the fallen, we take time to pray for peace. There are two words for peace in Welsh, ‘heddwch’, and ‘tangnefedd’. The first, ‘heddwch’ means an end to hostilities, the Armistice ceasefire which we celebrate today. But ‘tangnefedd’, the other kind of peace, is something far deeper and richer. It is the peace of God, the shalom of the Hebrew Old Testament. This is the gift of God, a feeling of wholeness, which brings about healing. So when Jesus says, ‘Blessed are the peacemakers, for they shall be called sons of God.’ ‘Gwyn eu byd y tangnefeddwyr: canys hwy a elwir yn blant i Dduw’ (Mt 5:9) He is envisaging something both radical and world-changing: something which heals, which forgives, and which loves. Today we commit ourselves to making peace a reality: here and now — in our community, in our families, in our relationships, in what we are, in what we say, and in what we do. We can never be too busy to do this. When we take the path of peace we honour the memory of those who gave their lives so that we might live. 

So let us therefore commit ourselves to help create the peace which Christ came to bring, for the glory of God, and the good of all human kind. Our Lord Jesus Christ has shown us another way to live — the way of love and gentleness. In memory of what Christ did here on earth, and continues to do, we can experience the peace of the Kingdom of God, where wounds are healed and divisions are reconciled. Today we give our thanks for those who sacrificed themselves for us, and we honour their memory by treasuring the peace won at so great a cost. 

Almighty God, hear our prayers and thanksgivings for all whom we remember this day. In the name of the Father, and of the Son, and of the Holy Spirit, Amen. 

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Trinity XIX

It is hard to find something as universally loathed as paying taxes. We just don’t like doing it. We know we have to pay them, but we would prefer not to do so. At its root, celebrations of the Harvest have their roots in taxation. They were a way to thank God for the good things of creation, but also to thank the tribe of Levi which had no ancestral land, as their inheritance was the Lord their God. 

That’s all well and good, we should be grateful to God, and we should demonstrate it openly. Saying, ‘thank you’ to God is important, just like saying, ‘please’, ‘I’m sorry’ and ‘I love you’. We communicate with God because we have a relationship with Him. We recognise that everything comes from Him as gift, and so we hope that our service is pleasing to the Lord, we don’t earn our justification through our works, but we are grateful.

This morning’s Gospel presents us with two very different figures: a Pharisee, a member of a religious élite and a tax-collector, one of the most loathed people in the Roman World. He was a traitor who had sold out, he had bought the right to collect taxes on behalf of the occupying power, the Romans. He would recoup the cost by charging a premium, on top of the taxes. He extorted his costs from people who had no choice but to pay him, and that’s how life was. No one likes to pay taxes, but when you know that the tax-collector is charging you more than you should be paying, you despise him even more. It isn’t fair, but the rights to collect taxes were auctioned off to the highest bidder, who was expected to recoup their costs. 

The Pharisee is a member of the religious élite, a student of the law, the power behind the synagogues, someone who keeps the Letter of the Law. Jesus himself was much more like a Pharisee than a tax collector. Jesus was educated and articulate about the scriptures. He, too, added his own oral interpretation to the laws that were written. The apostle Paul was a Pharisee. Are we Pharisees? What does Jesus want us to see of ourselves in this parable? If we return to the text, we’ll see that Luke tells us that Jesus directed this parable at ‘some who trusted in themselves that they were righteous and despised others’. I’m ok. I’m a fine upstanding member of the community. I’m not like this or that person who has done something wrong. Each an every one of us does this. We want to find someone to look down on, to say I’m better than them. Well, here’s a home truth, WE ARE NOT! Because in God’s eyes, we are all sinners, we all fall short, and it doesn’t matter by how much. 

So, this story, though it may at first seem straight-forward, quickly raises many questions. The text obviously indicates that the behaviour of the tax collector is preferred over the behaviour of the Pharisee. That much is clear. But the question is: why? Why, exactly, is the one right and the other wrong? Is this a story about prayer and how we should pray? Is the Pharisee wrong in thanking God for what he considers the blessings in his life? Is he wrong to be glad that he is not a thief or an adulterer? Often when we characterize this story, we think of the Pharisee as standing in the centre of the room, trying to draw attention to himself, praying loudly. Based on those assumptions, we criticize the Pharisee for his showiness, his pride, his big ego. But the text only shows that he was standing by himself, praying, and that the tax collector was standing far off, praying as well. What is it that is misguided in the Pharisee? What is it that the tax collector has struck on? 

Nothing that the Pharisee says or does is in itself wrong. But where he goes off-course is in thinking that his list of righteous acts will earn him God’s favour. But he is wrong in two important ways: First, he is wrong because he acts as if without his list of good deeds he is not good enough to receive God’s grace. And secondly, he is wrong because he acts as if he is so great as to by his own actions make himself worthy of God’s grace. This Pharisee seems to get the picture wrong from both angles. And I think we might be able relate to this. We often feel like we don’t really deserve or aren’t truly worthy of God’s love, as though we need to earn it. On the other hand, our actions, and our attitudes about our actions sometimes suggest that we become too full of pride about how good we are, or at least about how much better we’re doing than some others of whom we know! We begin to act as though we just have to do enough good things and we’ll be fine, as if we have a quota of righteous acts to fulfil before God will be forced to let us in on the grace deal.

In truth, it’s the tax collector, standing far off, beating his breast, who’s got it right. He cries, “God, be merciful to me, a sinner.” This is enough — not too little: this tax collector admits his sin and his need for God. And not too much: this man doesn’t make any claims about himself, try to puff himself up, try to act as though he could possibly manage without God. 

Can we do the same? We forget that none of us are worthy of God’s grace — as the letter to the Romans tells us, ‘all have sinned and fall short of the glory of God.’ But we also forget that none of us are excluded from God’s grace, unworthy though we are. And that means for the Pharisee and the tax collector, that our good deeds, and our ever-present sinful behaviour — neither of these privilege us or exclude us — or privilege or exclude our neighbours — from God’s grace. God asks us to live faithfully — not as a test to see if we deserve grace, but as a path of discipleship that will give us deeper satisfaction in our relationship with God.

The Eucharist, Christ’s gift of Himself to us, is not a reward which we earn, bur neither is it to be treated lightly, ignored, or downplayed. It is the most precious thing which we have. Far more precious than the silver or gold that we use to contain it. Because it is Jesus Christ, who gives Himself to us, so that He can transform us, so that we can grow together in love, more and more into His image and likeness. Christ comes to preach the Good News of the Kingdom, to call people to repent, to turn away from their sins. He heals the sick, the blind, the lame. He raises the dead to life. This is God’s love for us. What can we give God? Our love and our thanks. Have mercy upon us sinners, and help us to live faithfully so that we might sing 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. Amen.

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The Transfiguration

The world around us has a good idea of what it thinks glory is. Most of the time it is seen as human success and triumph. Just think of people winning a gold medal at the Olympics, people waving flags and making lots of noise, open-topped buses, parades, and the like. God’s idea of glory is something entirely different. In fact, it is the exact opposite of human glory. We will see God’s Glory today on three high places: Mt Sinai, Mt Tabor, and on the hill of Calvary.

We visit the first of these high places in our first reading from the Book of Exodus. Moses goes up Mount Sinai to receive the Law, the Ten Commandments, God’s rules to show Israel both what to believe and how to live, just as Jesus will later teach in the Beatitudes in the Sermon on the Mount. Moses spends time in the close presence of God, and this changes him. When he comes back down the mountain we learn that he is shining, he has been transformed and transfigured by his close encounter with the Divine. It is an experience which takes time, it doesn’t happen instantly. God tells Moses to come up the mountain and wait. The Patriarch waits six days before being invited to climb up further. Moses spends forty days on the mountain, which prefigures Our Lord’s forty days in the wilderness before the start of his public ministry and our own forty days of Lent.

In the passage from Book of Exodus we see a glimpse of the glory of God and the worship of heaven. It is the same glory that the Apostles see in the Transfiguration, recorded by Luke. This is a glimpse of heaven, a foretaste for us of what Christ gives us His Church. The glory of the Transfiguration is something which the Second Letter of Peter stresses. As Christians we do not follow a false or made-up religion — it is not a work of fiction. It is a life-changing reality. Through spending time with Jesus, the disciples such as St Peter, saw their own lives transfigured and transformed by the power and the love of God.

Jesus has been with the disciples in the Jezreel Valley in Galilee and this morning He goes up Mt Tabor and takes his closest disciples with him to show them something of the glory of God. He ascends the mountain to pray, to be alone with God the Father. Jesus’ public ministry was rooted in prayer, in being close to the Father, in listening and speaking with Him. As Christians we are to follow this example, and do likewise.

Jesus appears with Moses and Elijah to show His disciples and the Church that He is the fulfilment of the Law and the Prophets. They point to Him and they find their fulfilment in Him: He is the Messiah, the Son of God. Peter makes a very human response. He knows that it is good to be here and that what he is experiencing is life-changing. Peter’s suggestion to make three booths points to the Feast of Tabernacles when Jews remembered the giving of the Law to Moses on Mt Sinai. But, despite Peter’s hope, this experience is not to be prolonged. This is just a glimpse of the future glory, a moment to be experienced, and not a place to dwell.

When God speaks He tells us three things about Jesus: first that He is the Son of God, secondly that He is loved, and thirdly that we should listen to Him. What Jesus says and does should affect us and our lives. Like Moses and the disciples, we have to be open to the possibility of being radically changed by God.

Jesus tells the disciples not to tell anyone about this until after he has risen from the dead. Jesus has another height He must climb: the hill of Calvary, where He will suffer and die upon the Cross. There He takes 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 sacrificial love poured out on the world to heal and restore it.

“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

We are here this morning to see the self same sacrifice with our own eyes, and to touch and taste what God’s love is really like. We go up the mountain of the altar and experience the glory of God, so that God’s love may change us. We are given a foretaste of heaven, and prepared to be changed 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 ourselves to live the life of faith. It helps us to comprehend true majesty, true love and true glory. The wonderful glory that can change the world and which lasts forever, for eternity, unlike the fading glory of the world, which is here today and gone tomorrow.

So let us behold God’s glory, here, this morning. Let us touch and taste God’s glory. Let us prepare to be transformed by His love, through the power of His Holy Spirit, so that we may be built up as living stones, into a temple to God’s glory. That we may be healed, and restored, and given a foretaste of eternal life. May God take our lives and transform us, so that everything that we say, or think, or do, proclaims Him. Let us tell the world about Him, so that all people 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.

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Good Friday

Today something amazing happens: Christ dies for us. He who became incarnate in the womb of the Virgin Mary, suffers and dies for us. We come to contemplate the Word made Flesh, God incarnate, suffer and die for us. In this we may truly know God, and His Love for us, who took flesh for our sake, and now dies that we might live. 

In today’s first reading from the prophet Isaiah we see all of Christ’s suffering and death foretold, and interpreted:

 He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed.’ (Isa 53:3-5 ESV) 

Because of what happens today we are healed. The wounds of sin, which cry out for healing, can be healed in Christ. Such is God’s love for us. What sin has destroyed, love restores. This is the heart of our faith as Christians: God loves us so much that His Son becomes incarnate and suffers and dies for love of us. Words cannot fully express the mystery of God’s love. Instead, we come to gaze upon our Crucified Lord, to behold His love for us and prepare to eat His Body, broken for us.

Christ is our great High Priest, who as both priest and victim offers Himself upon the altar of the Cross to bleed and die for us, to bear our sins, and to reconcile us with God the Father. He dies that we might live. People find this idea difficult, they are not comfortable with it. That’s the point. Christ’s death should make us feel uncomfortable because it reminds us that OUR sins have put Him there. He bears our burden, and that of all humanity, past, present, and future, and through His wounds we are healed. 

Sin is a serious business. It is the human refusal to listen to God, and to cooperate with the Divine will for our flourishing. We are made in the image of God, but sin marrs that image in us. It is a serious problem, and one which we cannot put right ourselves. We cannot earn our way to heaven, through faith or good works. That is why Christ dies for us. Instead we have to rely upon grace, the unmerited love and mercy of God. We have to accept it, so that we can be transformed by it. God saves us because of His love and mercy. Today we see that love and mercy enacted in Our Lord’s Passion and Death. 

At the heart of our faith is the idea that God became what we are, so that we might become what He is. It’s the truth of the Incarnation, and it underpins what happens today. Christ dies for us, so  that we might share His Risen life. But, before we can, Christ experiences the physical torture caused by our sins. He experiences the desolated of being forsaken by God, the effect of sin, and cries out the opening words of Psalm 22: ‘My God my God why hast thou forsaken me: and art so far from my cry and from the words of my distress?’ And yet in the midst of this we, as Christians, can have hope and even joy. What the world sees as disaster and failure, we recognise as a triumph. Christ is executed for sedition and blasphemy, for claiming to be the King of the Jews and the Messiah, the Son of God. What in the eyes of the world is shameful: dying alone, naked and vulnerable, is in fact the greatest demonstration of God’s love. Love freely given, from His Incarnation, to His Death and beyond, this is the Good News, the proclamation of the Christian Faith: ‘we preach Christ crucified, a stumbling block to Jews and folly to Gentiles,’ (1Cor1:23 ESV). A stumbling block to Jews because following Deuteronomy 21:22-23 (ESV) ‘And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. ’ The messiah cannot be crucified, but He is. Greeks love wisdom, logic, and Philosophy. The idea that God would die for humanity doesn’t make sense. Gods are vengeful or indifferent at best. The idea that God loves us enough to die for us is crazy. And so it is, and we rejoice in the absurdity of it. God reconciles humanity through degradation, torture, and suffering, to show us the reconciling power of His Love, stronger than death, or sin. What looks like failure is in fact VICTORY. Today, Christ conquers sin and death, all that separates God and humanity, and by His stripes we are healed. 

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. Christ 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. Amen.

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Maundy Thursday

On the night before He suffers and dies, Our Lord and Saviour Jesus Christ teaches His disciples something new: ‘When he had washed their feet, and taken his garments, and resumed his place, he said to them, “Do you know what I have done to you? You call me Teacher and Lord; and you are right, for so I am. If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do as I have done to you.’ (Jn 13:12-15 RSVCE) The God who created all that is kneels at His disciples’ feet and washes them. It is an act of complete humility and service. It shows us in the most concrete and direct way possible that God loves us. It reminds us as Christians that we are washed in our baptism, to cleanse us from sin, and that we need to continue to ask God for forgiveness throughout our lives. It is particularly relevant to those of us who are ordained, and called to fashion our lives after the example of Our Lord, 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 as I continue to serve God and you, His people.

It is loving service for our Lord to feed his disciples with His own Body and Blood. Tonight, Christ institutes the Eucharist, taking bread and wine that they might become His Body and Blood, which will soon suffer and die for US. The Church exists to carry on the offering of the Son to the Father, to make it present across space and time. That is why we are here, tonight, to gather as disciples of Our Lord and Saviour Jesus Christ, to be fed by Him, with Him and for Him. He has given us an example that we should copy. We listen to Jesus and we do what He did. 

On this night Christ institutes the priesthood and sets his disciples apart to carry on His saving work in the world. We who follow in their footsteps are shown in the clearest possible way that to love Him, to care for His people, is to serve them. We are to imitate the mysteries which we celebrate: offering our lives in His service and the service of His church. It is truly extraordinary that we should have such a responsibility placed on our shoulders. We are all of us, if the truth be told, incapable of such a task if we were acting solely in our own strength and our own abilities. But through the grace of God, and with the help of the prayers of you His people, it is our hope that we may conform ourselves ever more closely to Christ, our great High Priest.

Tonight, in St John’s account Jesus talks about love an awful lot: He says, ‘A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another. By this all men will know that you are my disciples, if you have love for one another.’ (Jn 13:34-35 RSVCE) ‘This is my commandment, that you love one another as I have loved you.’ (Jn 15:12 RSVCE) and ‘This I command you, to love one another’ (Jn 15:17 RSVCE). Tonight we see what He means: love is service and sacrifice, generosity and humility. As Christians we are to be people of love, formed by it, living it out in our lives to proclaim God’s love to the world. As St John says, ‘By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers. But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him? Little children, let us not love in word or talk but in deed and in truth.’ (1John 3:16-18 ESV) We should be challenged by this, to transform the world with love. As Mother Theresa said, ‘Prayer in action is love, love in action is service’. Christ shows us that and asks us to imitate Him, in His Passion and Death, suffering as He suffered, being generous and humble as He is, in our love and service. 

God shows us what true love, true glory, and true service are. The world cannot fully understand this: it goes against everything people are told about putting themselves and their lives first, to judge their importance or worth by what they own, rather than how they live their lives. In its selfish searching, what it truly wants and needs is to be healed, to be embraced by a loving God. That is why it tomorrow on the cross our Lord’s Arms will be flung wide open to embrace the world with God’s love.

Let us then prepare ourselves, let us have our feet washed by Christ, let us be fed by Him, with Him, strengthened by Him, to fashion our lives after his. Let us prepare to go to Calvary with Him, laying down our lives in His service, picking up our Cross and following Him, to death and beyond, to the new life of Easter. Let us live His risen life, and share our joy with others, that the world may believe and trust 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.

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Lent IV Year C: The Prodigal Son

Today is a day for celebration. a day for rejoicing, just like every Sunday, as we rejoice that it was on a Sunday that Jesus rose from the dead. This day of the week is special for Christians. And the time is soon coming when we will remember how Jesus suffered and died for love of us. We get ready to celebrate through fasting and prayer, through giving things up, and today we don’t have to. The rules are relaxed, we can have a day off. We mark this in a variety of ways: since Ash Wednesday I’ve worn purple vestments in Church on Sundays, but today I’m wearing something different. They’re rose-coloured, it’s a lighter, more joyful colour. There are flowers in church, some of which will be blessed and distributed later. Today was a day when servants had the day off, and could go home, to see their family, and visit the church where they were baptized, and as they went there they would pick flowers. It’s Spring, and there are many signs of joy and new life around us. 

So we give thanks to God for our mothers, who gave us life and showed us love, and for Mother Church, in which we were baptized, and given new life in Christ. As we give thanks for them, we are mindful of the love they have shown us, and the life they have given us, which leads us God, who while we tend to address Him as ‘Father’ loves us like a mother. In the Gospel this morning Jesus tells the story of the Prodigal Son, who runs away, and does what he wants to, wastes his inheritance and comes back penniless and sorry. It’s how we are with God. But God, like the Father in the parable loves his children, and longs to welcome us back, and embrace us in love. God loves us, and will do anything to see us back where we belong, back home, embraced, restored, and made whole again. It is the central message of the Christian Faith: GOD LOVES US! We don’t deserve to be loved, we have turned away from God’s love, but God doesn’t abandon us, or reject us, but welcomes us back, so that we may be transformed by that love. Love and forgiveness have the power to change us like nothing else. We see this throughout the Bible, think of Joseph and his brothers in Egypt. We see this most of all in Jesus, who loves us so much that He dies on the Cross for us. This love transforms the world. God then, is generous, extravagant, and loves us more than we can know or fully understand. But we can experience that love, in the Church, when we read the Bible, in our Baptism, in the forgiveness of sin, and in the Eucharist, where God’s love is made real, and we receive that generosity. We receive it and are transformed by it. It changes us, makes us more generous and loving, and builds up a community transformed by love, which can change the world. 

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Lent I Year C (Deut 26:1-11, Rom 10:8-13, Lk 4:1-13)

The Christian journey through Lent is something of a journey through the desert. It is characterised by fasting, penitence and charity as these are the ways in which we can prepare our souls and bodies to celebrate Our Lord’s Passion, Death, and Resurrection. We are sorry for our sins, but also joyful in knowing that Christ has overcome sin and death. There is a joyful character to what we do and who we are because of what Christ has taught us and done for us. It’s a hopeful, and a healing time. It’s a chance to give ourselves a bit of encouragement in our spiritual lives, and to get ready. 

Our first reading this morning from Deuteronomy is an account of the festival of first fruits, a Jewish Harvest Festival. The prayer is an account of Israel’s exodus from Egypt and journey to the Promised Land. It is a prayer of gratitude, ‘And you shall set it down before the Lord your God and worship before the Lord your God. And you shall rejoice in all the good that the Lord your God has given to you and to your house, you, and the Levite, and the sojourner who is among you’ (Deut 26:10-11 ESV) which also forms part of the Jewish Passover ritual. As Christians, Christ takes us from the wilderness of sin to the promised land of reunion with God the Father and each other. This greater passover sees humanity freed from sin and death through the love of God. This is what we are preparing to celebrate with joyful expectation. 

Likewise, our reading from Paul’s Letter to the Romans begins by quoting from Deuteronomy, (30:14) just before Moses offers Israel the choice between life and death, good and evil. But for Paul ‘if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.’ (Rom 10:9 ESV) This is the heart of our faith as Christians: Jesus is Lord, not Caesar, or any power of this world. He saves us, by His Death and Resurrection. We believe this and bear witness to our belief. 

Our Gospel this morning takes right back to the beginning. Just after His Baptism, as He begins His public ministry, Jesus goes out into the desert to be alone, to be quiet, to fast and to pray, to be close to God the Father. While He is in the desert Jesus is tempted by the devil. The devil begins by saying, ‘If you are the Son of God, command this stone to become bread.’ It is a temptation to be relevant, Jesus is hungry. The devil is saying, ‘If you’re the Son of God then do this’, something which the crowd will say to Jesus as He goes to be crucified. They both demand that God prove Himself, rather than accepting the presence of the Holy Spirit and the voice of God the Father, ‘You are my beloved Son; with you I am well pleased.’ (Lk 3:22 ESV) Jesus is pleasing to God because He is obedient, whereas Satan is all about disobedience, not listening to God, not obeying Him. Jesus has been led by the Spirit into the wilderness, and whereas the first Adam causes sin to enter into the world by eating forbidden fruit, Christ, who is the second Adam, conquers by not eating. ‘The desert, the opposite of a garden becomes the place of reconciliation and healing.’ [1] Jesus who is the Living Bread come down from Heaven, conquers Satan with the Word of God, Himself the Word made flesh who will feed us with Himself, to give us life in Him. The Church exists to feed Christ’s sheep with Word and Sacrament, and to proclaim that He is the Son of god and Saviour.

Jesus’ second temptation is to have power. The devil says to Him, ‘To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will. If you, then, will worship me, it will all be yours.’ (Lk 4:6-7 ESV) Jesus prefers heavenly glory and the salvation of humanity to worldly power. The devil can only offer a false god and fleeting power, whereas Christ stands for what is true and eternal. The temptation to have power, symbolised by worshipping the devil, leads to the misuse of power. It’s a very human failing. The church stands condemned for the mistakes of the past and the present, but in recognising this there is the possibility of a more humble church in the future: reliant upon God and not on the exercise of power. At its heart, the Good News of the Kingdom is about repentance: turning away from the our sins, turning back to our loving Father and asking for His forgiveness. 

The third temptation, the temptation to put God to the test, is to be spectacular and self-seeking. Whenever we say, ‘look at me’ we’re not saying, ‘look at God’. Jesus quotes Deuteronomy 6:16, ‘You shall not put the Lord your God to the test’. God does not need to prove anything. He loves us, and sent His Son for us. Jesus’ throwing himself from the Temple would be a spectacle, but it wouldn’t achieve anything. The high place Jesus will go up to is the Cross on Calvary, where He will suffer and die to save humanity. This is what God wants, to show His love for the world, not just a stunt. 

The devil departs, Jesus’ faith is stronger than temptation. The temptations are real, and Jesus shows US that we can resist them. It isn’t easy, quite the opposite, but it is POSSIBLE. This should encourage us as we try to follow Jesus’ example, and grow in holiness this Lent. God does not as the impossible of us, just that we try, and repent when we fail. We grow in holiness in Lent through prayer, almsgiving, and fasting. Prayer offers us the opportunity to deepen our relationship with God. It’s more about quality than quantity: true repentance, for what we’ve done and failed to do, and a resolve not to do so in the future are what are needed. Almsgiving helps us to be charitable and generous, to care for those in need, just as God is generous towards us.

Fasting is key, because it helps us subjugate our appetite. It isn’t a holy diet, but rather an exercise of the will and a mastery of the flesh: we control what we eat and do, rather than being controlled by our appetites. Just as prayer is not about getting God’s attention or changing His mind, but rather changing who and what we are, making us more loving, humble and dependant on God, so fasting stops us being slaves to our desires. It sets us free, and helps us to listen to God, and draw closer to Him. It helps us enter into Christ’s suffering, so we can follow the way of the Cross. We do this joyfully, because we are following Christ, learning to resist temptation, aided by prayer and a generous heart. Christians are made as well as born, and this Lenten season helps us to grow in faith, hope, and love, so that we may celebrate Our Lord’s Passion, Death and Resurrection with greater joy. 

[1] Ratzinger, J. (2007) Jesus of Nazareth, London: Bloomsbury, 27.

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The Seventh Sunday of Year C

All of Salvation History, the entirety of the Bible, and the history of the Christian Church is at a profound level the story of God’s Generosity. The creation of the universe out of nothing, and the salvation of humanity though the Incarnation, Death and Resurrection of Jesus Christ are demonstrations of the scale of that Generosity. It’s hard to get your head around the extent to which God’s love is poured out on the world.We don’t deserve it, we cannot earn it, nonetheless we continue to receive it through the Church, through prayer, the sacraments, Holy Scripture, in the power of the Holy Spirit. 

In our first reading this morning we see an encounter between David and Saul. David could kill Saul. Abishai wants to. David, however, will not put forth his hand against the Lord’s anointed. Saul is the anointed King of Israel, and despite their differences, David shows generosity of spirit, because ‘The Lord rewards every man for his righteousness and his faithfulness’ (1Sam 26:23). We have received generously from God, and we should thus be generous as a result. 

In the Epistle we see the difference between the first Adam, and the Second one, who is Christ. The first brought death and sin, the second brings life and reconciliation. Christians are to follow the example of Christ, who transforms our humanity, and manifests the loving and generous nature of God to us.

There is at the heart of Christianity a radical idea, love your enemies. It seems counter-intuitive. Our enemies want to harm us, we should resist them, we should crush them. No we are to love them, because love is the heart of the Gospel. God is loving towards us, being born as one of us to transform us, by His Grace. He gives himself to die, for love of us, that we might be healed and reconciled. Love can end conflict. This is what Christ shows us. He ends the enmity between God and humanity by dying for us. As Christians we are to follow Christ’s example and put love into practice in our lives. Jesus asks us to follow His example, living it out in a way which is radically different to the ways of the world.

The world around us isn’t good at forgiveness, or turning the other cheek. It prefers to write people off: that’s how they are, and how they’re going to stay. Well, they will, unless we do something about it. In showing forgiveness and generosity we recognise the fact that we are human, flawed, and we make mistakes, and that change is possible: things don’t have to stay the same. Everyone loves those who love them. The point is in loving those who do not love us, that they become lovely to us, and loveable in themselves. Only love can transform what is filled with hate and anger. 

As St John writes, ‘Beloved, let us love one another; for love is of God, and he who loves is born of God and knows God. He who does not love does not know God; for God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we loved God but that he loved us and sent his Son to be the expiation for our sins. Beloved, if God so loved us, we also ought to love one another. No man has ever seen God; if we love one another, God abides in us and his love is perfected in us.’ (1John 4:7-12) At the heart of it all is the Cross, the great demonstration of God’s love. All that Christ teaches us in this morning’s gospel is made manifest on the Cross. We see God die for us, and in the Eucharist, Christ gives us His Body and Blood so that we can be transformed to do His Will, and live His Risen life, preparing us for Heaven, here and now. 

God gives Himself for us: ‘for he is kind to the ungrateful and the selfish. Be merciful, even as your Father is merciful.’ (Lk 6:35-36) We can be merciful because God has shown us mercy, and continues so to do. The transforming power of God’s love and mercy is shown fully in the Mystery of the Eucharist, where we are fed by God, fed with God, so that His Love might transform us. This is generosity, shown to us so that we might be generous in return. Through God’s generosity we have the opportunity to live in a different way, and encourage others so to do. It offers the world a way out of selfishness and sin, a chance to be God’s people living life in all its fulness. Is it easy? By no means! What Jesus proposes is something costly and difficult, which requires us to go against the human instincts which lead us to be selfish, judgmental and unkind. But if we all try to do this together then we will be built up as a community of loving generosity, which makes it possible for people to be transformed into the people God wants us to be. It’s what the world wants, and longs for. 

So how do we live the life God wants us to live? The simple answer is by trying, failing, and keeping on trying. The Christian faith has at its centre Love and Forgiveness. God shows these to us in Jesus Christ, and we have to show them to one another. The Church, you and I, all of us, are called to love and forgive each other, as we will fail. And we will fail often. We can’t earn our way to Heaven through what we do, Jesus has paved the way for us through His Death and Resurrection. We can, however, try to live out our faith in our lives, loving and forgiving each other when we fall short.Not being judgemental and overcritical. Then we can be built up in love, together, as a community reconciled to God and each other. It sounds simple and straightforward, but in practice it is really difficult. This is why we have to keep trying, allowing God transform us more and more into his likeness, through His Grace.

Through the love of God being poured into our hearts, and through that love forming who we are and what we do, that self-giving sacrificial love shown to us by Our Lord and Saviour Jesus Christ, in his dying for us, so that we might live in Him, let us be attentive to the Word of God, the Word made flesh, and not simply listen but also act –- relying not upon our own strength but upon the love and mercy of God, seeking His forgiveness, to do His Will.

When we are formed by God together then we can be built up in love, as living stones, a temple to God’s glory. We proclaim God’s love and truth to the world, through forgiveness and sacrificial love. Clothed in the humility of our knowledge of our need of God’s love and mercy, let us come to Him, to be fed by Him, to be fed with Him, to be healed and restored by him, so that we can live lives which speak of the power of his kingdom 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. Amen

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Candlemas

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 mikvah, 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, Jesus Christ, on the altar of the Cross, 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 the Holy Family go to the Temple they 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. The Feast prepares for the coming season of Lent by changing our focus and attention from Jesus’ birth to His death, for our sins, upon the Cross.

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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Epiphany III Year C (Luke 4:14-21)

In this morning’s Gospel we see Jesus back on home turf, as it were, in Nazareth, where he grew up. He goes to the synagogue, to pray and to teach on the Sabbath. When he stands up to read He is given the scroll of the prophet Isaiah, and he reads from the 61st chapter, ‘The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favour.

As we have seen from St Luke’s account of Jesus’ baptism two weeks ago, the Holy Spirit is indeed upon Him, He is filled with it. Jesus has been anointed, he is the Messiah, the Anointed One, He is the Christ. 

Christ brings good news to the poor: poverty is a grim thing, it makes life bleak and hard. But it is probably their fault, they are probably feckless and undeserving. This mindset is still with us today, and it is wrong. We should be ashamed that we haven’t more to eradicate poverty, and be mindful of those who are poor. The kingdom of God should be a place where all are cared for, and where our needs are met. The good news is also for those who are spiritually poor. As Jesus will say in the Sermon on the Mount ‘Blessed are the poor in spirit, for theirs is the Kingdom of God’. The good news of the Gospel is for those who know their need of God, their spiritual poverty. That’s all of us: we need God’s love in our hearts, and our lives, to transform us.

Christ brings freedom for the captives. Those who are slaves to sin, and that’s all of us, can find true freedom in Christ. We can be free from what sin is and what sin does. Christ brings sight to the blind, both in healing the blind, but also in helping us all with our own inner blindness: the bits of our life we are ashamed of, or would rather forget about. It allows us to see the world with new eyes, where everyone is our brother and sister, where we can be one in Christ, the unity Christ came to bring.

Christ brings healing to the broken. That’s good because I know I need it. I’m broken, you are, each and every one of us is, and Christ can heal that. It is what the Kingdom and God’s love are all about — being a place of healing, where we can come to share in the Divine life, where our wounds are healed by His wounds on the Cross, and by the Eucharist, where Christ gives himself to heal us and restore us.

Christ brings the proclamation of the day of salvation: Jesus comes to save us from our sins, hence the Incarnation. God becomes human so that humanity might come to share the divine life. Christ dies for us on the Cross, and rises from the dead, overcoming death, the world, and the devil, so that we need not fear. The message of salvation is for all people, to come and have life in and through Christ, believing in Him, trusting Him to be at work in our lives.

These are big claims to make, and that’s the point. What we see here this morning is Jesus proclaiming the fulfilment of Scripture, the Good News of the Kingdom of God. It is extraordinary, and radical, and it changes who we are, and how we live our lives. Something new and wonderful is happening, something which changes the world. 

Jesus’ words also show us that prophecy is being fulfilled: what the prophets point to in the future is now becoming a reality in the person of Jesus Christ. The Word made flesh is the fulfilment of the Word of God. This is what we believe as Christians, and why we read the Old Testament. The New is prefigured in the Old, the Scriptures point to Christ, and they find their fulfilment in Him. What Isaiah is prophesying is closely related to the so-called ‘Servant Songs’, which foretell Jesus’ passion and Death. Here at the beginning of His public ministry we see a link forward to His Death: everything points to the Cross as the greatest fulfilment of prophecy and demonstration of God’s love for humanity.  Good news indeed!

But rather than making people jump for joy, Jesus’ words have the opposite effect: he makes people angry and uncomfortable, for several reasons. First, it isn’t what they want to hear. People understood the Messiah in political terms — he would wreak vengeance on the enemies of Israel. They wanted to free from the yoke of oppression. But it is they, and not the Romans, who are the problem — they fail to recognise the Messiah, or follow Him. They fail to recognise the wonderful things, the miracles that God is doing among them. The people in Nazareth can only see the little boy, the son of Mary and Joseph, and not the man standing before them. They are blind to both who God really is and what God does. They should not be angry or upset, quite the opposite. This a cause for celebration, one envisaged in Nehemiah, ‘Go on your way. Eat the fat and drink sweet wine and send portions to anyone who has nothing ready, for this day is holy to our Lord. And do not be grieved, for the joy of the Lord is your strength.’ (Nehemiah 8:10 ESV) The Kingdom of God is a cause for celebration. It is what we look forward to in heaven and it is what the church is for: to celebrate who Christ is and what Christ does, and encourage people to know Him, love Him, and believe in Him. 

‘Today this Scripture has been fulfilled in your hearing’ we, here, today, have heard this among us, we have come to be fed with Word and Sacrament, to be fed by Christ, to be fed with Christ, to have new life in Him, and to share that new life with others, a new life and a freedom which the world cannot give. So let us be fed to have new life in him, to live that life and share it with others, for the joy of the Lord is our strength. It is our vocation as Christians to be filled with that joy and to share it with others. 

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Epiphany II Yr C Jn2:1-11

In this morning’s first reading the prophet Isaiah is looking forward to a Messianic future, giving Israel a vision of something to hope for, how things will be when the Messiah comes. In the feast of the Epiphany kings saw God’s glory in Bethlehem. In the Baptism of Christ we saw God’s glory manifest in the Holy and Life-giving Trinity, in the obedience of the Son of God, and the way to salvation through baptism. Now in the first of Jesus’ signs we will see the fulfilment of prophecy. In Isaiah the joy of God’s kingdom is understood in terms of a marriage, such as we see in this morning’s Gospel. Everyone loves a party, and what better excuse could there be than a wedding: the joining together of a man and a woman, a sign of love, and joy, and commitment, something made holy and fruitful by God. 

At one level it symbolises God’s relationship with humanity brought about by the Incarnation: where God becomes human, so that humanity might come to share the divine life. The sheer joy of salvation, of hope in Christ, in uniting what sin had destroyed. What Isaiah looks forward to, is made real in Jesus Christ. And so the first of Jesus’ signs, demonstrations of the Kingdom of God takes place at a wedding, at Cana, in Galilee. 

It happens on the third day, just like the manifestation of God’s Glory in thunder and lightening at in Sinai in Exodus 19:16, it is less dramatic, but no less extraordinary. Jesus’ mother is there, so is He, and so are His Disciples. Marriages in the Bible are a community celebration. Lots of people are invited. It would be shameful for them to run out of wine, it’s not hospitable. Mary tells Jesus that they have no wine. And while Jesus’ reply may look like he’s upset, he doesn’t ignore her, or fail to comply with her request. His Hour has not yet come, and it will not, until Jesus dies upon the cross. It comes when He dies for our sins, when He makes a new Covenant in His Blood, the Lamb of God, who takes away the sins of the world, who as both priest and victim reconciles humanity and divinity, and gives us the hope of heaven.

Mary simply says to the servants, ‘Do whatever He tells you’. She stands as a model of Christian obedience: the key to the Christian life is to follow Mary’s example, and do whatever Christ tells us, nothing more, nothing less, just that. Our life is rooted in obedience: we listen to God and we obey, for our own good, and the good of the Kingdom, so that we are not conformed to the world and its ways, but rather to the will of God, so that we can truly enter into the joy of the Lord, in humble obedience, fed by Him, and fed with Him, who died for love of us in obedience to the will of the Father.

There were six stone water jars there, for purification, holding twenty or thirty gallons each, about the size of a modern wheelie bin: one hundred and eighty gallons, or about six hundred and eighty litres, or the equivalent of one thousand four hundred and forty pints of beer, given that ancient wine was drunk diluted with two parts water. It’s a lot of wine to drink, and that’s the point: it’s a sign of the super-abundance of the Kingdom of God. It shows us that Christ is a type of Melchisedek, the priest-king of Salem, a priest of the most High God, who in Genesis 14:18-20 offers bread and wine to Abram. The steward is amazed, it’s the best wine he’s ever tasted. The steward had a point: you serve the best wine first, while people are sober and can appreciate it, but the Kingdom of God turns human values on their head — the joyous new wine of the Kingdom is finer than any human wine and 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. 

It’s a reason for celebration, our being saved by Christ, and our vocation as Christians is JOY. We are called to be filled with Joy, the Joy of the Lord is our strength (Nehemiah 8:10). The one whom we worship, the one who saves us, liked nothing better than to hang around at parties with social undesirables, and was accused of being a drunkard. In both Luke [7:34] and Matthew [11:19] we see Jesus rejoicing in such name-calling, ‘for 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) 

Our Christian lives are to be one of celebration, that we are saved, that God loves us. It is why we are here today at the Eucharist, a foretaste of the marriage feast of the Lamb, and the joy of heaven. It is where we drink the wine of the Kingdom the Blood of Christ so that we may be transformed 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.

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 Year C (Lk 3:15-17, 21-22)

The prophet Isaiah contains much that can lift the soul, and this morning’s first reading is no exception: ‘Fear not for I have redeemed you; I have called you by name, you are mine.’ (Isa 43:1ESV) It is a verse which naturally speaks to us of baptism, as does the one which follows it: ‘When you pass through the waters I will be with you’ (Isa 43:2 ESV) God says not to be afraid, a perennial human problem, which we overcome by trusting Him. In our baptism God has redeemed us, because in it we share in Christ’s Death and Resurrection. It is how we are known to God, and named. It’s a wonderful thing, Baptism. And in Luke’s Gospel we see that people were keen on it. They’ve come out into the wilderness to be baptised by him. John has been preaching a baptism of repentance (Lk 3:3) turning away from sin, being washed, cleansed, and able to live new lives. 

We then have to ask ourselves the question, why is Jesus there? Jesus is not a sinner, he has no sins from which to repent, and yet he is there. Something is clearly going on. An explanation is that in His Baptism Jesus is in solidarity with sinful humanity: he does not wish us to undergo anything that he would not himself. He is an example of how to come to God and have new life. As a sign of divine approval after the Baptism, as Jesus is praying, the heavens open, the Holy Spirit descends upon Him in the form of a dove, and God says, ‘You are my beloved Son; with you I am well pleased.’ (Lk 3:22 ESV) Here, at this moment, we see the fullness of the Godhead, a manifestation of glory and divine presence. Just as in Noah’s Ark God makes his love manifest in the form of a dove so now He brings us peace and love. The Divine Trinity makes itself manifest in recognition of the Son’s obedience to the Father, and looks forward to the Cross, where God’s love is poured out upon the world, and through which we are saved, as by our own baptism, a sharing in Christ’s Death and Resurrection. In His Baptism as in His Death, Christ shows us the way to the Father in the power of the Holy Spirit. Ans so all of our life as Christians is Trinitarian. We are baptised in the name of the Holy and Life-giving Trinity. Our worship this morning began by invoking their name, through them we are sanctified and restored, so that we can be gathered as wheat into the barn, rather than the chaff which will be burned with unquenchable fire. It is a matter of life and death, of being with God, loved by Him, and redeemed by Him, or rejecting that love. It is not for nothing that God speaks through the pophet Isaiah, saying, ‘Bring my sons from afar and my daughters from the ends of the earth, everyone who is called by my name, whom I created for my glory, whom I formed and made.’ (Isa 43:7 ESV) This is what the church is fo: to fulfil the will of God, to do His work, to bring people everywhere to salvation in and through Him. Through this we know that God loves us, ‘because you are precious in my eyes, and honoured and I love you’. (Isa 43: 4 ESV) This is Good News. God loves us, he tells us in Scripture, and shows us in His Son. It is why we are here today, so that we might be reminded of how much God loves us, and how He loves us in His Son Jesus Christ, who shows us the way to the Father, who dies for us, and sends His Holy Spirit upon us, that we might live in Him. 

It is the will of God that humanity come to share in the Divine Life, that we might have the hope of heaven, and as a sign of that on the night before Christ died he took bread and wine and said, ‘This is my Body …. This is my Blood …. Do this.’ And we do. For nearly two thousand years the Church has baptised and nourished people with the Eucharist so that they might know that they are loved by God, and saved by Him. Baptism and Eucharist — how we are saved and given eternal life by God. 

At the beginning of his public ministry, Jesus shows humanity the way to the Father, through himself. The world sees the generous love of God, which heals and restores us, from the darkness of the dungeon of sin and evil, to the light and life of the Kingdom of God. As our baptism is a sharing in the death and resurrection of Jesus, so His Baptism points to the Cross, where streams of blood and water flow to cleanse and heal the world. We see the love of the Father, the power of the Spirit, and the obedience of Son, and all for us, who are so weak and foolish, and who need God’s love and healing, and forgiveness.

We need this, the whole world needs it, but is too proud to turn to a God of love, for fear of judgement, knowing that they deserve to be cut off forever, and yet it is exactly such people, such lost sheep that Our Lord comes to seek, whom he enfolds in his loving arms on the Cross, whom he washes in the waters of baptism, so that all may be a part of him, regardless of whom they are, and what they have done. Salvation is the free gift of God and open to all who turn to him.

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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Christ the King Year B [Dan 7:9-10 & 13-14, Rev 1:4b-8, Jn 18:33-37]

The Feast of Christ the King is a fairly recent addition to the liturgical calendar. It was instituted by Pope Pius XI in 1925, but the ideas which lie behind it are much older. To stress the idea that Christ is the King of Heaven and Earth is to acknowledge the fact that there is an authority which is higher than any human authority. Christ, as king, unites humanity and points to the Peace of the Kingdom of God rather than the divisions of class and nationalism which lie at the root of the traumatic events of the last one hundred years. 

‘For Jesus Christ reigns over the minds of individuals by His teachings, in their hearts by His love, in each one’s life by the living according to His law and the imitating of His example.’

Pope Pius XI Ubi Arcana Dei Consilio 48 (23.xi.1923) [http://w2.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_19221223_ubi-arcano-dei-consilio.html

This is a great claim to make, and a necessary one for Christians: to acknowledge Christ before all things, even before our family and friends. More than being Welsh, or British, or anything else, we belong to Christ, and acknowledge Him as our Lord and God. Our faith affects who we are and what we do. Nowhere is this more clear than in understanding where our primary allegiance lies. To say that, ‘Jesus is Lord’ is at one level to say that, ‘Caesar is not’. When faced with a religious cult where the Roman Emperor was worshipped as divine, our forebears made a choice. While they would pray for the Emperor as a temporal ruler they would not honour him as a god. They bore witness to their faith at the cost of their lives, because some things are more important, namely our relationship with the God who loves us and saves us.

In our readings this morning we hear in the prophecy of Daniel, that God will come to be our judge, and that the Son of Man — who is Jesus — is given dominion, glory, and a kingdom. All peoples, nations, and languages should serve Him, His dominion is everlasting and will not pass away. Christ the Word made Flesh is the fulfilment of Scripture, in Him, prophecy is fulfilled, and made real. 

We see Christ’s kingship most strikingly in the interaction between Jesus and Pontius Pilate in this morning’s Gospel. Picture the scene: Jesus has been arrested and is being questioned. His disciples have deserted him, and He stands alone in the governor’s palace. Pilate says to Him, ‘You are the King of the Jews?’ Pilate doesn’t understand, it doesn’t make sense. The Jews have handed Jesus over to be crucified under Roman Law, rather than the usual punishment of being stoned as a blasphemer. To claim to be a king is to stand in opposition to the authority of the Emperor, but how does this man do this? He doesn’t look like a king, or act like one. 

Pilate explains that Jesus has been handed over by the Jews and their chief priests, and asks Him, ‘What have you done?’(18:35) Jesus does not answer, instead He states, ‘My kingship is not of this world; if my kingship were of this world, my servants would fight, that I might not be handed over to the Jews; but my kingship is not from the world.’ (Jn 18:36) Jesus’ kingship is not of this world. Then from where is it? The answer is surely the heavenly realm. Christ is a Divine King, and whereas the emperor may claim to be DIVI FILIVS, son of a god, Jesus Christ is King because He is the Son of God. 

Jesus goes on to say, ‘For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears my voice.’ (Jn 18:37) This is what Christ was born to do, to bear witness to the truth. He is ‘the Way, the Truth, and the Life’ (Jn 14:6). In His Passion, Christ bears witness to the truth, namely that, ‘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 sent the Son into the world, not to condemn the world, but that the world might be saved through him.’ (Jn 3:16-17) This is what real kingship looks like, selfless love and sacrifice. It is not about acquiring and displaying wealth, power, or privilege. To add insult to injury, after Jesus has been flogged, the Roman soldiers put a purple robe on Him and place a crown of thorns on His head, to mock him (Jn 19:2-3) with the trappings of a king. Their mockery is self-defeating, as it proclaims Christ’s kingship. The true King of the Jews is the Suffering Servant, bruised for our iniquities. Christ displays His royal power when he reigns, not on a throne, but from the Cross. God’s kingdom is about healing, forgiveness of sins, and the restoration of humanity, to give us the hope of Heaven. 

Christ, risen, ascended, and glorified, will come to be our judge. Images of the Risen Christ still bear the marks of nails in His Hands and Feet, and the mark of the spear in His Side, because they are the wounds of LOVE. This is the love God has for each and every one of us. We may not deserve it, we cannot earn it, but God gives it to us, who believe in His Son, Our Saviour Jesus Christ. We are challenged to live lives which proclaim that love to the whole world.

Before they were martyred in Mexico and Spain, by regimes opposed to our faith, Christians would cry ‘¡Viva Christo Rey!’ ‘Long live Christ the King!’ just before they faced a firing squad or the hangman’s noose. To acknowledge Christ’s kingship is to do something radical. It is to say to those with worldly power, ‘We acknowledge something greater and more powerful than you!’ It is a radical political act, which terrifies those who are insecure. As Christians we are different. We have built the house of our faith on the rock which is Christ, and not the shifting sands of this world. 

The world around us may look dangerous and uncertain. Whatever we face, we can be assured of the simple fact that God loves us, and that we are part of a kingdom of love. Let us live this out in our lives, so that others may come to believe 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. Amen. 

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Remembrance 2018

‘Gwyn eu byd y tangnefeddwyr: canys hwy a elwir yn blant i Dduw’ Mt 5:9

Between the ages of thirteen and eighteen, when I was at school, I saw something every day which has had a profound effect upon me. Daily I would pass by bronze tablets with the names of the old boys who had died, in the service of their country, from the First World War onwards. I didn’t know them, boys my own age, or a little older, but simply being surrounded by their names made me both aware and grateful of who they were and what they did.

For the Great War there were 1,157 names: more than one-fifth of those who left the school died in war. They were not unusual in this, but the scale of loss is hard to imagine nowadays. Girls at school were told afterwards that they would never marry, or have children, as there weren’t enough men. Up and down the country, every city, town, and village, every family was and still is touched by grief and loss.

Today we remember the fact that exactly one hundred years ago on this day the guns fell silent, and the ‘War to end all wars’ finished, having cost the lives of somewhere up to nineteen million men, women, and children. Some sixty-million people were to die in World War II, and there has hardly been a day in the last hundred years where someone somewhere has not died in war. Faced with such staggering statistics it is hard to know what to say. Such a tremendous cost of human life, love, loss and grief should shock us to the core. The freedom, peace and prosperity which we now enjoy was won at the cost of the lives of countless men and women. It is right and good to pause and remember them. 

When we recall the sacrifice made by people from this village, this country and all over the world, our remembrance must 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 try not to 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. 

Peace then is not simply the absence of war, but the right ordering of the world around us: living the way God wants us to live, in harmony, and love, one with another. That is why peacemakers are children of God. What they do is possible because of what Jesus Christ has done for us: ‘Ac, wedi iddo wneuthur heddwch trwy waed ei groes ef, trwyddo ef gymodi pob peth ag ef ei hun; trwyddo ef, meddaf, pa un bynnag ai pethau ar y ddaear, ai pethau yn y nefoedd’ ‘and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.’ (Colossians 1:20). Without Christ’s sacrifice none of what we are commemorating makes sense. Christ bought us peace by the shedding of His own blood. In the face of anger and aggression His only response was love. Christ is our peace, and Christians are called to follow Him. We do so knowing that the Cross is not a place of shame and defeat, but rather victory. The love of God has triumphed, and all will be well. 

Does God want us to fight? No! War may be just, and undertaken for the right reasons, but we are supposed to live in peace. Human nature longs for wealth and power and is willing to stop at nothing to acquire it. Christ, however, shows us another way — the way of love and gentleness, which longs to heal and reconcile. It’s what Christ did here on earth, and continues to do — to draw people into the peace of the Kingdom of God, where wounds are healed and divisions reconciled. We are thankful for those who sacrificed themselves for us, and we honour their memory by treasuring peace won at so great a cost. We are serious about it, because it is the will of God, and the means of human flourishing. It is precious, and it is for everyone. We are thankful that we are alive and able to give thanks for those who gave their lives for us, and we commit ourselves to being peacemakers in our own lives, in our community, in our world. What greater tribute could there be than to work for a world where all may live in peace, for such is the Kingdom of God. In so doing we honour their memory and share the treasure they have given us with humanity — we are generous, after the example of Generous God, who loved us so much that He gave His Son to die for us.

The Kingdom is a radical place which seeks to transform humanity into the image of God. We have been trying to bring it about for two thousand years and we will continue, in church or chapel, and in our daily lives, to make God’s Kingdom a reality here and now, through what Christ has done for us, and the sacrifice of our forebears. We will remember them.

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29th Sunday of Year B: Mark 10:35-45

One day the Pope Gregory the Great decided to teach his brother Bishop, John the Faster of Constantinople, a lesson. John had just been granted the title ‘Ecumenical Patriarch’ by the Emperor of Byzantium, it sounds grand and it was. It makes a claim to be patriarch of the entire inhabited world. So Gregory adopted the title ‘servus servorum Dei — Servant of the Servants of God’ [John the Deacon (PL, LXXV, 87)]. It derives from a Hebrew superlative: God of Gods, Heaven of Heavens, Holy of Holies, Song of Songs, Vanity of Vanities. So it means the most servile, the lowest of the low, the servant of all. It is used of Canaan in Genesis 9:25 when he is cursed by Noah, and also it refers to this morning’s Gospel. It was a way of reminding his brother in Christ that service, not power or titles, lies at the heart of who we are as Christians.

This morning’s gospel reminds us that Christian leadership is not about lording it over people, but being like Christ. It doesn’t matter whether you’re a bishop, a priest, a deacon, or simply a baptised Christian; we all have to live up to the same standard: Jesus Christ, who served us, and call us to the service of others. 

It is a big ask, I grant you, we will all of us fall short, and fail to hit the mark. But we are to try, and keep trying, and we can have confidence that, ‘although he was a Son, he learned obedience through what he suffered; and being made perfect he became the source of eternal salvation to all who obey him’. The author of the letter to the Hebrews encourages to do this, and to hold fast to our confession: we can be sure about both WHO Jesus is, and WHAT he does. He is truly God and man, tempted but without sin, He loves us and makes peace by the blood of the Cross. He gives his life for us, out of Love.

The Cross is at the centre of all this, through the mystery of the Atonement, we can ‘have confidence to draw near to the throne of grace and receive help in time of need’. It is a mystery, not something to be explained, but something both to be experienced and lived out. It is a mystery which we will enter this morning, when Christ, as priest and victim offers himself for us, and we receive Him under the outward forms of bread and wine. It is a mystery prefigured in the prophets, especially Isaiah, which the Church reads in a Christological way, as pointing to, and finding fulfilment in Jesus Christ. In Acts Chapter 8 when Philip meets the Ethiopian eunuch he is reading the passage we have heard this morning and he cannot understand it, or what it means, so Philip tells him about Jesus, and how Isaiah’s prophesy is fulfilled in the person and work of Jesus, and he is baptised. Isaiah’s prophecy is fulfilled in Jesus’ death, which shows us that God loves us, that he inspires the prophets to give comfort and chastisement to God’s people, so that they may love Him and serve Him.

In worldly terms Jesus looks like a failure: he is deserted, denied, and dies the death of a common criminal. But we are NOT to judge by the standards of this world: ‘it shall not be so among you’. We are not being counter-cultural just to be rebellious, to swim against the tide. Instead we are being faithful to Christ, we are holding fast to our confession, because it is TRUE, because it comes from him who is the WAY, who is the TRUTH, and the LIFE, Our Lord and Saviour Jesus Christ, whp loves us, and died for us.

In the verses which precede this morning’s Gospel, Our Lord has foretold his suffering and death for the third time in Mark’s account. He knows the cost, he knows what will happen: ‘to give his life as a ransom for many’. Jesus does it willingly, gladly, for love of us. It is a love made manifest in His birth, life and death. A love made manifest in the grace and mercy of God who creates and redeems the world, and who comes among us not as a king but as a servant. This changes us, and changes the world, it turns it around, and it asks us to do the same.

In the person of James and John we see what it is to be a Christian, to live a Christian life: it is to be conformed to Christ. They start by getting it wrong, then they learn what it is all about. It is to be open to the possibility of suffering and to accept it. In worldly terms it looks like a failure, but in bearing witness to our faith we show how that we too are able to drink the cup offered to us. We are able to become an example which people want to imitate and follow because WE point them to Christ, the restorer of all relationships, the healer of the world, who offers life in all its fullness. It is the most terrific news. People may not want to hear it, but they need to hear it. They prefer to ‘lord it over’ others and to go after the false gods of worldly power, money, and success: things which are empty, things which are of no value or worth compared to the love of God in Christ Jesus, the greatest free gift to humanity.

In Christ all human existence, all life, all death, and all suffering find both meaning and value. This truth is unsettling, it is deeply uncomfortable, and yet it is deeply liberating. In living out the truth in our lives we live a service which is perfect freedom. In conforming ourselves to Christ we find meaning and identity. So let us lay down our lives that we may live fully 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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25th Sunday of Year B Mark 9: 30-37

Christianity is apparently ‘a religion for the weak and feeble-minded, attractive to social undesirables, the silly, the mean, the stupid, women, and children.’ (cf. Celsus quoted in Origen Contra Celsum 3:44 & 3:59) You would be forgiven if thought these were the words of Richard Dawkins, or some other New Atheist critic of Christianity. They are in fact a paraphrase of the pagan philosopher Celsus, written around ad 175. This line of argument is something Christians have had to counter for over 1800 years.

It is not true, and it relies upon the idea that the weak are somehow worse than the strong. It’s familiar from the writings of Nietzsche and others. The culture around us despises the weak. You want to be strong. Strength is good. Sadly strength is fleeting: we are not born strong, nor do we die strong. Strength comes and goes. And none of us is as strong as we think we are, or might like to be. The simple fact is that we are weak, and that’s OK. Our human weakness is not something terrible, it is simply how we are, and reminds us that we are relational beings, we exist in relationship with others, and need to rely upon the help and support of others, and primarily God. 

Jesus begins the Gospel this morning by reiterating his teaching which we heard last week. He stresses the importance of His Death and Resurrection as the culmination of His earthly ministry. The disciples are bewildered and afraid. They cannot understand or appreciate what Jesus is saying to them. They love Jesus, and have seen Him do wonderful things: heal the sick, feed the hungry, and even walk on water. They have seen scripture fulfilled, but cannot yet understand where it is all pointing: to Jesus’ Death and Resurrection. Instead they fall back on that very human desire, to form a pecking order, to know who is the greatest of the disciples.

Rather than telling the disciples off for being childish, Jesus teaches them that, ‘If anyone would be first, he must be last of all and servant of all.’ (Mk 9 35 ESV) He then takes a child and says, ‘Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.’ (Mk 9 37 ESV) Children aren’t high up in the pecking order, they don’t know everything, and are dependant on their family. Jesus is proposing something of a revolution, turning human values on their head. The Incarnate Word of God will wash His disciples’ feet before the Last Supper. He embodies servant leadership, he doesn’t lord it over people. The ways of the Kingdom of God and this world are opposed to each other. True greatness will often look like weakness and servility in the world’s eyes. It doesn’t matter. What matters is living a life characterised by sacrificial self-giving love. 

As St Paul says in the opening Chapter of the First Letter to the Corinthians, God’s weakness is stronger than our strength. (1Cor 1:25) It is a paradox. This paradox is made apparent on the Cross, where God shows us that sacrificial love can change the world, and heal our wounded souls and restore broken humanity. It is part of the Mystery of the Cross, the mystery of God’s love. In a moment of weakness and powerlessness, where evil and sin appear to have triumphed, this is the supreme demonstration of LOVE, an act of such generosity which has the power to reconcile humanity. It is, with Christ’s Resurrection, the centre of our faith. 

The ways of the world can be found in the first reading this morning, from the Book of Wisdom, they point forward to Christ’s suffering and death. Christ is condemned to a ‘shameful death’ so that through it God might demonstrate His LOVE to the world.

Love can only be offered. It can be accepted or rejected, and it lies at the heart of any relationship. God gives Himself to us so that we might live in Him. He gives Himself today under the outward forms of bread and wine, so that might feast on His Body and Blood, and have life in Him. He offers himself to us, so that we might share in His Death and Risen Life. Love is vulnerable, and its vulnerability is most evident on the Cross, where Christ opens his arms to embrace the world in love.

Christ’s life on earth ends as it begins: He is naked and vulnerable. God’s weakness truly is stronger than human strength because it is the only thing which can truly change the world, heal our wounded souls, and restore broken humanity. Nothing else can. Without it we are condemned to the ways of selfishness and sin, which characterise so much of the world around us. The church is not immune as it is made up of frail, sinful human beings, just like you and me. We need God to be at work in our lives, to transform us more and more into His image. Recognising our own shortcomings is the first step in a process whereby God can be at work in our lives, transforming us more and more into His likeness. We need God’s grace to be at work in us, and recognising this is a sign of humility, that we know our need of God. This is not weakness, quite the opposite. 

We know that we have a problem, which we are unable to solve on our own. In His love and mercy, God sends His only Son to be born for us, to live and die for us, and rise again for us. He gives us His Body and Blood as a pledge and token of our future hope, to heal us and restore us, so that we might become what He is. In this we share in Christ’s suffering, as to follow Christ is to follow the Way of the Cross, a hard road, but one which leads to the joy of Easter, and New Life in Christ. We are transformed through LOVE and SUFFERING, a journey which starts with child-like trust in the God who LOVES us. It starts with humility, knowing our need of God, and trust in a God who loves us, and who can transform us. 

So my brothers and sisters, let us come to Him, trusting Him to be at work in our lives, filling us with His Love, sharing His suffering, pouring out His Grace upon us. Let us stay close to Him: nourished by His Word, the Bible, and the Sacraments, especially the Eucharist, where we receive a foretaste of the Heavenly Banquet, our food for the journey of faith, transforming us into His Divine likeness, strengthening us to live out our faith through acts of loving service, putting our faith into practice so that the world around us may repent of its foolish ways , and come to know and love 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. christ-children-02

Pentecost

For most people up to 1965, Pentecost, or Whitsunday, was probably associated with gifts: new clothes, a Bank Holiday on Whitmonday, and trips, picnics, and ice-cream. The bank holiday was moved to the last Monday in May, and there it has stayed. While Pentecost is with Christmas and Easter one of the three major feasts of the Christian Year, its roots are older.

Fifty days after the Passover, the Jews celebrated Shavuot, the Feast of Weeks, a week of weeks, the grain harvest in Ancient Israel, and the giving of the law to Moses on Mt Sinai, it was an important festival, and Jews would gather in Jerusalem to celebrate the Law, which defined them as Jews, and regulated how they lived their lives. They would offer their first fruits in the Temple, rather like our harvest festival, and read the Book of Ruth, whose story is centred around harvest time.

The disciples have gathered in the Upper Room, with the Blessed Virgin Mary, where Christ instituted the Eucharist, and washed his disciples’ feet. They have gathered together because Jesus told them to be together and to pray, for ‘you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses … to the end of the earth’ (Acts 1:8). They are filled with the Holy Spirit, tongues of fire rest upon them, and they speak in a variety of languages. People from all over the world, who have come to Jerusalem for the feast hear the mighty works of God, they hear a proclamation of who Jesus is, and what he has done. People think they are drunk, but it is nine o’ clock in the morning. The prophecy of Joel is fulfilled. God can and does do wonderful things. And he will still, if we let him. 

Jesus promised his disciples that he will send ‘the Spirit of truth, who proceeds from the Father, he will bear witness about me. And you will bear witness, because you have been with me from the beginning.’ (Jn 15:26-27 ESV) He also promises that, ‘When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come. He will glorify me, for he will take what is mine and declare it to you. All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.’ (Jn 16:13-15 ESV) 

We know that Jesus speaks the truth, that his promises can be trusted, that he pours his Holy Spirit upon the Church on the day of Pentecost, and continues so to do until he comes in glory as our Saviour and our Judge. He wants us to tell people about Him, and how he came to show the world LOVE.

The Apostles have obeyed Jesus’ command, they have waited and prayed, and they are filled with the Holy Spirit, so that they can proclaim the good news of the Kingdom, so that they can make Jesus known, so that people can come to know him and be filled with his love. People are amazed and perplexed, they simply cannot understand what is going on, some people assume that the disciples are drunk. Just as once people called Jesus a drunkard and a glutton because he used to hang around with the wrong sort of people. 

Instead St Peter can show that what is happening has been prophesied by the prophet Joel, whom he quotes (Acts 2:16-21) to show that Christ, the Word made flesh is the fulfilment of Scripture, it finds its true meaning in and through Him. He can preach Christ crucified and risen, for our salvation: ‘This Jesus God raised up, and of that we all are witnesses’ they have seen and can testify that Jesus is alive. “Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.” (Acts 2:36) Peter and the apostles can confess their faith in Christ and bear witness to him. It has an immediate effect: (Acts 2:37) ‘Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?”’ To which Peter replies, ‘Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.’ (Acts 2:38-39) 

This is what the church is called to proclaim, so that people can come and have new life in Christ. You and I are to tell people about Jesus, so that they can repent and believe. Then, later in the Acts of the Apostles we see them all living a recognisable Christian life: ‘And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.’ (Acts 2:42) 

This is what we are called to be and to do as Christians, to a life where we are close to Christ, in Word and Sacrament, so that we may be strengthened to live the life of faith, and to proclaim the Good News of Jesus Christ so that the world may believe. It is just as true here and now as it was there and then: Jesus promises his spirit to transform and empower people to tell the Good News of the Kingdom. ‘And when he comes, he will convict the world concerning sin and righteousness and judgement: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgement, because the ruler of this world is judged.’ (Jn 16:8-11) Sin, that which separates us from God, and each other is tied in with not believing in Jesus, who he is, what he does. He is God, and he dies for love of us, to reconcile us, to heal our wounds. He is the true Balm of Gilead which heals sin-sick souls, and He gives himself here, under the outward forms of bread and wine, to heal us, to restore us, Righteousness: having been obedient to the will of the Father, dying and rising again, He returns from whence he came, so that He can send the Holy Spirit. Judgement: the ruler of this world has been judged, the world, the flesh and the devil can have no power over us as Christ has overcome them. They offer us death, whereas Christ has brought us life, eternal life in Heaven. God’s judgement on the world was to offer His Only Son to die, to heal its wounds, and reconcile its differences. God’s judgement is LOVE, and he calls us to live as people of love. To live out the same sacrificial redemptive love in the world, to transform it, into the world God wants it to be, where people are filled with love, and live lives of love, where they are generous and peaceful, loving and forgiving. Fed by Christ and fed with Christ we can be transformed more and more into His likeness, inviting others to share in His LOVE, so that they and all the world may know the love and sing 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.

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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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Maundy Thursday

Tonight Jesus does many things, many things which we still do in the Church. To put it simply we do them now because He did them nearly two thousand years ago, and told us to do them. So we do; it’s plain and simple.

Preparations were being made to celebrate the Passover, Israel’s journey from slavery in Egypt to the Promised Land. Lambs were slaughtered in the Temple for the Passover, at the same time that Jesus will die tomorrow. He is the Lamb of God, who takes away the sins of the world. Tonight He gives the Church the Eucharist, the memorial of His Passion and Death, so that we, the Church, can feast on His Body, and drink His Blood, to have life in Him. For doing this we were once condemned as atheists, and cannibals, followers of strange rites. People died for doing this. It was once a risky business, and in countries around the world it still is.

But we come here to do what Jesus did, to be with Him, as His earthly ministry reaches its climax. We gather as disciples of Our Lord and Saviour Jesus Christ, to be fed by Him, and with Him. He has given us an example that we should copy. We do things as the Church, not because they’re nice, not because they make us feel good, but because Jesus told us to.

Jesus begins this evening by removing his clothes, taking water, and washing his disciples’ feet. He, the son of God, who was with His Father before the universe and time began, kneels before his disciples, and serves them. He takes the place of a slave or a servant and shows us as Christians that to follow Him is to serve. Never did a cross redeem nature from the curse: never was a lamb set upon the altar that could take away the sins of the world, until God took on the nature of the servant. We as Christians are to serve one another; we are to wash one another’s feet, to help each other to pray for each other, and not to think that any of us is better than the other.

Despite what the world may think about clergy: that we are weak, ineffectual, and well-meaning, or that we love to lord it over our flock, to stand pontificating six foot above criticism, we are in all things to fashion our life and example after Christ. In giving an example of service before the Last Supper, in praying for and setting apart his disciples as the first priests of his church, we who follow in their footsteps are shown in the clearest possible way that to love him, to care for his people is to serve them: we are to imitate the mysteries which we celebrate: offering our lives in His service and the service of His Church. It is truly extraordinary that we should have such a responsibility placed on our shoulders. We are all of us, if the truth be told, incapable of such a task if we were acting solely in our own strength and our own abilities. But through the Grace of God, and with the help of the prayers of you, God’s people, it is our hope that we may conform ourselves ever more closely to Christ, our great high priest.

Priests are amongst other things set apart for the service of God and the administration of His sacraments. At this time on this night, Jesus gives us himself, His Body and Blood to feed us, to nourish us, to strengthen us and to help us become what he is. So that we may share in the outpouring of love which is the very life of God, that we may be given a foretaste of the heavenly banquet, that we may experience something of the joy and love and life which awaits us in heaven, forever united with the triune God.

To do this Our Lord takes bread and wine, simple ordinary foodstuffs, to transform them, to make something other than they are to view them with new meaning and new life, to strengthen and heal his mystical body of the church with his own true body and blood. It is remarkable and extraordinary, words cannot fully express our awe that we poor wretched sinners, though unworthy are fed by our Lord as both priest and victim. It is not something for us to understand with our minds, but a mystery for us to enter with all our lives.

Jesus, receiving the cup, gave thanks and gave it to them saying: drink ye all of this, for this is my blood for blood of the new and everlasting covenant which will be shed for you and for many so that sins may be forgiven. This is my blood, he says, which is to be shed. The blood shed and this blood are not two different things, but one and the same. Tomorrow it shall be shed from my side, tonight you drink it and behold it in the cup.

We here, tonight, have come together as the people of God, to be fed by God to be strengthened by him, to live lives in his service. Both tonight and tomorrow, we will see how God loves us. In his service, in his giving of himself to be taken, beaten, falsely accused, scourged and crucified, God shows us what true love, true glory, and true service are. The world cannot understand this: it goes against everything people are told about putting themselves and their lives first, to judge their importance or worth by what they own, rather than how they live their lives. And yet this world is wounded by sin, the image of God is marred. In its selfish searching, what it truly wants and needs is to be healed, to be embraced by a loving God. That is why it tomorrow on the cross our Lord’s Arms will be flung wide open to embrace the world with God’s love.

Let us then prepare ourselves, let us have our feet washed by Christ, let us be fed by him, with him, strengthened by him, to fashion our lives after his. Let us prepare to go to Calvary with him, laying down our lives in his service, picking up our Cross and following him, to death and beyond, to the new life of Easter. Let us live his risen life, and share our joy with others, that the world may believe and trust 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…

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Rembrandt Christ washing the disciples’ feet, (c.1645)  Rijksmuseum, Amsterdam

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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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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Epiphany 2018

Most people nowadays don’t really pay much attention to the stars in the sky. Lots of people in our modern world thanks to increased levels of light pollution barely notice them, or may just be able to point out a few constellations. If you are ever lucky enough to find yourself somewhere where the nights are dark, like say Mid Wales then on a clear night you can see something magical: the sky is covered with stars. People looked at them, named them, and studied them. They mattered, because people believed, rightly or wrongly, that events on earth and in the heavens were somehow linked. Wise Men in the East saw a conjunction of the planets Jupiter, Saturn and Mars in the constellation Pisces, which was believed to represent the Jews , which coincided with a comet moving in the sky. So, on the basis of their observations they travelled hundred of miles to Israel, the land of the Jews, and go to the royal palace in Jerusalem, to find out what is going on.

The Wise Men are told that the Messiah will be born in Bethlehem, so they travel further, in order to see something wonderful. As they come they are fulfilling the prophecy in Isaiah which is the first reading this morning. It is a sign that when God comes among us He will be seen by the nations, the Gentiles, people who are not Jews. It is the first moment when we can say with St Paul that, ‘the Gentiles have become fellow-heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel’ (Eph 3:6)

The Manifestation of Our Lord to the Gentiles, which the church celebrates today, is a deepening of the splendour of the Incarnation: what began at Christmas becomes deeper, and more wonderful. With the arrival of the Wise Men from the East, the whole World is told that God is with us. Gentiles are made co-heirs, ‘members of the same body, and partakers of the promise in Christ Jesus through the gospel’.

The promise is made through the words of the prophet Isaiah in this morning’s first reading. The light which is shown by the star which the Wise Men follow is the Light of the World, the true light. Kings and the nations come to its brightness, they come to worship God made man; they come to pay their homage to the Saviour born among them. They come with camels and bringing gold and frankincense to worship their king and their God. They come to Bethlehem, and not to a royal palace, or a throne. This is what true kingship is, true love, that of God and not of humanity.

The wise men bring Jesus gifts: gold, frankincense, and myrrh. These are and always have been expensive, costly, and precious things. Gold, is a precious metal, which does not tarnish, which is pure. It is a gift for a King: its purity points to a life of perfect obedience, the pattern of how life should be lived. Incense, from Arabia, was offered to God in the Temple in Jerusalem, as the sweet-smelling smoke rose, it looked like our prayers rising to God. It is a sign of worship, a sign of honour, and how humanity should respond to God. Myrrh, often used in the ointment was part of embalming, it speaks of death. Even in Christ’s birth, and appearance to the Gentiles, we see Christ’s kingly power, and his obedience to the will of the Father. We see His role in worship as our great High Priest, which leads Him to Death and Burial

Everything points to the Cross, where Christ will shed his blood for love of us, where he will die to reconcile us to God. It is an act of pure, self-giving love, which we as Christians celebrate. It’s why we come to the Eucharist, to share in Christ’s body and blood, to be fed by him, with him, and to become what he is.

In the gifts which the Wise Men offer Jesus they show us that they recognise and understand who and what He is. They kneel before Him, something we do for Kings and God. He is both. They honour Him: they recognise that God is with us, that salvation has come to the world in the person of this small child. It is truly an event of cosmic proportions, which changes how humanity relates to itself and to God. The Wise Men come and kneel and they worship and adore the Lord of creation and the Word of God Incarnate. The King of all is not in a Palace but in a simple house in Bethlehem, and He meets us here today under the outward forms of Bread and Wine, to heal us, to restore us, and to give us life in Him. Let us come before Him, offer Him the gifts of our life, and our love, and our service so that we may see His Kingdom grow.

As we celebrate the Epiphany we also look forward to Our Lord’s Baptism in the River Jordan and his first miracle at the Wedding at Cana. He who is without sin shows humanity how to be freed from sin and to have new life in Him. In turning water into wine we see that the kingdom of God is a place of generous love, a place of joy, and of life in all its fullness.

So let us be filled with joy and love, may we live lives of joy, and love, and service of God and one another, which proclaim in word and deed the love of God to the world, that it may believe: so that all creation may resound with 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.

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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.

Living the Life of the Kingdom: Micah 3:5-12, 1Thess 2:9-13, Matt 24:1-14

Our blessed Lord began His public life on the Mount of the Beatitudes, by preaching, ‘Blessed are the meek: for they shall possess the earth.’ He finished His public life on the hill of Calvary by practising that meekness: ‘Father, forgive them for they know not what they do.’

Fulton J. Sheen The Cross and the Beatitudes, 1937: 3

The Prophet Micah has some tough words this morning for those who lead people astray. Those who tell people what they want to hear will be the downfall of Israel. It is something which can easily be the downfall of any organisation: just tell people what they want to hear, don’t make any demands on them, just make them feel comfortable, all motherhood and apple pie. The church can and does easily fall prey to this and its fruit is apathy. People don’t want a church to make them feel comfortable, but to challenge them, and inspire them to be something better, by the grace of God. Thus we are called to holiness of life, or as St Paul puts it, ‘to lead a life worthy of God, who calls you into his own kingdom and glory.’ (1Thess 2:12) We put our faith into practice – walking the walk and talking the talk, together in an act of witness to the world, to call it to repentance, and to be formed as part of the Kingdom of God, a kingdom of love, where we are forgiven and built up in love.

It is probably a good thing that Our Lord and Saviour Jesus Christ was not an advertising executive. Fundamentally He tells it like it is – there is a simplicity and a directness to Him that is not always comfortable. He does not tell us what we want to hear, but rather he tells us what we need to hear, which is often far from pleasant or comfortable. He has been teaching in the Temple, about the Kingdom of God, and how to live out the faith in our lives and now He turns to the future.

The Temple was the single most important place on Earth for religious Jews, it was the centre of their life; it was where they came close to God. The prospect of its destruction was surely the most dreadful prospect, something not to be countenanced at all. Yet it would happen, and rather than hide behind the false hope of a pleasant image, he teaches people the plain unvarnished truth. Rather than a sugar-coated pill he gives us a bitter draught, so that we can be prepared.

False teaching is always a possibility for the Church – people want to pervert the Gospel, to twist it for their own ends and to suit their own agenda – it is happening now, and has always happened. We need, therefore to be vigilant, to know what we believe and why, so that we can discern the true from the false, the good from the bad.

In human terms, the future looks bleak – human beings have an immense capacity for doing the wrong thing, and yet in the midst of all this we know whom we can trust, whom we can look to, where we can place our hope and our confidence. The possibility of being tortured or killed for professing faith in Jesus Christ is still very real, here and now, in the world in which we live. It’s a deeply unpleasant thought, and while none of us I suspect would like to undergo such treatment, we have to be prepared for the possibility, we have to be willing to stand up and be counted, to know that we place Christ before and above all things.

At one level it is quite understandable, what Christ stands for, what we stand for: love, forgiveness, selflessness, are never going to be popular in a world obsessed by power and wealth. But we’re not here to win a popularity contest, but rather to bear witness to the truth of Christ, and to know that we are set free by it. The love of many may grow cold; indeed it has, so we need to be that love in the world to make Christ known and to call others into His loving embrace. Against a human nature which takes a perverse delight in selfishness and sin, in not living how God wants us to, we need to take a stand.

Fundamentally the calling to be a saint is there for each and every one of us. We are called to be like Christ, and through our baptism to die to the ways of the world and live for him. In our baptism we are given the grace of God and His Holy Spirit, we are given all that we need to get to Heaven, because Christ loves us, and gave Himself to die for us, to take away our sins, to show us what love and forgiveness really look like, so that we can do the same.

On our own, each one of us individually doesn’t stand much of a chance, it’s far too difficult, it’s not how it is supposed to be.Rather we need to live out our faith together, as a community of believers, helping each other, supporting each other, praying for and forgiving each other, being built up in love together, so that together we can truly be the people of God, forgiving each other, loving each other, and helping to make the Kingdom a reality here and now.

We come to be nourished by Him, to be fed by the Word of God, nourished in our faith, to be fed with His Body and Blood, to be given a foretaste of heaven, fed by Him, fed with Him, to be built up in love together, strengthened and nourished to live out our common calling to sainthood, and to encourage others to join us, as this is what God wants us to do – this is life in all its fullness, following the Truth which sets us free from the ways of the world – its selfishness, its lust for power and control, its fear and anger, all those things which separate us from God and each other.

So let us come to Him, let our lives be transformed by Him, so that we can live out our faith together, in our common calling, and encourage others so to do, so that they too 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.

15th Sunday of Year A – The Parable of the Sower – Matthew 13:1–23

If, this morning, I were to go and stand  outside my local supermarket with a suitcase full of £20 notes and give away free money, you would be surprised if anyone refused the offer. There would in fact be a large queue. People would text and phone their friends. They would come from far and wide and would gladly take what I would give them and would go away happy.

And yet, we as the church offer something of far greater value than some bank notes: the love of God and life in all its fullness. If I were to stand in the middle of this village and talk to people about the love of God in Christ Jesus I doubt that there would be the same kinds of crowds, or a similar level of acceptance.

Jesus never had such problems, quite the opposite in fact, in the Gospel He has been teaching people about the Kingdom of God, and how it creates a new kind of family for us to belong to. He has been quoting from the prophet Isaiah, and now there are so many people who want to listen to what he has to say that he has to go into a boat on the Sea of Galilee to use a cove like a natural auditorium or theatre so that people can see and hear Him. He tells a parable to explain the Kingdom in a way that people could understand. A sower scatters seed, and it falls into various kinds of ground, some plants get choked by weeds. Others fall into thin soil and quickly wither and die. But some fall into good soil and produce a miraculous harvest. It’s a parable about people hearing the proclamation of the Kingdom of God: it’s easy to forget about it, to get choked by the cares of the world, to buckle under the first bit of pressure, but if you listen to what God says, and let it grow in your heart and your life then miraculous things can and will happen. Ours is an extravagant God, a generous God, a God who loves us.

The Church has always struggled with the fact that there are those who are unwilling or unable to receive the message of the Gospel of salvation. It seems so strange that people just aren’t interested in who Jesus is, in what He does, and why it matters.

I certainly don’t understand why anyone would think like that. It makes perfect sense to me, as a man of faith who loves Jesus. I want to tell people about Him. That is why I’m standing here talking to you. It is thanks to the example of a great and holy priest, Fr Glyn Bowen, who lived next door but one to us when I was a child. He was a humble, loving man, who lived out his faith and inspired me and countless others to follow Jesus.

We cannot do everything ourselves, we have to leave some things up to God.  But we can hope and trust along with the apostle Paul that ‘the creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God.’ (Rom 8:21 NRSV). We must remember that the spread of the Good News, like all things, is in God’s hands. Unlike in the supermarkets, the Church’s offers are not time-limited. We should not allow people’s reluctance to accept the gospel to detract us from our main purpose. We as Christians are to love God and to love our neighbour, in thought word and deed. This is the key to our faith.

By living lives which proclaim the gospel truth, that there is much more to life than the false enticements of this world, we become fruitful evangelists, with the word of God dwelling in us deeply. As Christians, all of our lives need to be filled with Christ-like love. It cannot be otherwise. Through regular prayer, and reading of the scriptures, but most of all through regular reception of Holy Communion, we can be fed by the Lord, with the Lord,  to become living temples to His glory.

For God is seeking the healing of his people as noted by the prophet Isaiah which Jesus quotes:

You will indeed listen, but never understand, and you will indeed look, but never perceive. For this people’s heart has grown dull, and their ears are hard of hearing, and they have shut their eyes; so that they might not look with their eyes, and listen with their ears, and understand with their heart and turn — and I would heal them.” (Mt 13:14-15 NRSV)

Isaiah is giving a message of hope to Israel, to trust in God, and turn towards Him, so that they may be healed. It is fulfilled in Jesus, who brings about that healing on the Cross, when He reconciles us to God and each other. ‘And I would heal them’, Jesus’ quotation of Isaiah ends with a promise of God’s healing. It is a promise which Jesus fulfils on the Cross. Here He shows us that God wants to heal His people, and has sent His Son to do it. This is the Good News of the Kingdom.

We can have a truly loving community in and through Christ, who has taken our sins upon Himself, and reconciled us to God and each other. It allows us to live in an entirely different way to the ways of the world, the ways of sin and division. And in the growth of the Church we can see the New Life and miraculous harvest which God offers.

The people of our generation are reluctant or scared to accept God’s love. They have become inherently suspicious of the idea of a free gift. The only way that they can be encouraged to accept it is by seeing in the lives of people around them examples of how the free love of God affects our lives. We need to reflect God’s love in our thoughts, our words, and our deeds.

So then, let us pray that we may be fed by Him, nourished by Him, strengthened to live lives of gospel truth which proclaim the generous love of God to all those around us. Let us show this love to one another, letting God work in our lives, and helping us to love Him and to love our neighbours, so that the world around us 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. AMEN.

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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

Jesus and Nicodemus Lent II

The sight of a crucifix has a continuity with Golgotha; at times its vision is embarrassing. We can keep a statue of Buddha in a room, tickle his tummy for good luck, but it is never mortifying. The crucifix somehow or other makes us feel involved. It is much more than a picture of Marie Antoinette and the death-dealing guillotine. No matter how much we thrust it away, it makes its plaguing reappearance like an unpaid bill.

Fulton J. Sheen Those Mysterious Priests 1974: 101—102

 

Our Baptism is a wonderful thing, and it is why each and every one of us is here today. It is how we enter the Church, how we become part of the body of Christ,  it is how our souls are infused with the virtues of Faith, Hope, and Charity, it is how we are regenerate, born again, sharing in His death, and His resurrection. It is something for which people have traditionally prepared during this season of Lent, for Baptism and Confirmation at Easter, so that they can die with Christ and be raised to new life with Him. We enter into the mystery of Christ’s saving work so that we may conformed to it and transformed by it, by Love, by believing and trusting in Christ, publicly declaring our faith in Him, and praying for His Holy Spirit, so that our lives may be transformed – living for Him, living in Him, and being transformed more and more into the likeness of Christ.

To be drawn into His likeness means coming closer to His Cross and Passion: just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up (Jn 3:14). Just as the serpent in the desert brought salvation to the people of Israel, 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.

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.’ John 3:16-17 (ESV) These few words spoken by Jesus to Nicodemus in John’s Gospel encapsulate what we believe as Christians, and why we believe it, may we live them, strengthened through prayer, our study of the Bible, nourished by Our Lord’s Body and Blood, forgiven and forgiving, preparing to be caught up forever in the love of God.

It is that same sacrifice which we see here this morning, which we can taste and touch, which we can eat and drink, so that our lives and our souls can be transformed to live Christ’s risen life. 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 all 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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The Sixth Sunday of Year A

Septuagesima is the Sunday roughly seventy days before Easter, or three weeks before the start of Lent.It 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, if you like it is the spiritual equivalent of dealing with the current spate of bad weather and power cuts.

We have a choice. That’s what free will is, we are not compelled. We are not forced, we can choose what we want to do. We can follow the ways of the world, ways which will lead to spiritual death, or we can follow Christ, who came not to abolish the Law but to fulfil it, to show us the new Covenant in the Old, to show us that our is God of Love, of Healing, and of Reconciliation. And the Good news is that this loving God calls people to be in a covenant relationship with Him, a covenant cut on the Cross, bought with the Blood of His Son, which leads to the Resurrection, to New Life in and through Him.

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 receive 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, they help us to express it and live it out in our lives.

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 and the thoughts which we have matter. They matter because they form who and what we are. 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 thought or 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 certainly 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.

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Epiphany IV

In the marriage act, love is triune: wife gives self to husband and husband to self and out of that mutual self-giving is  born the ecstasy of love. The spirit too must have its ecstasy. What the union of husband and wife is in the order of the flesh, the union of the human and the Risen Christ is in Holy Communion

Fulton J. Sheen Those Mysterious Priests, 1974: 157

Everyone loves a party, and that is right and proper, and what more wonderful thing is there to celebrate than a wedding, the joining of a man and a woman that they may become one flesh. Marriage is an image used of Christ and his church: it speaks of a deep union, a profound and meaningful relationship, one of self-giving love, commitment, something wonderful and mysterious. We have not come here this morning to celebrate a wedding but rather the death and resurrection of Jesus Christ, we have come to do what he told his disciples to do at the Last Supper, and the church has done ever since, and will until the end of time. We have come so that we may be fed, be fed by Christ, be fed with Christ, by the power of the Holy Spirit God is active in our lives, transforming us, by his grace, so that our human nature may be transformed, into His Divine nature.

If we were to listen to the many voices around us which criticise Christianity, we would think that we were of all people the most pitiable, ours is either a weak death-cult of a failed Jewish magician and wonderworker, or a strange oppressive force which actively works against human flourishing and actualisation.

But nothing could be further from the truth, we celebrate love, and forgiveness, we are imbued with faith, hope, and love in and through God at our Baptism, and as our vocation as Christians is JOY. The one whom we worship, the Son of God made flesh liked nothing better than to hang around at parties with social undesirables, and was accused of being a drunkard by religious authorities. Most of us have outside our houses one or two wheelie bins, which are a similar size to the water jars in the Gospel. They hold about 30 gallons, or 150 litres, or 200 bottles of wine. Multiply that by 6 and you’re looking at 1,200 bottles of wine, a hundred cases, and this was after the wine ran out, what we’re dealing with in the wedding at Cana must have been some party, it must have gone of for a couple of days, and it is only a foreshadowing of the joy of the Kingdom, it points to something greater than itself: this is what is in store.

Our starting point as Christians is Mary’s advice to the servants: Do whatever He tells you. Our life as Christians is rooted in obedience: we listen to God and we obey, for our own good, and the good of the Kingdom, so that we are not conformed to the world and its ways, but rather to the will of God, so that we can truly enter into the joy of the Lord, in humble obedience, fed by Him, and fed with Him, who died for love of us in obedience to the will of the Father.

The world around us struggles somewhat with extravagance, we distrust it, and rightly so: when we see Arabian oil magnates riding around in gold-plated supercars we are right to be concerned, yet in the Gospel we see something strange. The steward had a point: you serve the best wine first, while people are sober and can appreciate it, but the Kingdom of God turns human values on their head – the joyous new wine of the Kingdom is finer than any human wine and 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. Thus, at the Epiphany we celebrate three feasts: Our Lord’s manifestation to the Gentiles, the proclamation of the Messiah to the whole world, his baptism, to show us the way to the Father, a sign of love and obedience, and the Wedding Feast at Cana, as a sign of the superabundance of God’s love, shown to us here today in the Eucharist where we drink the wine of the Kingdom the Blood of Christ so that we may be transformed 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.

All this is brought about by Christ on the Cross, where the Lamb of God is sacrificed, a new passover for a new Israel, the people of God, to free us from our sins, and to give us new life in Christ. It’s crazy, it doesn’t make sense: how and why should God love us so much to go far beyond what Abraham did with Isaac on the mountain of Moriah. The ram caught in the thicket points to Christ, who is the Lamb of God, even then, at the beginning God shows us his love for us, he prepares the way, by giving us a sign, to point us to Christ, to his Son.

Such generosity is hard to comprehend, it leaves us speechless, and all that we can do is to stand like the Beloved Disciple S. John at the foot of the Cross and marvel at the majesty of God’s love. It affects S. Paul in his preaching, a man who began persecuting the Church, who was present at the martyrdom of S. Stephen, has his life transformed by Christ, through the power of the Holy Spirit, Christ saving us does not make sense, it is an act of reckless generosity, like helping a wedding party drink to the point of excess, it is not supposed to make sense. In rational terms we are sinners, who do not deserve God’s mercy, and yet he shows us his love in giving us his Son, to be born for us, to work signs and wonders, to bring healing and to proclaim the good news of the Kingdom of God’s love, his mercy, and forgiveness.

So let us come to him, clinging to His Cross, our ONLY HOPE, let us be fed with him, and by him, to be strengthened, healed, and restored, and to share this is with the world, so that it 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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Christ the King Year C

The death of Our Lord on the Cross reveals that we are meant to be perpetually dissatisfied here below. If earth were meant to be a Paradise, then He Who made it would never have taken leave of it on Good Friday. The commending of the Spirit to the Father was at the same time the refusal to commend it to earth. The completion or fulfilment of life is in heaven, not on earth.

Fulton Sheen, Victory over Vice, 1939: 99

Today the Church celebrates the last Sunday before Advent as the Solemnity of Christ the King, as a feast it is both old and new, while a relatively recent addition to the calendar, what it represents is something ancient and profound: as Christians we recognise the sovereignty of God over the world, and we ask that Christ may rule in our hearts and lives, so that we may live lives of love, so that our faith is proclaimed by word and deed.

Before we start Advent, the beginning of the Church’s year, the season of preparation for our yearly remembrance of Our Lord’s birth in Bethlehem; we stop for a moment to ponder Christ’s majesty, His kingship, and what this means for us and for the world. As someone of the House of David, it is good to start by looking back. Just as the Lord said to David ‘You shall be shepherd of my people Israel’ (2Sam 5:2) this also looks forward to Christ who is the the Good Shepherd, the one who lays down His life for His sheep. In him we see the meaning of true kingship, and true sacrifice.

In this morning’s epistle, St Paul praises his Lord and Saviour as ‘He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be pre-eminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.’ (Col. 1: 15–20). It places Christ before and above everything, it sets the scene for our worship of him.

Jesus Christ shows the world His kingship when He reigns on the Cross. It bears the title ‘Jesus of Nazareth, King of the Jews’ it proclaims His kingship, but those who are standing by cannot understand – if he is the Messiah, who saved others, why isn’t he saving himself? His kingship is not marked by self-interest, he rules for the sake of others, or as St Paul puts it ‘making peace by the blood of his cross’. Thankfully in Luke’s Gospel the penitent thief can say to him ‘Jesus, remember me when you come into your kingdom’ (Lk 23:42). The thief recognises Jesus’ kingly power, he acknowledges it, and puts himself under it. We need to be like him. We need to acknowledge Christ as our Lord and King; we need to recognise both who he is and what he does. We need to, the whole world needs to, acknowledge that Jesus Christ is Lord to the glory of the Father.

Jesus’ kingship is not the ruthless exercise of power by a dictator; it is rather shown by sacrificial self-giving love, to reconcile God to all things. It is costly, and His Body still bears the wounds of love, which heal our wounds of sin and division. But He is also transfigured and glorious, so that we can have confidence in whom we worship. As He gives himself for us on the Cross, He gives himself to us under the forms of bread and wine; he feeds us with himself, so that our nature may transformed, and we may be given a foretaste of heaven.

So let us worship Him, let us adore Him, let us acknowledge His universal kingship, the Lord and Redeemer of all. What looks to the world like defeat is God’s triumph, it opens the gates of heaven, it inaugurates God’s kingdom of peace and love, into which all may enter. So let us enter, and encourage others to do so, so that the world is transformed one soul at a time, let us invite people to enter into the joy of the Lord, that they may believe and to sing 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.

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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.

Lent V

This morning’s Gospel asks us some serious questions: do we love Jesus this much? Would we risk being laughed at or criticised for our extravagance in being like Mary of Bethany and pouring ointment on Jesus?

How can we do this for Jesus in our lives? Can we really show him how much we love him, and how much we want to serve him? What might this look like in our lives, and how might we do it together as a Church, to proclaim God’s saving love to the world. As we begin Passiontide we look to the Cross that more radical costly act of generous love, the love of God for us. God does this for us, what are we going to do in return? Are we going to be like Judas and moan about the cost, the extravagance? Do we want to be a penny-pinching miserly church, or do we want to be something else, something which makes the world stop and take notice, which doesn’t make sense, which shows the world that there is another way, and it is the way of the Kingdom. God’s generosity gives his Son to die for us, he feeds us with His Body and Blood so that we might have life in Him. What are we going to do in return?

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Advent IV (Year C)

bvm-visitation-web‘God does not love us because we are loveable of and by ourselves, but because he has put his own love into us. He does not even wait for us to love; his own love perfects us. Letting it do this with no resistance, no holding back for fear of what our egotism must give up, is the one way to the peace that the world can neither give nor take away’

Fulton J. Sheen Lift up your Heart

The fulfilment of prophesy is the great hope of Israel in times of tribulation, it speaks of their relationship with a loving God. The prophet Micah, after the destruction of Samaria, looks back to David of the tribe of Ephraim, to look forward to the saviour who will save Israel, who will be a true shepherd to his flock, one who will bring Peace. Whereas the first David sinned by sending a man to die: Uriah the Hittite, the husband of Bathsheba, the second of David will go to his death willingly to save from their sins even those who kill him. Prophecy is fulfilled, humanity is restored, and the peace of God’s kingdom can be brought about. His coming forth is from old from ancient days. Our salvation is both the fulfilment of prophesy and the outworking of God’s love. This is what we are preparing to celebrate

In the letter to the Hebrews we see the prophecy of Psalm 40:6-8 ‘In sacrifice and offering you have not delighted, but you have given me an open ear. Burnt offering and sin offering you have not required. Then I said, “Behold, I have come; in the scroll of the book it is written of me: I delight to do your will, O my God; your law is within my heart.”’ fulfilled in Christ. The sacrifices of the old covenant are replaced in the new covenant with the sacrifice of God for humanity: sacrifice is fulfilled and completed, once and for all. It is this sacrifice, which the church, through its priests of the new covenant pleads and re-presents: the eternal offering of a sinless victim, to free humanity of its sins, to restore our relationship with God and one another. It is an act of perfect obedience: the body prepared by God for Christ will do his will and will sanctify humanity: heal us and restore us.

In this morning’s Gospel Mary does not tell Elizabeth that she is pregnant. But by the power of the Holy Spirit John the Baptist, the forerunner, the last of the prophets announces the coming of the saviour by leaping of the joy in his mother’s womb. It’s important, there’s no time to waste: Mary arose and went with haste. Time is of the essence, for us too, not for the frantic fulfilment of consumerism: last-minute presents, or enough food to satisfy even the most gluttonous, no, we have to prepare our hearts, our minds, and our lives, so that Christ may be born again in us, so that we may live his life and proclaim his truth to the world.

Through the prompting of her son and the gift of the Holy Spirit, Elizabeth can cry ‘Blesséd are you among women, and blesséd is the fruit of your womb!’ She recognises that Mary’s obedience, her humble ‘Yes’ to God undoes the sinfulness of Eve. That she who knew no sin might give birth to Him who would save us and all humanity from our sin. It is through the love and obedience of Mary that God’s love and obedience in Christ can be shown to the world, demonstrated in absolute perfection, when for love of us he opens his arms to embrace the world with the healing love of God. He will be the good Shepherd, laying down his life for his flock that we may dwell secure. We prepare to celebrate Christmas because it points us to the Cross and beyond, in showing us once and for all that God loves us, how much he does, and why he does. It is this trust and confidence in a loving God which means that Mary can sing her great song of praise, the Magnificat: a song of joy, and trust in in a God who can turn the world around. It is a song of revolution, which turns the established order of sin and human power on its head: God’s way is different, it is the way of suffering love, of self-giving, it is truly revolutionary, and it still has the power to change the world two thousand years after it was first sung with joy.

Safe in the knowledge that God loves us, that he feeds us with word and sacrament, that he heals us, let us love God and love one another, truly, deeply, with all our lives. Let us prepare the greatest gift we can, ourselves:  that this Christmas Christ may truly be born in us, that as the Sanctified People of God, we may live that goodness, that holiness, that charity, which reflects the bountiful goodness of God who gives himself to be born and to die and rise again that we might truly live and have life in all its fullness, sharing the joy and the love of God with everyone we meet, safe in the knowledge that he has the power to change the world through us. As he will come to be our judge let us live His life, proclaim his saving love and truth to a world hungry for meaning and love and thereby honour God the Father, God the Son, and God the Holy Spirit, the consubstantial and co-eternal Trinity, to whom be ascribed as is most right and just, all might, majesty, glory, dominion, and power, now and forever.

A thought from St Therese

Our Vocation is Love

I saw that love alone imparts life to all the members, so that should love ever fail, apostles would no longer preach the gospel and martyrs would refuse to shed their blood. Finally, I realised that love includes every vocation, that love is all things, that love is eternal, reaching down through the ages and stretching to the uttermost limits of the earth.
Beside myself with joy, I cried out: ‘Jesus, my love, my vocation is found at last – my vocation is love!’ I have found my place in the Church, and this place, Jesus, you have given me yourself; in the heart of the Church I will be love. In this way I will be all things and my wish will be fulfilled.
But why do I say ‘beside myself with joy’? It is, rather, peace which has claimed me, the calm, quiet peace of the sailor as he catches sight of the beacon which lights him to port. The beacon is love.
I am only a weak and helpless child, but my very weakness makes me dare to offer myself, Jesus, as a victim to your love. In the old days, only pure and spotless victims would be accepted by God, and his justice was appeased by only the most perfect sacrifices. Now the law of fear has given way to the law of love, and I have been chosen, though weak and imperfect, as love’s victim.

Trinity XII – 21st Sunday of Year B – ‘Lord to whom can we go?’


After the miraculous feeding of the Five Thousand in John’s Gospel, Jesus proceeds with a long Eucharistic discourse on the Bread of Life, which reaches its climax in this morning’s passage.
       Those who eat the Body and Blood of Christ abide in Him and He in us: to abide, to remain, there is something comfortable and comforting about its permanence. We sing the hymn ‘Abide with me’ which expresses the hope that this might happen, the longing to be close to Christ.
Christ gives himself to us so we may have life in this world and the next – it is a tremendous thing to say, and a troubling one. Jesus is speaking in the synagogue in Capernaum to Jews for whom the consumption of human flesh and blood is anathema – it is unacceptable, and unthinkable. What Jesus is promising goes against everything which they know and understand about their faith. He calls them to do the unthinkable.
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 that you are the Holy One of God.’ Who can offer what Jesus Christ does? Life, freedom, the Love of God. He has the words of eternal life, and the disciples have come to know that he is the Messiah. His words are our words, his confession of faith is ours so that we too can have that same closeness to Jesus that the disciples did.
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 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. It is this sacrifice, the sacrifice of Calvary, which has restored our relationship with God, which will be re-presented, made present here today, that we can touch and taste, that we can know how much God loves us; that we can be strengthened and given the hope of eternal life in Christ – that God’s grace can transform our human nature so that we come to share in the Divine Nature forever.

Sermon for Trinity IX (18th of Yr B) John 6:24-35

Jan van Eyck The Adoration of the Lamb from the Ghent Altarpiece


In Exodus the people of Israel moan an awful lot, in this morning’s reading they are hungry and they long to be fed, and so God answers their prayer and gives them manna and quails, they are fed with bread and meat, a miracle which points forward to the more miraculous feeding when Christ will give his flesh, the bread of life, so that we his people may have life in Him, so that we may be built up in love, so that His Divine nature may transform our human nature and prepare us for heaven.
In this morning’s Gospel, we see people who have been fed in the miraculous feeding, the feeding of the five thousand, following Jesus around. Perhaps they’re hoping for another free lunch? They have seen and yet they have not seen the signs; they haven’t understood what’s going on. They haven’t seen what Jesus is doing and why he is doing it
Jesus feeds people not as a combination of magic trick and mass catering, but as a sign of God’s generous love, his healing and forgiveness. That God loves us, you and me, all of us, so much, that he longs to feed us with himself, that he gives himself to be tortured and die on the Cross for us, to show us that he loves us, to heal our wounds, to take away our sins. His feeding of the people of God points to this, so that they might believe in Him. And believing in Him, be fed by Him, fed with him, so that they might have life, and life in all its fullness.
Jesus wants us to believe in him, to trust in him, to be fed by him, with him, the Word of God made flesh, to be fed by word and sacrament, to be strengthened to live our life of faith, growing into His likeness, and to live out that faith in the world around us. Jesus is the true bread come down from heaven which satisfies our spiritual hunger in a way which the world: success, money, possessions, what we have and what we do, cannot. He is the living water which satisfies the thirst of our souls. If we believe in Him, and in Him alone, we will never be thirsty. He gives us not what we want, but what we need: a love, a true love which gives meaning to human love, and to all of human existence: a generous self-giving love.
One of the Desert Fathers was asked by a soldier if God accepted repentance. After the old man had taught him many things, he said, ‘Tell me my dear, if your cloak is torn do you throw it away?’ He replied, ‘No, I mend it and use it again.’ The old man said to him, ‘If you are so careful with your cloak, will not God be equally careful about his creature?’ God’s grace does not abolish our human nature but transforms it, through the power of the Holy Spirit, so that we may live forever in Him, living out our faith.
If we trust in God, and live our lives according to his will, loving God and each other, with faith in him alone we can win a reward which lasts far longer than human praise or glory: the crown of eternal life and the glory of heaven. So let us be fed by him, with him, let us be nourished by word and sacrament, let us believe in him, let us love Him and love one another, and live lives which proclaim his life, his truth and his victory to the world around us: a victory which allows us to win a greater prize, a greater glory than anything this world can offer – true life, true glory, and true joy with him forever in Heaven, who is the Way, the Truth and the Life.

Easter VI – Love in Action

The prophet Isaiah has a vision of a Messianic future, a vision of hope, of plenty, and of love. His vision anticipates the grace and healing which God pours out on the world through His Son and the Holy Spirit. It is a vision of the future which we inhabit as Christians, through our common baptism and the grace of God. It may not always feel like we do: such is the power of human sin, and our human inability to trust in a God who loves us. Despite our failings, our inadequacy, our unworthiness, and our weakness we can trust in a God who saves us, a God who loves us, a God who makes promises and keeps them.
‘As the Father has loved me, so have I loved you’ Jesus in the Upper Room with His disciples is looking to the Cross and beyond, as the demonstration of real costly self-giving love. As St Isaac the Syrian says, ‘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.” 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 have 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 to him freely, by our own mind’s love.’
Christ tells us to abide, to remain in His love. How do we do that? By keeping his commandments – to love God with all our heart, our soul, our mind, and our strength, and to love our neighbour as ourself. Christ speaks to us so that we may have joy, joy in all its fullness, so that we may begin to enter into that which is the life of the Divine Trinity – so that we can be caught up in the Divine Life of Love and Joy, freed from the cares of the world. We may enter into that life which is communion, of which we have a foretaste here on earth, a pledge of immortality,  the promise that God’s grace will perfect our human nature.
To reinforce the point Christ says, ‘This is my commandment, that you love one another as I have loved you. ’ Christ loves us by laying down His life for us, and this is how we are to love one another, with that same costly, self-giving love, losing our life so that we may find it in Christ – redeemed by His suffering and death, and raised to new life with Him in the power of the Holy Spirit.
Living as we do in the aftermath of a twentieth century which has seen war and death on a dreadful scale we are mindful of the fact that verses in this morning’s Gospel were use to encourage men to fight for their country. Once, this was seen as good and proper, now we are troubled by what is seen as a mis-use of Scripture, and rightly so. We cannot undo the mistakes of the past, but we can learn from them, so that the love which lies at the heart of this passage inspires us to strive for peace and freedom, to follow Christ’s example and to carry our own crosses, and live out that same love.
If it is Christ who chooses us, and not we Him, God takes the initiative, not to force us but so that we may be drawn to come with Him out of love, on our pilgrimage of faith, strengthened by the Bread of Life, the bread for the journey, walking in the footsteps of Love. In Christ we have communion, fellowship, in Him is true community born, through we are reconciled to God and each other, so that we can share in the proclamation of the Good News, walk the pilgrimage of faith and be fed and transformed by grace.
This is not some future event, but right here and right now; we thirst for this love, and only it can satisfy our deepest desires, so let us come, and draw near to the living water, who is the living bread and the true vine, the shepherd of our souls, who loves us so much that he died for us, to Christ, that we may be in Him, and remain in his love. He does not choose us because we are worthy, but that by choosing Him, we may through His grace become so. So let us love Him and one another. 

Easter V: I am the Vine, You are the Branches

When the Apostle Philip meets an Ethiopian eunuch on the road from Jerusalem to Gaza, he comes across a man reading the prophesy of Isaiah: a financial expert, highly-trusted, and well-educated, a man of power and influence. He’s looking for something, he’s been worshipping God in Jerusalem. 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. The Scriptures, the entire of the Law and the Prophets point to Jesus Christ, they find their meaning and fulfilment in Him, who is the Word of God made flesh. Just like the story of the sacrifice of Isaac by Abraham points to the sacrifice of Christ on the Cross, where God gives his only Son for love of us, it is prefigured by the ram in the thicket, which points to that moment where John the Baptist can cry out ‘Behold the lamb of God who takes away the sins of the world!’

Having been nourished by the Word of God, our unnamed Ethiopian desires baptism:  so that he may be ‘in Christ’ rooted and grafted, close to him, filled with His Spirit, so that he may bear much fruit.

When we are close to Christ, washed clean by our baptism, nourished by Word and Sacrament, we can truly be Christ’s disciples, living in Him, living for Him, proclaiming Him, and bearing much fruit, so that the world may believe and give glory to God the Father, God the Son and God the Holy Spirit

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… 

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. 

Sermon for Evensong (2nd Sunday after Epiphany)

Our two lessons this evening provide us with contrasting pictures of people in their relationship with God and each other, understood in sexual terms. Now it is an accusation often levelled at the Church that it is all we are concerned with, though that is in fact far from the case, and whereas the Victorians pretended that sex did not exist, modern humanity especially since the 1960s has acted as though nothing else does.
       In our first lesson the Prophet Isaiah is looking forward to a future when Israel, having returned to God and been purified, is understood as a land wedded to God. It looks forward to a Messianic future, one which we as Christians see as brought to fulfilment in Jesus Christ, who is the righteousness and the salvation of Israel, who gives himself for love of us, that we may be pure and holy and through Him. The image of married love and intimacy is profound: it speaks of mutual love and generosity, it is what God wills for our human flourishing, it is the place for children to be born and brought up, in love.
       Whereas the Church in Corinth is in a really bad way: as well as taking each other to court, Christians would appear to be behaving in a way which falls short of Christian morality. They appear to have understood freedom from the law as though it were freedom from any law: extreme antinomianism – that anything goes; that they can just do as they please. This is, however, not the case. How we live our lives, and what we do with our bodies matters. For those of us who have been washed, sanctified, and justified in the name of the Lord Jesus Christ and by the Holy Spirit, we are called to be in Christ, clothed with him, and living a new life, conformed to him and not to the ways of the world.
       There are some in the Church in Corinth who have been arguing that all things are lawful, to which Paul has to counter that while something may be lawful, it may not be advantageous, as Christians like others in the ancient world would generally subscribe to an idea of virtue ethics, put simply ‘you are what you do’ or in greater depth, our actions help form our moral character – we become what we do habitually, and thus the more we do the right thing, the more we are disposed to do such things, and thus to progress in virtue.
       While they claim the freedom from being made subject to anyone, they would appear to be subject to base appetites, to lust and gluttony, neither of which help in our relationship with Jesus Christ. Thus the proper place for sexual activity remains holy matrimony, where a man and woman are joined; they become one flesh, in a life-long exclusive union where children may be born.
       Christians are to love their bodies, as ours is not a spiritual religion, which despises the flesh, but which rather wishes to see it used for the glory of God and for our mutual flourishing. We receive the Holy Spirit and the grace of God, and the theological virtues of faith, hope, and charity in our baptism, where we are regenerate, born anew in Christ, we are not our own in that we now live for God, and we glorify him in our bodies by how we live our lives.

       The messianic hope expressed in this evening’s first lesson finds its fulfilment in Christ and in the Church which is his body, we were bought at a price, not thirty pieces of silver, but life of God’s only-begotten Son, who suffered and died for us, for you and for me, and for the sins of the whole world, past, present, and future. How else can we begin to try and repay such love and such generosity than by living the life that God wills for our human flourishing – gentle, generous, and exhibiting the same costly love which Christ showed to us.  This glorifies God and shows due respect to the wonders of creation and salvation, it helps to form our moral character and to live out true faith and charity in our lives, supporting one another, praying for each other, forgiving one another when we fail, and being built up in love, as living stones, a temple to God’s glory. And by living out our faith in our lives we will proclaim the truth and the freedom of the Gospel – others will come and see and enter into the joy of the Lord 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.

Epiphany II: John 1:43-51

In John’s Gospel we have seen Jesus baptised by John the Baptist, we have heard John declare ‘Behold the Lamb of God, who takes away the sins of the world’, we have seen Jesus call Andrew and Simon Peter, disciples of John, to follow him. Now Jesus decides to go from Bethany to Galilee, to go back home. He begins by saying to Philip ‘Follow me’ a simple invitation, which he accepts. Coming from Bethsaida, the same city as Andrew and Peter it is certain that Philip knows them, and is well-disposed to join in with them, and to answer Jesus’ invitation. He then finds Nathanael and testifies that Jesus is he who is spoken of in the Law of Moses and the prophets, the Messiah, the saviour of Israel. Nathanael’s reply, ‘Can anything good come out of Nazareth?’ looks like a proverbial saying – it reminds us of Jesus’ ordinary earthly existence, growing up in a backwater town. Nathanael’s initial scorn will be transformed; such is the power of God. Philip counters by saying ‘Come and see’, Jesus’ answer to John’s disciples who want to know where he is staying. This invitation to come and see for oneself lies at the heart of the proclamation of the Good News, it remains as key now as it did nearly two thousand years ago.
       Jesus sees Nathanael coming towards him and says ‘Here is an Israelite in whom there is no guile’ he’s plain-speaking, honest, there’s no flannel here. Nathanael is amazed before long has acclaimed Jesus as a teacher, the Son of God and King of Israel. Clearly something good can come out of Nazareth, good enough to save the world. For the kingdom to grow we cannot simply expect to open our doors and see people flood in, we have to invite people in, to say to them ‘Come and see’ and make sure that they see Jesus in Word, Sacrament, and in the lives of those around them. Having been called, they can respond to that call. This is what the church is for – to call people to be in a relationship with Jesus, to be nourished by him. We need to continue to repeat the simple invitation of Jesus ‘Come and see’, to come and see the one who is shown in the Law and the Prophets as the Messiah, the Anointed Saviour, so that people can become close to Him.
       This openness, this willingness to be changed by an encounter with Christ, encourages us to look outwards and share our faith with others – to live lives of joy, in the knowledge that God loves us and saves us. Our faith as Christians is not something which we keep to ourselves, but rather something which we share, and which affects all of who and what we are, and think, and say, and do. Ours is a radical faith which has at its aim to change the world. It may sound strange or overambitious, but if we acknowledge Jesus Christ as the King of Heaven and Earth, who came to save humanity, we have to call the world to follow him. Our faith then is not a private matter, or something which we just do on a Sunday morning for an hour or so, but rather something which changes our lives, and affects every part of who we are and what we do. What we see starting in this morning’s Gospel is something which we can bear fruit in our lives, if we accept the invitation to ‘Come and see’ and encourage others so to do.

       The Gospel is the Good News of Jesus Christ, good news that God loves humanity, that He saves us, that He gives Himself to save us from our sins, and nourishes us with His Word and His Sacraments, so that we can have life in Him, and life in all its fullness. What starts with the Incarnation is still bearing fruit here and now, still encouraging people to come and see, to meet Jesus, to be nourished and changed by Him, let us accept His invitation, and offer it to others that they too may enter into the joy of the Lord 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.

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.

A Harvest Sermon

It is good to celebrate Harvest because it is a celebration of what the Church is all about.
If you were about to go to a foreign country the first words you would learn would probably be ‘Please, Thank you, and I’m sorry’ ‘os gwelwch yn dda, diolch, mae’n ddrwg gen i’ along with greetings like Hello and How are you? They’re basics of conversation, they help us to be understood, they make people willing to listen to us, because to use them is polite, not to use them is impolite.
We teach them to our children and encourage them to use them. And in the same way theta they’re useful in conversation when we pray, when we talk to God, and listen to Him, as we do in Church and in our lives we need to use these words in prayer. In our prayer we ask God for things, we say thank you to God for things, and we say sorry for what we’ve done wrong or haven’t done. It is important that our prayers just like our every day conversation are appropriate and polite – it helps form our character, and helps us to live out our faith.
Harvest is mostly about saying thank you to God, for the gifts of his creation, for the food we eat, for all that the earth provides As well as recognising the gift we realise that it is also our duty to share what we are given with the hungry, the poor and the need, so that all may be fed – it is no good living in a world where people go hungry – it produces enough food so that everyone can have enough to eat, so that everyone can say thank you to God for the gifts of his creation. It is up to us as the church to ensure that we live out the generosity which we receive from God in Our Lives.
This caring sharing vision of the world is what the prophet Isaiah envisions in his vision of the Kingdom of the Messiah – That’s here and now, it’s not some future hope, but rather it’s how we’re meant to be right here and now.
The celebration of harvest is not a new thing – it goes back to the central festivals of Judaism – Jesus gave thanks for the harvest – and so should we, because in giving thanks we recognise the greatness of God’s generosity, we recognise our own dependence upon God and each other, and we help to ensure a culture of thankfulness.
        In the feeding stories in the Gospels, one of which follows our second reading, Jesus thanks God and blesses the offerings of food. When the Church celebrates the Eucharist bread and wine are taken, blessed shared and given so that we the Church can carry on doing exactly what Jesus did, not because it’s nice or fuzzy or nostalgic but because he tells us to do it, and we listen to him. Christ alone can satisfy our spiritual hunger and thirst – only when we are fed by Him, the living bread which came down from heaven can we have eternal life in Him.
As the Prophet Isaiah says: ‘For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.’ We see this most fully in God’s gift of His Son, to show humanity how to live and to give Himself to die and be born again, to take away our sins and to restore our relationship with God and each other. It is an act of supreme love and generosity – giving people something which they do not deserve so that they may be transformed by it into the loving generous people God longs for us to be.
The miraculous feedings and the Eucharist point to the Cross where Christ gives himself for love of us- our response should be one of generosity and service, because it matters. The Church is decorated with the fruits of the Harvest through the generosity and effort of people who want to put their faith into action – we are grateful that they have done so much to help us celebrate – to help us to say thank you to God, to recognise all that we have to be thankful for. In our saying thanks to God, let our thankfulness not be something we do here once, but rather let it form our lives so that we may be thankful at all times and in all places. May we be grateful people, loving people, sharing people, whose faith shines through all that we are or say or do, nourished by the Word of God, by the sacraments of the Church so that we may filled with God’s love and transformed by His Grace, that we too may be an offering to God, sharing our love and our faith with the world around us, putting it into practice so that it too may reap a great harvest, a harvest of souls, to the Glory of God.
Let us work to prepare for a harvest of love, of generosity, and forgiveness, sowing seeds of love in the soil of our lives, and those of others, confident in the promises of God that He may reap the harvest, that the world may be transformed to sing his praise, to rejoice in his love, and to share it with others.

 Here is the proclamation of the covenant faithfulness of God, which finds its fulfilment in Christ, As we are mindful of this we give thanks to God and let that thankfulness become a defining characteristic of our lives, overflowing into all that we are or think or do, Thus we live out our faith, we live life in all its fullness and encourage others so to do 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 and just all might, majesty, glory, dominion, and power, now and forever.