Eleventh Sunday of Year B

While I like gardening, I don’t do enough of it in practice, I’m sometimes forgetful, and not fond of weeding. There is, however, something wonderful about taking seeds or cuttings and placing them in compost and watching them grow. It never ceases to give me a thrill. Once they have grown you end up with something that you can eat, smell, look at, or even sell: it is a source of joy, of nourishment of body and soul. It is an image used by the prophet Ezekiel this morning to look forward to a future where God’s people are sheltered, it looks to a Messianic future, to one fulfilled by the church, as the Lord plants the twig on the lofty mountain of Calvary. The Cross is our only hope, it is the Tree of Life, through which we have life, and all people can rest secure. Ezekiel’s image is used by Jesus in the parable of the Mustard Seed to show people how his prophecy is being brought about in and through Jesus, the Messiah. This is the promised Kingdom of God, becoming a reality in and through Christ. 

We in the West live in an age of anxiety, where we are all worried: what are we doing? Are we doing the right thing? Could we or should we do something different, something more? The Church is in a mess, numbers are falling, what are we going to do about it? Perhaps rather than worrying, we might pause for a second to consider that people have noticed a downward trend in Christian belief and practice over the last two hundred years. It is not something new, but it is complex and long-standing, and cannot be easily reversed. But it is God’s church, and God calls us to be faithful, and to trust in Him.

In the parable of the Kingdom with which this morning’s Gospel (Mk 4:26-34) starts, the one who scatters the seed does not know how things grow, and for all their sleeping and rising they cannot influence matters, they just have to sit back and let something mysterious and wonderful happen. That is how God works.

The church founded by Our Lord and Saviour Jesus Christ and entrusted to his apostles began as a small affair, just a few people in a backwater of the Roman Empire, written off as deluded followers of another charismatic prophet. It isn’t an auspicious start; it isn’t what a management consultant would tell you to do. But a small group of people had their lives turned around by God, and told people about it, and risked everything, including their own lives to do so. The Church has now grown to point where there are several billion Christians on earth. Here in the West the picture may currently look rather bleak, but the global picture is far more encouraging, people are coming to know Christ, to love Him, and serve Him. And even if we have been going through some bad harvests over here, the trick is to keep scattering the seed as they will grow in a way which can defy our expectations. It is after all God’s Church not ours. 

Jesus compares the Kingdom of God to a mustard seed, a small thing, only two millimetres in diameter, and yet in the Mediterranean climate it could grow into a bush as large as 3’ x 12’. It has a small beginning, but there is the possibility of remarkable growth, and the image of birds nesting in its shade signals divine blessings (cf. Judg 9:8-15, Ps 91:1-2, Ezek 17:22-24) Jesus is taking the imagery of Ezekiel and showing how it will be brought to fulfilment in and through the Church. Such is the generous nature of God, that we have somewhere where we can we can be safe, and where we can grow in faith. Such is Divine Providence that God gives us the Church as means of grace, so that humanity may be saved. Through the saving death of His Son on the Cross, we can be assured of salvation in and through Him, a sacrifice which will be made present here this morning in the Eucharist, where Christ feeds us, His people, with His Body and Blood, to nourish and strengthen us.

Thus we can, like the Apostle Paul in his Second Letter to the Corinthians, always be confident:we can put our trust in God, as we know that we cannot be disappointed. On the Cross, God’s victory is complete, so we please God by following his commandments: loving Him and loving our neighbour, motivated by the love of Christ, shown to us most fully when he suffers and dies for us, to heal us and restore us, to bear the burden of our sins: ‘he died for all, so that those who live might no longer live for themselves, but for him who died and was raised for them.’ (2Cor 5:15 ESV) 

And so in the Church we live for Christ — our thoughts, words, and actions proclaim the saving truth of God’s love for humanity. If we seek God’s forgiveness and the forgiveness of others, and are forgiving ourselves then we can be built up in love. If we are devout in prayer, nourished by the word of God, and by the Sacrament of his Body and Blood we are built up in love, our souls are nourished and we can grow into the full stature of Christ. So let us come to Him, and be fed by Him, healed and restored by Him, living in love and encouraging others so to do, for the glory of God and the building up of His Kingdom.

If we are faithful, if we keep scattering seed in our thoughts, our words, and our actions, then wonderful things will happen. We have to trust God to be at work in people’s lives, and be there for them when they do respond. If we can be as welcoming as the Mustard Tree then we will have ensured that people have a place where they can come to know Jesus, and grow in love and faith. The trick is not to lose heart, but to trust in the God who loves us, who gave His Son to die for love of us. If we are confident of who Christ is, and what He has done for us, then as people filled with the love of God, we will carry on the Church’s mission of proclaiming the Good News of the Kingdom of God, and people will come to know and trust that love which changes everything, and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just all might, majesty, glory, dominion, and power, now and forever.
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Candlemas 2018

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

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

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

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

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

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

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

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

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

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Christ the King, Year A

In 1925 Pope Pius XI instituted the feast of Christ the Universal King to stress the all-embracing authority of Christ and to lead mankind to seek the Peace of Christ in the Kingdom of Christ. In a time of great misery and inequality: the Church was reminded of what the coming of Christ as Saviour and Judge meant, as well as ending the liturgical year by looking forward to Advent: the season of preparation for our Lord’s coming, in His Incarnation, and as our Judge. A season of reflection, a season of hope, and new life.

In today’s Gospel we have the last parable in Matthew which also gives us an apocalyptic vision of Our Lord’s Second Coming. The first thing to notice is that, as befits the Kingdom of God, all people will be there. This is not a Christians-only event. In the Holy Land to this day you will see herds of goats and sheep grazing together and at the end of the day they are separated by a shepherd who can tell the difference between them. Jesus does, however, give his reasons for making his judgement: ‘For I was hungry and you gave me food; I was a stranger and you made me welcome; naked and you clothed me, sick and you visited me, in prison and you came to see me.’ To give food and drink and to make people welcome is fundamental to hospitality and is a sign of Love. Clothing the naked and visiting the sick and imprisoned is likewise showing concern for people, and their needs, showing our love to the world.

We believe that God is love and that we are called to show love ourselves in our lives. Our faith, therefore, is not simply private interior devotion, something that we do on Sundays for our benefit, and keep in a box like a Sunday hat. No!It is something we can put into practice in our lives, every day, everywhere.

Now in the parable in this morning’s Gospel the virtuous seem rather surprised and ask our lord when they did this to him. Jesus answers, ‘I tell you most solemnly, insofar as you did this to the least of the brothers of mine you did it to me.’ As St Antony, the founder of monastic tradition once said, ‘Our life and death is with our neighbour – if we win our brother we win God; if we cause our neighbour to stumble then we have sinned against Christ.’ So who are the least of Christ’s brethren? Who are the little people? Or to put it another way, who is the most important person in church? Is it Fr Neil? Or is it me? Is it a magistrate? Or a businessman? No … who are the least amongst our communities and who are the least outside them? And what are we doing to help them?

Some of the people who would have heard Jesus teaching this parable might well have thought, as Jews, that Israel were the sheep, and the gentiles were the goats, and I wonder whether we don’t all of us feel a little complacent at times. By the same token, the standards Jesus sets in this parable seem almost unattainable so we can feel that we simply cannot live up to them. So we need to be careful that we don’t just despair, that we don’t just give up, and don’t let our discipleship become one of apathy.

Our Lord and Saviour Jesus Christ, God himself, became man and lived among us. He showed humility in washing His disciples’ feet at the Last Supper, in eating and drinking with tax-collectors and prostitutes, the social outcasts of His day. He, unlike the society in which he lived, did not judge them. He loved them in order to proclaim in word and deed that the Kingdom of God was for ALL people – the people we might not like, the people we might look down our noses at, and with whom we might not wish to share our table. He gives himself to feed heal and restore them and us.

His love and humility are shown in that being condemned to death by those whom he came to save he does not cry out, he does not blame them, but instead asks, ‘Father, forgive them for they know not what they do.’ The Christ who reigns on the tree, and who will come again to judge the world, bears the marks in his hands, feet, and side, because they are the marks of LOVE. They remind us of God’s love for us, and when we eat and drink His Body and Blood at the Eucharist we are healed, and share in His Divine Life, so that we might become the Body of Christ, His Church. Strengthened by this Sacrament of Love we are called to live out our faith in the world around us. While we may not have lived up to the example He sets us, we can nonetheless try to do what we can. In acknowledging the Universal Kingship of Christ we recognise an authority higher than human power, higher than any monarch or dictator, and we are called to conform the world to His just and gentle rule. We are called to transform the world one soul at a time, and through acts of mercy and a life of prayer to make a difference.

We may not like the idea of judgement: it is big and scary, and most of us, if we are honest feel that we deserve to be condemned. NOw rather than just thinking about judgement as a future event, let’s think about it as a process, something going on here and now. We all live under God’s judgement. Are there things which are hellish in our lives? The problems of cliamte change and how we treat God’s world don’t exactly look great. The way in which we do business with one another, the on-going financial crisis, poverty, hunger and the existence of food-banks show us that all is not well with our country. The wars which our leaders wage against each other seem very far away from the ideal where the lion lies down together with lamb, where swords are beaten into ploughshares and spears into pruning-hooks. For all this we will be called to account, like the servants in last week’s parable of the talents.

So what are we to do? First, we are to pray to God that we might have the strength and courage to follow the example of His Son, Jesus Christ. Secondly, we are to remember that God’s love and mercy were poured out on the world at Calvary, and continue to be poured out on us who know His forgiveness. Thirdly, that we are fed and strengthened in the Eucharist so that we may be transformed to go out into the world and be active in God’s service.Finally we are to remember that whatever we do for the least of our brothers and sisters we do for Him. The people or the acts may seem insignificant to us, but not to God.

I would like to conclude this morning by asking you, what would our communities look like if we lived like this: giving food and drink to those in need; visiting those who are sick, or in prisons with or without bars – the prison of fear, loneliness, old age, depression, addiction, or abusive relationships? For such is the kingdom of God. Amen

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Christus vincit, Christus regnat, Christus imperat!

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.

Lent III Year B


Lent can feel something like a spiritual spring clean, and that’s no bad thing. We, all of us, need opportunities for repentance, to turn away from sin, and to return to the Lord Our God. In this morning’s Gospel we see Jesus in quite an uncompromising mood: this is no ‘Gentle Jesus, meek and mild’ but rather here is the righteous anger of the prophets, a sign that all is not well in the world.
            When Moses receives the Ten Commandments from God on Mt Sinai the first is ‘I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me.’ Could it be that the temple traders in their desire to profit from people’s religious observance have broken this first commandment? The temptation to have power, to be concerned above all else with worldly things: money, power, success, and influence, are still a huge temptation for the Church and the world. We may not mean to, but we do, and while we think of God as loving and merciful, we forget about righteous anger, and our need to repent, to turn away from our sins – the desire to control others and to be so caught up on the ways of the world that we lose sight of who and what we are, and what we are supposed to do and be.
            The Jews demand a sign, and Christ prophesies that if they destroy this temple then he will raise it up in three days: he looks to his death and resurrection to show them where true worship lies – in the person of Jesus Christ. Christians should be concerned with a relationship, our relationship with God, and with each other. Likewise Christians can all too easily forget that Jesus said ‘I have come not to abolish the law and the prophets but to fulfill them’. The Ten Commandments are not abolished by Christ, or set aside, but rather his proclamation of the Kingdom and Repentance show us that we still need to live these out in our lives, to show that we honour God and live our lives accordingly. In his cleansing of the Temple Christ looks to the Cross and to the Resurrection, a stumbling-block to Jews, obsessed with the worship of the Temple, and foolishness to Gentiles who cannot believe that God could display such weakness, such powerlessness. Instead this supreme demonstration of God’s love for us, shocking and scandalous though it is, is a demonstration of the utter, complete, self-giving love of God, for the sake of you and me – miserable sinners who deserve condemnation, but who instead are offered love and mercy to heal us and restore us.
            When we are confronted with this we should be shocked – that God loves us enough to do this, to suffer and die for us, to save us from our sins, and from the punishment that is rightly ours. We do not deserve it, that’s the point. But we are offered it in Christ so that we might become something other than we are, putting away the ways of the world, of power and money, selfishness and sin, to have new life in and through Him.
            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 in Scripture; if we talk to him in prayer and let him talk to us; if we’re fed by Him and with Him in the Eucharist, by Christ who is both priest and victim, so that we might become what He is – God; if we’re forgiven by Him, through making confession of our sins, not only do we come to understand Jesus, we become like him, we come to share in his divine nature, you, me, all of humanity ideally. We, the People of God, the new humanity, enter into the divine fullness of life, we have a foretaste of the heavenly banquet – we are prepared to enter the new life of the Kingdom, and to live it.

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

A thought for the day from Colossians 3

12 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts,kindness, humility, meekness, and patience,13 bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. 14 And above all these put on love, which binds everything together inperfect harmony. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. 16 Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. 17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus,giving thanks to God the Father through him.

Sexagesima Year B


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

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

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

Jesus at the Synagogue in Capernaum


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

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.

A Thought for the Day from S. Anthony the Great

The brethren came to the Abba Anthony and said to him, ‘Speak a word; how are we to be saved?’ The old man said to them, ‘You have heard the Scriptures. That should teach you how.’ But they said, ‘We want to hear it from you too, Father.’ Then the old man said to them, ‘The Gospel says,”if anyone strikes you on the one cheek, turn to him the other also.”‘ (Mt 5:39) They said, ‘We cannot do that.’ The old man said, ‘If you cannot offer the other cheek, at least allow one cheek to be struck.’ ‘We cannot do that either,’ they said. So he said, ‘If you are not able to do that, do not return evil for evil,’ and they said, ‘We cannot do that either.’ Then the old man said to his disciple, ‘Prepare a little brew of corn for these invalids. If you cannot do this, or that, what can I do for you? What you need is prayers.’

It was revealed to Abba Anthony in his desert that there was one who was his equal in the city. He was a doctor by profession and whatever he had beyond his needs he gave to the poor, and every day he sang the Sanctus with the angels.

He also said, ‘Our life and our death is with our neighbour. If we gain our brother, we have gained God, but if we scandalise our brother, we have sinned against Christ.’

Homily for the 22nd Sunday of Year A

No-one can fail to see the reality of human sin: all we need to do is to turn on the television or the radio or open a newspaper and see just what terrible things human beings can do to each other and themselves.
       As part of the his proclamation of the Kingdom, Jesus has to tell his disciples what will happen – he will be taken and accused, tortured and mistreated, and killed, but also rise again so that we may know that death is not the end, that our earthly life is not all that there is. It should come as no surprise that faced with this the apostle Peter cannot take it in – he does not want it to happen. It’s a human response – we do not want such a thing to take place, it’s horrible, it appals us. As Jesus says to Peter, ‘You are setting your mind on human things not divine things’. The Cross is inevitable for the simple reason that God loves us that much.
       As Christians, those who follow Christ, we are to take up our Cross and follow him. In the Letter to the Romans, St Paul describes what love looks like in action – it is how we put our faith, what we believe, into practice in our lives – by living out the love and forgiveness which we have received, turning from the ways of the world but rather following the way of God.
       We should be under no illusion; it isn’t easy following the way of the Cross. We cannot do it on our own, we have to do it together, as a community, relying upon God – loving and forgiving each other. All the power, all the wealth in the world is worth nothing compared to finding true life in Christ. These worldly things cannot save us, they cannot give us eternal life, they cannot deal with human sin – only Jesus can do this. Only in Christ can we have life and life in its fullness. Only if we lose our life by following him, can we find what our human life can be.
       Thus, the church in following Jesus, offers a radical alternative to the ways of selfishness and sin, a radical alternative which has the power to change the world through being conformed to Christ. We can do this together, by living out our faith and encouraging others to do so, living out an example of radical love which is difficult and costly and wonderful.

       We do it through prayer, through our conversation with God, listening to God, we are nourished by the Word of God, the Bible, to know that God loves us, and how are to live out that love and forgiveness in our lives. We are nourished by the sacraments of the Church, by Holy Communion, so that the love which God shows to the world on the Cross can continue to be poured out upon us, so that we can be strengthened to live out the life of faith. It is food for our souls, so that we may be built up in love. Let us come to him, to be fed by him, fed with him, to have new life in him, so that he can continue to transform our human nature and conform us to his example. Let us take our Cross, as people ransomed, healed, restored and forgiven by the love of God on the Cross. 

Living the Life of the Kingdom

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

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

Sexagesima Evensong


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

Homily for the Fifth Sunday of Year A


A friend of mine, who doesn’t go to church or call themselves a Christian once said to me ‘There’s something strange about Christians’ I agreed with them as they had, however unwittingly, stated a profound truth: we should be something other, there should be something strange, or unusual about us – to be a Christian is to be profoundly counter-cultural and to stand up for something profoundly different to the world around us.
What we believe as Christians and how we live our lives are intrinsically linked: our actions should be grounded in our beliefs, and they should be a demonstration of our faith in our lives. In this morning’s Gospel, Jesus says that we are the light of the world: we should not be hidden under a bushel, hiding away our faith as a matter of private devotion which does not affect our lives, so that it cannot be seen by others. By putting a light on a stand it can shed its light around and shine in the darkness. By living out our faith in our lives we let our light shine, so that others may both follow our example and give glory to God for the life of a faithful Christian.
            In Matthew’s Gospel we have over the last few weeks been following the beginnings of Jesus’ public ministry, he has preached repentance, for the Kingdom of God is at hand, he has called disciples, he has healed the sick, and now in the Fifth Chapter he has shown the world how God wants us to live in the Beatitudes. We are to be poor in Spirit, to know our need of God, to rely up Him, rather than ourselves, we are to show mercy, to be pure in heart, peacemakers, and for all this we shall be persecuted. It was all going rather well up to that last point, but it is an uncomfortable truth that in living out the faith of the Gospel in our lives will cause us to face persecution and ridicule. We will be hailed as hypocrites whenever we fail, and fail we will – but surely a hypocrite is someone who fails but who denies it, who carries on as if nothing has happened, whereas Christians are open about it – we confess our sins, our failures, our shortcomings, we seek God’s mercy and rely upon Him, in His love and grace to heal and restore us, to help us onward in our journey of faith.
            Jesus calls us to live the life of the Kingdom, here and now – it’s radical, it’s dangerous, and it has the power to completely change the world – the values of the Kingdom are radically counter-cultural in that we do live our lives by the values of the world, but rather those of the Kingdom of God: love, mercy, forgiveness, generosity, there is no place here for fear, greed, anger, or the like. We are called to live like Jesus, to live in Him, to enter into new life in Him, through Baptism, to be fed by Him in Word and Sacrament – to be fed with Him, with His Body and Blood, to that He shared our human nature might transform us, might give us a foretaste here on earth of Heaven, to prepare us for life with Him. That is why we, the people of God are here, today, to feed in this sacred banquet, our souls’ true food. From the start of Jesus’ public ministry He talks about persecution and rejection, even now He is looking to the Cross, to Calvary, where the relationship between the human and the divine is healed and restored. That sacrifice is present, here, today, under the outward forms of bread and wine, to heal us, to restore us, to strengthen us so that we can live out our faith in our lives.
            Christ calls the disciples, he calls us to be salt, salt which enhances the flavour of food, which preserves it, and saves it from decay. We are called to show through the living out of our faith in our lives that to be in Christ is to have life in all its fullness, all its richness, in Christ who loves us and saves us we can be freed from sin, we can turn away from the moral decay of the world around us, to live the life of the Kingdom here and now, so that our faith and lives proclaim the truth of God’s saving work, in us, the holy people of God, ransomed, healed, restored forgiven, and fed with the bread of angels, to invite the world to share in the heavenly banquet 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.

Homily for the Epiphany


What Christ did in his own human nature in Galilee, he is doing today … in every city and hamlet of the world where souls are vivified by his Spirit. He is still being born in other Bethlehems of the world, still coming into his own and his own receiving him not, still instructing the learned doctors of the law and answering their questions, still labouring at a carpenter’s bench, still ‘[going] about doing good’ (see Acts 10:34–43), still preaching, governing, sanctifying, climbing other Calvaries, and entering into the glory of his Father.
Fulton J. Sheen In the Fullness of Time
The Manifestation of Our Lord to the Gentiles, which the church celebrates today, is a deepening of the splendour of the Incarnation – the mystery is made manifest. With the arrival of the Wise Men from the East, the entire 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 Good news is for everybody.
          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, which gives light to all. 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, bringing gold and frankincense to worship their king and their God. They come to a stable in Bethlehem, to kneel before a manger where animals feed, and not to a royal palace, not to a throne. This is what true kingship is, true love, true glory: that of God and not of humanity.
          Herod is afraid, he fears for his own position; he worries about power, and commits infanticide to make sure of it. This very human response should stand as a warning to those who wish to follow the ways of the world. Herod clings to power; God becomes a vulnerable baby, totally dependent on others. Herod can only bring death; whereas Christ comes to bring life and life in all its fullness. Herod says he wants to worship, but it is the Wise Men who kneel before God incarnate and worship Him. They offer gold to honour a king, frankincense to worship God, and myrrh which speaks of His death. At the moment when Christ is made manifest to the world we are to look to the Cross, where the love of God will be shown must fully, and to the tomb in which his body will be laid, which will be empty.
          Likewise 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.
It is a sign of the banquet where Christ feeds the faithful with the Sacrament of His Body and Blood, where God, who came to share our human nature, gives himself to us so that we might share His Divine nature, a treasure far greater and more valuable than gold, or frankincense, or myrrh – a treasure which can transform our souls and our lives, which can transform the entire world.
          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.

Advent IV (Year A) Still Waiting


We always make the fatal mistake of thinking that it is what we do that matters, when really what matters is what we let God do to us. God sent the angel to Mary, not to ask her to do something, but to let something be done. Since God is a better artisan than you, the more you abandon yourself to him, the happier he can make you.
 Fulton Sheen Seven Words of Jesus and Mary
The world around us can get things so wrong: with all the build-up around us we might easily think that it was already Christmas Day, that the true message of Christmas was one of conspicuous consumption, and spending money. Every year it seems that the decorations go up a bit earlier, and yet here we are in church, still waiting. I don’t know about you, but I for one am not overly keen on waiting, and yet it is what the church is called to be, to live out in the world. We are to be a people who watch and wait, in joyful hope and expectation – we are to be like Mary and Joseph – people who are waiting for God. In the prophesy of Isaiah we see the hope of salvation dawning in God-with-us, Emmanuel. God’s promise is fulfilled through the patience of Mary & Joseph, and their obedience to God’s will: ‘he did what the Angel of the Lord told him to do’. It is an obedience to the Father’s will borne out through suffering, death & resurrection which characterises the mission of the Son, this is what brings about our salvation. We in obedience look for his second coming as our Saviour and our Judge, and as the Church we have an opportunity to ponder these mysteries – to stop for a while amid the business of our modern existence and reflect upon the wondrous nature of God’s love for us and all humanity: we can stop for a moment and consider both what it means and how it affects our lives.
          As the Church, the people of God, which we enter through our baptism, we are called to proclaim the Good News, to live out the story of Jesus in our lives, and we call the world to stop and to consider exactly what we are celebrating at Christmas: a free gift, of hope and salvation for all people, in a baby, born in a stable, among the poor and the marginalised.
          The world around us is quick to judge, it wants to do the right thing – it is a bit like Joseph trying to save Mary the embarrassment and the shame. Thankfully God has other ideas, because he who will be born will save his people from their sins – what wonderful news this is. Those sins which separate us from each other and from God, this falling short of what we know we could or should be – this is what Jesus saves us from. We are to take this opportunity to stop and to ponder this wondrous fact, to reflect upon what ‘God-with-us’ means to us and our lives.
          The act of love which we will experience in Our Lord’s Nativity should draw us to love God and our neighbour, to live out the love which becomes flesh in the womb of the Virgin Mary, which will become flesh and blood that we can touch and taste, here, this morning, to feed us, so that we might share His divine life. So let us imitate the mystery we celebrate, let us be filled with and transformed by the divine life of love, let us like Mary and Joseph wait on the Lord, and be transformed by him, to live out our faith in our lives so that the world might believe 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.

On Reading Scripture – Some Thoughts


I would like to start by considering some words from Origen’s Peri Archôn, On First Principles:
1. All who believe and are assured that grace and truth were obtained through JesusChrist, and who know Christ to be the truth, agreeably to His own declaration, “I am the truth,”  derive the knowledge which incites men to a good and happy life from no other source than from the very words and teaching of Christ. And by the words of Christ we do not mean those only which He spake when He became man and tabernacled in the flesh; for before that time, Christ, the Word of God, was in Moses and the prophets. For without the Word of God, how could they have been able to prophesy of Christ? And were it not our purpose to confine the present treatise within the limits of all attainable brevity, it would not be difficult to show, in proof of this statement, out of the Holy Scriptures, how Moses or the prophets both spake and performed all they did through being filled with the Spirit of Christ. And therefore I think it sufficient to quote this one testimony of Paul from the Epistle to the Hebrews,  in which he says: “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of the Egyptians.”  Moreover, that after His ascension into heaven He spake in His apostles, is shown by Paul in these words: “Or do you seek a proof of Christ who speaketh in me?”

If Jesus is the way, the truth and the life, and if Jesus is the word of God, then the word of God is truth. It must be the sole criterion for truth and wisdom. The Lord is our light and our salvation, his word is a lantern unto our feet and a light unto our path. To begin to understand the fathers on their own terms, we have to begin from this starting point and given that the Bible is our sole source of wisdom we are not trying to peer behind the text, but see how the whole of Scripture makes sense in and of itself, there is no such thing as contradiction only is a deeper and richer understanding.
Most modern biblical scholarship does not adopt this approach because in a post-enlightenment way it adopts a theory of referential meaning: the Bible is significant because it refers. The Bible has an x, subject matter, and good interpretation helps readers to shift attention from the signs or words to the x that is the real meaning of the signs and words. This is the reason for source criticism and the unpacking of the deep, layered texts. Theologians go wrong when they treated the Bible simply as a body of evidence for what happened, as a series of facts which refer to historical events somehow outside the text, or as evidence of theological propositions, separating Scripture and Christian doctrine in a way which would be unthinkable to the fathers of the church. This is why they can appear to modern readers to be disorganised ineffective or contradictory. Instead, we would do well to meditate upon the words of St Irenaeus (adv. Haer. 2.28.2) ‘the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit’.