Lent I Year B

It can be all too easy to see the forty days of Lent, the season of preparation for our celebration of Our Lord’s Passion, Death and Resurrection as a time of sadness and misery. Too often it is seen in entirely negative terms: we focus on what we are giving up — the world around us seems to understand Lent solely in terms of giving up chocolate.

Now, the practice of abstaining from bodily pleasures is a good and ancient one, though it is not simply some sort of holy diet. Rather, we turn away from something which we enjoy so that we may focus upon something else instead — we focus on our sins, and how they separate us from God, and from each other. The other practices of Lent: prayer and almsgiving are there to focus our minds upon God and other people, so that we may enter the desert of repentance with JOY, thinking of the needs of others and growing closer to the God who loves us and longs for our repentance and our healing.

In this morning’s first reading we see a covenant between God and humanity, a sign of God’s love for us, and a promise of reconciliation between God and the world which underlies what Jesus does for us, it allows us to have hope, to see things in an entirely positive way, and to see behind what we do, that it is a means, a means to an end, namely our sanctification, rather than an end in itself. In our second reading from the first letter of Peter, he draws the link between Noah’s ark, which saves people through water, and baptism, which is prefigured in it. Lent is a season of preparation for baptism at Easter, where we can die with Christ and be raised like him and with him to have new life in him. For those of us who have been baptised it is good to have a chance to spend the time in Lent praying, drawing closer to the God who loves us, and living out our faith in our lives — we can all do better, especially when we try, and try together, supporting each other, so that we might grow in holiness as the people of God.

 

When St Antony was praying in his cell, a voice spoke to him, saying, ‘Antony, you have not yet come to the measure of the tanner who is in Alexandria.’ When he heard this, the old man arose and took his stick and hurried to the city. When he had found the tanner …. he said to him, ‘Tell me about your work, for today I have left the desert and come here to see you.’

He replied, ‘I am not aware that I have done anything good. When I get up in the morning, before I sit down to work, I say that the whole of the city, small and great, will go into the Kingdom of God because of their good deeds while I will go into eternal punishment because of my evil deeds. Every evening I repeat the same words and believe them in my heart.’

When St Antony heard this he said, ‘My son, you sit in your own house and work well, and you have the peace of the Kingdom of God; but I spend all my time in solitude with no distractions, and I have not come near to the measure of such words.’

It is a very human failure, for far too often we make things far too complicated when all we need to do is to keep things simple. In the story from the Desert Fathers, which we have just heard, St Antony, the founder of monasticism, a great and a holy man, is put to shame by a man who spends his days making leather, treating animal skins with urine, hardly a glamorous job. The key to it all is the tanner’s humility, his complete absence of pride, and his complete and utter trust in God — his reliance upon him alone.

In this morning’s Gospel we see the beginning of Our Lord’s public ministry — he is baptised by John in the River Jordan before immediately going into the desert for forty days. He goes to be alone with God, to pray and to fast, to prepare himself for the public ministry of the Proclamation of the Good News, the Gospel.

 

During this he is tempted by the devil: he faces temptation just like every human being, but unlike us, he resists. The devil tempts him to turn stones into bread. It is understandable — he is hungry, but it is a temptation to be relevant, which  the church seems to have given into completely: unless we what we are and what we do and say is relevant to people, they will ignore us. So we conform ourselves to the world around us, we package worship as entertainment, rather than being counter-cultural: offering the world an alternative to selfishness, and consumerism. Being part of the church is not a consumer choice about how we spend our leisure time, it is a call to repent and believe and trust in something greater, a God who loves us, and will die for us, so that we can live in Him.

 

There is the temptation to have power, symbolised by worshipping the devil. It leads to the misuse of power. The church stands condemned for the mistakes of the past, but in recognising this there is the possibility of a more humble church in the future — a church reliant upon God and not on the exercise of power. It is not fun to live through, but the result may actually be something more authentically Christian.

 

There is the temptation to put God to the test — to be spectacular and self-seeking. Whenever we say, ‘look at me’ we’re not saying, ‘look at God’. Worship is not entertainment — it is there to praise God and to help us to love Him.

Jesus resists the temptations because He is humble, because He has faith, and because he trusts in God. It certainly isn’t easy, but it is possible. It’s far easier when we do this together, as a community, which is why Lent matters for all of us. It’s a chance to become more obedient, and through that obedience to discover true freedom in God. It’s an obedience which is made manifest on the Cross — in laying down his life Jesus can give new life to the whole world. He isn’t being spectacular — he dies like a common criminal. He has no power, he does not try to be relevant, he is loving and obedient and that is good enough.

 

It was enough for him, and it should be for us. As Christians we have Scripture and the teaching of the Church, filled with His Spirit, to guide us. We can use this time of prayer and fasting to deepen our faith, our trust, our understanding, and our obedience, to become more like Jesus, fed by his word and sacraments — to become more humble, more loving, living lives of service of God and each other.

The time spent in the desert leads to Jesus’ proclamation of the kingdom: ‘The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.’ Jesus calls us to turn away from sin, to turn back to God, to trust Him, and to know that He longs for our healing and reconciliation. His Son, Jesus Christ will die for us, so that we may know just how much God loves us. This is the heart of our faith, something we will experience again in a few weeks time, and also which we will experience here, this morning, when we can see, and touch, and taste just how much God loves us.

These words are good news indeed, which the world still longs to hear, and which we need to live out in our lives, 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

Christmas Midnight Mass

Αὐτὸς γὰρ ἐνηνθρώπησεν, ἵνα ἡμεῖς θεοποιηθῶμεν·

Athanasius De Incarnatione Dei Verbi 54.3

He became human so that we might become divine

If you have seen any of the Star Wars films then you will be used to the idea of a world under the thumb of a despotic tyrannical regime. A world which longs for deliverance.Two thousand years ago the people of Israel were similarly in a bad way. They were occupied by a foreign power, Rome. They were part of a foreign empire, ruled by pagans. They longed to be free. All hope seemed lost. Their souls were crushed. Had God abandoned them? Their prophets had told them to expect the Messiah, who was an anointed Saviour of the house and lineage of David. He would save them, free them, give them hope, light in the darkness. This is exactly what the prophet Isaiah looks forward to in tonight’s first reading. People knew the prophecy but could barely hope that they would see it fulfilled.

We are now in a very different situation: we can say with confidence that a child is born to us, the Son of God, born of the Blessèd Virgin Mary. This helpless baby is our Mighty God and the Prince of Peace, the Creator and Ruler of all that is, all that ever has been, and all that will be. This night, in a small hill town God comes among us, God is with us, Emmanuel.

And so, to comply with the Imperial census demands, Joseph and Mary travel to his ancestral home, thereby fulfilling the prophecy of Micah: ‘But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. Therefore he shall give them up until the time when she who is in labour has given birth; then the rest of his brothers shall return to the people of Israel. And he shall stand and shepherd his flock in the strength of the Lord, in the majesty of the name of the Lord his God. And they shall dwell secure, for now he shall be great to the ends of the earth.’ (Micah 5:2-4).

Bethlehem in Hebrew means the House of Bread and in the House of Bread is born tonight the one who will be the Living Bread, come down from Heaven. He will be the Lamb of God and the Good Shepherd of His people, Israel. We are told in the Gospel about shepherds out in the fields. They are raising the lambs to be used in the Passover sacrifice in the Temple in Jerusalem. When these lambs are born they are wrapped in strips of cloth to keep them safe, so that they may be without spot or blemish, and thus be an acceptable sacrifice to the Lord. And so the One who is to save Israel from her sins, Yeshua, which means God saves, is born and treated like a Passover Lamb. He is wrapped in strips of cloth, swaddling clothes, just like the lambs on the hilltops. He is the Lamb of God, the true passover of Israel, who will go to His death willingly, led like a lamb to the slaughter. He was anticipated in Abraham’s sacrifice of Isaac, by the ram caught in the thicket. He is born for us, the Lamb of God, who takes away our sins and those of the whole world.

The shepherds are greeted by angels who announce the Good News, that the prophecy is fulfilled, here and now. The Messiah is born in Bethlehem. These hard-working farmers eagerly go to see God come to earth. God meets humanity not in a blaze of glory and triumph, but as a vulnerable new-born baby, who needs a mother to feed him, who needs others to provide him with warmth and security. The Word of God, through which everything was created, lies silent and helpless. Here we see real love – open, vulnerable, all gift, holding back nothing, but risking all to come among us, to heal our wounds, to save us, to show us how to live.

All the tinsel, and excess, all the consumerism, and even the ignorance and unbelief of the modern world cannot cover up the sheer wonder of this night. In the stillness and darkness something wonderful happens, which we cannot fully understand. God comes among us, born as a baby, to share our life, so that we might share His. Our God longs for a relationship with us, and brings it about, so that we might have life in and through Him.

The Son gives us a life in which to live. He offers up himself for us upon the Cross, where He dies for us. He gives himself to us under the signs of bread and wine so that we might share his divine life. As the shepherds hurried to meet him, let us too yearn for that divine encounter. Let us long to be fed by Him, fed with Him, with His Body and Blood, so that we can share His life, life in all its fullness.

When the Holy Family came to Bethlehem the town was overcrowded. There was no room for them. The weather was cold, and we can speculate that their welcome was too. As we celebrate the birth of Our Saviour we have to ask ourselves: Have we made room for Jesus in our lives? Have we really? If we haven’t, then no fine words can make up for it. We have to let our hearts and our lives be the stable in which the Christ child can be born. We have to see Him in the outcast, in the stranger, in the people which the world shuns, and we have to welcome them, and in welcoming them to welcome Him. This is how we live out His love in our lives. This is the true meaning of Christmas – this is the love which can transform the world. It is radical and costly. It terrified the might of the Roman Empire, and showed human power that it was as nothing compared to Divine Love. Soul by individual soul, for the past two thousand years, the world has been changed by ordinary people living out the love shown to the world in this little vulnerable child.

So, tonight, let us receive the greatest gift which has ever been given and share it with others, living it out in our lives, regardless of the cost, so that the world may 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. Happy Christmas

the-mystical-nativity(1)

 

29th Sunday of Year A, Nineteenth Sunday after Trinity: Isa 45 1-7, 1Thess 1:1-10, Mt 22:15-22

People get in a fluster about coins. It is nothing new, currently people are worried that, despite there being about 500 million in circulation, the old round £1 coin is no longer legal tender. Such things are important. They are part of our lives – how we pay for things. Their size, shape and decoration matter too, otherwise those in power would not bother to design the coins we use. Our gospel this morning is all about a denarius, it is a small silver coin, about ¾ of an inch in diameter, the size of a modern 5p, or a penny. It was a day’s wage, the pay given to the labourers in the vineyard , or one thirtieth of the bribe given to Judas Iscariot, and the cost of the Roman poll tax, about £50 in today’s money.

Jesus and the Pharisees have something of a troubled relationship: they just do not seem to be able to understand what he is saying or why he is saying it. All they can do is to try and catch him out, to find a way to entrap him. In the gospel they must think that they have finally got him on the horns of a dilemma. They ask him the question, ‘Is it lawful to pay taxes to Caesar or not?’ If he says, ‘no’ then he’s allied himself with zealots, religious extremists, he has made a provocative political statement for which he can be denounced. If he says, ‘yes’ then they can write him off as a collaborator, he is not one of us, he is not a real prophet, a true son of Israel. All the Pharisees are interested in is understanding what Jesus says in political terms. Their opening pleasantries ring hollow, they don’t mean what they say; they are just trying to butter him up with empty flattery.

Jesus turns the tables on them by asking them to show him a coin used to pay the tax, so that he can ask ‘Whose head is this, and whose title?’ They answer ‘Caesar’s’ allowing him to say, ‘Render therefore unto Caesar the things that are Caesar’s and unto God the things that are God’s’. Whereas the Pharisees come filled with malice, with a desire to catch him out, Jesus uses this as an opportunity to show them the proper order of things: pay your taxes but give God what is owed to him – a heart filled with love, love of God and of each other, a life which proclaims this love in the service of others and through the worship of Almighty God. This is where real power lies, this is the truly subversive aspect of Jesus’ teaching, which he proclaims in the Temple, in the heart of the religious establishment – to show people how to live, and live life to the full.

1342

 

Jesus does not get drawn into the argument whether it is idolatrous to use Roman coins with pictures of pagan gods on them , and the  inscription, ‘TI CAESAR DIVI AVG F. avgvstvs pontif. maxim.’ Paying a Roman tax with a Roman coin is fine, but what matters more is rendering to God the things that are God’s.

Jesus is asking us all a difficult question. What do you and I, all of us, render to God in our personal lives? If we claim to be disciples, then what does that actually mean in the way we speak and act?

We are to love the Lord our God with all our heart, with all our mind, and with all our strength, and to love our neighbour as ourselves. We are to be generous, forgiving and kind, to the point of extravagance, because that is how God has been to us. It is a radically different way of living which shows that while we are in this world, we are not of it. Instead, we render to God the worship which is His by right, not just in church, but in all of our lives.

Thus as Christians we follow a differnt set of rules, we show that we can live lives of freedom. In the power of the Holy Spirit the Truth can be proclaimed, the truth which sets us free from the ways of the world, free to love and serve God. This freedom can be seen in the lives of the Thessalonian Christians to whom Paul writes. Rather than worshipping idols, they serve the living and true God, they are an example to Christians of how to live. Their lives proclaim the truth which they serve. This is the dark truth of which the prophet Isaiah speaks, these are the hidden riches.

As opposed to either the collaboration of the Herodians or the rigourist harshness of the Pharisees, Jesus proclaims the freedom and love of the Kingdom of God. It is a place of welcome – the image is that of the wedding feast to which all people are invited. People are too busy or preoccupied to come; others just don’t want to be invited: they mistreat the people who invite them. But this does not stop the invitation being offered to all, it still is. It is why we are here today, so that we can be nourished by Word and Sacrament, we can join in the wedding feast, so that we can be strengthened in love and in faith, to proclaim the reality of the Kingdom of God, to be an example to others to draw them in to the loving embrace of God – to be healed and restored by Him.

We see this love and healing most fully in the death and resurrection of Jesus Christ. This is the costly love in action which restores our relationship with God and each other. Thanks to this we are here today to be restored and renewed, to be built up in love together, it is a reality in our lives.

Let us come to him, to be healed and renewed, strengthened, built up in love, so that we may give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed, as is most right and just, all might, majesty, glory, dominion, and power, now, and forever.

18th Sunday after Trinity: Matthew 22:1-14

Oswald Golter was a missionary in northern China during the 1940s. After ten years service he was returning home. His ship stopped in India, and while waiting for a boat home he found a group of refugees living in a warehouse on the pier. Unwanted by anyone else the refugees were stranded there. Golter went to visit them. As it was Christmas-time wished them a merry Christmas and asked them what they would like for Christmas.

“We’re not Christians,” they said. “We don’t believe in Christmas.”

“I know,” said the missionary, “but what do you want for Christmas?” They described some German pastries they were particularly fond of, and so Oswald Golter cashed in his ticket, used the money to buy baskets and baskets of the pastries, took them to the refugees, and wished them a merry Christmas.

When he later repeated the incident to a class, a student said, “But sir, why did you do that for them? They weren’t Christians. They don’t even believe in Jesus.”

“I know,” he replied, “but I do!”

Most people like being invited to attend a party. Almost everyone here would greet an invitation with joy: if it were a wedding, all the more. There will be lots to eat and drink, music, dancing, everything you could want at a celebration. In this morning’s Gospel reading this is the image Jesus uses to introduce his parable, the Parable of the Wedding Feast. We can all sympathise with the king in the parable. He has every right to be annoyed. He has invited people and they are either too busy to bother to come or mistreat those whom he sends to invite them.

The Good News of the Christian Faith, which this parable embodies, is one of generous hospitality: God is generous towards us, and so we are expected to be generous to one another. In this morning’s gospel, Jesus has gone to Jerusalem. He has cleansed the Temple, he has healed the sick and the lame, and is preaching about the love of God. In his parable we see salvation history condensed into a paragraph. And we see how God sent the prophets to invite people to God’s feast – but they are too busy, too concerned with matters of this world, they ignore the prophets, some of the prophets are killed, the city, Jerusalem, is destroyed, and still they do not come. So God’s invitation is widened: all are welcome.

And yet, if we turn to our own day, the invitation is still made, but people are ready or unwilling to come to God’s banquet. They are too busy, their lives are too full, and going to a Eucharist on a Sunday morning is seen as one choice among many, with people preferring to read the paper, wash the car, or spend time with their nearest and dearest. Lest we think that we are somehow better for being here are, we can ask ourselves how much have we done? How committed are we? We could all of us, I suspect, do more for the sake of the gospel.

This parable gives us a clear example of one of the main themes of Matthew’s gospel: Jesus comes to feed us. He has found the 5000 and 4000, to show the world the abundant and generous nature of God’s love. The kingdom God is about food in particular food for the poor. This is a feast of God’s abundance. The food given by Jesus is not only to feed the hungry, but to stage a banquet, to which we and all humanity, despite our unworthiness, are invited. God will give himself as both priest and victim upon the altar of the cross, to feed humanity with his body and blood, to heal our wounds – to make us become what he is.

This generous invitation comes with a challenge, how can we sit down at the Lord’s banquet, when there are those who will die for a lack of food? The church is called to be a community of holiness, where Jesus expects those called to his kingdom to bear fruit. Only when we are poor enough in spirit to know our need of God, and yet able to feed others, can we be sent to be living truly Christian lives. We all need to be clothed in wedding garments: a garment of baptism making one in the body of Christ, a garment of generous hospitality, putting God’s love into practice in our lives by showing that love to others, and a garment of repentance and we are sorry for our sins and shortcomings and turn back to a God who loves us and who will never abandon us. This is what the future looks like, and the time of the Lord’s banquet is now, and forever. We are fed by him in the words of Holy Scripture, and most importantly with His Body and Blood, to enter more fully into the very life of God, to be formed by him, strengthened by him – given bread for our journey, and to go out and feed others and invite them to the great King’s feast. We are called to share the generous gift we have received with others, so that they may share in the joy of the Kingdom and give glory to God the Father God the Son of God the Holy Spirit, to whom be ascribed this is most right and just all Might, Majesty, Glory, Dominion, and Power now and for ever…

the-adoration-of-the-mystic-lamb-by-eyck_3_2

The 23rd Sunday of Yr A: Ezek 33:7-11, Rom 13:8-14, Mt 18:15-20

The Church is hardly out of the media these days for one reason or another. Numbers in the pews are dropping off the cliff and, depending on your point of view, the Church is either too closely aligned with the views of the world, or too much at odds with them. Regardless of where you stand it is fair to say that the church is afraid. Are we actually afraid of the truth of the Gospel? Have we forgotten that Christ comes to set his people free? And yet this freedom is not absolute, it is a limited freedom. The church has always stated that certain behaviours or actions are not in keeping with the Christian way of life. The church has proclaimed certain moral truths: that life is sacred from conception to a natural death, that the only proper place for sexual activity is between a man and woman who are married to each other, based on Holy Scripture as the revelation of God’s will to promote human flourishing. As an ordered society it has the right to discipline its members, for their own good, and the good of their souls, to regulate their behaviour so that it conforms with wth Scripture and ultimately the will of God.

It is not popular to stand up and do this. It never has been, nor will it ever be popular to bear witness to the truth. The prophet Ezekiel has a difficult task: to call the wicked to repent from their evil ways, or to be responsible for them. Through the prophet God calls his people back to Him. Though they are wayward they are given a chance to repent, to return to the ways of human flourishing. Sin can separate us from God and each other, it is divisive, it wounds, whereas the kingdom of God is a place of healing. As Christians we believe that Our Lord and Saviour died upon the Cross bearing the weight of our transgressions: He is the Lamb of God who takes away the sins of the world, who once and for all deals with the problem – human sinfulness and its effects upon us and the world. Under the New Covenant St Paul can repeat the same message. Earlier, at the start of Chapter 12 he has reminded the Roman Christians  ‘Do not be conformed to this world, but be transformed by the renewal of your mind,’ (Rom 12:2). He has criticised where they have gone wrong in the past and is looking to a future where they can put such immorality behind them. He is insistent: ‘Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armour of light. Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarrelling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.’ (Rom 13:11-14) . For the Church after Pentecost we await Our Lord’s Second Coming as Judge of All. While He is merciful, for those who reject Him there remains the possible of Hell for eternity.

It is why at the beginning of his public ministry Christ proclaims the same message as John the Baptist: ‘Repent, for the Kingdom of God is at hand’. To repent is to turn away from sin, to turn towards God, to be healed and restored by him. It is why our acts of worship as Christians often start with the recognition that we have fallen short; that we need constantly to turn to God, and ask for forgiveness, for the strength to live the kind of lives which lead to human flourishing. It affects each and every one of us, you and me, and we need help – we simply cannot manage on our own, we’re not strong enough. One can and should point out where someone is going wrong, but unless there is a conscious recognition of having fallen short, it is as though the grace of God can be resisted. Such stubbornness is part of the human condition, and it is why for two thousand years the Church has proclaimed the Love and Forgiveness of God, and its message can always be lived out better in our lives. The Church exists to continue to call people to repentance, to carry on the healing and reconciling work of Jesus, here and now. It is offered freely, and may be rejected – God is after all not a tyrant who forces us.

We can recognise the problem and its effects but also be assured of a solution in the person of Jesus Christ, whose forgiveness is for all, who gives us baptism so that we might have new life in Him, and gives himself under the outward forms of bread and wine, so that we might feed on His Body and Blood to be healed and restored by Him.

This is neither cosy nor comfortable. But  it is rather a radical transformative message, one which has the potential to change not just us, and who and what we are, but the entire world. This is the Good News of the Kingdom.  Here in the Eucharist we are soon to be in the presence of the God who loves us, and who saves us, who heals and restores us. We have a foretaste of heaven; we can come far closer to God than Moses did on Mt Sinai. We have the medicine for which our souls cry out. So let us come to Him and let His Grace transform our lives.

At the end of this morning’s Gospel we see a promise made by Jesus firstly that prayer will be answered and of his presence among us. Part of repentance, the turning away from the ways of the world, is the turning towards God in prayer, listening to Him, being open to his transforming love in our lives, so that God’s grace can perfect our human nature, and prepare us for heaven here and now – so let us live the life of the Kingdom, having turned away from all that separates us from God and each other, with tears of repentance and a resolve not to sin, and with tears of joy that God gives himself to suffer and die for love us. We cannot be lukewarm about this: for it is either of no importance or interest to us whatsoever, or the most wonderful news which should affect who we are and what we do.

There can be no complacency, no simply going through the motions, turning up to be seen, to provide a veneer of social respectability. It is a matter of life and death, whose repercussions are eternal. We have a choice to make. Do you wish to follow the ways of the world, the ways of sin and death? Or would you heed the warning?

ponified_last_judgment_by_aeleos-d4ktwtp

The Eleventh Sunday after Trinity: Who do YOU say that I am? (Mt 16:13-20)

We live in a strange world, where in a little over fifty years we have experienced more profound and rapid social change than any other generation in history. Such a thing is hard to come to terms with, but there is a vocal group here in the West whose aim is to make the Church conform itself to the world around us. I for one am unable in all conscience to accept their revisionist agenda for a simple reason. In the twelfth chapter Paul’s Letter to the Romans the apostle writes ‘Do not be conformed to this world, but be transformed by the renewing of your minds’ (Rom 12:2). Paul tells the Church in Rome, and he tells us not to be like the world around us, not to bow to secular pressure, or follow their lead. Instead, the Church exists to call the world to repentance, to turn its back on the false ways of the world and to be conformed to Christ, and ‘to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship’ (Rom 12:1). It isn’t easy, it is challenging and demanding and costly. The Christian Faith does after all make demands on those who follow it, especially regarding what we do and how we live our lives.

One of the most important questions in the entire Bible is found in this morning’s Gospel: who do you say that Jesus is? How we answer this question can tell us a lot about our faith. It matters, in fact it is central to who and what we are as Christians.

Jesus and his disciples ventured into the District of Caesarea Philippi, an area about 25 miles northeast of the Sea of Galilee. The region had tremendous religious implications. The place was littered with the temples of the Syrian gods. Here was the elaborate marble temple that had been erected by Herod the Great, father of the then-ruling Herod Antipas. Here you could worship the Roman Emperor as a God himself. You might say that the world religions were on display in this town. It was with this scene in the background that Jesus chose to ask the most crucial questions of his ministry.

Jesus looked at his disciples and in a moment of reflection said: “Who do people say that I am?” The disciples begin sharing with Jesus what they have heard from the people who have been following Jesus: Some say that you are Elijah; others say John the Baptist, still others Jeremiah or one of the prophets. It’s always been this way. Jesus has been seen by the masses in so many different ways. But Jesus asks then asks his disciples, ‘But who do YOU say that  am?’ (Mt 16:15) Peter answers ‘You are the Messiah, the Son of the Living God’ (Mt 16:16) This is a big claim to make. Saying that Jesus is divine was problematic, it undermined what Jews thought about religion, and the claims made by Romans about the Emperor. It is a radical thing to say, that Jesus is the Anointed One, the Hope of Israel, who fulfils the promises in the Prophets.

Nowadays you can speak of Jesus as prophet, holy man, teacher, or spiritual leader, and few will object. But speak of Him as Son of God, Divine, of the same nature as the Father, and people will line up to express their disapproval. This is not a new phenomenon, indeed in the fourth century A.D. it looked as though the church has been taken over by Arians followers of Arius, who denied the divinity of Jesus Christ. And yet, in the end, Orthodoxy won the day. But still nowadays Jehovah’s Witnesses, Mormons and others deny Jesus’ divinity. They are WRONG: He is God, consubstantial, and co-eternal with the Father and the Holy Spirit.

The reason why the church repeats the words of the Nicene Creed week by week is to remind ourselves of what we believe. As Christians in worship we stand up and make a public declaration of faith, something which would once have led to our death at the hands of the state, and nowadays in some states still does.

As Christians we should not be ashamed to confess the faith of Christ crucified. But as well as making this public declaration, we need to live lives which show this faith being lived out in practice.

If we truly believe that Jesus Christ is the Son of the Living God, the Messiah – the anointed one who delivers us from our sins, and who died, rose again, and sends us His Holy Spirit; then this faith should affect who we are and how we live our lives. Only if we take our faith seriously, if we take the time and make the effort to pray regularly and to read the Scriptures, to come to Mass, not because they’re nice things to do, or to be seen to do them, but because they keep as close to Jesus, can we hope to grow in faith. Only then can we become living stones, built as a temple to God’s glory, on the foundation of the church which comes to us from the apostles, believing what the church has always believed, doing what the church has always done, or continuing in the apostles teaching and fellowship, the breaking of the bread and the prayers, as St Luke puts it at the end of the second chapter of the Acts of the Apostles. This is how we live a Christian life, as well as living out our faith in our lives, sharing that faith with others, without being frightened or afraid, rude or triumphalist, but simply, humbly, and patiently. If it were not true, we would be the most pitiable of fools; but as it is true we have to live lives which embody that truth, in our words and in our deeds, so that we may proclaim God’s love and truth to the world, so that they may believe and may 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.

st-nicholas-slapping-arius

St Nicholas slaps Arius at the Council of Nicaea for his heresy

The Nineteenth Sunday of Year A Mt 14:22-33

Fear is a very human feeling, we acquire it through learning, and yet it can be overcome, if we trust in God. Christians in Iraq, China, North Korea & Palestine face real danger, real persecution (we’re safe and comfortable by comparison) and yet they trust, they pray (and so should we) and we should do all that we can to help them. The state of politics at home and abroad is troubling, to say the least. We are afraid that this is the closest we have been to the use of nuclear weapons since the 1960s.

Immediately he made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds.

This morning’s Gospel carries straight on from the miraculous feeding which we should have heard last week, as Jesus goes to send the crowds back home, he sends disciples ahead so that they might be ready.

And after he had dismissed the crowds, he went up the mountain by himself to pray.

Prayer is important, it is as important as the food we eat, the air we breathe, because it is about our relationship with God. Throughout the Gospels Jesus spends time alone, spends time close to the Father as this relationship is crucial. Where Jesus leads we should follow, follow his example.

When evening came, he was there alone, but by this time the boat, battered by the waves, was far from the land, for the wind was against them. 

It’s getting dark, and the disciples are out in the middle of the lake, in deep water; will the boat sink, what can they do?

And early in the morning he came walking towards them on the lake. But when the disciples saw him walking on the lake, they were terrified, saying, ‘It is a ghost!’ And they cried out in fear. 

But immediately Jesus spoke to them and said, ‘Take heart, it is I; do not be afraid.’

The disciples cannot believe that they are seeing Jesus, they think that it is a ghost. But it is Him, and he encourages them, his presence can give them confidence. He tells the disciples, and he tells us not to be afraid, not to fear the world, but to trust in Him.

Peter answered him, ‘Lord, if it is you, command me to come to you on the water.’ He said, ‘Come.’

As usual, Peter is the first to react, he takes the lead as usual. Jesus speaks a single word to him, ‘Come’ He speaks it to each and every one of us as Christians, to come, to follow him, to be close to him, to live out our faith in our lives strengthened by prayer. Will we trust Jesus enough to follow Him?

“So Peter got out of the boat, started walking on the water, and came towards Jesus. But when he noticed the strong wind, he became frightened, and beginning to sink, he cried out, ‘Lord, save me!’ Jesus immediately reached out his hand and caught him, saying to him, ‘You of little faith, why did you doubt?’ When they got into the boat, the wind ceased. And those in the boat worshipped him, saying, Truly you are the Son of God.’

Peter listens to what Jesus says, and obeys him, and does something miraculous, something extraordinary, until he is distracted by the world around him, and becomes frightened. Likewise we, in our lives can in the power of God do wonderful things, if we are not distracted by the cares of the world around us. If we listen to what Jesus tells us and do it.

Peter becomes frightened; he starts to sink, as do we all when the cares of this world overwhelm us. His reaction is to cry ‘Lord, save me’ which Jesus does, indeed, through his offering of himself upon the Cross he saves each and every one of us, taking the sin of the world upon himself so that we might be freed from sin, fear and death. That same sacrifice will be made present here, so that we the people of God, can be fed by God, with God, with his Body and Blood to be strengthened to have life in him, to be close to him.

Peter is told off for lacking faith, because it is important, we too need to trust God, to have faith in Him, so that He can be at work in us and through us.

At the end, once the wind has died down the disciples worship Him, saying, ‘Truly you are the Son of God.’ The end of it all is worship, it is what we as humans and as Christians are for. We are to worship God, in our love and our prayer, so that all of our lives are an act of worship, drawing us ever closer to the source of life and love. So that all we say or think or do may proclaim God’s love and truth to the world, so that they may believe and may 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.

christusundpetrus1-2010-k