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Advent IV: ‘He will save his people from their sins’

‘He will save his people from their sins.’

‘am mai ef a wareda ei bobl oddi wrth eu pechodau.’ (Mt 1:21)

Of all the figures in the story of Our Lord’s Nativity, the one most often overlooked is Joseph. It is fair to say that today’s Gospel finds Joseph in a particularly awkward situation. He is described in verse 19 as a ‘just man’. Just or righteous in this context means that he obeys Jewish Law. However, Deuteronomy 22:23-24 states that:

‘If there is a betrothed virgin, and a man meets her in the city and lies with her, then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry for help though she was in the city, and the man because he violated his neighbour’s wife. So you shall purge the evil from your midst.’ (Deut 22:23-24)

Mary and Joseph are betrothed, and preparing to be married, but strictly speaking under Jewish Law because she is pregnant, Mary is guilty of a capital crime. It is perhaps for this reason that Luke’s account tells us that Mary spends time out in the country with her cousin Elizabeth, who is also pregnant. Joseph loves Mary, and rather than see her killed or publicly humiliated, he wants to put an end to the marriage quietly, without any fuss. It is at this moment that the Angel Gabriel appears to him in a dream saying:

“Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit. She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.” (Mt 1:20-21)

Joseph is a descendant of King David, a member of Israel’s Royal Family. This is an awkward fact when the current occupier of the throne is not part of that dynasty, but was put there by the Romans as a pliant puppet king. 

The angel says to Joseph: ‘Do not be afraid! Paid ag ofni!’ Again and again God speaks to His people to tell them not to fear and to be of good heart, to reassure and encourage them. God loves His people, there is nothing to be afraid about. The angel is clear: the child that will be born is of the Holy Spirit. He will be the Son of God, and His name will be Jesus, because He will save His people from their sins. ‘Yeshua’ means ‘God saves’ which is exactly what Jesus does. At a practical level the angel’s message to Joseph is designed to put him at ease, to stop him worrying. The message is Good News, through the angel the Gospel of Salvation is announced.

To reinforce this fact, St Matthew then quotes a prophecy of Isaiah, which is also found in the first reading today:

“Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel” (Mt 1:23)

The prophecy is being fulfilled; there will be a son born to the House of David, who will be God with us (Emmanuel), and He will save His people from their sins. This is why we celebrate Christmas, because it is the coming of our Saviour. What does is mean to say that God is with us? Is it an expression of solidarity? Or something more? In Jesus God is with us, and He shares our human life, from birth to death. Christ is not some remote divine figure, but one intimately acquainted with all of human existence. God is not distant, but instead is someone who understands us, and loves us. Christ’s entire existence is about communicating Divine Love and Reconciliation. The Church has also been proclaiming this same message of hope and salvation for the past two thousand years.

‘He will save his people from their sins’: the angel’s words to Joseph could not be clearer. Jesus is God’s rescue mission, sent to save humanity from their sins. This vocation ultimately leads to Calvary. Therefore, as we prepare to celebrate Christ’s Birth, we know that His life will end here, on the Cross. As we prepare for the most joyous of feasts, we are mindful of the cost and depth of God’s love.

It is important to notice what Joseph does when the dream is over:

‘When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, but knew her not until she had given birth to a son. And he called his name Jesus.’ (Mt 1:24-25)

Joseph did what the angel commanded him to do. He was obedient. He listened and obeyed. Joseph is complete opposite of Ahaz, in today’s first reading, who neither listens to God nor obeys Him. Joseph is obedient in naming his son as he was instructed: ‘And he called his name Jesus’ (Mt 1:25). Jesus too will be obedient. His is an obedience to the Father’s will borne out through suffering, death and resurrection which characterises the mission of the Son. This is what brings about our salvation. We then, in obedience, look for His second coming as our Saviour and our Judge. As Christians, we are called to take time 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 for all humanity. We need to take the opportunity to stop, and to ponder this wondrous fact; to reflect upon what ‘God-with-us’ means for each one of us, and for our lives.

As the people of God, members of the Christian Church, which we enter through our baptism, we have all been commissioned to proclaim the Good News of Jesus Christ, and to live out this example in our lives. Christians urge the world to pause and to consider exactly what is being celebrating at Christmas: the free gift, of hope and salvation for all people, through a baby, born in a stable, among the poor and the marginalised.

The act of Divine love, which we experience in Our Lord’s Nativity, should draw us, in turn, to love God and to love our neighbour; to live out the love which becomes flesh in the womb of the Virgin Mary. This same love will become the flesh and blood that we touch and taste, here, this morning, through the bread and wine. Feeding us, so that we might share His divine life. So, my brothers and sisters in Christ, let us be filled with, and transformed by, the divine gift of love. Let us, like Mary and Joseph, wait on the Lord and be reshaped by Him. Let us live out our faith in our lives so that others might believe and sing the praise of God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all might, majesty, glory, dominion, and power, now and forever. Amen.

James Tissot The Vision of St Joseph: Brooklyn Museum
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Advent III – He who is to come

‘the ransomed of the Lord … shall obtain gladness and joy and sorrow and sighing shall flee away.’ (Isaiah 35:10)

‘a gwaredigion yr Arglwydd fydd yn dychwelyd … hebryngir hwy gan lawenydd a gorfoledd a bydd gofid a griddfan yn ffoi ymaith’

This year our first readings during Advent come from the book of Isaiah. This Old Testament prophet stresses the belief that the Messiah will come to deliver Israel. As Christians, we use the period of Advent to reflect upon the fact that Christ is coming. He is coming as a baby born in Bethlehem. He is coming to us here today in the Eucharist. And He is coming to judge the world. Should we be afraid? On the contrary, as the prophet says:

‘Strengthen the weak hands, and make firm the feeble knees. Say to those who have an anxious heart,“Be strong; fear not! Behold, your God will come with vengeance, with the recompense of God. He will come and save you’ (Isa 35:3-4). 

God is coming to save us, His people. The salvation we long for will be ours. The prophet Isaiah has a vision where the desert, a dry wilderness, is carpeted with flowers. This is a sign of new life.This is an image of hope. This is the flourishing which the Messiah will bring: ‘the glory of the Lord, the majesty of our God’ (Isa 35:2). As Christ Himself says, ‘I came that they may have life and have it abundantly’ (Jn 10:10). This is good news. It is a reason to rejoice and be glad. In order to mark this, the Church wears rose today, instead of penitential purple. In order to celebrate the joyful character of this day, and to remind us that Christ is coming. As Isaiah says:

‘the ransomed of the Lord shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away’ (Isa 35:10).

The time is both now and, at the same time, it is not yet. As St James writes, ‘You also, be patient. Establish your hearts, for the coming of the Lord is at hand’ (James 5:8). Patience is a hard thing to master. Human beings are naturally impatient. We do not want to wait, but we have to. The question is how we wait. We are told that this should be in joyful expectation, preparing ourselves for what is to come. 

John the Baptist has been waiting for the Messiah. However, despite leaping in his mother’s womb at the Visitation to announce Christ’s coming, in this morning’s Gospel he appears to be having doubts. John is expecting a Messiah of judgement, and he is isn’t entirely sure what is going on. The Baptist has been imprisoned for criticising Herod Antipas’ marriage to his brother’s wife. John is therefore hoping for a messiah who will sweep away an unjust and corrupt regime. This is why he has doubts about Jesus, who does not seem to be a political messiah. Jesus tells John’s disciples:

‘Go and tell John what you hear and see: the blind receive their sight and the lame walk, lepers are cleansed and the deaf hear, and the dead are raised up, and the poor have good news preached to them’ (Mt 11:4-5). 

The vision of a messianic future envisaged by Isaiah in this morning’s first reading has become a reality: prophecy has been fulfilled, God keeps his promises. The Kingdom of God is a place of healing, and Christ is the great physician, who has come to heal our souls. Jesus is the one who is to come, who has come, and who will come again. The establishment of God’s kingdom can appear strange in human terms. Focussing on those on the margins, the sick, the poor, the oppressed, and the marginalised, is not a grand gesture. That is the point! The greatest gesture Jesus will make will be in handing Himself over to be crucified and to die the death of a common criminal. This is how the messiah will reign as the true King of Israel, on the Cross at Calvary. 

God’s salvation defies human expectations. This is the point: God’s ways are not our ways, nor are His thoughts our thoughts. That is the core message of this morning’s Gospel. If we expect God’s rule to look like human kingship, then we will be disappointed. Our Heavenly Father has something else in store, something far more wonderful than we could ever imagine, and at its heart is the transformation of humanity through love. God heals His people, because He is a God of love. Our Creator does not love us because we are loveable. We are sinners, who do not deserve to be loved, and cannot earn His divine love. But, rather than WHAT we are, God loves us for WHO we are: His sons and daughters, created in His image and likeness. God is someone whom we can trust, who keeps His promises. Our Heavenly Father offers the world the greatest present it could ever hope for: true love and eternal life.

Today, the peace which the Messiah came to bring seems as elusive as ever. The human capacity to create misery in the most dreadful ways continues relentlessly. We know that humanity still has some considerable distance to travel towards the establishment of a just and peaceful world. An answer is to embrace the need for repentance: to change our hearts and minds and to follow Jesus. We also prepare to meet Our Lord as He will come again, as our Saviour and our Judge. It is a daunting prospect, yet we know and trust that Christ saves us. By His Wounds on the Cross we are healed, and our sins are forgiven.

This is God’s grace: loving sinful humanity in order that we may be transformed by His Divine love. This is why the focus is on healing — something which only God can do — to redeem our souls with His love. This is the cause of our gladness and joy. What the prophet Isaiah hoped for has been fulfilled, and continues to be fulfilled. The Church is called to carry on God’s healing in the world, and restore each person with divine love. This is what we are about to celebrate in the Eucharist, where we both thank Our Heavenly Father for loving us, and we also prepare to experience that healing love, so that it may transform us, now, here, today. We do so with reverence, because we are not simply consuming human food and drink, but the very Body and Blood of Christ, given for us, to heal us. It is the greatest medicine our souls could ever wish for. Soon we ‘shall see the glory of the Lord, the majesty of our God’ (Isa 35:2). God’s glory and majesty is to give His Body for us on a Cross, and also to feed us with Himself.

Let us, then, come to the banquet with glad hearts, and experience the life-changing love of God. Let us allow it to heal and transform us, so that we can join our voices with all creation to joyfully sing the praises of God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mad, a Duw yr Ysbryd Glân, to whom be ascribed all might, majesty, glory, dominion, and power, now and forever. Amen.

Jean Tissot: St John the Baptist sees Jesus from afar (Brooklyn Museum)

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The Second Sunday of Advent

‘May the God of hope fill you with all joy and peace in believing’ (Rom 15:13)

‘A bydded i Dduw, ffynhonnell gobaith, eich llenwi â phob llawenydd a thangnefedd wrth ichwi arfer eich ffydd’

The book of the prophet Isaiah has sometimes been called the ‘Fifth Gospel’. This is because so many of Isaiah’s prophecies look forward to the Messiah, and find their fulfilment in Jesus. We, too, are currently in a time of anticipation. Advent is when we prepare for Christ to come, both as a baby in Bethlehem, and as our Saviour and our Judge. As the son of Jesse, and the son of David, Jesus is Israel’s true king, who rules over all:

‘There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit. And the Spirit of the Lord shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the Lord. And his delight shall be in the fear of the Lord.’ (Isa 11:1-3)

Isaiah has hope in the peace the Messiah will bring. Injustice and affliction, the fruit of sin, is dealt with on the Cross, where Jesus ‘shall stand as a signal for the peoples’ (Isa 11:10). This is the great demonstration of God’s love to the world. A love which heals and reconciles humanity. 

To prepare the way for the Messiah, Israel needed prophets like Isaiah and John the Baptist both to announce His coming and to prepare people for His arrival. A prophet’s role is a difficult one because they are often required to tell people home truths. Those chosen by God to act as prophets point out the sorts of things which, if left to our own devices, we would rather ignore. John’s message is simple, plain, and direct:

‘Repent, for the kingdom of heaven is at hand’ (Mt 3:2)

To repent is to express sincere regret about one’s wrongdoing. The Greek word used —metanoia— literally means to ‘change your mind’. It is a proclamation, rather like a road sign which reads: ‘You are going the wrong way!’ Repentance is recognising this and turning around. 

For two thousand years the Church has worked to continue John’s proclamation, and to say to the world: turn around, and follow Jesus! The season of Advent is penitential because it highlights this call to conversion and says to everyone, both inside and outside the Church, that our lives are supposed to be a perpetual turning back to Our Lord. We all need to be reminded of our shortcomings, and to be encouraged to let God be at work in and through us.

John the Baptist’s blunt message struck a chord and sparked something of a revival in Israel. People took him seriously:

‘Then Jerusalem and all Judea and all the region about the Jordan were going out to him, and they were baptized by him in the River Jordan, confessing their sins.’ (Mt 3:5-6)

It is not surprising that in those times people travelled out into the desert to hear John. He was charismatic, and his message was a refreshing antidote to the Religious Establishment of his day. People came, confessed their sins, and were baptised. They were washed clean, to love and serve God. The crowds also came because, in John, the people of Israel saw prophecy fulfilled, and a new Elijah in their midst. One who points to the Messiah, and has done so ever since he leapt in his mother Elizabeth’s womb at the Visitation. Before John was even born he proclaimed that Jesus was the Christ, the Messiah, the One who would save us from our sins.

We see this Messianic kingdom, hoped for in the vision of Isaiah, in this morning’s first reading. The branch which comes forth from the stem of Jesse is the Blessed Virgin Mary. Filled with God’s Holy Spirit, she conceived and bore Our Saviour; the true King of all that is, or has been, or will be. Christ is on the side of the poor and the meek, people who are left behind, and ignored because they are not rich or powerful. This is a radical concept, one which still has some way to go before it is fully put into practice in the world around us. Isaiah’s vision of Messianic peace may appear impossible, but it signifies a world-changing harmony, which alters how things are, and how people behave. For, with and through God, another way is possible. This path is not simple, nor is it easy, but it is possible if we rely upon God to help us. As St Paul says to the Christians in Rome:

‘May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ. Therefore welcome one another as Christ has welcomed you, for the glory of God.’ (Romans 15:5-7),

and a little later in the same passage:

‘May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope’ (Romans 15:13).

Hope can feel in pretty short supply when we look at the world around us, and if we just look to humanity then we will be disappointed. Our hope comes from God. Our hope is God. God is with us. It is His Birth that we are preparing to celebrate at Christmas. In Advent we prepare for Christ to come as our Saviour and our Judge: 

‘His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.’ (Mt 3:12) 

Judgement is real, and it should make us stop and think for a moment. Are we living the way God wants us to? If we are not then we need to repent, we need to say sorry, and we need to live the way that God wants us to live. This is how we flourish as Christians. John the Baptist calls us to make a spiritual u-turn, to turn our life around, and to turn away from our sins, which separate us from God. John calls us to the waters of baptism, so that we can be healed and restored by God, filled with his grace, and prepared to receive the Holy Spirit:

“I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire” (Mt 3:11).

The problem with the Pharisees and Sadducees who come to John is that they do not show any repentance. They haven’t made the necessary u-turn, and they do not have the humility to recognise their own sinfulness, and their need to be washed in the waters of baptism. They, therefore, do not possess the right attitude to allow God to be at work in their lives.

As well as recognising Jesus as our Saviour, John the Baptist sees Him as Our Judge. John points to the second coming of the Lord when, as St John of the Cross puts it, ‘we will be judged by love alone’. It is love that matters. In Christ we see what love means. True, deep, love is costly, self-giving and profound. As we are filled with God’s Spirit, nourished by Word and Sacrament, we need to live out this love in our lives. This is how we prepare to meet Jesus as we prepare to celebrate His Birth and look forward to His Second Coming.

So, my brothers and sisters in Christ, let us re-commit ourselves to live out God’s love in our lives. Let us turn away from everything which separates us from God, and from each other. Let us live out deep, costly, and self-giving love in our lives. This is both what Christ and John the Baptist call us to do. By acting in this way we demonstrate to the world around us what our faith means in practice. How our beliefs affect our lives, and why others should follow Jesus, and sing the praises of God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all might, majesty, glory, dominion, and power, now and forever. Amen.

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Advent Sunday

‘Gwisgwch yr Arglwydd Iesu Grist amdanoch’

‘But put on the Lord Jesus Christ.’ (Rom 13:14)

Today is Advent Sunday, the start of the season of Advent. The next four weeks are a time of waiting, of expectation: for the coming of Jesus Christ. Both as we prepare to celebrate His Birth at Christmas, and for the Second Coming of Christ as our Saviour and our Judge. The idea of Jesus’ return has not always been seen as something to look forward to. Judgement has been equated with condemnation, and fear of the coming judgement has been used to control people. Yet, as Christians, we look forward to Our Lord’s Second Coming, just as we look forward to our annual celebration of His First Coming, at Christmas.

In today’s Gospel Jesus is teaching His disciples about the end times. Our Lord draws a comparison between the Last Day and the Flood:

‘For as were the days of Noah, so will be the coming of the Son of Man. For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day when Noah entered the ark, and they were unaware until the flood came and swept them all away, so will be the coming of the Son of Man.’ (Mt 24:37-39)

The point is that, just like the arrival of the Great Flood, no-one knows when the Last Day is going to happen. People are carrying on with their lives as normal. It is an unexpected event. One of the reasons Noah was saved was that he was prepared. He had built an ark. Our ark is the Church, which we enter through Baptism. For us the waters bring life not death. We are ready, and preparation is the key to Jesus’ message. Whenever the Lord comes, we need to be in a fit state to meet Him. 

How do we prepare? By following the advice in the first reading from the prophet Isaiah:

‘O house of Jacob, come, let us walk in the light of the Lord.’ (Isa 2:5)

If we walk in the light of the Lord, then we are not walking in darkness. We live out our faith in our lives, and our moral characters are formed by our behaviour. We become what we do often in our actions.

About sixteen hundred years ago, one of Christianity’s great figures, St Augustine, had been struggling towards the journey of faith. One day, as he sat under a fig tree, he kept hearing a child say, ‘Pick up and read’ (Aug. Conf. 8.29). And so he opened a Bible and read in the Letter to the Romans:

‘Not in revelling and drunkenness, not in debauchery and licentiousness, not in quarrelling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.’ (Rom 13:13-14)

Drunkenness, fornication, the sort of behaviour often associated with the Christmas Office Party in particular, and the modern society in general, can be dismissed as ‘just a bit of fun’ or of ‘no consequence in the great scheme of things’. However, what we do affects our lives: we become what we do often. The Christian Life is most definitely not a ‘fun-free zone’. Rather, it is a way of being which allows us to be fully alive; doing what we should be doing in the way we should be doing it. Today’s world is filled with examples of the behaviour which St Paul sees as problematic: people being quarrelsome and subject to baser appetites. One need only read a newspaper, look at the Internet, or turn on the television, to see a world which has got things wrong, in which we are not living decently. Our lives, our characters, are formed by what we think and do, by the decisions we make. This is a cumulative process, where we build on the choices we have made in the past. Therefore, we need to start down the right path as soon as possible, or turn back if we have gone astray.

The first reading, from the prophet Isaiah, looks forward to a Messianic Age of peace:

‘and they shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.’ (Isa 2:4)

Swords and spears will be turned into agricultural tools for ploughing fields and cultivating vines.They will no longer be used for warfare, but instead for growing grain and grapes, to make bread and wine. These are the very foodstuffs Our Lord takes at the Last Supper, when He institutes the Eucharist. This feast of thanksgiving is the fulfilment of Isaiah’s prophecy, and represents the Messianic Kingdom where love will triumph over violence.

At this time of year, The Church prepares for three comings: the first is our annual commemoration of Jesus’ birth in Bethlehem, at Christmas, where the Word became flesh and dwelt among us. The second coming of Christ will be at the end of time, when He will be our Saviour and our Judge. The third coming we prepare for is even nearer. It happens day by day, and week by week, when Christ comes to us in the Eucharist, through His Body and Blood, under the outward forms of Bread and Wine. This is the Feast of the Kingdom, anticipated by the ploughshares and pruning hooks of Isaiah: tools used to help produce Bread and Wine. Isaiah’s prophecy looks forward to the peace of the Messiah and the banquet of Bread and Wine. These are the Foods of the Kingdom, which provide nourishment for our journey of faith, and give us strength and new life in Christ. Jesus comes to us in the Eucharist to fortify us, and to transform us into His likeness; to help us to live out our faith in the whole of our lives.

So, my brothers and sisters in Christ, let us prepare to meet Our Lord by living out our faith, in all aspects of our lives , nourished with Word and Sacrament. The time is short. The time is now. How we live really matters. We need to grow in the Lord, to learn His ways and walk in His paths. As Christians, we are called to live decently and vigilantly, preferring nothing to Christ, and inviting all the world to come to the fullness of life in Him. This is how we prepare for His coming at Christmas and as Our Saviour and Judge. By following Jesus, and being fed by Him, we are restored and healed by Him. And so, on this Advent Sunday, we sing the praise of God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all might, majesty, glory, dominion, and power, now and forever. Amen.

Fra Angelico The Conversion of St Augustine, [Musée Thomas-Henry, Cherbourg-en-Cotentin, France]
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Saint Katharine, Virgin & Martyr

In the middle of the Sinai Peninsula in Egypt lies the famous monastery of St Katharine. It is the oldest monastery in continuous existence, and was founded by the emperor Justinian in the sixth century AD. It was built in the desert on the site of the Burning Bush, where God appeared to Moses. The monastery holds a collection of manuscripts in its library that is second only to the Vatican. And it is in this monastery that the bones of our patron, St Katharine of Alexandria, Virgin and Martyr, are enshrined.

Katharine is believed to have been the daughter of a fourth-century Roman Governor of Egypt, and became a Christian as a child. She was known for her intelligence and learning; she studied much and asked her tutors many questions. Around the year AD 305, when she was about 18 years old, she was arrested, and tortured, but her faith in God was strong and helped to convert people to Christianity. She engaged in dialogue and dispute with pagan intellectuals and refuted them, causing some of them to convert to Christianity. The Roman Emperor Maxentius offered her a proposal of marriage, which she refused, saying that she was a bride of Christ. The emperor, enraged, ordered her to be killed by being broken on a wheel. The wheel shattered when Katharine touched it, whereupon she was beheaded. Some scholars have disputed her existence. However, regardless of this question, (which cannot be proved), she has been an important focus for Christian devotion for nearly seventeen hundred years.

In the Roman Empire, until Constantine issued the Edict of Milan in AD 313, you could be condemned to death for simply being a Christian. It was expected that everyone would worship the Emperor as a living god, by offering prayer and worship, and burning incense before an image of him. Christians cannot do this, as we worship God alone. Faced with a choice, St Katharine was prepared to die, rather than worship a false god. Her fortitude inspires us to take our faith seriously and to prefer nothing to Christ.

It is common in Britain for public buildings to display a picture of the reigning monarch. For most of our lives this was the late Queen Elizabeth II, and now it is King Charles III. If, however, you were required by law under pain of death to worship the King as a god and burn a pinch of incense before his image, we would all, rightly, refuse. We are Christians and we worship God alone. Such was the reality in the world inhabited by Katharine, and countless other Christian martyrs. They were faced with a difficult choice: either to conform to the will of the state, or to die. They chose to bear witness to their faith. Followers of Christ would pray for the emperor, however, they could not pray to him. 

It is hardly surprising that the calm and dignified manner of many early Christians won admiration from the world around them. The Roman Empire valued philosophical detachment and public service, and Christians excelled at both of these things. However, it was the manner that Christians faced death, at the hands of the state, which inspired people.

In Medieval Europe, St Katharine was extremely popular, and devotion to her grew after the Crusades. She was made patron saint of students, teachers, librarians, and lawyers. St Katharine was one of the Fourteen Holy Helpers, along with St Agathius, St Barbara, St Blaise, St Christopher, St Cyriacus, St Denis, St Elmo, St Eustace, St George, St Giles, St Margaret of Antioch, St Pantaleon, and St Vitus. Some of these names are very familiar, and their popularity as Christian names, is testament to their continued importance as the basis of our culture. St Catharine bore witness to her faith in Jesus Christ. Her relationship with Him was the most important thing in her life. She is a model of faithful prayer and fortitude: trusting in God to bring good out of any situation.

The teaching of the Gospel passage set for today is clear. We are called to acknowledge Jesus Christ as Lord, regardless of the cost. Katharine could have saved her life by submitting and worshipping the Emperor, but she chose not to. Instead she proclaimed that Jesus is Lord, and not Caesar in Rome. And for this she paid with her life.

It is a fundamental truth of the Christian Religion that Love, Obedience, and Suffering go hand in hand — they are costly. Following Christ means embracing the suffering which comes from love and obedience, and bearing witness to the truth that God gave His life for us all, and may ask the same of us. The God whom we worship did not just die upon a Cross, but rather was raised to New Life. St Katharine knew Our Lord and trusted His promises. She now shares His Risen Life, and she calls us to follow Christ, to trust Him, and to love him. 

May we then, today and every day, be inspired by the example and witness of St Katharine, and may we follow her example and sing the praises of Our Divine Lord, God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all might, majesty, glory, dominion, and power, now and forever. Amen.

Raphael: St Catharine [The National Gallery, London]

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Christ the King 2025

‘God’s weakness is stronger than human strength.’

‘gwendid Duw yn gryfach na chryfder dynol.’ (1Cor 1:25)

On November 23rd 1927 the Mexican Jesuit priest Fr Miguel Pro SJ was arrested on false charges and placed in front of a firing squad. He refused a blindfold and spread his arms out into the shape of a cross. His last words were: ‘¡Viva Christo Rey!’ ‘Long live Christ the King!’. The Mexican regime of that time was cruel and went out of its way to persecute Christians, including thirty-six year old Miguel Pro, a twentieth century Christian martyr who died confessing Christ’s sovereignty over all things. His words are both powerful and inspiring. When we acknowledge Christ as King we are saying that He is above all human power and authority. We are affirming that God is supreme. As Christians, our primary allegiance is to God alone, and not to the things of this world. To proclaim Our Lord as King of Heaven and Earth will always challenge and trouble those who lay claim to an authority and a power which is not their own. There are plenty of examples in the world around us of those who are unwilling to recognize a power greater than themselves. 

Christians profess the sovereignty of God primarily on the basis of the Crucifixion of Our Lord and Saviour Jesus Christ. We worship a Crucified God. This should strike us as something strange and disconcerting. At one level it doesn’t quite make sense, and yet it does. St Paul expresses the paradox at the heart of the Christian Faith in his First Letter to the Corinthians:

‘For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.’ (1Cor 1:25)

God is doing something amazing, which we cannot fully comprehend, or understand. This is because it is the mystery of God’s love. This is a love which we can never fully understand but it is something that we can experience in our lives.

Today’s Gospel is from St Luke’s account of the Crucifixion. It begins with Jesus being mocked by religious leaders: 

“He saved others; let him save himself, if he is the Christ of God, his Chosen One!” (Lk 23:35)

They demand action — that Jesus saves Himself — because they have completely misunderstand Our Lord’s mission, which is not to save Himself, but to save others. The Roman soldiers then join in and mock Christ saying:

“If you are the King of the Jews, save yourself!” (Lk 23:37)

In these words, power has been conflated with self-interest. Jesus, however, is not interested in saving Himself, but rather in saving us. He is the King of the Jews, born in Bethlehem of the line and lineage of David. And here Christ, in saving humanity, is doing what a proper King does: caring for His people, even at the cost of His own life. While the soldiers are mocking Jesus, they are actually proclaiming Him as a King. 

One of the men crucified with Jesus asks:

“Are you not the Christ? Save yourself and us!” (Lk 23:39)

This man has been condemned to death for acts of robbery and rebellion, and he is only able to understand the Messiah in political terms. He is looking for a revolutionary leader, who can save him. This causes the other man being crucified to rebuke the first one, saying:

“Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” (Lk 23:40-41)

This second man understands that Jesus is innocent. This leads to one of the most memorable interactions in Luke’s Gospel, a demonstration of faith followed by its reward:

And he said, “Jesus, remember me when you come into your kingdom.” And he said to him, “Truly, I say to you, today you will be with me in Paradise.” (Lk 23:42-43)

This man does not ask to be saved. He simply requests that Jesus keep him in mind, when He comes into His Kingdom. Christ immediately grants his request. The condemned man’s recognition of Jesus’ Kingship is rewarded with the promise of eternal life with God in Heaven. Here, in two sentences, we see salvation and redemption at work. Jesus’ death saves people — starting with the condemned man. That is what Christ’s kingship is all about: bringing healing and the forgiveness of sins to all who turn to Him in faith. 

We worship a Crucified God. One who suffers and dies for us, to offer us eternal life in Him. This is true kingship, shown in self-sacrificial love. Christ is the Good Shepherd, who lays down His life for His sheep. He wants to save others, because He is the Messiah, and He is God saving his people. The Hebrew for Jesus is Yeshua and means ‘God saves’. Here on the Cross Jesus fulfils His destiny: this is who and what He is. God saves His people by dying for them. This is real kingship — not robes, or power, but love — dying the death of a common criminal. It doesn’t make sense, and it isn’t supposed to. God’s ways are not our ways, nor His thoughts our thoughts. We cannot save ourselves. Only God can do that, in an act of generous love; an extravagant and exuberant gift that we can neither earn nor repay.

In the reading from St Paul’s Letter to the Colossians, we hear both what God has done for us, and who Christ is. God has qualified us to share in the inheritance of the saints in light. We are able to go to Heaven because we have been delivered from darkness, into the kingdom of God’s beloved Son. In Christ we have redemption and forgiveness. Jesus has paid the debt we owe; our sins are forgiven. We do not need to slaughter lambs and be sprinkled with their blood, because we have been sprinkled with the Blood of the Lamb of God in our Baptism. We are redeemed, and our transgressions are forgiven, because of what Christ does for us on the Cross. This is the heart of our faith: Jesus died for us, because He loves us. 

In Christ we see that God loves us. He created all that is, therefore things are subject to Him. He is the head of His Body, the Church, of which we are a part through our baptism, and our participation in the Eucharist. As the firstborn from the dead, Christ, in His Resurrection, shows us that death is not the end.

This is the God we worship, and whom we hail as our true King: the God of love and healing. Christ has conquered on the Cross; Christ reigns as King of the Universe; Christ reigns in our hearts, and in our lives. May we then lift our hearts and voices to sing the praises of our Divine King: God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all might, majesty, glory, dominion, and power, now and forever. Amen.

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Trinity XXII

‘As for you, brothers and sisters, do not grow weary in doing good’ 

‘A pheidiwch chwithau, frodyr a chwiorydd, â blino ar wneud daioni’ (2Thess 3:13)

Have you ever visited Greece or one of the Greek Islands? I have been lucky to have had the opportunity to do so. Saint Paul visited Northern Greece, founded Churches, and  wrote his earliest letters to a Christian community there. Thessalonica is now the second largest city in Greece. It was always important as a trading port, and also lay on the Via Egnatia, the route which connected the Adriatic Sea in the West with the Black Sea in the East. In Thessalonica the Christian community grew out of the synagogue. Because Paul, trained as a Pharisee, he began his evangelism within the community and traditions in which he had been raised. However, relations deteriorated and the new Christians found themselves facing persecution from the synagogue and its members. This, understandably, led the Christian community to focus, even to fixate, upon the Second Coming of Jesus Christ. They imagined that Our Lord’s Return was immanent, and that He would come back, and sort everything out.

Some people, however, took advantage of the situation as an excuse for laziness, and relying upon the generosity of others. Such behaviour was bound to attract the attention of St Paul. As well as being a religious and legal expert, Paul was a tent-maker. While he was in Corinth he lodged with Priscilla and Aquila, who also made their living through this trade, and perhaps he aided them in their work during his stay. The Apostle did not wish to be a burden for the communities he visited as he travelled around the Mediterranean proclaiming the Good News of Jesus Christ. 

In our epistle this morning, Paul begins by issuing a stern warning:

‘Now we command you, brothers, in the name of our Lord Jesus Christ, that you keep away from any brother who is walking in idleness and not in accord with the tradition that you received from us.’ (2Thess 3:6)

The Christian Community was not supposed to a place for idle freeloaders. It was a place where people lived out generous love, but of course this could be taken advantage of. Paul offers the Thessalonians an example of how to live, and goes on to say:

‘For you yourselves know how you ought to imitate us, because we were not idle when we were with you, nor did we eat anyone’s bread without paying for it, but with toil and labour we worked night and day, that we might not be a burden to any of you.’ (2Thess 3:7-8)

Paul’s vision of a Christian community is one that is well-ordered, with everyone contributing. Each member has their part to play. Living a Christian life is something which we do both as individuals and as a community. Hence St Paul’s advice to the Thessalonians: ‘As for you, brothers, do not grow weary in doing good’ (2Thess 3:13). We are called to be active and make a difference, here and now, in our community. As a Church we have been striving to do this for nearly two thousand years. It remains a work in progress. 

We may encounter problems in our life of faith, and all of St Paul’s Letters to Churches address these. Christians learn to overcome difficulties together, growing in grace, in love, and in forgiveness, as a family, brothers and sisters in Christ. And this is what the Kingdom of God looks like: people such as you and me, deepening our faith, growing in the love of God and the love of each other. Living the life of Heaven here on earth, today. 

This loving fellowship is what makes the Church attractive. The world around us finds it all to easy to get wrapped up in selfishness, concerned with wealth, power, and status. Whereas Christians value love and service — of God and each other — to help build a new society where all are loved, all are valued, and all are cared for. 

On the night before He died, Our Lord and Saviour washed His disciples feet, before celebrating the Eucharist with them. He commanded us to ‘do this in remembrance of him’, so that service and self-giving love should remain at the heart of who and what we are. This is the source and summit of the Christian life. Participating in the Eucharist helps us to grow together in love, and to proclaim God’s saving truth in who and what we are, and what we do. Christ offers the world the alternative which it longs for deeply.

Let us then come to Him, to be healed by Him. Let us be nourished with His Body and Blood and strengthened to proclaim Him in word and deed, so that the world may come to believe and sing the praises of God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all glory, dominion and power, now and forever. Amen

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All Saints: Living the Beatitudes

I have an important message for you all this morning: God has a plan for your life! Now, you may well have heard these words before, possibly from someone preaching a sermon, but they contain a profound truth. They are found in the Bible, in words that God speaks through the prophet Jeremiah:

For I know the plans I have for you, declares the Lord, plans for welfare and not for evil, to give you a future and a hope.

Oherwydd myfi sy’n gwybod fy mwriadau a drefnaf ar eich cyfer, medd yr Arglwydd, bwriadau o heddwch nid niwed, i roi ichwi ddyfodol gobeithiol. (Jer 29:11)

It can be hard to hold onto such a promise, especially when times are difficult and the outlook is bleak. We need to ask ourselves the question, ‘Do we trust God?’ If the answer is ‘Yes’ then, whatever difficulties or hardships may come our way, we know that our future is in safe hands.

Fundamentally, the point of being a Christian is to reside in Heaven. Such a destination is possible because of what Jesus Christ has done for us, out of love. This is the plan God has for our life, and this is why Jesus became man, lived, died, and rose from the dead. God shows us both how to live, and what He desires for us. We can have faith, and put our trust in the God who loves us, in the clear hope that, after our earthly life is over, we may enjoy eternity with God and the Saints in Heaven. Most of all, in this hope, we can live earthly lives of love, loving both God and each other, foreshadowing the eternal joys of Heaven. 

In our current culture we are not used to hearing such a message. There is a tendency to think that holiness is for other people, certainly not for us. But God wants each and every one of us to become a saint. He wants us to live in a world full of people trying to be saints. The Church is ‘a school for saints’ (which is peopled by sinners), in which Christians try to live out their faith, cooperating with the grace of God. We do this when we let Christ live in us, so that we can say with the Apostle Paul:

‘It is no longer I who live, but Christ who lives in me.’

‘a mwyach, nid myfi sy’n byw, ond Crist sy’n byw ynof fi.’ (Gal 2:20)

There is a paradox at work here. For when we truly let Christ live in us, we do not lose ourselves, but instead we discover who we really are. This enables us to become the people God wants us to be; the people we were created to be. As Jesus says in Matthew’s Gospel:

For whoever would save his life will lose it, but whoever loses his life for my sake will find it.

Oherwydd pwy bynnag a fyn gadw ei fywyd, fe’i cyll, ond pwy bynnag a gyll ei fywyd er fy mwyn i, fe’i caiff. (Mt 16:25)

Today the Church celebrates the Feast of All Saints. On this day, in the eighth century ad, Pope Gregory III dedicated a chapel to All Saints in St Peter’s Basilica in Rome, and now there are many Churches with this dedication. It is a good thing to celebrate the fact that Heaven is full of saints. They are the Church Triumphant, who spend eternity praising God and praying for us. Just as we pray for our friends here on earth, it stands to reason that our friends in Heaven pray for us as well. It is reassuring to understand that we are not alone in our quest to reach Heaven, and to know that those who are already there long for us to join them. 

If Heaven is our goal, how then should we live our lives on earth? Thankfully today’s Gospel gives us a template to follow, an example of what a Christian life looks like. 

We constantly hear how the world around us values success and confidence, and looks up to the rich, and the powerful. In contrast to this, Jesus says to the gathered crowd:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.”

“Gwyn eu byd y rhai sy’n dlodion yn yr ysbryd, oherwydd eiddynt hwy yw teyrnas nefoedd.” (Mt 5:3)

‘Poor in spirit’ is not a term we are used to using today, but it means the exact opposite of pride. Jesus places humility as key to living a Christian life: knowing who we are, and our need for God. Only if we rely upon God, and not ourselves, and ask Him to work through us, can we truly live out the Christian life. 

“Blessed are those who mourn, for they shall be comforted.”

“Gwyn eu byd y rhai sy’n galaru, oherwydd cânt hwy eu cysuro.” (Mt 5:4)

We mourn those we love, those whom we see no longer in this life. We do so because we love them, we miss them, we want to see them, and hold them, and talk to them. Our parting, while temporary, is still very painful. Thankfully the Kingdom of God, which Christ comes to bring, is a place of healing and comfort with the promise of eternal life. 

“Blessed are the meek, for they shall inherit the earth.”

“Gwyn eu byd y rhai addfwyn, oherwydd cânt hwy etifeddu’r ddaear.” (Mt 5:5)

Gentle people are not weak: they know how to use their strength, and how not to use it. As Jesus will later say in Matthew’s Gospel: ‘Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.’ ‘Cymerwch fy iau arnoch a dysgwch gennyf, oherwydd addfwyn ydwyf a gostyngedig o galon, ac fe gewch orffwystra i’ch eneidiau.’ (Mt 11:29). This is how God wants us to live as human beings. Christ is the example of gentleness we must follow. Once again, God’s vision of the future turns human expectations upside down. 

“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.”

“Gwyn eu byd y rhai sy’n newynu a sychedu am gyfiawnder, oherwydd cânt hwy eu digon.” (Mt 5:6)

Should we be devoted to God? Absolutely! Should we pray that His will is done on earth as it is in Heaven? Definitely! Jesus taught us to pray this way. Clearly God wants to see our world transformed and has invited us to help in the process; and doing so gives us fulfilment.

“Blessed are the merciful, for they shall receive mercy.”

“Gwyn eu byd y rhai trugarog, oherwydd cânt hwy dderbyn trugaredd.” (Mt 5:7)

We see what God’s mercy looks like in Christ’s death for us on the Cross. In following Christ’s example, we both ask for forgiveness for our own sins, and forgive those who sin against us. This forgiveness can transform us and the world around us, and it is how the healing and reconciliation of God’s Kingdom functions. 

“Blessed are the pure in heart, for they shall see God.”

“Gwyn eu byd y rhai pur eu calon, oherwydd cânt hwy weld Duw.” (Mt 5:8)

To be pure in heart is to want what God wants: to align our will with the will of God. It is to be saintly, and thus have the promise of Heaven, which is less of a place or a time, and much more a relationship. To see God is know Him, and to know His love for us. This is the very thing that Christ comes to restore to humanity, and it is our hope. 

“Blessed are the peacemakers, for they shall be called sons of God.” 

“Gwyn eu byd y tangnefeddwyr, oherwydd cânt hwy eu galw’n feibion i Dduw.”(Mt 5:9)

First and foremost, we know that Christ is the Son of God because He made ‘peace by the blood of his cross’ ‘ar ôl gwneud heddwch trwy ei waed ar y groes’ (Col 1:20). We too are called to follow Christ’s example to take up our Cross, and work for peace. We are called to strive for peace in our own hearts and lives, in our families and communities, and in our world.

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.”

“Gwyn eu byd y rhai a erlidiwyd yn achos cyfiawnder, oherwydd eiddynt hwy yw teyrnas nefoedd. Gwyn eich byd pan fydd pobl yn eich gwaradwyddo a’ch erlid, ac yn dweud pob math o ddrygair celwyddog yn eich erbyn, o’m hachos i.” (Mt 5:10-11)

Following Jesus will not, by default, make us popular. Often people’s response is quite the opposite. If, however, we want to see God’s Kingdom as a reality in this life and the next, then we must be prepared to be shunned, or even ridiculed by others. To follow Christ is to take up the Cross, and to expect persecution. But we are not alone in this. Christ has gone before us, showing us that the story does not end with Death on a Cross, but with the glory of the Resurrection and Eternal life. 

If we want to become saints, then we have to be like Christ. We have to share in His suffering and death, and we have to be prepared to be rejected by the world. We may not face imprisonment, torture and death in this country, but many Christians around the world do. However, we may be scorned, ignored, or criticised. What do we do in such circumstances? We are called to be loving, generous, and forgiving, because that is what Jesus has shown us. We can be different to the world around us because we belong to a new community — the Kingdom — a community of faith, built on our relationship with Jesus Christ, who came to save humanity from itself. Our Lord came so that we might have life in all its fullness.This is what the Beatitudes mean. By living the life of God’s Kingdom in this place and at this time, we can live the life of Heaven (here and now) on earth. This is what God wants us to do. It is the way Jesus has showed us how to live. It is what the Saints have done before us.

So, on this feast of All Saints, let us be filled with faith and joy, and let us be ready to conform our lives to God’s will. May we live the life of the Kingdom together, and encourage others, so that all may join the choirs of Heaven to sing the praise of God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all glory, dominion and power, now and forever. Amen

James Tissot, The Sermon on the Mount, Brooklyn Museum
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Bible Sunday

Today is a very special day for me. It is my first Sunday as Priest-in-charge of S. Katharine & S. Peter’s, Milford Haven. As the eleventh incumbent of this wonderful Church I feel the weight of expectations, and the many questions you probably have: What kind of a priest is the new vicar? What is he like as a person? How will he lead our church through the years ahead? What is he going to change? What is his vision for S. Katharine & S. Peter’s? As you get to know me and I get to know you, the answers to these questions will become clear.

In first century Palestine, expectation was also running high. The Hebrew Scriptures were full of prophecies about the Messiah, a King of the House of David, who would rule over Israel and set His people free. Releasing them from the tyranny of foreign rule, and a corrupt religious establishment. Two thousand years ago, people were full of hope and expectation, that God would act, and fulfil His promises. This He does, in a surprising way…

When Jesus comes to the town of Nazareth, where He grew up, He goes to the synagogue to worship on the Sabbath. There Our Lord is given the scroll of the prophet Isaiah, and He reads:

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favour.” 

“Y mae Ysbryd yr Arglwydd arnaf, oherwydd iddo f’eneinio i bregethu’r newydd da i dlodion. Y mae wedi f’anfon i gyhoeddi rhyddhad i garcharorion, ac adferiad golwg i ddeillion, i beri i’r gorthrymedig gerdded yn rhydd, i gyhoeddi blwyddyn ffafr yr Arglwydd.” (Lk 4:18-19)

This prophecy is taken from the 61st Chapter of Isaiah. It expresses Israel’s hope for a Messianic future: a hope of healing, freedom, and restoration. This is similar to the idea of the Jubilee, when every fifty years all debts were cancelled, all slaves freed, and all land returned to its original owners. Some of you may remember the Campaign Jubilee 2000, which sought to write off Third-world debt, as a modern reworking of this ancient biblical idea. Jesus is proclaiming the Kingdom of God as a reality, here and now. This is what fullness of life and salvation look like when we live them. Our Lord gives us an attractive goal, and it can be a reality, if we co-operate with God to live out the vision in our own lives.

In today’s Gospel, we hear the announcement of the Kingdom of God. A call to a new way of living, which can transform us, and our world, for the better. The Kingdom of God is to be a place where all are cared for, and where our needs are met. The Good News of the Gospel is for those who know their need of God, those who are aware of their spiritual poverty. That means each and every one of us. Jesus will later go on to say, in the Sermon on the Mount: ‘Blessed are you who are poor, for yours is the Kingdom of God’ ‘Gwyn eich byd chwi’r tlodion, oherwydd eiddoch chwi yw teyrnas Dduw’ (Lk 6:20). We all need God’s love in our hearts, and our lives, so that we can be transformed. We cannot reform ourselves, this is something that only Our Heavenly Father can do. But only if we let Him, and co-operate with Him, through prayer and action. 

Christ offers the world both freedom and vision. The opportunity to see what others cannot, and the ability to experience true freedom. God gives us life in all its fulness, so that by His love we can be made into people who are loving, and who will the good of others. By living lives characterised by love and sacrifice we can be truly alive, and experience the joy of God’s Kingdom. 

After having read from the Book of Isaiah, Our Lord says:

“Today this Scripture has been fulfilled in your hearing.”

“Heddiw yn eich clyw chwi y mae’r Ysgrythur hon wedi ei chyflawni.” (Lk 4:21)

This is a huge claim to make. If the Scripture has been fulfilled then this means that Jesus is the Messiah, plain and simple. That which the prophets pointed to in the future has now become a reality in the person of Christ. Jesus, the Word made flesh, is the fulfilment of the Holy Scriptures, the Word of God. This is what we believe as Christians, and it is the reason why we read the Old Testament. The New is prefigured in the Old. The Scriptures point to Christ, and they find their fulfilment and true meaning in Him. What Israel has hoped for and longed for has arrived in the figure of Jesus. This means that the Kingdom of God is not something abstract, but rather someone physical. It is a person: Jesus of Nazareth. The reconciliation of God and humanity happens in and through the life, death, and resurrection of Jesus Christ.

The mission of the Church is, and always has been, to proclaim the Good News of the Kingdom of God. The words spoken in a synagogue in Nazareth two thousand years ago are as relevant today as they were then. God continues to invite humanity to know Him, and to experience His divine love.

As Christians, we are recipients of the healing and wholeness which Jesus promises. We experience this healing here today, in this Mass. Soon we will be nourished by Christ’s Body and Blood, and be given a foretaste of Heavenly Glory. Let us , therefore, prepare to be fed, and to be transformed and become what we eat. Fortified by Christ, let us proclaim His Truth to the world, so that all may come to believe and give glory to God the Father, God the Son, and God the Holy Spirit, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To whom be ascribed all glory, dominion and power, now and forever. Amen

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Trinity 17 [28th of Year C]

One of the arms of the River Cleddau which flows into the sea at Aberdaugleddau (Milford Haven) has its source near here in the Preseli Hills. The other flows from Llygad Cleddau, a few miles from here. These two rivers join together and flow through the County of Pembrokeshire and form one of the deepest natural harbours in the world. It is therefore fitting that I am travelling from the sources of the rivers to their estuary. Rivers flow from their springs to the sea. They provide us with water, and a means of transport. Historically, both were important, they transported Bluestones towards Stonehenge in Wiltshire, and brought Vikings, Normans and Flemings who have all left their mark on this county.

Sources of water have been important in our religious history. Ffynnon Fair, St Teilo’s Well, and Bernard’s Well would all have provided water for baptism, just as the stream is still used at Rhydwilym. Baptism is how we enter the Church, it is how we become members of the Church. Not through paying fees, but by sharing in Christ’s Baptism, His Death and Resurrection, and looking forward to eternal life with Him in Heaven. Water is poured in the name of the Father, the Son, and the Holy Spirit, and we are washed clean, and grafted into the Body of Christ. An act so simple, and yet so profound, which lies at the heart of who and what we are as Christians. Baptism is a Sacrament, an outward and visible sign of an inward and spiritual grace, by which we become united with Christ in this world and the next.

In our first reading this morning from the Second Book of Kings we meet Naaman, the commander of the Syrian army. He has been afflicted with leprosy, and he hears that there is a prophet in Samaria who can cure him. He writes to the King of Israel, to ask for the prophet to heal him. The King of Israel thinks that it is a trick, an excuse for the Syrians to start a war against Israel. The prophet Elisha reassures the king, and asks for Naaman to be sent to him. Elisha tells Naaman to wash seven times in the River Jordan. Naaman can’t quite believe his ears. He’s angry. This isn’t what healing is all about, it is far too simple, too easy. The point isn’t about having to do something difficult, but rather in letting God do something wonderful.


Eventually Naaman listens, and is obedient, and is healed. He goes back to Elisha to say that, ‘Dyma fi’n gwybod yn awr nad oes Duw mewn un wlad ond yn Israel’ ‘Behold, I know that there is no God in all the earth but in Israel’(v.15) Naaman is grateful, and comes to believe in God. The mention of washing in the Jordan reminds us of Baptism, how we were washed clean from sin, and given new life in Christ Jesus, sharing His Death and Resurrection, a sign of God’s generous love towards us. 


In this morning’s Gospel Jesus is in border country. He is in an uncomfortable place, heading towards Jerusalem, towards His Passion and Death. Ten people suffering from leprosy see Him, and cry, ‘Iesu, feistr, trugarha wrthym’ ‘Jesus, Master, have mercy on us’. Jesus tells them to go and show themselves to a priest, to prove that they are now clean and are no longer outcasts. Jesus complies with the law of Moses in Leviticus. The law commands them to sacrifice in order to be healed. Christ heals them, so that God might be glorified.


One of them returns to say, ‘Thank you’. The leper thanks God, and falls at Jesus’ feet. He shows gratitude. We wouldn’t want to live in a world where no-one said, ‘Thank you’. Thanksgiving is the heart of prayer, it’s why we celebrate Harvest in Autumn. We thank each other, but most importantly we thank God for what He has done for us. Thanksgiving goes hand in hand with faith, what we believe, and where we put our trust. As I prepare to bid you farewell, I give thanks to Almighty God for you, His people, and all that the last seven years have been. It has been a pleasure and a privilege to know you, to love you, to pray for and with you, and to serve you.


As Christians we thank God for many things, but first and foremost for what He has done in His Son, Jesus Christ, who died for us. This is why we celebrate the Eucharist, because Jesus told us to, and so that we might be fed with His Body and Blood. Not because we have earned it, certainly not because we deserve it, but so that we, like the lepers in Gospel, might be healed by Jesus. It is medicine for our sick souls, not a gold star or a prize for the righteous. Christ gives himself for us not because we are worthy, but so that we might BECOME worthy through Him. God loves us. He longs to heal us, and to reconcile us, to Himself, and each other. This is what the Church is for: to extend the saving work of God through both space and time.

Salvation is God’s work not ours, as Naaman and the lepers show us. God in Christ saves us and heals us. He dies for us, and rises again so that we might share His Risen life. This is true generosity. And we can receive God’s healing love here and now. We can prepare to be transformed into His likeness, by His Body and Blood, which cures not only lepers, but our sin-sick souls. So let us be thankful to God, for all that he has done for us. For giving us His Son, to bring about healing, to show mercy, to strengthen our faith. And may we follow Christ, and walk His Way of the Cross, enduring whatever sufferings come our way, with the assurance of God’s love and help.

Remember that Christ will never abandon us. His words are true. His promise is faithful:

‘os dyfalbarhawn, cawn deyrnasu hefyd gydag ef; …os ydym yn anffyddlon, y mae ef yn aros yn ffyddlon, oherwydd ni all ef ei wadu ei hun.’ ‘if we endure, we will also reign with Him …. if we are faithless, He remains faithful — for he cannot deny himself’ (2Tim 2: 12-13) 

As Christians, let us follow where Christ has gone before. Let us be confident in His promises, nourished with His Body and Blood. Let us turn from the shadows and images of this world, into the light of His Truth, who is the Truth, the Way, and the Life. And let us proclaim that truth to the world so that it may come to believe and give glory to Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen

Diolch yn fawr!

James Tissot The Healing of Ten Lepers (Guérison de dix lépreux) Brooklyn Museum
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Holy Cross Day

One of the important aspects of the liturgical life of the Church relates to the celebration of Saints’ Days in the Calendar. You might be aware that the 29th September is Michaelmas, but most people do not know why the feast is celebrated on that day. The date refers to the dedication of a church in Rome under St Michael’s patronage, which was dedicated on that day in the fifth century. Likewise, the Church of the Holy Sepulchre in Jerusalem, the site of Our Lord’s Crucifixion and Resurrection, was built under orders from the Roman Emperor Constantine and dedicated on the 13th September 335ad. On the following day, the 14th September, the True Cross, which his mother, St Helena, had discovered in 326AD, was brought out for the Christian faithful to venerate. The feast day also commemorates the exaltation of the Holy Cross in Constantinople in 629AD, when the True Cross was returned by the Persians, who had taken it during the sack of Jerusalem some fifteen years earlier. 

That is why we celebrate the Holy Cross today. But what are we celebrating? The Cross of Christ. The fact that God loves humanity enough to suffer and die for us, to take away our sins, and to offer us eternal life with God forever. This is the central truth of our faith, a life-changing reality which affects both this life and the next. The Holy Cross changes the world. We are freed and saved by the Cross.

In this morning’s Gospel, Our Lord is explaining His mission to Nicodemus:

“Ac fel y dyrchafodd Moses y sarff yn yr anialwch, felly y mae’n rhaid i Fab y Dyn gael ei ddyrchafu, er mwyn i bob un sy’n credu gael bywyd tragwyddol ynddo ef.”

‘And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.’ (Jn 3:14-15)

Jesus is drawing a parallel between His death and a significant event in the Exodus story, which is this morning’s Old Testament reading. Once again the people of Israel are complaining about the food and conditions on their journey: 

“Pam y daethoch â ni o’r Aifft i farw yn yr anialwch? Nid oes yma na bwyd na diod, ac y mae’n gas gennym y bwyd gwael hwn.”

‘Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and we loathe this worthless food.’ (Num 21:5)

The Israelites are rejecting the manna, bread given from Heaven, a gift from God. In response, God sends snakes which kill them. This causes the people to realise their sin, and repent. They ask Moses to intercede for them with the Almighty, and Moses is instructed to do the following:

“Gwna sarff a’i gosod ar bolyn, a bydd pawb a frathwyd, o edrych arni, yn cael byw.”

‘Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.’ (Num 21:8)

God does not take the serpents away, but He does give healing, and life. The Exodus story points to Christ, the Saviour and giver of life. In the Gospel, Jesus is explaining the Crucifixion to Nicodemus, to help him begin to understand how God is giving life to humanity. Our Lord points out what causes death, and what will now bring life. 

Just as the serpent in the desert brought healing to the people of Israel, so now the Cross is our only hope. The sacrifice of God for humanity is a free gift of infinite value. God gives salvation to us, and to all the world, for one simple reason: because He loves us, and desires that we might become more lovely, more like Him. God sends His Son into the world not to condemn it, but so that the world might be saved through Him. This is an unselfish act of generosity, of grace, by our Maker so that we might be saved from sin and death, from ourselves, and so that we can share new life in Him.

‘Do, carodd Duw y byd gymaint nes iddo roi ei unig Fab, er mwyn i bob un sy’n credu ynddo ef beidio â mynd i ddistryw ond cael bywyd tragwyddol. Oherwydd nid i gondemnio’r byd yr anfonodd Duw ei Fab i’r byd, ond er mwyn i’r byd gael ei achub trwyddo ef.’

‘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)

These few words spoken by Jesus to Nicodemus, recorded in John’s Gospel, encapsulate what we believe as Christians, and why we believe these things. Strengthened through prayer, our study of the Bible, nourished by Our Lord’s Body and Blood, may we live out our beliefs, forgiven and forgiving, preparing to be caught up forever in the love of God. Christ liberates us from sin and death. He saves us so that we may enjoy eternal life with God. Our response to such generosity should be thankfulness: that we are loved by God, and saved by Him.

Jesus’ sacrifice on the Cross is the same sacrifice which we see here this morning, which we can taste and touch. Bread and Wine, The Body and Blood of Our Lord which we can eat and drink, so that our lives and our souls can be transformed to live Christ’s risen life. We treat these elements with the uttermost reverence because they are God, given for us. They transform us to live as children of the Holy Spirit, freed from the shackles of this world. They strengthen us to live for God, to live as He wants us to, as His new creation. On a hundred thousand successive Sundays Christians have participated in this sacrifice, in memory of Him, to make the holy people of God. We likewise do this to make us holy: so that everything which we say, or think, or do, may be for God’s praise and glory.

Let us, therefore, give thanks for the fact that God loves us. Let us cling to the Cross, and let us sing the praises of God, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen

Diego Velazquez Christ Crucified (Museo del Prado, Madrid)
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Trinity XII: Take up your Cross

One of the curious aspects of life as a clergyman is the number of times that people ask you to pray for specific weather: be it rain, or sunshine. The 1662 Book of Common Prayer actually contains prayers for rain and fair weather, just after the Litany, after Morning and Evening Prayer. Therefore, I can only assume that weather-related prayers have always been high on the list of people’s priorities. Generally speaking, however, my response has been to say, “Sorry I’m in Sales, not Management”. I have always been concerned that people seem to think that I am somehow able to influence the Almighty when it comes to matters meteorological. Fundamentally, prayer doesn’t change God, it changes us. Now, on reflection, I’m more inclined to listen to their prayer request and honour it, as I do every other. 

All Christians are called to evangelise, to share the Good News of the Kingdom of God. However, doing so can feel a bit like being a salesperson. To some people you are just annoying. Most people show varying degrees of disinterest, but a few people are genuinely interested in what you have to say. However, if you were to use this morning’s Gospel as a sales-pitch, I doubt that you would meet with much success. Jesus’ stark presentation of the cost of discipleship is not necessarily an easy way to win people round. 

Christ has attracted a large group of people eager to hear what He has to say, so Our Lord explains what discipleship is all about:

“Os daw rhywun ataf fi heb gasáu ei dad ei hun, a’i fam a’i wraig a’i blant a’i frodyr a’i chwiorydd, a hyd yn oed ei fywyd ei hun, ni all fod yn ddisgybl imi.”

“If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple.” (Lk 14:26-27)

Families do not always get on well, but Christians are called to ‘love their enemies’ (Lk 6:27) and to despise our own families, and even our own lives. This seems strange, and paradoxical. Aren’t Christians called to be people of love? Indeed we are, and the primary focus of our love as Christians should be God. Jesus is saying that God must be the most important thing in our life. Nothing should get in the way of the fact that our primary relationship is not with our parents, siblings, spouse, or offspring, but with the God in whose image we were created.

To make this a reality each and every one of us is called to bear a cross, to risk torture and death, and offer the whole of our lives to God. We are told we must follow Jesus, wherever that may lead. Our commitment has to be total, there is no room here for half-measures. Hence the stark imagery employed by Our Lord. Jesus uses strong and disturbing language to shock us. He reminds us that in Him we are called to a new relationship which takes us away from traditional social structures. That means that everyone in the Church becomes our brother and sister, and that our primary responsibility is to love Christ, and follow Him. To imitate Him, and take up our own Cross.

Our Lord then uses the images of a construction project and of warfare to reinforce the point that we need to see the matter through to its conclusion. Jerusalem was no stranger to either. King Herod’s rebuilding of the Temple took 46 years to complete, and war (or the threat of it) was a constant factor of everyday life. The point is being made that there is nothing worse than a half-finished building. It says, ‘The constructors didn’t plan properly, or get the finances in place first’. Likewise, in war you fight believing that you can win, otherwise you sue for peace. At this point, we remember and pray for our brothers and sisters in Ukraine and the Holy Land and throughout all the world where there is violence and war.

At the end of the Gospel passage Jesus reiterates His main point:

“Yr un modd, gan hynny, ni all neb ohonoch nad yw’n ymwrthod â’i holl feddiannau fod yn ddisgybl i mi.”

“So therefore, any one of you who does not renounce all that he has cannot be my disciple.” (Lk 14:33)

Over-attachment to material things is a problem: our stuff cannot save us, only God can. Are possessions useful or pleasant? Certainly. Can we enjoy them? Yes. But the problem occurs when their importance becomes misplaced. All that really matters is eternal life with God, sharing the Divine life of Love. Nothing we ‘have’ is really ours. We can enjoy material things and share them with others, but in a few years time our earthly life will have ended. There are no pockets in shrouds! As the old saying goes: ‘you can’t take it with you when you go’. 

As Christians, we gather, to hear God’s word read and explained; to pray together; to be nourished together. We do these things so that we may grow together in love, and to embrace the Cross. Having died with Christ in our baptism, and being raised to new life with Him, we live out our faith in our lives. Our discipleship can be costly and difficult. It calls us to renounce the world and rely upon God, together, as a community of faith. To form a new community where old ties and distinctions are done away with, where we have a new identity, and where we are called to a higher purpose. 

These are not easy things to achieve, and the Christian community has, for two thousand years, struggled to live up to these goals. But we put our trust in a God who forgives our sins and failings, who understands our humanity from the inside. We are not written off, or cast aside. We are not abandoned or discarded. This is because we are all made in God’s image, people of infinite intrinsic value. Christ died for us, to give us eternal life, to heal our wounds. He calls us to follow Him, so that we may find His freedom, and share in His triumph over death and sin. 

As Christians, we are called to something great and wonderful: to stand, like Christ as a contradiction, offering the world a new way to live; a way of life not of death; a way of generosity rather than selfishness. We are called to renounce the world and instead to embrace the freedom, and joy, that is the life of the Kingdom of God. 

It is truly liberating to look at the world as Jesus wants us to, knowing that all that really matters is loving God, and loving our neighbour. Doing this can be difficult, especially when times are uncertain as they are today, but we know that we can trust the God who loves us, who gives His life for us. The God who comes to us to feed us with Himself. So let us together follow him and invite others to do so. Let us give thanks for all our blessings and sing the praises of God, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen

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Trinity XI: Come to the Banquet

Organising seating plans for a banquet is not something most of us have a great deal of experience doing. Most of our dining nowadays is not that formal. The closest we might come is organising the seating at a Wedding Breakfast. So it is difficult for us to understand quite how important seating arrangements at dinner were in the Ancient World. Where you sat mattered. Where you were seated was signified by your rank in society, with the most important placed next to the host. This morning’s Gospel begins with Jesus having been invited to a Friday night dinner, the most important meal in the Jewish week, by a senior Pharisee. Luke’s comment is instructive:

‘ac yr oeddent hwy â’u llygaid arno’

‘they were watching him closely’ (Lk 14:1)

Jesus is on display. He is being studied by all those present at the dinner — presumably other leading Pharisees. They want to see if Our Lord will do, or say, something that they can find fault with. They are keen to catch Him out, in order to criticise Him. Jesus uses this experience as a teaching opportunity:

‘Yna adroddodd ddameg wrth y gwesteion, wrth iddo sylwi sut yr oeddent yn dewis y seddau anrhydedd’

‘Now he told a parable to those who were invited, when he noticed how they chose the places of honour’ (Lk 14:7)

The self-important dinner guests are all trying to get as close to the host as possible. They want the best places, the best food, and to be seen as being superior. So Jesus tells the following parable:

“Pan wahoddir di gan rywun i wledd briodas, paid â chymryd y lle anrhydedd, rhag ofn ei fod wedi gwahodd rhywun amlycach na thi; oherwydd os felly, daw’r sawl a’ch gwahoddodd chwi’ch dau a dweud wrthyt, ‘Rho dy le i hwn’, ac yna byddi dithau mewn cywilydd yn cymryd y lle isaf. Yn hytrach, pan wahoddir di, dos a chymer y lle isaf, fel pan ddaw’r gwahoddwr y dywed wrthyt, ‘Gyfaill, tyrd yn uwch’; yna dangosir parch iti yng ngŵydd dy holl gyd-westeion.

“When you are invited by someone to a wedding feast, do not sit down in a place of honour, lest someone more distinguished than you be invited by him, and he who invited you both will come and say to you, ‘Give your place to this person’, and then you will begin with shame to take the lowest place. But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honoured in the presence of all who sit at table with you.” (Lk 14:8-1o)

In practical terms, what Jesus is advising is sensible, and wise, because it removes the possibility of losing face. To this day in the Middle East, and elsewhere, the situation envisaged in the parable would be seen as a source of shame, or honour, depending on whether you were promoted to a place near the host, or demoted to a more distant seat. We tend not to be so aware of such considerations, and many people instinctively gravitate towards the back. Christ’s parable makes the point that humility is better than pride: 

“Oherwydd darostyngir pob un sy’n ei ddyrchafu ei hun, a dyrchefir pob un sy’n ei ddarostwng ei hun.”

“For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” (Lk 14:11)

To have an attitude which does not seek out the place of honour contrasts strongly with the guests who have done exactly that. Our Lord is pointing out that humility is the better way.

Christianity is a religion of humility. It starts from the premise that we have to rely upon God’s grace to save us, through faith. God takes the initiative, and we respond. We do not save ourselves. The point of salvation is that God is the host who says: ‘Friend come up higher’. We do not deserve a seat of honour, nor have we thought ourselves worthy of it. Yet a loving and generous God says to all who turn to Him: ‘Friend come up higher’. This is the Good News of the Kingdom, and it turns our human expectations on their head. Jesus then develops His teaching: 

Meddai hefyd wrth ei wahoddwr, “Pan fyddi’n trefnu cinio neu swper, paid â gwahodd dy gyfeillion na’th frodyr na’th berthnasau na’th gymdogion cyfoethog, rhag ofn iddynt hwythau yn eu tro dy wahodd di, ac iti gael dy ad-dalu. Pan fyddi’n trefnu gwledd, gwahodd yn hytrach y tlodion, yr anafusion, y cloffion, a’r deillion; a gwyn fydd dy fyd, am nad oes ganddynt fodd i dalu’n ôl iti; cei dy dalu’n ôl yn atgyfodiad y cyfiawn.”

He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbours, lest they also invite you in return and you be repaid. But when you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.” (Lk 14: 12-14)

People were having parties to display their wealth, social status, and connections. This still happens today. But God has a different understanding of hospitality. In His vision it is not about what you get, but what you can give to others. Generosity is what really matters. By inviting those who cannot invite you back in return, you are being generous to those who are in no position to repay you. Jesus’ teaching here is also about the banquet of the Kingdom of God, the Eucharist. Jesus, as God, invites the poor, those in need of healing — in other words all of humanity, you and me — to the feast of the Kingdom. The purpose of the Eucharist is so that God can feed us, with His Body and Blood, to heal us. In this divine banquet God does for us what we cannot do for ourselves, and gives us a foretaste of Heaven. We cannot repay God, but we can be thankful, and accept what is offered, allowing it to transform us. 

Christ has an important and strong message for His host and his fellow diners. We see Our Lord advising them to be generous and not to seek any reward. Human Society is complex. The giving and receiving of gifts has always been a crucial part of how society works. It creates networks of obligation: if you give someone something, they may feel obliged to return the favour. That is fine in human terms, but when we transfer it to the divine realm we are faced with a problem. What can we give God? Does Our Heavenly Father need or want anything? No! Because God is by nature, perfect, complete, and self-sufficient. Almighty God cannot want or need anything. As a result of this God is able to give the purest form of gift, which does not require anything in return. There can be no obligation, because humanity cannot give Our Creator anything. God is able give without expecting anything in return. This is what happens in the Incarnation when Our Lord is given to and for us. Throughout His life and ministry, to His Passion, Death, and Resurrection all He is and does is for our benefit. God is generous to us, not so that we can be generous in return, but simply for our own good. Likewise our sacrifice of praise is not for God’s benefit, but ours, demonstrating that we are living the way we should: flourishing by being loving, generous, and thankful. 

Instead of the norms of human interaction and obligation, Christ presents us with a completely different paradigm. The dinner invitations in the Kingdom are for the ‘poor, the crippled, the lame, and the blind’ (Lk 14:13). That means us! God longs to lavish His riches upon us; to heal our wounds, and to restore our sight. In turn, by our care for those who are weak, outcast, or deemed socially undesirable, we proclaim the Kingdom of God in our actions. Each one of us is called to the banquet here and now, in order that our souls may be nourished with Word and Sacrament. The Eucharist is the banquet of the Kingdom, which heals us, and transforms us more and more into God’s likeness.

God gives Himself, so the we might live in Him. This is true generosity — a generosity which expects nothing in return. Christ is the model of humility and loving service that we should imitate. Jesus takes the lowest place, bearing the weight of our sin, on the Cross. There He dies that we might live. There He dies to make us free.

Therefore, may we, in humility, recognise our need of God, and respond to His invitation to the Divine banquet. We pray that God will heal us, restore us and strengthen us to live lives of humility and love. In response we give thanks and sing the praises of God, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen

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Trinity X: Enter by the Narrow Gate

Every four years we have the opportunity to watch the pinnacle of human sporting achievement in the Olympic Games. The last games took place in Paris last year, where the finest athletes from around the world gathered to compete. It takes a great deal of talent in order to take part in the Olympics, and also a huge amount of effort and training. To be the best requires a significant effort. Living out our Christian Faith is, likewise, something we have to work at. Following Christ should both challenge us, and bring out the best in us. It is hard work, often requiring great effort on our part. And yet, the effort we put in is as nothing compared to that of God, who sent His Son to be born for us, and to show us how to live. Jesus demonstrates the Love of God in action, to show us how to live lives of radical generosity. Our endeavours are part of a co-operation with God, so that we can grow and develop in our faith together. 

In today’s Gospel, Jesus and His disciples are making their way towards Jerusalem, teaching in the towns and villages, en route. As they travel, Jesus is asked a question:

‘Meddai rhywun wrtho, “Arglwydd, ai ychydig yw’r rhai sy’n cael eu hachub?”’

‘And someone said to him, “Lord, will those who are saved be few?”’ (Lk 13:23)

Christ does not answer the question directly. Instead He offers some advice:

‘Ac meddai ef wrthynt, “Ymegnïwch i fynd i mewn trwy’r drws cul, oherwydd rwy’n dweud wrthych y bydd llawer yn ceisio mynd i mewn ac yn methu. Unwaith y bydd meistr y tŷ wedi codi a chau’r drws, gallwch chwithau sefyll y tu allan a churo ar y drws, gan ddweud, ‘Arglwydd, agor inni’; ond bydd ef yn eich ateb, ‘Ni wn o ble’r ydych.’’

‘And he said to them, “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us’, then he will answer you, ‘I do not know where you come from.’” (Lk 13:23-25)

First and foremost, the narrow way is the way of the Cross. Our Lord is going to Jerusalem to be rejected, and to be put to death, so that He may rise again, and show the world the way back to the God who loves us. We who follow Him are to expect nothing less. We show ourselves to be Christ’s disciples not just by what we SAY but also by what we DO. Our actions often speak louder than our words.

In the Gospel, people presume that because they heard Jesus teach and have eaten and drunk with Him and that all is well. While they have enjoyed Our Lord’s hospitality, they have not actually responded to His message. They have not believed in who He is, and what He does. Rather than salvation being offered solely to the people of Israel, instead the whole world is included. Everyone, everywhere, all at once, is invited. This is something radical, something new, which is first prophesied in the words of Isaiah in our first reading this morning. 

The prophet Isaiah has a vision of a future with a God who knows us and loves us. He gathers the people of the world together, so that they may see God’s divine glory. As Christians, we believe that this teaching points forward to Jesus Christ, who is the Word made flesh, the true demonstration of God’s majesty in the world. He will demonstrate that glory most fully on the Cross, when He suffers and dies for humanity, to take away our sin. This is the sign God sets among us, so that we may declare God’s greatness among the nations. The Cross is the sign of God’s love for all people.

Declaring God’s glory is the prophetic aspect of the Church — the sharing of the Good News. With it comes a commitment to holiness of life, so that our words and actions are in tune with each other. We cannot succeed in this by our own strength or efforts. Instead we must rely upon God’s grace. Every day we should humbly acknowledge our need for God. Only Our Heavenly Father can transform us. Only God can forgive our sins, our failures and our shortcomings. Through grace Christ can transform us, more and more into His likeness. 

This recognition of our limitations and failings opens up a space where God can be at work in our lives, transforming us to live the Divine life of Love. This is the narrow door of this morning’s Gospel. The opening is narrow because if we have a sense of our own self-importance or of our worth which is too large then we cannot enter — our image of who and what we are gets in the way.

Following Christ is often hard. It is far easier to coast along and take the easy options. That is why Christians meet together to encourage and support each other. This is what the Church is for. We are a collection of sinners trying to live in response to the love of God which has been poured out on each of us. This is something which we need to do together: loving each other; loving our enemies; living out forgiveness as we have been forgiven and loved by God. This is a radically different way of life to that which the world encourages us to practise. Naturally we will sometimes fall short, but the point is not that we fail and give up, but that we keep trying. We must keep on loving and forgiving. Plugging away together, in order to be built up as the body of Christ. Humbly letting God be at work in us. He, by His Grace will transform our nature and make us the people of God, able to live out His love in our community.

As I have already said, living out our faith is hard. In addition, others may mock us as we attempt to follow the Gospel. Yet, we believe in a God who loves us, and who would never belittle our efforts to follow Him. As Christians we pray for the fire of God’s love to be kindled in our hearts and lives, so that we may be ablaze for Him, aflame with love for God and for our neighbour. Loving our enemies and our friends, enables us to change the world, not just this village, or this county, but all of God’s creation; all of humanity. In doing so we help others to know God’s love so that it may rule in their hearts and lives.

And so, my brothers and sisters in Christ, let us then hasten to enter through the narrow gate, so that God may continue to transform us. Let us give thanks that His saving love and power is at work in our hearts and our lives, remodelling us. Let us sing praise to God, i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen

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Trinity VIII: Trust

These are certainly interesting times in which to live. But as Our Lord says in this morning’s Gospel, ‘Paid ag ofni’ ‘Do not be afraid’ (Lk 12:32) We can put our trust in one who will not abandon us, the God who loves us.

In this morning’s second reading from the Letter to the Hebrews, we hear words addressed to a community of believers facing persecution. They are tempted not to believe in Jesus, and instead to revert to their former Jewish faith. The author has explained that Christ is our great High Priest, and that His Sacrifice has atoned for our sins. In the passage we hear an overview of salvation history from the creation of the universe to the time of the patriarchs. Just as the people of Israel sought to return from their exile in Egypt, we too seek our eternal homeland: Heaven. We ‘desire a better country, that is a heavenly one’, and we trust that our real homeland is in Heaven with God. This is the end of our journey of faith; a better place, where the worries of this world are cast aside.

In today’s Gospel Jesus comforts his followers.We are reminded that the Church began small with only a few people. Two thousand years later it is a huge community. We may feel that we are only a tiny part of the whole, that we are not big enough, and that is ok. When the Church began it was fragile and faithful, a flock uncertain of what the future would hold. But God loved the early Christians, just as He loves us, and longs to see us flourish. God gives us the Kingdom, a realm where He is in charge, and we can live lives of freedom, love, and fulfilment. God’s kingdom is a place of generosity, where gifts are shared. It looks radically different to the world around us, where wealth, status, power, and possessions matter, and are seen to give people value. But these are, in Luke’s words, ‘purses that wear out.’ In the kingdom of God, on the other hand, all of humanity has infinite value and dignity. This is because we are all made in the image and likeness of God. This is what gives us value, and not any other reason. God pours out His Grace upon the church freely, out of love, so that humanity might flourish, and have life in all its fulness.

Christians have the sure hope of Heaven, of sharing in the divine nature, together, with the saints. To be united with love itself. The love that created all that is. The love which redeemed us through the Suffering, Death, and Resurrection of Our Lord and Saviour, Jesus Christ. That is why the second part of our Gospel reading this morning tells us to be prepared and ready for Our Lord’s Return.

Jesus, having ascended to the right hand of God the Father in Heaven, will return, as our Saviour and as Judge of all. Should we be afraid? Jesus tells us constantly not to be afraid. There is a choice for the hereafter: Heaven or Hell. It is up to us: what we believe and how we live our lives. The central message in the proclamation of the Kingdom is ‘Repent and Believe’. We can choose to turn away from sin, to turn to God, believe in Him, and live our lives accordingly. Or we can choose not to. We have a greater choice to make, which lasts for ever. Do we trust in a God who loves us so much that His Only Son died for us. Do we gather at this altar and receive the Eucharist so that we may be transformed by Him?

If we do these things, we open ourselves to living the Christian Life. The faith of our hearts affects who we are and what we do. We can be filled with joy as we await a judge who comes in mercy and love. The one who heals our wounds, and restores in us the image of the God who not only created us but all that exists. Our Christian faith leads us to action, which can transform the world around us, so that God’s kingdom becomes a reality, here and now. For where our treasure is, there our heart will be also. What greater treasure is there than eternal life in Heaven with God? This is offered to us freely. Nothing this world proffers comes close. It is all fleeting: wealth, power, privilege, do not last. But we can trust in the eternal promise of a God who loves us, and we can be ready to greet Him, when he comes again. Through the power of Christ’s sacrificial Death we have the hope of Heaven and the assurance of sins forgiven. This is GOOD NEWS. It helps us see the vanity of the world for what it is.

We all need to be ready for Jesus, when He comes. We do not know when this will be, but we are told that it will be at a time when we do not expect. Also Jesus will not come as we might expect. Instead of appearing as a judge, as someone powerful, Jesus reconfigures our understanding of power and authority. Rather than being someone who expects to be served, Jesus will come again to continue to serve. God, the Creator, Redeemer, and Sustainer of all creation, will come and put on an apron and care for us. This image defies our expectation and understanding. It gives us a foretaste of the glory that is to come, where we will be transfigured like Our Lord, and experience the fulness of God’s kingdom.

However, for this to take place we need to be careful, and we need to be vigilant. Just because we do not know when Jesus will return does not mean that we can take things easy. Nor can we afford to be lax or lazy, and negligent in the way we treat others. That would be to go against the message of the Gospel. We need to both think and act as though Jesus will return NO —, during this very Eucharist — to judge and serve us. As we will welcome His Eucharistic presence with open hands and open hearts, so all of our lives should be open and welcoming to Him. We need to prefer Jesus and His Kingdom to anything else. For where our treasure is, there will our heart be also. We can have no excuse for not choosing Jesus and His message of the Kingdom over the cares and concerns of this world.

What we believe and how we act together are a sign and symbol of our relationship with God and one another. So then, let us continue to live lives together which proclaim the Gospel in word and deed, so that when Our Lord comes He may find us ready and doing his will, and singing the praise of God the Father, God the Son, and God the Holy Spirit, to whom be ascribed as is most right and just all might, majesty, glory, dominion, and power, now and forever.

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Trinity VII: Generosity

Advertising media are constantly telling us that we need a new car, a larger house, the latest gadgets, expensive clothes, and exotic holidays. If we have all these things, we are told, then we will be truly happy. Covetousness is portrayed as a virtue. However, the more we have, the more we want. People are never satisfied. Even billionaires are happy to squeeze the poor if it will make them more money. St Paul, however, tells us that, as Christians, we should not focus our energies on the things of this world, and the author of Ecclesiastes reminds us that: ‘gwagedd llwyr yw’r cyfan’ ‘All is vanity’ (Eccles 1:2).

This morning’s Gospel begins with a striking scene. Jesus is teaching as He travels to Jerusalem, and a crowd gathers around Him. Then someone asks a question:

“Athro, dywed wrth fy mrawd am roi i mi fy nghyfran o’n hetifeddiaeth.”

“Teacher, tell my brother to divide the inheritance with me.” (Lk 12:13) 

As a religious teacher, Jesus could be called upon to make rulings on religious or legal matters. However he has no desire to do so:

Ond meddai ef wrtho, “Ddyn, pwy a’m penododd i yn farnwr neu yn gymrodeddwr rhyngoch?” A dywedodd wrthynt, “Gofalwch ymgadw rhag trachwant o bob math, oherwydd, er cymaint ei gyfoeth, nid yw bywyd neb yn dibynnu ar ei feddiannau.”

But he said to him, “Man, who made me a judge or arbitrator over you?” And he said to them, “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of one’s possessions.” (Lk 12:14-15)

Our Lord takes a family dispute over property and turns it into a teaching opportunity. The world around us tends to equate riches with success, but it is easy to forget that wealth is a means to an end, and not an end in itself. The unnamed man wants to get hold of his inheritance. He wants money so that he can spend it. He is obsessed with worldly things. Jesus is trying to encourage people to live in a different way: God’s way. 

To illustrate His point, Our Lord uses a parable:

“Yr oedd tir rhyw ŵr cyfoethog wedi dwyn cnwd da. A dechreuodd feddwl a dweud wrtho’i hun, ‘Beth a wnaf fi, oherwydd nid oes gennyf unman i gasglu fy nghnydau iddo?’ Ac meddai, ‘Dyma beth a wnaf fi: tynnaf f’ysguboriau i lawr ac adeiladu rhai mwy, a chasglaf yno fy holl ŷd a’m heiddo. Yna dywedaf wrthyf fy hun, “Ddyn, y mae gennyt stôr o lawer o bethau ar gyfer blynyddoedd lawer; gorffwys, bwyta, yf, bydd lawen.”’

“The land of a rich man produced plentifully, and he thought to himself, ‘What shall I do, for I have nowhere to store my crops?’ And he said, ‘I will do this: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. And I will say to my soul, Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’” (Lk 12: 16-19)

In worldly terms, the man in the parable can be understood as behaving sensibly. But his concern with material success leads the man to think that he is in a safer position than he actually is. This is made clear at the end of the parable:

“Ond meddai Duw wrtho, ‘Yr ynfytyn, heno y mynnir dy einioes yn ôl gennyt, a phwy gaiff y pethau a baratoaist?’ Felly y bydd hi ar y rhai sy’n casglu trysor iddynt eu hunain a heb fod yn gyfoethog gerbron Duw.”

“But God said to him, ‘Fool! This night your soul is required of you, and the things you have prepared, whose will they be?’ So is the one who lays up treasure for himself and is not rich towards God.” (Lk 12:20-21)

Jesus is showing us that you cannot put pockets in your shroud. You cannot take wealth with you when you die. In the afterlife you do not need ‘stuff’. If the man had thought, How can I share what I have? How can I use my riches to alleviate poverty and make people’s lives better? Then he could have done some good. Instead, he has put all his efforts solely into increasing his own wealth. God does not want us to live selfish materialistic lives. But rather to help bring about a world where goods are shared, and where the hungry are fed. Yet we still see images of starving people, and many do not have a roof over their head. Whilst we cannot individually solve all the problems of the world, we can make an impact in our communities and beyond.

The Book Ecclesiastes, known also as Qoheleth, the Preacher, begins by stressing the fact that everything is vanity. All things are empty and worthless, in themselves, especially when compared to God. Our Heavenly Father longs for humanity to respond to His love and generosity, by living lives characterised by compassion and unselfishness. This is why Jesus preaches the Good News of the Kingdom of God: to wake humanity up to eternal realities and encourage us to live thoughtfully and generously here and now. 

This is the life which stores up treasure in Heaven, which we live when we have, ‘Rhowch eich bryd ar y pethau sydd uchod, nid ar y pethau sydd ar y ddaear’ ‘Set our minds on things that are above, not on things that are on earth’ (Col 3:2). This is what a Christian life really looks like, when lived out in the world. This is the sort of radically different life which can and does both change and transform the world: offering people a way that is different to an existence obsessed with possessions. This is the way of love and forgiveness, of knowing that we are loved and forgiven, no matter who we are or what we have done. With God’s help we can live as a community which embodies radical love and forgiveness in the world and offers others a new way of being, which turns the obsessions and values of the world on its head. The Christian way of life is that radical, that revolutionary, and can be lived out right here, today. Our Lord is speaking to us through His Scriptures. He calls us to live this life for the good of others, for our own good, and for the glory of the God who made us. God our Father loves us. He saves us from the tyranny of worldly possessions and sin, so that we can be free. Allowing us to focus on worshipping Him, and helping to make the Kingdom of God a reality.

This then is what the Church is called to be. As Christians, we need to be like a lamp set upon a lamp stand or a city upon a hill: shining, attractive, a light amidst the darkness of this world. We are called to represent a radical alternative: embodying life in all its fullness. So let us choose to live this way, together. Let us set our hearts on heavenly things. Let us build on Christ, our sure foundation. God is our treasure, and His wealth is self-giving love.

By gathering together this morning we are living out God’s kingdom here and now. Through our prayer, worship, and generosity, we can change the world; so that all people may be transformed and sing the praise to God, i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen.

Rembrant The Parable of the Rich Fool, Gemäldegalerie, Berlin.
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Trinity VI – Lord teach us how to pray

If I were to ask you if you could recite a text off by heart you might regale me with a poem, a passage from a book, or a speech from Shakespeare learned at school. If I then asked whether you knew any prayers off by heart you would probably say ‘The Lord’s Prayer’, ‘Y Gweddi’r Arglwydd’. Even if they do not know all the words, most people have heard the Lord’s Prayer. It is an important part of our Christian heritage.

Our readings this week focus on prayer. Christians know that God answers prayer. However, God may say, ‘Yes’ or ‘No’ or even ‘Not yet’. We may not like the answer, but one will be forthcoming. Prayer is both simple and mysterious. Simple, insofar as it is our conversation with the divine. Mysterious, in the fact that prayer changes us, and not the Almighty. So prayer is something of a paradox, being at the same time quite straightforward and also an enigma. We pray to God, but prayer doesn’t change God, it changes us. Pagans in Greece and Rome would bargain with their gods: if you do this for me, I will give you that. Jews and Christians, however, are profoundly different. We do not bargain with God, and we do not need to, because we are in a covenant relationship with our Heavenly Father who loves us.

It would be all too easy to see this morning’s first reading, where Abraham tries to save Sodom and Gomorrah, as being concerned with bargaining with God. However, prayer does not work in that way. What the reading from Genesis shows us is that we are in a covenant, a relationship with God, and that God is generous and loving. He wants the best for us.

The American Bishop Fulton J. Sheen summed it up as follows:

‘Prayer is helplessness casting itself on Power, infirmity leaning on Strength, misery reaching to Mercy, and a prisoner clamouring for Relief.’ Life Is Worth Living, Second Series (New York, 1954), p. 213.

In today’s Gospel the disciples ask Jesus:

“Arglwydd, dysg i ni weddïo, fel y dysgodd Ioan yntau i’w ddisgyblion ef.”

‘Lord teach us to pray, just as John taught his disciples’ (Lk 11:1).

Jesus and John the Baptist were cousins. They both preached about the need for both repentance and belief in the Good News. Also, they both taught their disciples how to pray. Virtually all Christian prayer can be described by one or more of four phrases: ‘please’, ‘thank you’, ‘I’m sorry’, and ‘I love you’. God does not need our prayers, we do. This is because praying allows us to open our hearts and lives to God, allowing Him to change us. Jesus answers His disciple’s request to teach them how to pray as follows:

Ac meddai wrthynt, “Pan weddïwch, dywedwch: ‘Dad, sancteiddier dy enw; deled dy deyrnas; dyro inni o ddydd i ddydd ein bara beunyddiol; a maddau inni ein pechodau, oherwydd yr ydym ninnau yn maddau i bob un sy’n troseddu yn ein herbyn; a phaid â’n dwyn i brawf.’” 

He said to them, ‘Say this when you pray: ‘“Father, may your name be held holy, your kingdom come; give us each day our daily bread, and forgive us our sins, for we ourselves forgive each one who is in debt to us. And do not put us to the test.”’  (Lk 11:2-4)

The version of Jesus’ words we are most familiar with is that found in Matthew’s Gospel, which is slightly longer than Luke’s prayer. But both contain the same elements. The prayer begins by calling God, ‘Abba’ ‘Father’ ‘Tâd’. Such a term expresses our close relationship with our Creator. The idea that God’s name should be kept holy goes hand in hand with the desire that God’s Kingdom may come. Christianity is all about the establishment of the Kingdom of God: that God may rule over our hearts and our lives.

Next, we ask God to feed us, to forgive us our sins, as we forgive those who sin against us, and to free us from temptation. It is important to note that every celebration of the Eucharist begins with us all acknowledging our own shortcomings and asking God’s forgiveness. Saying sorry to God is important, because it keeps us humble, and helps to maintain our relationship with God, and with each other. We all make mistakes, you do, I certainly do. Recognizing this is the start of a process which allows us to grow in virtue and holiness, through God’s love. The high point of the Eucharist is when God feeds us with His Body and Blood, providing us with spiritual food to nourish our souls. All our food is a gift from God, and being thankful for it, just like being humble, helps to keep us close to God. If you don’t already do so, try to get into the habit of saying a few words of thanks to God before you eat a meal.

There are good reasons why Christians regularly pray this prayer, which we call The Lord’s Prayer, Y Gweddi’r Arglwydd. Jesus has told us how to pray and gave us these words. Similarly, we celebrate the Eucharist because Jesus told us to ‘do this in memory of Him’ and so we do. We use the Lord’s Prayer when we pray, because it honours God, and it forms us as Christians. We will soon pray it together before Communion, asking that God will continue the process of transforming us day by day into His image and likeness. 

In the Gospel reading Jesus continues to teach His disciples using parables. In this narrative, there is a late-night hospitality emergency. A friend is on a journey (just like Jesus and His disciples), and arrives at your home (just like Jesus visited Mary and Martha last week). Naturally you want to be hospitable as a sign of your friendship. So, you pop round to a next door and ask to borrow some food. However, the initial response you receive from your neighbour is not very positive:

‘Paid â’m blino; y mae’r drws erbyn hyn wedi ei folltio, a’m plant gyda mi yn y gwely; ni allaf godi i roi dim iti’, rwy’n dweud wrthych, hyd yn oed os gwrthyd ef godi a rhoi rhywbeth iddo o achos eu cyfeillgarwch, eto oherwydd ei daerni digywilydd fe fydd yn codi ac yn rhoi iddo gymaint ag sydd arno ei eisiau.’

“Do not bother me. The door is bolted now, and my children and I are in bed; I cannot get up to give it you.” I tell you, if the man does not get up and give it him for friendship’s sake, persistence will be enough to make him get up and give his friend all he wants. (Lk 11:7-8)

Jesus shows that, despite the neighbour not wanting to get up and be bothered with the request for food, because the person is persistent and stays there, disregarding the initial reluctance, his request is granted. Perseverance is rewarded. The point Our Lord is making is that God hears our prayers and answers our requests. We might need to ask more than once, and commit time to prayer, but we will not be ignored.

‘Ac yr wyf fi’n dweud wrthych: gofynnwch, ac fe roddir i chwi; ceisiwch, ac fe gewch; curwch, ac fe agorir i chwi. Oherwydd y mae pawb sy’n gofyn yn derbyn, a’r sawl sy’n ceisio yn cael, ac i’r un sy’n curo agorir y drws.’

‘So I say to you: Ask, and it will be given to you; search, and you will find; knock, and the door will be opened to you. For the one who asks always receives; the one who searches always finds; the one who knocks will always have the door opened to him.’ (Lk 11:9-10)

The phrase ‘knock, and the door will be opened to you’ ‘curwch, ac fe agorir i chwi’ reinforces the teaching in the parable. The neighbour opens the door and gives the requested provisions. Jesus then develops His teaching, by drawing a comparison between the lesser and the greater. This is a common rabbinic practice:

‘Os bydd mab un ohonoch yn gofyn i’w dad am bysgodyn, a rydd ef iddo sarff yn lle pysgodyn? Neu os bydd yn gofyn am wy, a rydd ef iddo ysgorpion? Am hynny, os ydych chwi, sy’n ddrwg, yn medru rhoi rhoddion da i’ch plant, gymaint mwy y rhydd y Tad nefol yr Ysbryd Glân i’r rhai sy’n gofyn ganddo.’

‘What father among you would hand his son a stone when he asked for bread? Or hand him a snake instead of a fish? Or hand him a scorpion if he asked for an egg? If you then, who are evil, know how to give your children what is good, how much more will the heavenly Father give the Holy Spirit to those who ask him!’ (Lk 11:11-13)

The Good News of the Kingdom is that God answers prayer. Not only that, but He gives us more than we ask Him for. God also grants us the Holy Spirit. This is an important concept in the wider narrative of Luke’s Gospel and the Acts of the Apostles, where the Church is filled with God’s Spirit. God answers prayer because He is our Creator, and we are in a special relationship with Him. In today’s Old Testament reading God listens to Abraham’s pleas for mercy and then grants them. 

Turning to St Paul’s Letter to the Colossians, the apostle can proclaim baptism as the way to salvation, because this enables us to share in Christ’s Death and Resurrection, and the forgiveness of our sins:

‘Y mae wedi ei bwrw hi o’r neilltu; fe’i hoeliodd ar y groes.’ 

‘he has done away with it by nailing it to the cross’ (Col 2:14)

God cancels our debt by paying it Himself, overcoming evil and sin through an outpouring of healing love. This is the demonstration that God loves us and hears our prayers, and so we continue to remember the Passion through our celebration of the Eucharist. God forgives our sins, and gave His life for us, nailing our sins to the Cross. He suffered in His flesh so that we who have died with Christ in our baptism may also share His risen life. That is why Jesus can assure us that God listens to our prayers and answers them, giving us the good things we need.

My brothers and sisters in Christ, through practising both prayer and action, may we be agents of God’s love and grace in the world. May we transform our homes, our communities, and the whole world. Filled with God’s generous love, compassion and forgiveness, let us give glory to God, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen.

James Tissot – The Lord’s Prayer [Brooklyn Museum]
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Trinity V – Mary & Martha

Life is all about decisions. The choices that we make can have a massive effect upon our lives. We often think of decisions as ‘either/or’ alternatives. However, we may be making a false distinction. Living the Christian life is often much more a case of ‘both/and’ rather than ‘either/or’. Nowhere is this shown with greater clarity than through the question of faith and action. These two concepts are not in opposition: they are two sides of the same coin. To make the Kingdom of God a reality we need both contemplation and practical application. If work and prayer are kept in balance, then our duties towards God and our neighbour can be fulfilled, and we can grow in faith and love. As Christians we need to demonstrate our faith by being hospitable and welcoming, as well as prayerful. 

Hospitality is the focus of this morning’s first reading from the Book of Genesis. God appears to Abraham at the Oak of Mamre near the town of Hebron, nineteen miles south of Jerusalem. Abraham is visited by three angels and looks after them, offering them hospitality, and taking care of them. In return the Patriarch is blessed with the promise of a son. From early times, biblical interpreters understand these three angels as symbolising the Trinitarian nature of God as Father, Son, and Holy Spirit, revealing their nature to Abraham, our father in faith. This view became particularly relevant during the fourth-century debate on the nature of God, which led to the formation of the Creed we will soon recite together. In this passage from Genesis, we see both what God is like and how we should respond to God: with generous hospitality, care and attention.

In today’s Gospel, Jesus is still travelling. As there were no hotels or service stations, the only way to eat, drink, and rest was through hospitality. Our Lord is welcomed into her home by a woman named Martha: 

‘Yr oedd ganddi hi chwaer a elwid Mair; eisteddodd hi wrth draed yr Arglwydd a gwrando ar ei air.’

‘And she had a sister named Mary, who sat at the Lord’s feet and listened to his teaching’ (Lk 10:39)

These sisters, Mary and Mary, may well be the same women who appear in John’s Gospel as the sisters of Lazarus, and who live in Bethany. There they are described as friends of Jesus who regularly provide hospitality for Him and His followers. We are told that Mary is giving Jesus her undivided attention, she sits at His feet, as a student would sit at the feet of their teacher. Her sister does not join her as she is so busy looking after the guests:

‘Ond yr oedd Martha mewn dryswch oherwydd yr holl waith gweini, a daeth ato a dweud, “Arglwydd, a wyt ti heb hidio dim fod fy chwaer wedi fy ngadael i weini ar fy mhen fy hun? Dywed wrthi, felly, am fy nghynorthwyo.”’

‘But Martha was distracted with much serving. And she went up to him and said, “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me” (Lk 10:40)

Like the lawyer in the Parable of the Good Samaritan, Martha is attempting to justify herself. In order to do this, she blames others — in fact her own sister — to cover up the fact that she is anxious and troubled with the cares of the world. She allows these worries to take precedence over the Gospel. Martha has shown Jesus a hospitable welcome, but then she tries to involve Him in a domestic squabble, which is centred on justifying her own busyness. Jesus is a teacher, proclaiming the Good News of the Kingdom. While it is important that He and his disciples are fed and cared for, the immediate concern is to give Our Lord their undivided attention, and listen to what He has to say:

‘Atebodd yr Arglwydd hi, “Martha, Martha, yr wyt yn pryderu ac yn trafferthu am lawer o bethau, ond un peth sy’n angenrheidiol. Y mae Mair wedi dewis y rhan orau, ac nis dygir oddi arni.”’

‘But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things, but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.”’ (Lk 10:41-42)

Jesus does not tell Martha off, rather He is encouraging, calming her down, and showing her a better way of living. Only one thing is necessary: for a host to pay attention to a guest, as Abraham did at the Oak of Mamre in the first reading this morning .

The point is not simply to prefer the contemplative to the practical, or the spiritual to the physical. Instead we need to balance our physical needs with our spiritual ones. Martha is too wrapped up in her own affairs and has forgotten what is really important. Jesus does not want special treatment, or a lavish banquet with lots of dishes. What He wants are people who pay attention to what He has to say. Martha has not chosen a bad portion, service and hospitality are important. However, attention — staying close to Jesus, listening to what He says, and not being distracted — is how we grow as Christians. This is the good portion that Christ speaks of. 

Jesus of Nazareth frequently breaks down cultural barriers. Last week we saw a Samaritan, a complete outcast held up as a model of neighbourly love and compassion. This week Mary sits at Christ’s feet, breaking a cultural taboo regarding women. She wants to be taught, and therefore displays both love and attention. Jesus tells us that, like Mary, we too should be attentive to God and His message for us in the Gospel. In doing this we emulate Mary, and choose the better part. This is a choice which has a moral dimension. When we truly listen attentively to what God says to us, our actions and our character are formed, helping our growth in holiness. Nourished by Word and Sacrament, we can progress in living out the graces which we received in our baptism, and prepare for our inheritance with the Saints in glory. We do not achieve this through prayer and contemplation alone, but by making our prayer and our work, all that we do, and all that we are, a response to God and to our neighbour. By responding in this way we are truly living out lives of Christian love. Such love is the nature of God and binds together the persons of the Trinity. This is a powerful catalyst which transforms both us and our world.

My brothers and sisters in Christ, through practising both prayer and action, may we be agents of God’s love and grace in the world. May we transform our homes, our communities, and the whole world. Filled with God’s love, and compassion, let us give glory to God, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen.

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Trinity IV – The Good Samaritan

This year I have re-kindled my love of reading fiction. I have been introduced to some new authors by books lent to me by friends and neighbours or recommended by my wife. Taking time to lose yourself in a good book is one of life’s greatest (and cheapest) pleasures. Everybody loves a good yarn. Stories are also a useful way to make a point and to convey a deeper truth about human nature. They help us to understand who we are and how we should live. As Jesus travels from Galilee to Jerusalem He teaches, using parables, vivid stories we know and love. As I said, everyone likes to hear a good yarn, but the parables are much more than that. Jesus uses parables to explain the Kingdom and His Mission — who He is, and what He is doing — so that His followers can understand and share that knowledge with others.

In today’s Gospel, Our Lord encounters a legal expert. This lawyer wants to put Jesus to the test, to check whether what He says is acceptable under Jewish religious law. This man of the law asks Him: 

“Athro, beth a wnaf i etifeddu bywyd tragwyddol?”

“Teacher, what shall I do to inherit eternal life?” (Lk 10:26)

Jesus replies by asking the lawyer to tell Him what is written in the Law, and questions how, as a legal expert, he interprets it. The man replies, by reciting scripture:

‘Câr yr Arglwydd dy Dduw â’th holl galon ac â’th holl enaid ac â’th holl nerth ac â’th holl feddwl, a châr dy gymydog fel ti dy hun.’

“You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbour as yourself.” (Lk 10:27)

The first part of the lawyer’s answer is a quotation from the book of Deuteronomy (6:5), part of the Shema, a Jewish declaration of faith in God, which begins ‘Hear, O Israel: the Lord our God is one’. The second part is a quotation from Leviticus (19:18). This summary of the Law outlines humanity’s duty both towards God and also towards our neighbours. This legal expert understands how he should behave, and how he should live his life. He has basically repeated Jesus’ teaching word-for-word. So far, so good. The lawyer then asks Our Lord another question:

‘Ond yr oedd ef am ei gyfiawnhau ei hun, ac meddai wrth Iesu, “A phwy yw fy nghymydog?”’

‘But he, desiring to justify himself, said to Jesus, “And who is my neighbour?”’ (Lk 10:29)

The lawyer wants to legitimise himself, and so he asks Jesus to define his terms. In a legal argument, this is a typical response. However, the lawyer’s motives are questionable. He is interested in self-justification, in making himself look good. Our Lord is happy to answer, and does so with a parable: The Parable of the Good Samaritan. This well-known story is set on road from Jerusalem to Jericho. Despite being a major route, it is steep and windy (a bit like some of the roads around here!), dropping over three thousand feet in seventeen miles. The road takes a traveller through lots of empty desert land, where bandits made a living robbing travellers. The sight of someone who has been attacked and robbed was probably not an unusual one along this route. 

In the parable, a priest and a Levite pass by one such victim, crossing to the other side as they do not wish to become ritually impure. Under Jewish law, if they touched a dead body, they would become unclean, and unable to offer sacrifice and worship in the Temple until they had been ritually cleansed. Rather than risk this, these Temple officials assume that the man is dead and simply pass on by. Soon afterwards another traveller sees the man who has been attacked:

‘Ond daeth teithiwr o Samariad ato; pan welodd hwn ef, tosturiodd wrtho. Aeth ato a rhwymo ei glwyfau, gan arllwys olew a gwin arnynt; gosododd ef ar ei anifail ei hun, a’i arwain i lety, a gofalu amdano.’

‘But a Samaritan traveller who came upon him was moved with compassion when he saw him. He went up and bandaged his wounds, pouring oil and wine on them. He then lifted him on to his own mount, carried him to the inn and looked after him.’ (Lk 10:33-34)

Samaritans and Jews generally kept separate from each other. They had profound theological differences, and the Jews worshipped on Mt Zion, while the Samaritans worshipped on Mt Gerizim. When the Jews went into exile in Babylon, the Samaritans remained behind. Despite the fact that they all worshipped the same God, they were completely estranged from each other. However, the Samaritan has compassion. He is deeply moved to help someone in need, and so he crosses the cultural boundaries and takes care of the man. We are told that he pours oil and wine on the injured man. This was current medical practice. It was also what one would do at a sacrifice at the Temple. Therefore, it is possible that Jesus’ image relates to some words of the prophet Hosea:

‘Oherwydd ffyddlondeb a geisiaf, ac nid aberth, gwybodaeth o Dduw yn hytrach na phoethoffrymau.’

‘For I desire mercy and not sacrifice, the knowledge of God rather than burnt offerings.’ (Hosea 6:6)

The priest and the Levite are concerned with sacrifice and purity, but the Samaritan shows the mercy that God desires. He binds up the injured man’s wounds, treats them, brings him to an inn, and takes care of his needs. The parable shows true love and mercy in action.

Traditionally the Church has also seen deeper meanings at work in this story. It has understood the Parable of the Good Samaritan in a symbolic way, which explains both the human condition, and Christ’s saving work. In one reading, the traveller represents Adam, and stands for all humanity. His wounds are those of sin and disobedience. The Samaritan is Jesus, the one who has compassion on us. The inn stands for the Church, the place where sinners are healed, and the oil and wine are the sacraments of the Church, which heal us. However, Christ is also the man wounded for our transgressions, who suffers for humanity, to heal our wounds.

Such an interpretation shows us how rich this parable is. Jesus tells it to His followersas He is travelling up to Jerusalem — the place where He will suffer and die. Our Lord is teaching His disciples what they need to understand in order to put mercy and love into action. Love and mercy are signs of the Kingdom of God. God’s Kingdom is where Jesus reigns from the Cross. It is where Christ overcomes sin and Death, to offer eternal life to all humanity. This is why St Paul can write:

‘Oherwydd gwelodd Duw yn dda i’w holl gyflawnder breswylio ynddo ef, a thrwyddo ef, ar ôl gwneud heddwch trwy ei waed ar y groes, i gymodi pob peth ag ef ei hun, y pethau sydd ar y ddaear a’r pethau sydd yn y nefoedd.’

‘Because God wanted all perfection to be found in him and all things to be reconciled through him and for him, everything in heaven and everything on earth, when he made peace by his death on the cross.’ (Col 1:19-20)

Our Lord’s Passion is a work of reconciliation. It is the job of every Christian to carry on that work. The Parable of the Good Samaritan is also about the reconciliation of people from different cultures — through Christ. Today Christians from so many different backgrounds gather together to read and study scripture. To pray together. To be healed and nourished by God, through the Sacraments. Both Baptism and the Eucharist are outward signs of spiritual grace, the power of God to heal, reconcile, and transform us all. We are gathered today in the ‘inn’ of the Church, so that God can heal us, and strengthen us to go out and share God’s saving love with others.

Following the example of the Good Samaritan, may we also be agents of God’s love and grace in the world. May we transform our homes, our communities, and the whole world. Filled with God’s love, compassion, and healing, let us give glory to God, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen.

James Tissot – The Good Samaritan (Brooklyn Museum)
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Trinity I

Children love to ask questions: who? what? where? when? and, especially, why? The Questions we ask and the Answers we give can say an awful lot about who we are. One of the most fundamental question is one concerning identity: ‘Pwy wyt ti?’ ‘Who are you?’ My response would be: ‘I am Adrian, and I am a priest’. The name I was given in baptism, and the fact that God has called me to share in the priesthood of His Son Jesus Christ, define who I am, and what I do. They are why I am standing here, saying this to you, today.

From the time of their exile in Babylon, and before, the people of Israel had looked for a Messiah, a leader of the House of David. They sought someone who would bring them the peace and security that they longed for. The first reading this morning comes from the prophecy of Zechariah, and was written perhaps as late as two hundred years before the birth of Jesus Christ. At this time the Jewish people were struggling under Greek rulers who tried to abolish their identity, and all that they held sacred. The prophet Zechariah looks forward to a messianic future, when the people of the House of David :

‘edrychant ar yr un a drywanwyd ganddynt, a galaru amdano fel am uniganedig, ac wylo amdano fel am gyntafanedig.’

‘They will look on the one whom they have pierced; they will mourn for him as for an only son, and weep for him as people weep for a first-born child’ (Zech 12:10)

The mention of looking upon one whom they have pierced anticipates Christ and His Crucifixion, as noted by John’s Gospel: ‘They will look on him whom they have pierced’ (19:37). Zechariah also writes of the outpouring of a ‘spirit of kindness and prayer’, just as we have seen at Pentecost. Here Jesus’ Death, Resurrection and gift of the Holy Spirit are clearly prefigured: God’s saving plan is announced in the words of the prophet. A few verses later, Zechariah prophesies:

‘Yn y dydd hwnnw bydd ffynnon wedi ei hagor i linach Dafydd ac i drigolion Jerwsalem, ar gyfer pechod ac aflendid.’

‘On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem to cleanse themselves from sin and uncleanness.’ (Zech 13:1)

This is what the Cross achieves for those who are washed in the Blood of Lamb, as we are at our Baptism. Christ’s death takes away our sins. Through Baptism and the Eucharist we share in Jesus’ Death and are raised to new life with Him. When St Paul writes to the Galatian Church, he stresses their common baptism:

‘Oblegid yr ydych bawb, trwy ffydd, yn blant Duw yng Nghrist Iesu. Oherwydd y mae pob un ohonoch sydd wedi ei fedyddio i Grist wedi gwisgo Crist amdano. Nid oes rhagor rhwng Iddewon a Groegiaid, rhwng caeth a rhydd, rhwng gwryw a benyw, oherwydd un person ydych chwi oll yng Nghrist Iesu.’

‘You are, all of you, sons of God through faith in Christ Jesus. All baptised in Christ, you have all clothed yourselves in Christ, and there are no more distinctions between Jew and Greek, slave and free, male and female, but all of you are one in Christ Jesus.’ (Gal 3:26-28)

St Paul is preaching a profound message. He explains that none of the distinctions which the world makes matter in God’s eyes. There is no difference. All people are one in Christ. There is a radical equality in the Church: all are welcome to come and experience God’s saving love. When Paul preached, nearly two thousand years ago, this was a revolutionary idea, and it still is today. We are all one in Christ: young and old, rich and poor. It doesn’t matter who we are, where we are from, or anything else. All that matters is that we find our true identity in Christ. This makes us heirs of God’s promise: that we would enjoy eternity in Heaven with our Creator and Sustainer.

In today’s Gospel Jesus begins by asking His disciples this question:

“Pwy y mae’r tyrfaoedd yn dweud ydwyf fi?”

“Who do the crowds say that I am?” (Lk 9:18)

His followers reply that the people think a variety of things: John the Baptist, Elijah, or another of the prophets. They recognise Jesus’ proclamation of the Good News of the Kingdom and understand Him in terms that are familiar to them. Christ, however, presses the issue by asking His disciples another question:

“pwy meddwch chwi ydwyf fi?”

“But who you say that I am?” (Lk 9:20)

Peter answers, ‘Meseia Duw, the Christ of God’ (Lk 9:20). By this answer Peter confesses that Jesus is the Messiah, God’s Anointed, the fulfilment of Zechariah’s prophecy. The disciple’s confession of belief is also our confession of belief as Christians: Jesus is the Christ, the Saviour, the Son of God. As we will soon declare in the words of the Nicene Creed.

Jesus instructs the disciples that they should not communicate this knowledge to anyone, at this time. He then explains what is about to happen:

“”Y mae’n rhaid i Fab y Dyn,” meddai, “ddioddef llawer a chael ei wrthod gan yr henuriaid a’r prif offeiriaid a’r ysgrifenyddion, a’i ladd, a’r trydydd dydd ei gyfodi.”

“The Son of Man is destined to suffer grievously, to be rejected by the elders and chief priests and scribes and to be put to death, and to be raised up on the third day” (Lk 9:22)

Jesus tells the disciples about His Passion, Death and Resurrection, because it is His mission. He has come to reconcile God and humanity, and to restore and heal our broken relationship. Christ then invites His followers to follow His example:

“Os myn neb ddod ar fy ôl i, rhaid iddo ymwadu ag ef ei hun a chodi ei groes bob dydd a’m canlyn i. Oherwydd pwy bynnag a fyn gadw ei fywyd, fe’i cyll, ond pwy bynnag a gyll ei fywyd er fy mwyn i, fe’i ceidw. Pa elw a gaiff rhywun o ennill yr holl fyd a’i ddifetha neu ei fforffedu ei hun?

‘If anyone wants to be a follower of mine, let him renounce himself and take up his cross every day and follow me. For anyone who wants to save his life will lose it; but anyone who loses his life for my sake, that man will save it.’ (Lk 9:23-24)

At the beginning of His public ministry, Jesus invites people to repent and believe. Now He calls us to self-denial, and to embrace the Cross. Christ asks us to accept the most shameful way to die, a form of torture, used by the Romans to execute slaves. As those saved and made free by the Cross of Christ, we take up our own cross and follow Jesus. We imitate Him, in selfless love and devotion, and we bear the weight of the cross in life’s difficulties and disappointments. Following Christ is hard. It is a struggle, and we cannot just rely solely upon our own willpower to succeed. Instead, the Christian life needs to be a corporate effort, something we do together, trusting in God’s Grace to be at work in us, both individually and as a community.

Christ wants us to lose our lives for His sake, and find freedom in His service. There is something paradoxical in Jesus’ teaching. We are to find perfect freedom in obedience, in service of God and each other. Each of us needs to be humble enough to accept what God offers us, and be prepared to try to live it out together. It isn’t about us, but rather letting God be at work in us. When we co-operate with God, and live in love, and joy, and peace, we flourish as human beings. This is liberating, and it is what Our Heavenly Father wants for us. This is what true freedom looks like, and we are called to live it together, today and every day.

So, as we celebrate the joy of our Salvation, let us pray that we may be changed by God’s love, and share this love with others. Let us give thanks for the mystery and wonder that is God, Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen.

Jesus discourses with his disciples – James Tissot (Brooklyn Museum)
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Maundy Thursday 2025

Celebrations of important events, such as the forthcoming VE Day on the 8th of May, usually involve eating food and telling a story. The Jewish celebration of Passover (Pesach) is no different. This feast’s food includes lamb and unleavened bread. The story (Hebrew Haggadah, literally ‘telling’) is the account, from the Book of Exodus, of Israel’s journey from slavery in Egypt — part of which was the first reading this evening. Over the next few days both Jews and Christians will tell stories and eat food in order to relive the events of the past. This is done in such a way as to make these events become present to us, here and now, so that we can enter into them, and re-live them.

Tonight we are all guests at the Lord’s Supper. Tonight Jesus institutes the Eucharist before He suffers and dies. What Our Lord does on this night, the Church has continued to observe for a hundred thousand successive Sundays, and will continue to do so until the end of time. Jesus told us to ‘do this’ ‘gwnewch hyn’ and so we do. This is more than sacred drama. We are not simply spectators watching a re-enactment, we are active participants in the mysteries themselves!

The Liturgy of the Eucharist, which Jesus instituted this evening, means a number of things. Firstly, the Eucharist is our thanksgiving to God for who Christ is, and what He does for us. Secondly, the Eucharist is an act of obedience. Our Lord told His disciples to ‘do this’, and so, for two thousand years Christians have obeyed His command. Thirdly, the Eucharist is a mystery which makes present the Body and Blood of Christ, who suffered and died for us on Calvary. As Jesus fed His disciples, so He feeds us. Tonight’s Eucharist is just as real as the first one, in the Upper Room, and each and every one ever since. That is why Christ’s followers celebrate this evening. On the night before He suffered and died for us, Jesus took bread and wine, gave thanks to God, and gave them to His disciples, telling them to do this in remembrance of Him. In the celebration of the Eucharist we do not just remember Jesus, but by doing what He did, and saying what He said, He feeds us with Himself. Christ is the priest who gives Himself. At the same time, He is the servant who washes our feet. 

God gives Himself to us as nourishment. God gives Himself to us, so that we might have life in Him. The role of the Church is to carry on the offering of the Son to the Father, to make redemption present across space and time. That is why we are here, tonight, gathered as disciples of Our Lord and Saviour Jesus Christ. As followers of Christ we are called to be people of love. It is love that makes us Christians. God’s infinite love for us leads to Our Lord sacrificing Himself, to take away our sins, to heal our wounds, and restore us to God’s loving embrace.

God takes ordinary food — water, bread, and wine — along with simple rituals and does something extraordinary. The God who spoke the universe into being kneels, takes off his outer clothing and washes the feet of humanity:

‘Os wyf fi, felly, a minnau’n Arglwydd ac yn Athro, wedi golchi eich traed chwi, fe ddylech chwithau hefyd olchi traed eich gilydd. Yr wyf wedi rhoi esiampl i chwi; yr ydych chwithau i wneud fel yr wyf fi wedi ei wneud i chwi.’ 

‘If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you.’ (Jn 13:14-15)

Tonight Christ washes our feet. Kneeling on the floor, He pours water over our feet and wipes them with a towel. This is something that is both humble and utterly wonderful. Jesus gives us an example of loving service, which the Church is tasked with continuing. Those in positions of Christian leadership are called to be shepherds in the service of God’s people. Here, tonight, we see love and service made real. It becomes something we can feel, touch and taste. These things are given for us, so that we might be transformed, prepared for Heaven, to enjoy eternity with God. 

Christ gives us an example to follow, a ceremony of service and nourishment, so that we can continue to re-live and experience God’s generous love. The hands which tonight wash feet and celebrate the Eucharist will tomorrow be nailed to the Cross. This is how much God loves us. This is how far God goes to reconcile each of us to Him, and to heal our wounds. Never was a lamb set upon the altar that could take away the sins of the world, until God Himself took on the nature of a servant. This way of living goes against everything people are told about putting themselves and their lives first and judging their importance and worth by what they own, rather than how they live their lives. And yet this world, in its selfish searching, truly wants and needs to be healed, and to be embraced by a loving God. That is why tomorrow, on the Cross, Our Lord’s Arms will be flung wide open to embrace all people with God’s divine love.

Let us then prepare ourselves for the journey ahead. Let us have our feet washed by Christ. Let us be fed by Him, and strengthened by Him. Let us fashion our lives after His example. Let us prepare to go to Calvary with Jesus, and lay down our lives in His service. Let us pick up our Cross and follow Him to death and beyond, to the New Life of Easter. Let us live His Risen Life, and share our joy with others. And let us give glory i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen.

Philippe de Champagne: The Last Supper (Musee de Louvre, Paris)

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Palm Sunday Evensong

THIS evening I would like to talk about the Apostle John. The name ‘John’ means ‘The Lord has worked grace’. John the Apostle is the son of Zebedee and Salome (the sister of the Blessed Virgin Mary). He is also the brother of James, and the cousin of Jesus. In the Bible, John is called ‘the beloved disciple’, the disciple whom Jesus loved. He is also believed to be the author of the Gospel which now bears his name, as well as three canonical letters and the Book of Revelation. While scholars tend to ascribe some or all of these works to others, I do not wish to. Time tonight does not allow me to examine all of John’s writings in detail, so I must be selective. However, I strongly urge you to read John’s works and immerse yourself in the richness of his vision.

In the Synoptic Gospels (Matthew, Mark, & Luke) we first meet our soon-to-be disciple by the shore of the Sea of Galilee with his father, Zebedee and his brother, James. In John’s Gospel, however, there is no mention of him until the Last Supper. The apostle is then also present at the Crucifixion, standing at the foot of the Cross with Mary, the mother of Jesus. Along with Simon Peter, he is the first witness of the Resurrection. John is also one of the seven disciples who have breakfast with the Risen Christ by the Sea of Galilee, when Jesus asks Simon Peter three times if he loves him. At the end of his Gospel John writes the following authorial comment:

This is the disciple who is bearing witness about these things, and who has written these things, and we know that his testimony is true. Now there are also many other things that Jesus did. Were every one of them to be written, I suppose that the world itself could not contain the books that would be written. (Jn 21:24-25)

John is someone we can trust, whose writings help us to ponder the mysteries of God’s love. Elsewhere, in the Synoptic Gospels, John appears as part of an inner circle of disciples. He is with Peter and James at the Transfiguration, and at several miracles where not all the Twelve are present. What then are we to make of this apostle? The various mentions of him in Scripture show that he is a beloved disciple, one loved by God, who loves God deeply. Love is something of a defining characteristic in John’s writing, especially in his Gospel and Letters. But even love must be set in a wider context, namely God.

John’s Gospel begins at the beginning, a very good place to start.‘In the beginning was the Word, and the Word was with God, and the Word was God.’ (Jn 1:1) God is trinitarian: Father, Son, and Holy Spirit (Duw Dad, Mab ac Ysbryd Glân). He always has been, and always will be. ‘The Word became flesh and dwelt among us’ (Jn 1:14). The word translated as ‘dwelt’ actually means ‘pitched his tent’, tabernacled among us, like a nomad, or a shepherd, or an exile wandering like Israel after the Exodus from Egypt.

John then introduces his namesake, the Baptist, who on seeing his cousin Jesus, exclaims ‘Behold, the Lamb of God, who takes away the sin of the world!’ (Jn 1:29). Jesus calls disciples, and suddenly they are at a wedding in Cana, where the wine runs out. To prevent shame and ‘social death’ for the hosts, Our Lord turns a large amount of water into wine. God is generous, and the messianic banquet is a reality! There are other signs of Jesus’ divinity and God’s love for humanity. In John’s Gospel, Our Lord is keen to say, ‘I am’: ‘I am the Good Shepherd’ ‘I am the Bread of Life’ ‘I am the Way, the Truth, and the Life’. Just as God reveals himself to Moses at the Burning Bush, saying: ‘I am who I am’. This is the same God who took flesh in the womb of the Virgin Mary.

It is when John is with Mary at the foot of the Cross that the Beloved Disciple is singled out for the second time. Just before Christ dies He looks down, and says:

‘Woman behold your Son.’ Then he said to the disciple, ‘Behold your mother!’ And from that hour the disciple took her to his own home (Jn 19:26-27)

Something wonderful is happening here. On the hill of Calvary, on Good Friday, Jesus is starting the Church, with His Mother (the laity), John the Beloved Disciple (the Clergy), and Himself (Our Great High Priest). Jesus offers himself as both priest and sacrifice upon the altar of the Cross to take away our sins, and to restore our relationship with God and with each other. John and Mary become a new family, not because of ties of blood and kinship (though they are related), but through Jesus. Likewise, every Christian is a brother or sister in Christ. We are all children of God.

From this verse the tradition arises that Mary and John lived together in Ephesus, south of Smyrna, (modern İzmir). This tradition maintains that the Apostle was exiled to the island of Patmos for his preaching of the Good News. There John lived in a cave where he had the visions which have come down to us as the Apocalypse, the Revelation of St John the Divine. Before his exile, during the reign of the emperor Domitian, it is recorded that John survived being immersed in a vat of boiling oil near the Porta Latina, the Latin Gate on the south of the Aurelian Wall of the City of Rome. This miraculous event was remembered in a feast celebrated (until 1960) on 6th May, and is found in the Calendar of the 1662 Book of Common Prayer. John’s main feast day, however, is the 27th December. Significantly, he is the only apostle not to have suffered a martyr’s death, and so the liturgical colour of his feast days is white and not red — the usual colour for a martyr. 

In 2007, Pope Benedict XVI wrote that the example of St John teaches us that:

‘The Lord wishes to make each of us a disciple who lives in personal friendship with him. To achieve this, it is not enough to follow him and listen to him outwardly: it is also necessary to live with him and like him. This is only possible in the context of a relationship of deep familiarity, imbued with the warmth of total trust. This is what happens between friends: for this reason Jesus said one day: “Greater love has no man than this, that a man lay down his life for his friends … No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you” (Jn 15:13, 15)’  [ Pope Benedict XVI, Christ and his Church: Seeing the face of Jesus in the Church of the Apostles, CTS 2007: 72-73.]

The way to understand John and his theology is through the prism of love. As the apostle writes:

“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)

These words are echoed in John’s First Letter:

‘By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers.’ (1Jn 3:16)

God loves us, and becomes one of us, so that we may have life in all its fulness. Love means willing the good of another. God’s love for us shows that our flourishing is His will. This is the reason for the Incarnation, our Salvation, and Redemption. Love is also the source for both the words of teaching and the signs which pervade John’s Gospel. This is Good News, given to us by the Church — a community of love, which feeds us with Christ’s teaching and the bread of life — so that we can grow more and more into the likeness of the one who loves us: Jesus Christ, who is Our Lord and God.

John is the disciple who has a vision of Heaven, of heavenly liturgy which looks Eucharistic. As one of the first disciples to experience the reality of the Resurrection, and as one who sees and believes, John understands that Eternal Life Heaven is our objective. He says:

‘I write these things to you who believe in the name of the Son of God that you may know that you have eternal life.’ (1Jn 5:13)

As Christians, we need to follow the example set by the Beloved Disciple. We need to love Our Lord and Saviour above all else. Like John, we need to see and to believe, and to let God work in our lives. We are called to let God act in us, and through us, to bring His message of love and forgiveness to our needy world.

The depth of John’s relationship with Jesus illustrates how such a theology might come about. John’s life and teachings should continue to inspire us as Christians today. Reminding us to love, to believe, and to persevere in faith, even in the face of hardship. May all of us gathered here today be strengthened by the example of John, to grow closer to God and to give glory i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. To whom be ascribed all glory, dominion and power, now and forever. Amen.

Correggio: St John,San Giovanni Evangelista, Parma
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Palm Sunday 2025

J.R.R. Tolkien’s famous novel, The Lord of the Rings is a long and complicated book. The main story is the journey of an unlikely group of heroes across Middle Earth to destroy a powerful Ring at Mount Doom, where it was forged. But it is also the tale of how Aragorn becomes the King of Middle Earth. He does this by reuniting the lands of Arnor and Gondor, and defeating the evil Sauron with a coalition of men, elves, dwarves, and hobbits. In constructing his narrative Tolkien drew on his encyclopaedic knowledge of medieval European literature and his deep Christian faith. The desire to see a monarchy re-established lies at the Jewish and Christian faiths. Jews await the coming of the Messiah, the anointed Davidic King, which Christians believe is Jesus. We believe that the Messiah has already come, to set His people free, and to inaugurate a kingdom of love, forgiveness, and reconciliation. 

The service this morning begins with Luke’s account of the first Palm Sunday, when Jesus enters Jerusalem on a donkey, an animal of peace and not war. The prophet Zechariah, writing 500 years before Jesus, looks forward to a messianic future:

‘Bydd lawen iawn, ti ferch Seion; a chrechwena, ha ferch Jerwsalem: wele dy frenin yn dyfod atat: cyfiawn ac achubydd yw efe; y mae efe yn llariaidd, ac yn marchogaeth ar asyn, ac ar ebol llwdn asen.’

‘Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.’ (Zech 9:9)

The donkey ridden by Jesus reminds us of the humble beast of burden, which carried his Mother to Bethlehem for His birth, and then carried the Holy Family into exile in Egypt. This is an act of humble leadership which realizes what the prophets foresaw. It shows us that Jesus Christ is truly the one who fulfils the hopes of the people of Israel. The Hebrew Scriptures look forward to His deliverance of Israel. This is what is made real in front of the eyes of those watching the Carpenter’s son enter the Holy City of Jerusalem.

Scripture is fulfilled and there is a burst of popular enthusiasm — people wave palm branches and cry out. However, having someone claim to be a relative of King David is a direct challenge to Herod, the puppet ruler installed to comply with the Romans. The events we heard described, before our procession this morning, sound something like a political coup — a bid to replace a leader lacking legitimacy. Such an attempt is bound to have wide repercussions. It represents a direct challenge to the ruling house and to Rome, and therefore it has to be countered. The masses in Jerusalem are expecting a king of the Davidic line. One who would be seen as a threat to the ruling élite, a challenge to the status quo. But in Christ, God gives Israel something else. Yes, he is a King of the line of David, but Jesus is the one who rules with love. He has no desire for power, or honour. Naturally, the leaders and those in authority are threatened by Him: Christ turns their world on its head. He is an awkward inconvenience. Jesus, however, does not want their power. He has come to accomplish something completely different. What is seen as a potential political coup is in fact a renewal of religion, the fulfilment of prophecy, and a new hope for Israel. Political and religious leaders can only see the threat to their hold on power, rather than the opportunity which Christ offers.

At its heart Christianity is the offer of new life in Jesus Christ. This starts with repentance, and acceptance of our need for God. As we grow in faith, we come to believe and trust in a God who loves us, and gives Himself for us. Then we can experience healing, wholeness, and fullness of life in and through Him. Such gifts come at great cost to the giver, which the week ahead will make clear to us in the most stark and direct way. 

One way of reading St Luke’s account of Christ’s Passion and Death is through the lens of conversion and reconciliation. After Jesus celebrates the Eucharist a dispute arises amongst His disciples as to which of them is the greatest. There is something of a contrast here between the institution of the most solemn and sacred act of Christian worship, and the actions of the disciples who seem to be arguing like children in a playground: ‘I’m greater than you!’ ‘No, I’m greater than you!’. This is not how they should behave, so Our Lord explains:

‘Y mae brenhinoedd y Cenhedloedd yn arglwyddiaethu arnynt, a’r rhai sydd ag awdurdod drostynt yn cael eu galw yn gymwynaswyr. Ond peidiwch chwi â gwneud felly. Yn hytrach, bydded y mwyaf yn eich plith fel yr ieuengaf, a’r arweinydd fel un sy’n gweini.’

‘The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves.’ (Lk 22:25-26)

Service of others lies at the heart of Christianity, not exercising power or influence. Christ is offering the world a new way to be, and the church needs to take this seriously, and follow His teachings.

As Jesus goes to Calvary, He tells the women of Jerusalem not to mourn for Him, but instead to mourn for themselves and their children. He says this because He understands that in a few years time the Romans will sack Jerusalem, and the people will be scattered in exile. Christ is more concerned with the needs of others than Himself, and as He goes to His execution, Our Lord is still a servant, caring for others.

As the Roman soldiers crucify Jesus He says:

“O Dad, maddau iddynt, oherwydd ni wyddant beth y maent yn ei wneud.”

‘Father, forgive them, for they know not what they do.’ (Lk 23:34)

Christ’s concern is for forgiveness and reconciliation — just as it has been throughout His earthly ministry. His life’s work is to restore each and every one of us to God and to pour out the Creator’s love on us. This is also evident from Jesus interaction with the penitent thief a few verses later:

Yna dywedodd, “Iesu, cofia fi pan ddoi i’th deyrnas.” Atebodd yntau, “Yn wir, rwy’n dweud wrthyt, heddiw byddi gyda mi ym Mharadwys.”

“And he said, ‘Jesus, remember me when you come into your kingdom.’ And Jesus said to him, ‘Truly, I say to you, today you will be with me in paradise.’” (Lk 23:42-43)

The criminal being executed for seditious acts against Rome expresses faith in Christ, and is rewarded with the grace earned for humanity on the Cross. Our Lord’s dying words are taken from Psalm 31:6, a confident prayer:

“O Dad, i’th ddwylo di yr wyf yn cyflwyno fy ysbryd.”

‘Father, into your hands I commit my spirit!’ (Lk 23:46)

Immediately afterwards the centurion in charge of the Crucifixion acts in a surprising manner, praising God and declaring Jesus to be innocent:

‘Pan welodd y canwriad yr hyn oedd wedi digwydd, dechreuodd ogoneddu Duw gan ddweud, “Yn wir, dyn cyfiawn oedd hwn.”’

‘Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!”’ (Lk 23:47)

The gathered crowds also do something unusual:

‘Ac wedi gweld yr hyn a ddigwyddodd, troes yr holl dyrfaoedd, a oedd wedi ymgynnull i wylio’r olygfa, tuag adref gan guro eu bronnau.’

‘And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts.’ (Lk 23:48)

In acting in this way they are expressing contrition and repentance, the necessary prerequisite to the acceptance of God’s grace. Salvation has become a reality and it is changing people’s lives. Just as it did two thousand years ago, it is still doing so today, and will continue to do so until the end of time itself.

Let us then, as followers of Jesus, hold up our palms as we rejoice in the generous love of God and prepare ourselves to celebrate Christ’s Passion. Let us give thanks for the fact that we are loved by God. And let us give glory i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. To God the Father, God the Son, and God the Holy Spirit. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. Amen. To whom be ascribed all glory, dominion and power, now and forever. Amen.

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Lent V

THE past sixty years in Britain and the West have seen societal change on a scale arguably never witnessed before in the history of humanity. The world in which we live has changed, and people have become used to the changes. On the whole, despite becoming more permissive, society is still judgemental. We put people on pedestals, and then we are surprised when they fall off. More than that, the media constantly encourages us to be critical of others. This is deeply corrosive, because it sets us up to think that we are somehow better than others. However, we too make mistakes. We all, each and every one of us, myself included, say and do things which we should not, which hurt others, and for which we need forgiveness.

Thankfully, we can ask God and each other for this forgiveness. Because of what Christ did for us, taking our sins upon himself, on the Cross, we are forgiven. God loves us. In turning to God for forgiveness, we are turning away from sin and trying to live our lives in a new way. The Christian life is, like the season of Lent, a constant repetition of this process: failing and trying again, and keeping going. So that bit by bit, gradually, we let God be at work in us, to transform us. This helps us to be less judgemental, more loving, and more forgiving. Drawing on God’s love, we can build up a community that is filled with this radical transforming love. We can become a force for good, a beacon of hope, sharing Christian love with the world around us.

Today’s Gospel finds Jesus is in the Temple in Jerusalem for the Feast of Tabernacles. According to the law of Moses the woman caught in adultery should be punished by being stoned to death. However, the Roman occupiers had taken from the Jews the power to put anyone to death. Jesus’ response shows the world that there is another way: a way of love and not of judgement. Interestingly, this passage is the only time when the Gospel writers record Jesus writing. After the Scribes and Pharisees have brought the unnamed woman to Him:

‘Plygodd Iesu i lawr ac ysgrifennu ar y llawr â’i fys.’

‘Jesus bent down and wrote with his finger on the ground.’ (Jn 8:6) 

This verse has puzzled people for centuries. What exactly did Jesus write? We cannot know for certain. An answer to this intriguing question may come from Scripture. A few verses earlier in John’s Gospel, Jesus talks of rivers of living water. In the prophet Jeremiah we find the following words:

‘O Arglwydd, gobaith Israel, gwaradwyddir pawb a’th adawa; torrir ymaith oddi ar y ddaear y rhai sy’n troi oddi wrthyt, am iddynt adael yr Arglwydd, ffynnon y dyfroedd byw.’

‘O Lord, the hope of Israel, all who forsake you shall be put to shame; those who turn away from you shall be written in the earth, for they have forsaken the Lord, the fountain of living water.’ (Jer 17:13)

We can speculate that at least part of this verse from Jeremiah is what Jesus wrote in the earth. Writing these words would both fulfil the prophecy of Jeremiah, and shame the woman’s accusers. Jesus is showing that the Scribes and Pharisees have turned away from God, towards legalism and judgmental behaviour. Those gathered would know the prophecy of Jeremiah, and also that Jesus has recently mentioned streams of living water. This verse is the key to understanding what is going on. Jesus is fulfilling Scripture, and demonstrating that God should be characterised by love, mercy, and forgiveness. 

The Religious Authorities have not quite understood the situation. They continue to press Jesus for an answer, which He does not give. Instead Jesus challenges them:

‘ymsythodd ac meddai wrthynt, “Pwy bynnag ohonoch sy’n ddibechod, gadewch i hwnnw fod yn gyntaf i daflu carreg ati.”’

‘he stood up and said to them, “Let him who is without sin among you be the first to throw a stone at her.”’ (Jn 8:7)

Jesus’ position is non-judgemental, and highlights the hypocrisy of the accusers. Christ then returns to His writing:

‘Yna plygodd eto ac ysgrifennu ar y llawr.’

‘And once more he bent down and wrote on the ground.’ (Jn 8:8)

It is possible that Jesus was finishing the verse from Jeremiah. We cannot be sure, but what we do know is that the combination of His words, both written and spoken have a profound effect:

‘A dechreuodd y rhai oedd wedi clywed fynd allan, un ar ôl y llall, y rhai hynaf yn gyntaf, nes i Iesu gael ei adael ar ei ben ei hun, a’r wraig yno yn y canol. Ymsythodd Iesu a gofyn iddi, “Wraig, ble maent? Onid oes neb wedi dy gondemnio?” Meddai hithau, “Neb, syr.” Ac meddai Iesu, “Nid wyf finnau’n dy gondemnio chwaith. Dos, ac o hyn allan paid â phechu mwyach.”’

‘But when they heard it, they went away one by one, beginning with the older ones, and Jesus was left alone with the woman standing before him. Jesus stood up and said to her, “Woman, where are they? Has no one condemned you?” She said, “No one, Lord.” And Jesus said, “Neither do I condemn you; go, and from now on sin no more.”’ (Jn 8:9-11)

It is interesting that the older (and wiser) ones are the first to grasp the full implications of what Jesus is saying. Christ does not condemn the woman: God is a God of mercy. However, Our Lord does say, ‘Dos, ac o hyn allan paid â phechu mwyach’ ‘go, and from now on sin no more’ (Jn 8:11). Forgiveness goes hand-in-hand with contrition and repentance. We are loved, healed and restored by God, but with forgiveness comes a challenge. As Christians we are to turn away from wrongdoing, from the ways of the world, and instead find life in Christ.

Lent gives us the opportunity to take a long, hard look at ourselves and at our lives. It is a time to recognise that we need to become more like Jesus — to live, and think, and speak like Him. We need to be nourished, healed and restored by Christ, so that we can live lives which proclaim His love and His truth to the world. Lent is also a time for us to realise that we are loved by God, and that God is merciful, forgives our sins, and longs for us to experience life in all its fulness.

It is interesting that today is Passion Sunday when we begin in earnest our commemoration of Jesus’ death and Resurrection. This morning’s Gospel speaks of a different type of passion (sexual desire) which when uncontrolled could lead to death — either of a person condemned for committing adultery or a relationship between a husband and wife.

As we pray today for couples preparing for marriage we also pray for those whose relationships are under strain and for all who have experienced marital breakdown. Let us be slow to judge, and quick to show compassion and mercy to those whose lives are not perfect.

Let us, as followers of Jesus, rejoice in the generous love of God and prepare ourselves to celebrate Christ’s Passion. Let us give thanks for our families and relationships and give glory i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. Amen.

Christ and the sinner, A Mironov 2011
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Lent IV

IT may seem strange that on the day in the year when we particularly remember mothers, the Gospel reading focuses on a father. However, given that the theme is love and generosity, the two are not as far apart as they may seem at first glance.

In the Gospels Jesus is often criticised for the company He keeps. Our Lord is shown associating with the ‘wrong sort of people’: sinners and tax collectors, those shunned by ‘polite society’. So, to make a point, Jesus tells a parable. 

A man has two sons, and the younger of the two asks his father for his inheritance:

‘Fy nhad, dyro imi’r gyfran o’th ystad sydd i ddod imi.’

‘Father, give me the share of property that is coming to me.’ (Lk 15:12)

At one level it is clear what is going on. The young man is asking for his inheritance, which he would normally receive after his father’s death. When he is given the money he goes off into the big, bad world. He is young, inexperienced, and not terribly wise. Like most young people he makes mistakes, and does foolish things. I know that I did, and I suspect that I’m not alone in that.

‘ymfudodd y mab ieuengaf i wlad bell, ac yno gwastraffodd ei eiddo ar fyw’n afradlon.’

‘the younger son gathered all he had and took a journey into a far country, and there he squandered his property in reckless living.’ (Lk 15:13)

The impetuous nature of youth has not changed much in two thousand years. We can see that things are going to go wrong, and they do.When the money runs out, the young man does try to get himself out of his mess by gaining employment, looking after someone’s pigs. For those of us living in the countryside this seems like a very sensible idea. However, under Jewish ritual law, animal husbandry was suspect, and those who did this work were deemed to be ritually impure. Also, swine were considered unclean animals. What the son has done is beyond the pale, and completely unacceptable to Jesus’ Jewish audience. 

Despite getting a job, the young man’s situation is not good:

‘Buasai’n falch o wneud pryd o’r plisg yr oedd y moch yn eu bwyta; ond nid oedd neb yn cynnig dim iddo.’

‘And he was longing to be fed with the pods that the pigs ate, and no one gave him anything.’ (Lk 15:16)

What is noticeable is that nobody is doing anything to help him: there is a distinct lack of charity and compassion amongst the people. The son, therefore,  decides to return home, and ask his father for forgiveness:

“Fe godaf, ac fe af at fy nhad a dweud wrtho, ‘Fy nhad, pechais yn erbyn y nef ac yn dy erbyn di. Nid wyf mwyach yn haeddu fy ngalw’n fab iti; cymer fi fel un o’th weision cyflog.’”

“I will arise and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son. Treat me as one of your hired servants.’” (Lk 15:18-19)

The son makes the journey back to his home. However, his father sees him a long way off, and runs to meet him. This behaviour, while normal and understandable to us, would have appeared strange to Jesus’ audience. Running wasn’t something that adults did. The father is breaking the rules, and acting in a way which defied the conventions of society. He has given away his property to his two sons, and now risks destroying his social capital. But he doesn’t care; it doesn’t matter. What is important is that his son has returned. The father embraces his lost son, kisses him, and then tells his servants:

‘Brysiwch! Dewch â gwisg allan, yr orau, a’i gosod amdano. Rhowch fodrwy ar ei fys a sandalau am ei draed. Dewch â’r llo sydd wedi ei besgi, a lladdwch ef. Gadewch inni wledda a llawenhau, oherwydd yr oedd hwn, fy mab, wedi marw, a daeth yn fyw eto; yr oedd ar goll, a chafwyd hyd iddo.’

“Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. And bring the fattened calf and kill it, and let us eat and celebrate. For this my son was dead, and is alive again; he was lost, and is found.” (Lk 15:22-24)

The younger son is returned to his former state. He is accepted back into the family he left, he is treated with honour, and he is given respect. The calf that is slaughtered could potentially feed an entire community. The father is throwing a party for everyone to celebrate. However, the elder brother is (understandably) unhappy at his father’s reckless generosity. However, the purpose of Jesus’ parable is to teach people about the generous love of God, who longs to see prodigal humanity reconciled. God loves us enough to send His Son to die for us, to reconcile us to God, and to each other. 

In some ways, we are all like the prodigal son, and God is like the father in the parable. God loves us, and will do anything to see us return to where we belong: back home, embraced, restored, and made whole again. This is the central message of the Christian Faith: GOD LOVES US! We don’t deserve to be loved, we often turn away from God’s love, but God doesn’t abandon us, or reject us. Instead, our Heavenly Father welcomes us back, so that we may be transformed by His love. Love and forgiveness have the power to change us like nothing else. This love transforms the world. Like the prodigal son’s father, God is generous, extravagant, and loves us more than we can know or fully understand. As Christians, we experience that love, through the Church, when we read the Bible, in our Baptism, in the forgiveness of sin, and in the Eucharist, where we taste God’s real love and generosity. We receive it and are transformed by it. These things change and make us more generous and loving. They build up a community of faith, transformed by love, which can change the world.

So, my brothers and sisters, let us rejoice in the generous love of God and prepare ourselves to celebrate the Paschal mystery. Let us give thanks for our families and give glory i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. Amen.

James Tissot: The Return of the Prodigal Son (Brooklyn Museum)
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Lent III

SOME of you may have visited the Egypt Centre on the campus of Swansea University. This small museum contains a fascinating collection of artefacts from a civilisation which is both strange and intriguing. In Ancient Egypt, gods were everywhere. Almost everything was worshipped as a god. This included the River Nile, which brought life, crops and fertility. Also there was the bull Apis in whose likeness the Israelites fashioned a Golden Calf. Another was Anubis with his black dog’s head, who was responsible for funerary rites. But in order to worship a divinity you first needed to know their name, and know who they were. 

In this morning’s first reading we hear that Moses is shepherding his father-in-law’s flock in the wilderness of Sinai. It is a difficult place: arid, rocky and mountainous. In the Ancient World, mountains were places for encounter with the divine. So when Moses sees a bush that is burning, but is not consumed by the fire, he wants to investigate what is going on. This leads to a meeting with God which will result in the Exodus, the journey from slavery to freedom; from Egypt to the Promised Land. 

God begins by saying who he is:

“Duw dy dadau wyf fi, Duw Abraham, Duw Isaac a Duw Jacob.”

‘I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.’ (Exod 3:6)

God has heard the cry of His people and is preparing to do something about their situation. He will lead them from Egypt to a land flowing with milk and honey. Moses then tells God that if he explains to the people that the God of their Ancestors has sent him, they will ask, ‘What is his name?’ The point of addressing a divinity by name was that then they would then listen to your prayers. This leads God to reply:

“Ydwyf yr hyn ydwyf. Dywed hyn wrth bobl Israel, ‘Ydwyf sydd wedi fy anfon atoch.’”

‘I Am Who I Am.’ And he said, ‘Say this to the people of Israel: “I Am has sent me to you.”’ (Exod 3:14)

God refuses to be named. God is who God is: the Creator of all, God of all. Almighty God is not to be reduced to a name or a category. However, He loves His People and intends, through Moses, to lead them from slavery in Egypt to freedom in the Promised Land. This journey is the event that will establish the people of Israel, and it also will provide the template for Jesus’ Passion, Death and Resurrection. 

Lent, at its heart, is a penitential season for Christians to prepare to celebrate the Passover which offers salvation to the whole world. This is why St Paul uses the story of the Exodus to remind the faithful of the importance of humility, and of knowing and acknowledging our need of God. As the Israelites were fed with spiritual food — manna — so Christians are fed with the Living Bread — Jesus Christ. As the Israelites were refreshed with spiritual drink, Christians drink the Blood of Christ, and are washed in the waters of Baptism. As Moses strikes the rock at Massah and Meribah, the Rock is Christ, upon whom we can build with sure foundations, against the storms of this world. Nourished by the Eucharist, we are fed by God, with God, so that He may transform us, so that we can share His Eternal Life. The Corinthians are taking this for granted, hence Paul’s warnings in the Epistle. Like the people of Corinth, we need to avoid sin, and turn back to God, and be sustained and upheld by Him, so that we can grow in faith.

Turning to this morning’s Gospel, we do not know who the Galileans that Pilate killed were. Galilee was renowned as a hotbed of political revolutionaries, full of people who wanted to free the Jewish people from Roman Rule. Forty years after Christ’s Passion, Rome will crush a revolution in Judea, and slaughter many people. Our Lord’s message to His followers is simple: repent. Repentance means changing your mind. Repentance means loving your enemies, and Repentance means living your life in a radically different way.

Once again, Jesus tells people a parable. A fig tree has not borne fruit in three years A man makes three visits to the fig tree. These visits represent the Patriarchs, the Prophets and the Gospel — the warnings given in Scripture to repent — and also the three years of Jesus’ earthly ministry. Despite the guidance, the fig does not bear fruit, therefore it should be cut down

However, the unproductive tree is not cut down, but instead it is given a reprieve. The gardener allows the fig tree another chance. This is grace: the free gift of God, granted and not earned. Only through God’s grace can we hope to bear fruit. God, the gardener who created humanity in Paradise, will offer himself as both Priest and Victim upon the Tree of Life, to bleed and die for love of us. This gardener will meet Mary Magdalene by the empty tomb on Easter Day so that we, and all humanity, may share Christ’s risen life. The fact that we are here today is proof that for two thousand years this tree has borne fruit in the Church.

God loves humanity, which is why — like the fig tree — we are given another chance. We are granted the opportunity to repent, to turn back to the God who loves us, and who longs to see us flourish. Our lives as Christians are a continual cycle of falling short, and turning back in repentance to the source of grace, love, and mercy: God. We receive God’s gifts, even though we are not worthy of His generosity, but that’s the point. Our Heavenly Father satisfies our deepest needs and desires out of love for us, so that, enfolded in His love, we might become more lovely, and be filled with God’s infinite love and grace. Only when we are watered by God’s love can we truly bear fruit. We are all forgiven, and we are all loved. That is what the Cross demonstrates: God’s unconditional love and forgiveness. Jesus’ willing sacrifice stands for all time, and fundamentally changes our relationship with our Creator and each other. Ours is a faith rooted in love, freely given for the life of the world and for every individual human being.

So, my brothers and sisters, let us prepare ourselves to celebrate the Paschal mystery so that we, and all the world, may give glory i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. Amen.

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Lent I

The first reading this morning taken from the book of Deuteronomy, is part of the account of the Feast of First-fruits, called Shavuot. This feast celebrates the grain harvest in Israel, seven weeks after Passover. ‘What?’ you say, “Harvest Festivals?’ This seems a strange topic when we have just begun a six-week penitential season which is characterised by, amongst other things, fasting, abstaining from food. Yes, at first glance it does appear somewhat strange, but there is a reason. 

The reading from Deuteronomy is mostly an account of the words and actions made by the person offering the fruits of the earth to God. This includes a narration of preceding events: Israel’s journey from slavery in Egypt to Freedom in the Promised Land. It is a prayerful retelling of the Passover story, which gives thanks to God for His mighty acts. At the same time that the Jews re-live salvation history, we as Christians are preparing to do the same. Lent precedes Our Lord’s Passion, Death, and Resurrection (around the time of Passover), and also commemorates Jesus’ fasting in the desert at the beginning of His public ministry. 

The Christian journey through Lent is something of a trek through the desert. It is characterised by fasting, penitence and charity. These are the ways by which we prepare our souls and bodies to celebrate Our Lord’s Passion, Death, and Resurrection. We take time to solemnly ask forgiveness for all our wrongdoings, but we are also joyful knowing that Christ has overcome sin and death. There is a joy in what we do, and who we are, because of all that Christ has taught us and done for us. Lent is a hopeful and a healing time. And the world certainly needs hope and healing at the moment! These six weeks are both an opportunity to give ourselves a bit of encouragement in our spiritual lives, and they are also a time to prepare. As Christians, we travel with Christ from the wilderness of sin to the promised land of reunion with God the Father, and with each other.

The reading from Paul’s Letter to the Romans also begins by quoting from Deuteronomy (30:14), just before Moses offers Israel the choice between life and death, good and evil. But for Paul:

‘Os cyffesi Iesu yn Arglwydd â’th enau, a chredu yn dy galon fod Duw wedi ei gyfodi ef oddi wrth y meirw, cei dy achub.” Oherwydd credu â’r galon sy’n esgor ar gyfiawnder, a chyffesu â’r genau sy’n esgor ar iachawdwriaeth.’

‘if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.’ (Rom 10:9)

This is the heart of our faith as Christians: Jesus is Lord, not Caesar, nor any power of this world. Christ alone saves us, by His Death and Resurrection. We believe this and bear witness to our belief. 

Today’s Gospel takes us back to the time immediately after Jesus’ Baptism, when He begins His public ministry. Christ goes out into the desert to be alone, to be quiet, to fast and to pray, and to be close to God the Father. While He is in the desert, Jesus is tempted by the Devil. Satan uses three different approaches, beginning by saying: 

‘Os Mab Duw wyt ti, dywed wrth y garreg hon am droi’n fara.’

‘If you are the Son of God, command this stone to become bread.’ (Lk 4:3)

This is a temptation to be relevant, Jesus is hungry. The Devil is saying, ‘If you are the Son of God then do this’. This is the same thing that the crowd will say to Our Lord as He goes to be crucified. The Devil and the crowd both demand that God prove Himself, rather than accepting the presence of the Holy Spirit and the voice of God the Father at Christ’s Baptism: ‘Ti yw fy Mab, yr Anwylyd; ynot ti yr wyf yn ymhyfrydu.’ ‘You are my beloved Son; with you I am well pleased.’ (Lk 3:22) Jesus is pleasing to God because He is obedient, but Satan is all about disobedience; not listening to God, not obeying Him. Whereas Adam, the first man, causes sin to enter into the world by eating forbidden fruit. Christ, who is the second Adam, conquers by abstaining. The desert is the exact opposite of the garden of Eden. While Eden was full of plants, trees and animals, the desert is an empty, lifeless place.However, it becomes the setting for obedience, reconciliation and healing.

The second temptation put to Jesus is the allure of earthly power. The Devil says to Our Lord: 

‘I ti y rhof yr holl awdurdod ar y rhain a’u gogoniant hwy; oherwydd i mi y mae wedi ei draddodi, ac yr wyf yn ei roi i bwy bynnag a fynnaf. Felly, os addoli di fi, dy eiddo di fydd y cyfan.’

‘To you I will give all this authority and their glory, for it has been delivered to me, and I give it to whom I will. If you, then, will worship me, it will all be yours.’ (Lk 4:6-7)

Jesus chooses heavenly glory and the salvation of humanity rather than worldly power. The Devil can only offer a false god and fleeting influence, whereas Christ stands for what is true and eternal. The temptation to seek influence, and prestige, symbolised here by worshipping the Devil, leads to the misuse of power. It’s a very human failing. One that we see all too clearly in our world today.

The third temptation for Jesus, is to put God to the test. Here Christ is encouraged to be spectacular and self-seeking. Whenever we say, ‘look at me’ we are not saying, ‘look at God’. Jesus quotes Deuteronomy 6:16: ‘Peidiwch â gosod yr Arglwydd eich Duw ar ei brawf’ ‘You shall not put the Lord your God to the test’. God does not need to prove anything. He loves us, and sent His Son for us. If Jesus threw himself from the Temple it would be a great spectacle, but it wouldn’t achieve anything. The high place which Jesus will go up to is the Cross on the hill of Calvary. Here He will suffer and die to save humanity. This is where God shows His love for the world, through humiliation rather than by a glory-seeking stunt. 

Eventually the Devil gives up and departs. Christ’s faith and trust in God is stronger than temptation. We face the same temptations in our lives, but Jesus shows us that we can resist them. This isn’t easy — quite the opposite — but it is possible. This should encourage us as we try to follow Christ’s example, and grow in holiness this Lent. God does not ask the impossible of us, instead we try, and, when we fail, we ask for forgiveness. We grow in holiness in Lent through prayer, almsgiving, and fasting. Prayer offers us the opportunity to deepen our relationship with God. It is more about quality than quantity: expressing true repentance, for what we have done and failed to do, and resolving to do better in the future. Almsgiving helps us to be charitable and generous, to care for those in need, just as God is generous towards us.

Fasting is key, because it helps us to master our bodily cravings, to control what we eat and what we do, rather than being controlled by our appetites. This doesn’t mean that we should starve ourselves, but that we should be mindful of our actions and not give in to all our desires. Just as prayer is not about getting God’s attention or changing His mind, but rather changing who and what we are, making us more loving, humble and dependant on God. In the same way fasting stops us being slaves to our desires. It sets us free, and helps us to listen to God, and draw closer to Him. Through abstinence we enter into Christ’s suffering, so that we can follow the way of the Cross. We do this joyfully, because we are following Christ. We are learning to resist temptation, aided by prayer and a generous heart. Our aspiration is that this Lenten season will help us to grow in faith, hope, and love, and enable us to celebrate Our Lord’s Passion, Death and Resurrection with greater joy. 

So, my brothers and sisters, let us prepare ourselves to celebrate the Paschal mystery so that we, and all the world, may give glory i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. Amen.

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Quinquagesima 2025

LIVING in the Welsh countryside we are surrounded by trees (coed). At this time of year we notice changes in them as catkins and buds appear. Spring is arriving, a new season, and the trees prepare for the transformations they will undergo during the months ahead. Likewise, we too need to prepare to enter a new season: Lent. The time of preparation for the transformation of Easter, when death turns to life through the Resurrection of Our Lord Jesus Christ.

In our first reading this morning we are given a criterion for judgement:

‘Fel y mae ffrwyth pren yn dangos y driniaeth a gafodd, felly y mae mynegiant rhywun o’i feddyliau yn dangos ei ddiwylliant’

‘The fruit discloses the cultivation of a tree; so the expression of a thought discloses the cultivation of a person’s mind.’ (Eccles. 27:6)

However, mention of trees and fruit makes us look both backwards and forwards. Back to Genesis, where humanity falls through eating forbidden fruit, and forward to Calvary, where the Cross becomes the tree of salvation. Christ is the fruit that hangs upon this tree, who heals our wounds, and who offers us eternal life.

In today’s Gospel, Jesus begins by telling a parable which seeks to criticise the Pharisees, and Religious Authorities of His day. 

“Adroddodd Iesu ddameg wrth ei ddisgyblion: “A fedr y dall arwain y dall? Onid syrthio i bydew a wna’r ddau? Nid yw disgybl yn well na’i athro; ond wedi ei lwyr gymhwyso bydd pob un fel ei athro.”

“Jesus told his disciples a parable: ‘Can a blind man lead a blind man? Will they not both fall into a pit? A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher. ”(Lk 6:39-40)

The Pharisees are described as the blind leading the blind; teachers leading people the wrong way, oblivious to their own faults and shortcomings, yet judging others. They appear as hypocrites, as the teaching goes on to explain:

“Pam yr wyt yn edrych ar y brycheuyn sydd yn llygad dy gyfaill, a thithau heb sylwi ar y trawst sydd yn dy lygad dy hun? Sut y gelli ddweud wrth dy gyfaill, ‘Gyfaill, gad imi dynnu allan y brycheuyn sydd yn dy lygad di’, a thi dy hun heb weld y trawst sydd yn dy lygad di? Ragrithiwr, yn gyntaf tyn y trawst allan o’th lygad dy hun, ac yna fe weli yn ddigon eglur i dynnu’r brycheuyn sydd yn llygad dy gyfaill.”

“Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? How can you say to your brother, ‘Brother, let me take out the speck that is in your eye’, when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye.” (Lk 6:41-42)

To recognise that you have ‘a log in your own eye’ requires both self-examination and the humility to recognise your own failures and shortcomings before making any criticism of others. Here Jesus is clearly telling His followers not to be judgemental. Logs and splinters are made of wood, which comes from trees. With a beam in our own eyes we cannot see anything, let alone assist someone with a splinter in their eye. Making the world a better place starts with each of us as individuals, and not with someone else.

Our Lord then goes on to point out the need to bear good fruit, using an analogy from the natural world:

“Oherwydd nid yw coeden dda yn dwyn ffrwyth gwael, ac nid yw coeden wael chwaith yn dwyn ffrwyth da. Wrth ei ffrwyth ei hun y mae pob coeden yn cael ei hadnabod; nid oddi ar ddrain y mae casglu ffigys, ac nid oddi ar lwyni mieri y mae tynnu grawnwin.”

“For no good tree bears bad fruit, nor again does a bad tree bear good fruit, for each tree is known by its own fruit. For figs are not gathered from thorn bushes, nor are grapes picked from a bramble bush.” (Lk 6:43-44)

This vivid imagery is simple and straightforward. If we as Christians are to bear good fruit, then we need to live good lives. The Pharisees are trees bearing bad fruit, whereas Our Lord has come to offer humanity life in all its fulness. But for this, He will be rejected and hung on a tree. However, this fruit is the greatest that there is. God gives himself for us and to us, so that we may have life in Him. So that we may grow and flourish.

Our taking part in and receiving of the Eucharist is the way in which we are strengthened as Christians. It is the medicine for our souls. If we are nourished by Jesus then we can be built up in love and faith, and strengthened to bear witness to Christ. We need God’s grace to be at work in us, to fortify, and sustain us. 

At its heart Christianity is a religion of transformation. In the Incarnation Christ became what we are, so that we might share His Divine Life. God does not want us to stay as we are. When we encounter Him in prayer, in reading Holy Scripture, and in the Sacraments, we are changed by that experience. We become something which we were not before. Our faith is deepened, we grow in holiness, and we reflect more fully the light of Him in whose image we were created.

So, let us prepare to deepen our encounter with God as we approach the season of Lent. Let us use self-examination, and prayer, so that we may grow in holiness. Let us become firmly rooted in Christ, living out our faith to proclaim the Good News of the Kingdom, so that the world may believe and give glory i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. Amen.

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Sexagesima 2025

The majority of human civilisations, religions, and philosophies champion some version of the phrase ‘Do unto others as you would have them do unto you’. This doctrine is known as The Golden Rule, and it is good advice. If we want other people to be nice to us, then being nice to them is a good place to start. However, is it enough? No, not as far as Our Lord is concerned. He calls us to something deeper, something more radical, and more world-changing.

‘Meddai’r Iesu wrth ei ddisgyblion, “Ond wrthych chwi sy’n gwrando rwy’n dweud: carwch eich gelynion, gwnewch ddaioni i’r rhai sy’n eich casáu, bendithiwch y rhai sy’n eich melltithio, gweddïwch dros y rhai sy’n eich cam-drin.”’

‘Jesus said to his disciples, “But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you.”’ (Lk 6:27-28)

At the heart of Christianity is an idea: love your enemies. To love one’s enemies seems completely counter-intuitive. Our enemies often want to harm us. Naturally, we want to resist them, even crush them. But instead we are told to love them! We do this because love is at the heart of the Gospel. God loves us and God is born as one of us in order to transform each and every one of us, by His Grace. Jesus dies on the Cross for love of us, that we might be healed and reconciled with God. Love wills the good of another, and has the power to end conflict. This is what Jesus shows us. He bridges the gulf between God and humanity by dying for us. As Christians we are called to follow Christ’s example and put His love into practice in our lives. Jesus asks us to follow His example, living lives which are radically distinct from the ways of the world.

Just as Jesus calls us to live differently and provides us with an example of how to put the theory into practice, He also teaches us what God expects of us in terms of generous love:

‘Pan fydd rhywun yn dy daro di ar dy foch, cynigia’r llall iddo hefyd; pan fydd un yn cymryd dy fantell, paid â’i rwystro rhag cymryd dy grys hefyd. Rho i bawb sy’n gofyn gennyt, ac os bydd rhywun yn cymryd dy eiddo, paid â gofyn amdano’n ôl. Fel y dymunwch i eraill wneud i chwi, gwnewch chwithau yr un fath iddynt hwy’

‘To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. Give to everyone who begs from you, and from one who takes away your goods do not demand them back. And as you wish that others would do to you, do so to them.’ (Lk 6:29-31)

The generosity Jesus expects of His followers is exacting. We are told not to react to violence with violence, to give away what we have, and also to follow the Golden Rule, treating others as we would wish to be treated. 

The world around us is not very good at forgiveness, or turning the other cheek. It prefers to write people off than to admit the possibility of change: that’s how someone is, and that’s how they are going to stay. In showing forgiveness and generosity we recognise the fact that we too are human, that we too are flawed, and that we too make mistakes. Change is possible; things do not have to stay the same. People tend to love those who love them back, and hate those who hate them. The point is to also show love to those who do not love us, so that they become lovely to us, and loveable in themselves. Only love can transform something filled with hate and anger. Love and generosity are how God in Christ shows humanity how to live. Jesus’ life and death demonstrate what love in action means.

Jesus then reiterates His teaching to His disciples:

‘Nage, carwch eich gelynion a gwnewch ddaioni a rhowch fenthyg heb ddisgwyl dim yn ôl. Bydd eich gwobr yn fawr a byddwch yn blant y Goruchaf, oherwydd y mae ef yn garedig wrth yr anniolchgar a’r drygionus. Byddwch yn drugarog fel y mae eich Tad yn drugarog.’

“But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful.” (Lk 6:35-36)

There is a paradoxical quality to what Jesus demands of us. We are to expect nothing, and yet we are told that we will receive everything. God’s love and mercy are to be experienced rather than understood. We can be merciful because God has shown us mercy, and continues so to do. The transforming power of God’s love and mercy is shown fully in the Mystery of the Eucharist, where we are fed by God and fed with God, so that His Love might transform us. This is God’s generosity, shown to us so that we might be generous in return. Through this generosity we have the opportunity to live in a different way, and encourage others to do the same. Jesus offers the world a way out of selfishness and sin, a chance to be God’s people living life in all its fulness.

As well as being non-violent and generous, Christ calls us to be non-judgemental:

“Peidiwch â barnu, ac ni chewch eich barnu. Peidiwch â chondemnio, ac ni chewch eich condemnio. Maddeuwch, ac fe faddeuir i chwi. Rhowch, ac fe roir i chwi; rhoir yn eich côl fesur da, wedi ei wasgu i lawr a’i ysgwyd ynghyd nes gorlifo; oherwydd â’r mesur y rhowch y rhoir i chwi yn ôl.”

“Judge not, and you will not be judged; condemn not, and you will not be condemned; forgive, and you will be forgiven; give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.” (Lk 6:37-38)

If we want God to be loving and merciful towards us, then we need to demonstrate in our lives that we are living the way God wants us to live. What Jesus proposes is something costly and difficult, which requires us to go against the human instincts which lead us to be selfish, judgmental and unkind. But if we all try to follow this teaching together we will be built up as a community of loving generosity,making the Kingdom a reality here and now.

Each of us, on our own, is not able to do this. Even as a Christian community we will struggle. But if we trust God to be at work in us, with His Grace perfecting our nature, then it becomes a possibility. God asks the impossible of us, not so that we will fail, but so that we rely entirely upon our Creator and Sustainer to bring this miracle to pass. 

When we rely upon God together then we can be built up in love, as living stones, a temple to God’s glory. We proclaim God’s love and truth to the world, through forgiveness and sacrificial love. Clothed in the humility of our knowledge of our need of God’s love and mercy, let us come to Him. Let us be fed by Him, be fed with Him. Let us be healed and restored by Him, so that we can live lives which speak of the power of His kingdom. So that the world may believe and give glory i Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. Amen.

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Epiphany V 2025

THIS week’s readings focus on God’s call to humanity, so I would like to begin by sharing with you something of my own call. The first time I realised that I wanted to be a priest, I was about 10 years of age. It was in church at Margam, during a Sunday Morning Eucharist. The priest standing at the altar praying the Eucharistic Prayer, lived next door but one to us. He was a retired priest, called Fr Glyn — a great and holy man. I would go on to study at the same theological college as him (although this was something I only found out once I’d got there). As he stood at the altar and prayed the words that Jesus recited on the night before He died, I can remember a strong, overwhelming feeling: ‘I really want to do THAT!’ Even now, nearly forty years later, and after serving God as a priest for nearly fourteen years, that feeling still feels real. I still do not feel worthy of the call. But I’m not supposed to. That is the point: only God is worthy. However, God calls us not because we are worthy, but so that we might co-operate with Him in the outworking of His goodness, healing and love.

In our first reading this morning, the prophet Isaiah has a vision of heavenly glory. In his vision, Isaiah sees the throne room of the Heavenly Temple, with God surrounded by angels The prophet does not describe his emotional state, but he speaks of his human unworthiness in the divine presence. When Isaiah is confronted by the majesty of God, the singing of angels, the smoke of incense, all he can say is:

‘Gwae fi! Y mae wedi darfod amdanaf! Dyn a’i wefusau’n aflan ydwyf’

‘Woe is me. For I am lost; for I am a man of unclean lips’ (Isa 6:5)

Isaiah is aware of his human sinfulness and the gulf between himself and God. Yet his guilt is taken away, and his sin is atoned for. The prophet, who will foretell the coming of the Messiah who will save humanity, is prepared by God. He is set apart. When God asks, ‘Pwy a anfonaf? Pwy a â drosom ni?’’Whom shall I send, who will go for us?’ Isaiah can respond, ‘Dyma fi, anfon fi.’ ‘Here I am! Send me’. This is quite a journey in a few verses, and that is the point. God doesn’t call those who are equipped. Rather, He equips those whom He calls.

In the Gospel, the teaching ministry of Jesus, which we saw begin in the synagogue in Nazareth, continues. His fame is spreading and the crowd that has come to listen to Our Lord’s teaching is so large that He uses a boat to address them, so that the hills behind the crowd will help make Him more easily heard, acting like a natural theatre 

After speaking to the crowd, Jesus continues to draw disciples to Himself. On the Sea of Galilee the best time to catch fish is at night, but unfortunately Simon, James, John, and others have been out all night and caught nothing. It is the morning, now, and they are exhausted. Worst of all their effort has brought no reward. They have no fish to sell. 

Jesus says to Simon, 

‘Dos allan i’r dŵr dwfn, a gollyngwch eich rwydau am ddalfa.’

‘Put out into the deep and let down your nets for a catch.’ (Lk 5:4)

These words seem to be crazy. The time to catch fish on the lake is at night not during the daytime. Simon knows this, but he agrees to let down his nets. Suddenly the fishing nets are full to breaking point, and Simon calls his colleagues to help him pull in the catch. Both boats are so full of fish that they can barely float. 

Simon’s response is telling, he falls down at Jesus’ knees and says:

‘Dos ymaith oddi wrthyf, oherwydd dyn pechadurus wyf fi, Arglwydd.’

‘Depart from me, for I am a sinful man, O Lord.’ (Lk 5:8)

Simon appreciates that what has happened is a miracle, something that God has done. His response to the presence of God is contrition — awareness of his own unworthiness. Simon knows that he doesn’t deserve this outpouring of grace. The unmerited kindness of God, is too much for him. This humble fisherman recognises his own unworthiness to be in the presence of the Divine. It is understandable, and human, and we would likely feel exactly the same way.

Then Our Lord addresses Simon:

‘Paid ag ofni; o hyn allan dal dynion y byddi di’

’Do not be afraid; from now on you will be catching men.’ (Lk 5:10)

‘Paid ag ofni’ ‘Do not be afraid’ God begins by addressing our fear, our reluctance to commit. The point is that we are not alone in this, but rather that God wants to work with us, and through us, to proclaim and extend His Kingdom. God welcomes humanity into His embrace, to know the love for which we long. True, unconditional love, offered to each and every one of us to transform us.

The final words of the passage are instructive: 

‘Yna daethant a1’r cychod yn ôl i’r lan, a gadael popeth, a’i ganlyn ef.’

‘And when they had brought their boats to land, they left everything and followed him.’ (Lk 5:11)

The fishermen are literally leaving everything. They have just landed the biggest catch of fish in their entire lives. They were about to be rich in worldly terms, and they have to leave it all behind. Their sacrifice is a real one. Following Jesus comes at a cost. However, it is not without its rewards. The first disciples turn their backs on worldly riches and possessions in order to be free to do God’s work.

The calling of the disciples is also the calling of the entire baptised people of God. This is a calling not to be afraid, but to respond to the God who loves us and saves us. This is a calling to live out in our lives, by word and deed, the saving truths of God. So God can use us for His glory and to spread His Kingdom. So that others may come to know God’s Love, Mercy, and Forgiveness. This is what we have signed up for: to be disciples of Jesus; to profess the faith of Christ Crucified; to share this faith with others.

This treasure has been entrusted to each and every one of us. We are all called to share our faith with others, so that the world may believe. Like the first disciples we acknowledge the glory o Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. Amen.

Jesus preaches from a boat – James Tissot (Brooklyn Museum)
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Candelmas 2025

As a child growing up in Wales in the 1980s, I was brought up with tales of rugby glory, which then (as now) seemed sadly lacking. We had won the Five Nations Championship eight times between 1969-1980, but it wasn’t until 2005 that I saw Wales win a Grand Slam. It was a long time to wait. As someone who has spend a large part of their life living in England, rugby mattered. It was part of my identity, I was proud to be Welsh, and I wanted them to win. I wanted more glory days.

Seeing glory return is at the heart of today’s celebration. Forty days after the birth of a first-born son, the Law of Moses required the sacrifice of two doves be made at the Temple. At the same time the mother was purified in a mikvah, a ritual bath. Today the Church celebrates the Presentation of Christ in the Temple, also known as the Purification of the Blessed Virgin Mary, and commonly called Candlemas. The name Candlemas comes from the fact that this is the day when the candles to be used in church over the coming year are traditionally blessed. This is so that they may burn as lights which proclaim Christ, the true Light, the light to lighten the world. Today, therefore has three different titles, but it is one feast. On February 2nd, Christians celebrate who and what Jesus Christ is, and what He does. We give thanks that in Him we see the glory of God. 

The account of presentation of Christ in the Temple begins with the obedience of Mary and Joseph, the Holy Family, as they follow the law of Moses. The focus then moves to Simeon:

‘dyn cyfiawn a duwiol oedd hwn, yn disgwyl am ddiddanwch Israel; ac yr oedd yr Ysbryd Glân arno. Yr oedd wedi cael datguddiad gan yr Ysbryd Glân na welai farwolaeth cyn gweld Meseia’r Arglwydd’

‘this man was righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ.’(Lk 2:25-26)

God has spoken to Simeon, telling him that during his lifetime he will see the Messiah, the consolation of Israel. This elderly holy man longs to see God put things right once again. And today the promise made to him by God, revealed through the Holy Spirit, has been fulfilled in the six-week-old infant he holds in his arms. Simeon can prepare to meet his maker happy in the knowledge that Salvation has dawned in this little child.

At Epiphany Christ was made manifest to the whole world. Now His saving message is proclaimed, so that all people may know that salvation has come in the person of Jesus Christ. The Glory of God has returned to the Temple. However, along with the joy there is sadness. Simeon speaks to the Blessed Virgin Mary of her Son’s future, and of the pain she will endure at the foot of the Cross. Before he dies Simeon is looking to the Cross, the vehicle of our salvation. It is at the Cross that Mary will stand to see humanity freed from its sin through God’s love and mercy. Through grace, the free gift of God in Christ.

Candlemas marks the conclusion of our celebration of Christmas. We now move on from the mystery of the Incarnation, to that which gives it its true meaning: the Death and Resurrection of Jesus Christ. Candlemas is a preparation for the coming season of Lent. It changes our focus and attention from Jesus’ birth to His death, on the Cross.

The significance of what is happening is not only recognised by Simeon, but also by Anna. Anna is a woman who is close to God, a woman of prayer, a holy woman. She recognises what God is doing in Christ, and she proclaims it, so that God’s redemption of His people may be known. As Christians we are called to be like her. Our lives, everything that we say, or think, or do, should proclaim the saving truth of God’s love to the world. 

After leaving the Temple the Holy Family finally return to Nazareth. There Jesus begins to grow up, obedient to God and to His parents. In today’s Gospel we see all of human life — birth, death, work, and normality — all hallowed by the God who loves us, and who gives His Son for us. God shares our human life, as He will share our death, to restore us, to heal us.

For almost two thousand years Christians have celebrated the proclamation of the Glory of God through the Eucharist. This is the Thanksgiving which Our Lord entrusted to us, so that we can be nourished and healed by Him by partaking in His Body and Blood. We do this so that we might be transformed. Nourished by Word and Sacrament, we are sent out into the world to invite others to share the joy and love of the Lord. United with our brothers and sisters in every land we give glory i’r Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. Amen.

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Epiphany III 2025

ONE of the wonderful things about living in this part of the country is that we can celebrate the new year twice. Once on January 1st and then again on January 13th for Hen Galan. It is good to celebrate new starts, new beginnings, and important milestones. Two of today’s readings focus on this theme. The reading from Ezra describes a religious assembly which takes place on the first day of the seventh month. In the Hebrew Calendar this corresponds to early September. It is this time when Jews celebrate Rosh Hashanah, or the New Year. 

Two weeks ago we celebrated the Baptism of Christ in the River Jordan, and last week we celebrated His first miracle — changing water into wine at a wedding at Cana. Jesus begins His public ministry in Galilee. He starts on home turf, where He has grown up, among the people and places that He knows best. Our Lord is full of the Holy Spirit, and there is a great deal of excitement regarding His teaching. He goes to the synagogue on the Sabbath, where He is invited to read a passage from Scripture and to comment upon it, just as Ezra did in the first reading this morning. Jesus is given the scroll of the prophet Isaiah, and He recites:

“Y mae Ysbryd yr Arglwydd arnaf, oherwydd iddo f’eneinio i bregethu’r newydd da i dlodion. Y mae wedi f’anfon i gyhoeddi rhyddhad i garcharorion, ac adferiad golwg i ddeillion, i beri i’r gorthrymedig gerdded yn rhydd, i gyhoeddi blwyddyn ffafr yr Arglwydd.”

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favour.” (Lk 4:18-19)

This prophecy is taken from the 61st Chapter of the prophet Isaiah. It expresses the people of Israel’s hope for a Messianic future: a hope of healing, freedom, and restoration. This is similar to the idea of the Jubilee, when every fifty years all debts were cancelled, all slaves were freed, and all land was returned to its original owners. However, jubilees were proclaimed by the King of Israel, so here Jesus is announcing the fact that He is a Prophet, a Priest and also a King. As declarations of intent go, this is certainly a strong one! 

In today’s Gospel, we hear the announcement of the Kingdom of God, a new way of living, which can transform us, and our world, for the better. The Kingdom of God is to be a place where all are cared for, and where our needs are met. The good news of the Gospel is for those who know their need of God, those who are aware of their spiritual poverty. That means each and every one of us. Jesus will later go on to say, in the Sermon on the Mount: ‘Blessed are you who are poor, for yours is the Kingdom of God’ (Lk 6:20). We all need God’s love in our hearts, and our lives, so that we can be transformed. We cannot transform ourselves, this is something that only God can do. But only if we let Him, and co-operate with Him. 

Christ offers the world both freedom and vision. The opportunity to see what others cannot, and the experience of true freedom. God gives us life in all its fulness, so that we can be transformed by this love, into people who are loving, and who will the good of others. By living lives characterised by love and sacrifice we can be truly alive. After having read from Isaiah, Our Lord says:

“Heddiw yn eich clyw chwi y mae’r Ysgrythur hon wedi ei chyflawni.”

“Today this Scripture has been fulfilled in your hearing.” (Lk 4:21)

This is a huge claim to make. If the Scripture has been fulfilled then this means that Jesus is the Messiah, plain and simple. What the prophets point to in the future has now become a reality in the person of Jesus Christ. The Word made flesh is the fulfilment of the Word of God: Jesus fulfils the Scriptures. This is what we believe as Christians, and it is the reason why we read the Old Testament. The New is prefigured in the Old. Just as the New Year has its roots in the Old Year The Scriptures point to Christ, and they find their fulfilment and true meaning in Him. What Israel has hoped and longed for has arrived in the figure of Jesus. This means that the Kingdom of God is not something abstract, but rather someone concrete. It is a person, Jesus of Nazareth. The reconciliation of God and humanity happens in and through Jesus Christ.

The mission of the Church is to proclaim the Good News of the Kingdom of God. The words spoken in a synagogue in Nazareth two thousand years ago are as relevant today as they were then. God continues to invite humanity to know Him, and to experience His love. This is a cause for celebration, one envisaged by Nehemiah in our first reading:

“Ewch, bwytewch ddanteithion ac yfwch win melys a rhannwch â’r sawl sydd heb ddim, oherwydd mae heddiw yn ddydd sanctaidd i’n Harglwydd; felly, peidiwch â galaru, oherwydd llawenhau yn yr Arglwydd yw eich nerth.”

‘Go on your way. Eat the fat and drink sweet wine and send portions to anyone who has nothing ready, for this day is holy to our Lord. And do not be grieved, for the joy of the Lord is your strength.’ (Nehemiah 8:10) 

Christians celebrate the proclamation of the Good News within a Eucharist. This is the Thanksgiving which Our Lord entrusted to us, so that we can be nourished by Him, and with Him, with His Body and Blood. So that we might be transformed. And so that, nourished by Word and Sacrament, we may invite others to share the joy of the Lord and give glory i’r Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. I’r hwn y priodoler pob gogoniant, arglwyddiaeth, a gallu, yn awr, ac yn oes oesoedd. Amen.

James Tissot: Jesus Unrolls the Book in the Synagogue (Jésus dans la synagogue déroule le livre) Brooklyn Museum
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The Baptism of the Lord 2025

TWO of the most important days of our lives are ones that many of us cannot remember. The first is the day of our birth, and the second is the day of our baptism. While people are often baptised when they are children or adults, many people in this country are baptised as infants. We may have photos of our baptism, and we may remember it or have been told about it by our families. People usually know where and when their baptism took place. Also, having been to other baptisms we know what will have happened on this significant day of our life, when we were welcomed as a member of the Christian community. Jesus’ baptism was in many ways similar to our own, and in some ways it was significantly different.

Early in Luke’s Gospel we hear about John the Baptist, a holy man who has been proclaiming a baptism of repentance for the forgiveness of sins (Lk 2:3). John has been calling people to turn away from their sins, and to turn back to God, and live holy lives. This has a significant effect on the people of Judea. There is an increase in religious observance; something like a religious revival. This, in turn, leads to speculation:

‘Gan fod y bobl yn disgwyl, a phawb yn ystyried yn ei galon tybed ai Ioan oedd y Meseia,’

‘As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Christ,’ (Lk 3:15)

The people of Israel were longing for the Messiah, the Christ, the Anointed One. The prophesied Messiah is a charismatic King figure, anointed by God, and descended from David, who will make Israel flourish and re-establish the Kingdom of God. 

John the Baptist goes to great lengths to argue that he is not the Messiah. John is the messenger, preparing the way:

‘Yr wyf fi yn eich bedyddio â dŵr; ond y mae un cryfach na mi yn dod. Nid wyf fi’n deilwng i ddatod carrai ei sandalau ef. Bydd ef yn eich bedyddio â’r Ysbryd Glân ac â thân.’

‘I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire.’ (Lk 3:16)

The Baptist sees himself as not even worthy to untie the sandals of the Messiah, something a servant would do for their master. John demonstrates great humility, and his actions point forward to the baptism of the Church, instituted by Jesus in the River Jordan. Whereas John baptizes with water, Jesus will baptize with the Holy Spirit and fire. This looks forward to both Our Lord’s death on the Cross, and to Pentecost, when the Apostles are filled with the Holy Spirit.

‘Pan oedd yr holl bobl yn cael eu bedyddio, yr oedd Iesu, ar ôl ei fedydd ef, yn gweddïo. Agorwyd y nef, a disgynnodd yr Ysbryd Glân arno mewn ffurf gorfforol fel colomen; a daeth llais o’r nef: “Ti yw fy Mab, yr Anwylyd; ynot ti yr wyf yn ymhyfrydu.”’

‘Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son; with you I am well pleased.”’ (Lk 3:21-22)

We then have to ask ourselves why is Jesus being baptized? Jesus is not a sinner. He has no sins from which to repent, and yet He is in the River Jordan, being baptized by John. An explanation is that in His Baptism Jesus is in solidarity with sinful humanity: He does not wish us, His followers, to undergo anything that He would not undergo Himself. Christ is an example of how to come to God and have new life: He shows us the Way. As a sign of divine approval after the Baptism, as Jesus is praying, the heavens open, and the Holy Spirit descends upon Him in the form of a dove. God then says: ‘Ti yw fy Mab, yr Anwylyd; ynot ti yr wyf yn ymhyfrydu. You are my beloved Son; with you I am well pleased.’ (Lk 3:22)

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

At the moment of Jesus’ Baptism, the fullness of the Godhead is manifested in glory and the divine presence. In the account of Noah’s Ark God makes his love manifest in the form of a dove. At the end of the Flood a dove brings an olive branch back to the Ark, a sign of peace and new life. So now, the Holy Spirit appears in the form of a dove to show us the fullness of God, a relationship of love, which is opened up to us in our baptism. Through our baptism we are invited into the embrace of God’s eternal love. 

The Divine Trinity makes itself manifest in recognition of the Son’s obedience to the Father, and looks forward to the Cross, where God’s love is poured out upon the world, and through which we are saved. In our own baptism, we share in Christ’s Death and Resurrection. In His Baptism, as in His Death, Christ shows us the way to the Father in the power of the Holy Spirit. We are baptised in the name of the Holy and life-giving Trinity. Similarly, our worship this morning began by invoking the name of the Trinity: the Father, the Son, and the Holy Spirit (Yn enw’r Tad, a’r Mab, a’r Ysbryd Glân). And so all of our life as Christians is Trinitarian.

As we celebrate Our Lord’s Baptism in the River Jordan, and as we remember our own baptism, we also look forward to His first miracle at the Wedding at Cana. Christ, He who is without sin, shows humanity how to be freed from transgression and to have new life in Him.

So, today and every day, let us all draw strength from our Baptism and grow in faith, hope, and love, nourished by Christ, and with Christ. Let us share that love with others and give praise and honour i’r Duw Dad, Duw y Mab, a Duw yr Ysbryd Glân. I’r hwn y priodoler pob gogoniant, arglwyddiaeth a gallu, yn awr ac yn oes oesoedd. Amen.

The Baptism of Christ – Daniel Bonnell
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Epiphany 2025

IN Britain there is a tradition that royal births are announced by a notice placed on an easel outside Buckingham Palace. When the present King was born in 1948 the notice read: ‘Buckingham Palace November 14th, The Princess Elizabeth, Duchess of Edinburgh was safely delivered of a prince at nine fourteen pm today. Her Royal Highness and her son are both doing well.’ Historically, royal births were witnessed by important people. They were public occasions rather than private ones. Everyone wants to know what is happening. 

Meanwhile, out in the East, in what is now modern day Iraq and Iran, astrologers noticed something in the sky. This phenomenon possibly involved Jupiter and either Saturn, or the star Regulus in the constellation Leo. It was a significant astronomical event, which signified a royal birth. These Magi travelled to Judaea, as that was the direction that the celestial sign was pointing them towards. As they were looking for a royal birth, their first stop was, naturally, the palace. When they arrived at Herod’s palace they asked:

‘Ble mae’r hwn a anwyd yn frenin yr Iddewon? Oherwydd gwelsom ei seren ef ar ei chyfodiad, a daethom i’w addoli.’

‘Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.’ (Mt 2:2)

They make a reasonable statement, but their words have a strange effect:

‘A phan glywodd y Brenin Herod hyn, cythruddwyd ef, a Jerwsalem i gyd gydag ef. Galwodd ynghyd yr holl brif offeiriaid ac ysgrifenyddion y bobl, a holi ganddynt ble yr oedd y Meseia i gael ei eni’

‘When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he enquired of them where the Christ was to be born’ (Mt 2:3-4)

News of a royal birth is troubling to Herod, an Aramean who bought the right to be king by paying the Romans. He was very concerned by questions of legitimacy because his own claim was based on shaky ground. Herod’s religious experts then explain where the child will be born, quoting a prophecy of Micah, which we heard on the Fourth Sunday of Advent:

“Ym Methlehem Jwdea, oherwydd felly yr ysgrifennwyd gan y proffwyd: ‘A thithau Bethlehem yng ngwlad Jwda, nid y lleiaf wyt ti o lawer ymysg tywysogion Jwda, canys ohonot ti y daw allan arweinydd a fydd yn fugail ar fy mhobl Israel.'”

‘In Bethlehem of Judea, for so it is written by the prophet: “And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel.”’ (Mt 2:5-6)

Bethlehem, the city of David, is where a King of the lineage of David will be born. A Davidic King poses a huge threat to Herod. There could be an uprising, and regime change. Herod needs to know what is going on. Since knowledge is power, he sends the Magi off to find the child and to report back.

What looks like a simple and straightforward enquiry is actually the first part of a plan to eliminate this potential threat to Herod’s rule. This will later be carried out in the Massacre of the Innocents — the wholesale slaughter of young male children in Bethlehem. Herod certainly has no intention of relinquishing his power, his behaviour is a sham. The Wise Men then leave the royal palace and head for Bethlehem.

‘a dyma’r seren a welsent ar ei chyfodiad yn mynd o’u blaen hyd nes iddi ddod ac aros uwchlaw’r man lle’r oedd y plentyn. A phan welsant y seren, yr oeddent yn llawen dros ben.’

‘And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy.’ (Mt 2:9-10)

The Magi have journeyed hundreds of miles because they saw a celestial event. Now this heavenly light is above Bethlehem, and the travellers have reached the new-born King. 

‘Daethant i’r tŷ a gweld y plentyn gyda Mair ei fam; syrthiasant i lawr a’i addoli, ac wedi agor eu trysorau offrymasant iddo anrhegion, aur a thus a myrr.’

‘And going into the house they saw the child with Mary his mother, and they fell down and worshipped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.’ (Mt 2:11) 

Gold, frankincense, and myrrh seem to us unusual presents. They are, however, all expensive, costly, and precious things, and therefore suitable royal gifts. These offerings were prophesied by Isaiah: 

‘byddant i gyd yn cludo aur a thus, ac yn mynegi moliant yr Arglwydd.’

‘They shall bring gold and frankincense, and shall bring good news, the praises of the Lord’ (Isa 60:6)

Gold, is a precious metal, which is pure and does not tarnish. It is a gift fit for a king. Gold’s purity points to a life of perfect obedience, the pattern of how life should be lived. Incense, from Arabia, was offered to God in the Temple in Jerusalem. As the sweet-smelling smoke rose, it looked like prayers rising to God. Frankincense is a sign of worship, and honour, representing how humanity should respond to God. Myrrh was often a component of the ointment used for embalming bodies. These three gifts given at Jesus’ birth point to Christ’s kingly power, and His role in worship as our great High Priest, which leads to His to Death and Burial.

The Wise Men are warned by a dream not to go back to Herod, and not to tell him who Jesus is. This is because the Judean king does not want to worship Jesus, he wants to kill Him, and safeguard his own position. And so the unexpected visitors leave as mysteriously as they arrived. These pilgrims from afar gave Our Lord gifts which celebrate His Humanity and Divinity, and which look forward to His Death and Resurrection. The beginning of Jesus’ earthly life looks to its end, because it is all part of the outworking of salvation history.

The events that we are celebrating today were prophesied by Isaiah in the first reading this morning:

‘Cod, llewyrcha, oherwydd daeth dy oleuni; llewyrchodd gogoniant yr Arglwydd arnat.’

‘Arise, shine, for your light has come, and the glory of the Lord has risen upon you’ (Isa 60:1)

The birth of the Messiah is a sign of God’s glory, and the salvation He will bring for all people: 

‘Fe ddaw’r cenhedloedd at dy oleuni, a brenhinoedd at ddisgleirdeb dy wawr.’

‘And nations shall come to your light, and kings to the brightness of your rising’ (Isa 60:3)

These pilgrims are the Magi, the Wise Men, the Kings who represent the entire Gentile (non-Jewish) World. They have come to worship God born among us. The travellers recognise who it is they have come to see, and their gifts fulfil Isaiah’s prophecy. What might appear strange at first sight is, in fact, both apt and right: to worship God and honour a King, and to recognise the Saviour in their midst. Today, the World recognises the Birth of Jesus Christ, and the mystery of salvation is proclaimed to all.

Likewise, as we celebrate the Feast of the Epiphany, we also look forward.Both to Our Lord’s Baptism in the River Jordan and to His first miracle at the Wedding at Cana. Christ, He who is without sin shows humanity how to be freed from sin and to have new life in Him.

So, today, as we continue to celebrate Jesus’ birth, let us raise our voices to join with the wise men in giving praise and honour to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

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Advent IV: The Visitation

OVER the Christmas and New Year period many of us will be travelling to visit friends and relatives, or will have visitors to stay. Our normal routines may have to be changed, but any disruption is outweighed by the joy that company brings. This Sunday is all about journeys to visit family. It takes the best part of a week to walk the ninety miles from Nazareth to Bethlehem. This is a difficult journey, which is uphill all the way. The Gospel this morning tells the story of the Visitation, when Mary went to visit her cousin Elizabeth, to help her during her pregnancy. Two expectant mothers together and two journeys to be with family. These journeys form an important part of the Christmas story, and change the world.

What was about to happen in Bethlehem had been announced. The prophet Micah contains one of the great Messianic prophecies:

‘ohonot ti y daw allan i mi un i fod yn llywodraethwr yn Israel, a’i darddiad yn y gorffennol, mewn dyddiau gynt.’

‘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.’ (Micah 5:2)

Christ’s coming is ordained: He will be Israel’s true king. God’s plan of salvation has always been that Jesus should be born, and all of human history from the Creation onwards has been leading up to this point. Jesus will:

‘Fe arwain y praidd yn nerth yr Arglwydd, ac ym mawredd enw’r Arglwydd ei Dduw. A byddant yn ddiogel, oherwydd bydd ef yn fawr hyd derfynau’r ddaear; ac yna bydd heddwch.’

‘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. And he shall be their peace.’ (Micah 5:4-5a)

Our Lord is the Good Shepherd who cares for His flock and lays down His life for us. We can dwell secure because Christ is our peace, and in Him we have the hope of Heaven and the promise of eternal life. These are huge claims to make, and yet Jesus will fulfil them. 

This is why the author of the Letter to the Hebrews can be confident that:

‘â’r ewyllys honno yr ydym wedi ein sancteiddio, trwy gorff Iesu Grist sydd wedi ei offrymu un waith am byth.’

‘by that will we have been sanctified through the offering of the body of Jesus Christ once for all’ (Hebrews 10:10)

The eternal offering of a sinless victim, both frees humanity of its sins, and also restores our relationship with God and with one another. It is an act of perfect obedience: prepared by God for Christ to do His will and sanctify humanity, to heal us and restore us. The Incarnation IS God’s plan for the salvation of humanity, it is not Plan B!

So while Mary, Joseph, and the donkey are making their way to Bethlehem, we turn our eyes elsewhere. The Gospel this morning is St Luke’s account of the Visitation, when Mary goes to see her older cousin Elizabeth, who is pregnant with her son, John the Baptist.

‘Pan glywodd hi gyfarchiad Mair, llamodd y plentyn yn ei chroth’

‘And when Elizabeth heard the greeting of Mary, the baby leaped in her womb.’ (Lk 1:41)

Even before he was born, John recognises Jesus, and leaps for joy, announcing Christ’s presence and preparing His way. This leads Elizabeth to say to Mary:

‘Bendigedig wyt ti ymhlith gwragedd, a bendigedig yw ffrwyth dy groth.’

‘Blessed are you among women, and blessed is the fruit of your womb!’ (Lk 1:42)

Mary is blessed, because she says, ‘Yes’ to God, and she will soon give birth to a baby boy. This is no ordinary child, but God with us, Emmanuel. Elizabeth recognises that Mary’s obedience and humility undoes the sinfulness of Eve. That she who knew no sin might give birth to Him who would save us and all humanity from our sin. It is through the love and obedience of Mary that God’s love and obedience in Christ can be shown to the world. This is demonstrated in absolute perfection when, for love of us, Jesus opens His arms to embrace the world with the healing love of God on the Cross. Mary’s child will grow to be the good Shepherd, laying down his life for His flock, so that we may have life in all its fullness. As Christians, we prepare to celebrate Christmas because it points us to the Cross and beyond, and shows us once and for all, God’s great love for us.

We celebrate Mary because in all things she points to her Son. It is not about her, it is all about Jesus. We honour the Mother of God; and we worship the Son of God. We worship Him who died for love of us and all humankind. Jesus, who gave himself, to die so that we might live. The process of salvation starts with a young woman being greeted by an angel, and saying, ‘Yes’ to God.

Our salvation is very close indeed. We can feel it. We know that God keeps His promises. We can prepare to celebrate this Christmas festival with joy, because we know what is about to happen: a baby will be born who will save humanity from their sins. He is the one whom John the Baptist recognises as the Lamb of God, the one who takes away the sins of the world. This is the Good news we share with the world around us: that God loves us, was born for us, and dies and rises again, for us. Everything: all that Jesus is and says and does — from His taking flesh in the womb of His mother, His Birth, His Life, Death and Resurrection — proclaim God’s love to us. This is what we are preparing to celebrate: God’s love of humanity. Our Heavenly Father has always loved us, and always will. God is love. 

Let us therefore prepare to celebrate that love, so that it can fill our hearts and minds, making us into living proclamations of God’s love. God loves us so that we might become lovely, and gave His life for us, so that we may come to share  in His life. This is the hope proclaimed by the prophets. This is the hope of Advent. This is our hope! And, as we await Christ’s Coming, let us give praise and honour to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

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Advent Sunday 2024: Be Alert: Preparing for Christ’s Return

WHEN I was a young boy I was given a bookmark, on which was printed, ‘BE ALERT: The world needs all the lerts it can get!’ This pun amused me greatly, and it still does. However, it contains a serious message. As Christians we are called to be watchful and aware: both of the world around us, and of the signs of God’s Kingdom. We must also be watchful for Our Lord’s Return. There are two things of which we can be sure. Firstly, that our earthly lives are finite, and secondly, that Christ will come to judge the World. People often find both of these concepts somewhat off-putting, which is understandable. However, they are a reality which we need to face, and understand. Christians believe in God. We trust that we are loved by Our Heavenly Father, who is a God of love and mercy. He sent His Son, Jesus Christ, to reconcile us to Himself and with each other. This is why we can have hope, and prepare to meet Christ with joyful hearts.

The prophet Jeremiah, in our first reading this morning, speaks of prophecy being fulfilled:

‘“Y mae’r dyddiau’n dod,” medd yr Arglwydd, “y cyflawnaf y gair daionus a addewais i dŷ Israel ac i dŷ Jwda.”’

‘Behold, the days are coming, declares the Lord, when I will fulfil the promise I made to the house of Israel and the house of Judah.’ (Jer 33:14)

God promises to fulfil prophecy and to send His people a Saviour. This promise, made to the House of David, is fulfilled both by Jesus’ birth and His return in judgement. God promises to save His people and to rule in a way that is far beyond any human idea of justice. Earthly rulers and politicians will, and do, disappoint us: they always fall short of our expectations. They are human beings, and are therefore fallible. Instead, we call upon God to intervene, and make things right. Only our Heavenly Father can save us, we cannot save ourselves.

However, waiting for Jesus’ Return is not without its problems. St Paul writes to Christians in northern Greece who are expecting Christ’s Second Coming to be imminent. Their expectations need to be managed, and they need help to live out their faith, so that they grow in love together. Our time on earth is limited, so we need to take every opportunity to live in a way that is pleasing to God.

Jesus’ description of the end times is in agreement with the apocalyptic passages found in the prophets. In other words, when that day comes it will be clear. If we are alert, then we will know what is going on. We should look forward to this day, and not be afraid: 

“A’r pryd hwnnw gwelant Fab y Dyn yn dyfod mewn cwmwl gyda nerth a gogoniant mawr. Pan ddechreua’r pethau hyn ddigwydd, ymunionwch a chodwch eich pennau, oherwydd y mae eich rhyddhad yn agosáu.”

‘And then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to take place, straighten up and raise your heads, because your redemption is drawing near.’ (Lk 21:27-28)

Christ’s return is a sign of the Kingdom of God. He will welcome us to our eternal Heavenly home. Mindful of our destiny, we should use this season of Advent as a time for preparation. We should make these four weeks leading to Christmas a time when we turn away from everything which separates us from God and each other. As Our Lord says in the Gospel:

“Cymerwch ofal, rhag i’ch meddyliau gael eu pylu gan ddiota a meddwi a gofalon bydol, ac i’r dydd hwnnw ddod arnoch yn ddisymwth fel magl; oherwydd fe ddaw ar bawb sy’n trigo ar wyneb y ddaear gyfan.”

‘But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth’ (Lk 21:34-35)

These words are as relevant today as they were two thousand years ago. Human nature has not changed, nor has our propensity for doing the wrong things — squandering our time, energy, and resources. Instead, we should listen to Jesus and obey His commands:

“Byddwch effro bob amser, gan ddeisyf am nerth i ddianc rhag yr holl bethau hyn sydd ar ddigwydd, ac i sefyll yng ngŵydd Mab y Dyn.”

‘But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.’ (Lk 21:36)

Vigilance, prayer, and complete reliance upon God are the weapons of our spiritual armoury with which to combat the darkness of this world. 

So, my brothers and sisters in Christ, let us be alert and watchful. Let us serve Christ our King who will return, filled with His love for us, and for all people. Let this love form a Kingdom with God as its head. And as we await the Christ’s Second Coming, let us give praise and honour to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

Christos Pantokrator, St Catherine’s Monastery, Sinai
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Christ the King 2024

LIVING on the edge of Western Europe it is not surprising that many British people have something of a fascination with the Roman Empire. In the first century AD, the Romans conquered Britain and ruled here for nearly four hundred years. They gave us many things: including straight roads, plumbing and under-floor heating, and founded towns many towns such as Carmarthen. Just off Priory Street in Carmarthen are the remains of a Roman amphitheatre which could hold about five thousand spectators. It isn’t quite the size of Colosseum in Rome — and it is highly unlikely that it was ever flooded to stage a mock sea-battle — but it is a reminder of how far Roman influence stretched. 

Rome was an empire, with an emperor at its head. The bad emperors are generally portrayed as cruel autocrats in films like Gladiator. However, these depictions tend to gloss over the fact that these emperors were worshipped as  being divine. One of their first acts on accession to the throne would be for the new Emperor to declare their predecessor, or father, a God. They would then be referred to as ‘DIVI FILIVS’, ‘Son of a god’, ‘Fab duw’. This feels alien to us, because we are Christians, and we are followers of Jesus, the Son of God the Father, the Creator and Sustainer of us all. 

In this morning’s Gospel, Jesus is in Pilate’s headquarters, being questioned, before He is condemned to death on the Cross. Since Our Lord’s triumphal entry into Jerusalem a few days earlier, He has been hailed as the Davidic King, the Messiah. This is viewed as a clear challenge to Herod, and thus to the Roman occupation. Pilate is afraid of an insurrection leading to a rebellion and a change of government, all of which could mean his own death. So he asks Jesus:

“Ai ti yw Brenin yr Iddewon?”

“Are you the King of the Jews?” (Jn 18:33)

Our Lord does not answer, but instead asks Pilate a question:

“Ai ohonot dy hun yr wyt ti’n dweud hyn, ai ynteu eraill a ddywedodd hyn wrthyt amdanaf fi?”

“Do you say this of your own accord, or did others say it to you about me?” (Jn 18:34)

Pilate then replies:

“Dy genedl dy hun a’i phrif offeiriaid sydd wedi dy drosglwyddo di i mi. Beth wnaethost ti?”

“Your own nation and the chief priests have delivered you over to me. What have you done?” (Jn 18:35)

The back and forth is an attempt by the Roman Governor to see if there is substance to the charges, and to see whether Jesus will confess, or whether evidence can be gleaned, which would substantiate the accusation against Him. This leads Our Lord to make the following declaration:

“Nid yw fy nheyrnas i o’r byd hwn. Pe bai fy nheyrnas i o’r byd hwn, byddai fy ngwasanaethwyr i yn ymladd, rhag imi gael fy nhrosglwyddo i’r Iddewon. Ond y gwir yw, nid dyma darddle fy nheyrnas i.”

“My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” (Jn 18:36)

Jesus Christ is not an earthly king, concerned with power, honour, wealth, and prestige, but rather a heavenly one, seeking to establish the Kingdom of God in the hearts and minds of men, women, and children. He seeks to build a kingdom of peace, love, and joy, and of healing and reconciliation. Pilate fails to grasp the nuance of Jesus’ proclamation, and instead focuses on what Jesus says, rather than what He means.

‘Yna meddai Pilat wrtho, “Yr wyt ti yn frenin, ynteu?”’

‘Then Pilate said to him, “So you are a king?”’ (Jn 18:37)

The Roman Governor is concerned with law, and not theology. He takes Our Lord’s words as a statement that Christ considers Himself a King, and that the charges against Him are true. So Jesus makes the following reply:

“Ti sy’n dweud fy mod yn frenin,” atebodd Iesu. “Er mwyn hyn yr wyf fi wedi cael fy ngeni, ac er mwyn hyn y deuthum i’r byd, i dystiolaethu i’r gwirionedd. Y mae pawb sy’n perthyn i’r gwirionedd yn gwrando ar fy llais i.”

“You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.” (Jn 18:37)

Christ’s purpose is to bear witness to the truth, that He is God, and is calling people to repent and believe in Him. Pilate, however, is not listening to Jesus. The Governor focuses on the surface meaning, ignoring the truth beneath Christ’s words. And yet the truth will out in the end. A few hours later Our Lord will be crucified and the title fixed to the Cross will read: ‘Iesu o Nasareth, Brenin yr Iddewon’, ‘Jesus of Nazareth, King of the Jews’, in Hebrew, Latin, and Greek. In this way Pilate will proclaim Christ’s Kingship to the whole world. Because of this all people can see and know what a true King looks like; not robed in splendour in a palace, but nailed to a Cross, and dying the death ascribed to a criminal. In His Passion and Death, Christ bears witness to the truth, namely that:

‘Do, carodd Duw y byd gymaint nes iddo roi ei unig Fab, er mwyn i bob sy’n credu ynddo ef beidio â mynd i ddistryw ond cael bywyd tragwyddol. Oherwydd nid i gondemnio’r byd yr anfonodd Duw ei Fab i’r byd, ond er mwyn i’r byd gael ei achud trwyddo ef.’

‘God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God sent the Son into the world, not to condemn the world, but that the world might be saved through him.’ (Jn 3:16-17) 

This is what real kingship looks like: selfless love and sacrifice. This is what Jesus offers the world in the Eucharist — His self-giving love with the power to transform the world. God gives Himself to us, so the world can share Eternal Life in Him. It is not about acquiring and displaying wealth, power, or privilege — things of this world. Instead, as Christians, we look to God and Heaven, as both the source of our being and as our eternal home.

To acknowledge Christ’s kingship is to do something truly radical. It is to say to those with worldly power, ‘We recognize something far greater and more powerful than you!’ This is a profound political act, which terrifies those who are insecure, just as it terrified Pilate and Herod. As followers of Jesus we have built the house of our faith on the rock which is Christ, and not the shifting sands of this world. 

So, my brothers and sisters, let us acknowledge Christ as our King. Let us serve Him, filled with His love for us, and for all people. Let this love form a Kingdom with God as its head. And as citizens of God’s Kingdom let us give praise and honour to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

James Tissot: Jesus before Pilate (First interview) Brooklyn Museum
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Trinity XXV

WHEN I was first ordained, I lived in a house in Leicestershire. One of the previous residents, an Italian lady, planted a fig tree against the rear wall of the garage, which faced due south. Provided that I could keep the wasps and birds at bay, it was possible in the summer to enjoy ripe figs plucked fresh from the tree. What feels like an exotic treat in this country is a common fruit around the Mediterranean. They are a good indicator of the approach of summer, when fig trees put out buds and leaves you know that winter is over and warmer weather is on its way. As Christians we need to be alert, and read the signs given to us.

In this morning’s Gospel, Jesus is in Jerusalem, explaining to His disciples what will happen before the Last Judgement. As we approach the beginning of a new liturgical year, we start to look towards Advent with its theme of Christ’s coming, both as a baby in Bethlehem, and as the Judge of all. The Jewish Scriptures, especially the prophetic writings, contain visions of the end times — of conflict followed by judgement, which will see all things set aright by God. 

‘Bydd llawer o’r rhai sy’n cysgu yn llwch y ddaear yn deffro, rhai i fywyd tragwyddol, a rhai i waradwydd a dirmyg tragwyddol.’

‘And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.’ (Dan 12:2)

Such a vision sounds stark, and even a little troubling, but when we remember that the God whom we worship is loving and merciful, then we do not need to be afraid. This passage speaks of the resurrection of the dead, so here for the first time the hope of eternal life is offered to God’s people: 

‘A’r pryd hwnnw gwelant Fab y Dyn yn dyfod yn y cymylau gyda nerth mawr a gogoniant. Ac yna’r anfona ei angylion a chynnull ei etholedigion o’r pedwar gwynt, o eithaf y ddaear hyd at eithaf y nef.’

‘And then they will see the Son of Man coming in clouds with great power and glory. And then he will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven.’ (Mk 13:26-27)

Christ’s vision of the end times is in complete agreement with Daniel’s — set out in today’s first reading. Jesus explains what will come to pass so that the disciples can understand who God is, and prepare for the Day of the Lord. This is the last fixed point in time. The previous one is Christ’s Death and Resurrection. 

Our Lord once again uses an illustration from the natural world. When the fig tree develops leaves you know that summer is close at hand. Similarly, before Jesus comes again, there will be clear signs. ‘But when will this be?’ you might ask. I cannot tell you. No-one knows, except God the Father. Given this fact, there is no point in worrying about which day it will be: today, tomorrow, or hundreds of years in the future. We will know when the day has arrived, even if we currently do not know how we will know this. Christ will come as our Saviour and our loving and merciful Judge. He died on the Cross and rose from the dead on Easter Day so that we can be sure of the forgiveness of our sins and our resurrection to eternal life in Him. 

None of us deserve a place in Heaven. However, God is gentle and generous, and forgives our sins when we make a mess of things. When we say ‘sorry’ He gives us another chance. We keep on making mistakes, and God keeps on forgiving us, giving us countless opportunities to do what God wants us to do. I find such generosity amazing. God’s love goes far beyond what we can understand or expect. We experience it day by day, week by week, in the Eucharist. Here Jesus gives us Himself, by His Body and Blood, to take away our sins, and to transform us into Him, preparing us for the joy of Heaven. The Eucharist offersus a foretaste of the joy that is to come.  

As the writer of the Letter to the Hebrews puts it:

‘Oherwydd ag un offrwm y mae wedi perffeithio am byth y rhai a sancteiddir.’

‘For by a single offering he has perfected for all time those who are being sanctified.’ (Heb 10:14)

Christ’s offering of Himself makes us holy. That offering is made present in the Eucharist, which is why we celebrate it. Jesus told us to do this, so that might be fed by Him, and sanctified by Him. 

So my brothers and sisters in Christ, let us be nourished by Him in Word and Sacrament. Let us look forward to the joys of Heaven, and be filled with the love of God and love of our neighbours. Let this love form who we are and what we do. And let us also give praise and honour to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

James Tissot: Jesus speaks near the Treasury (Brooklyn Museum)
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Remembrance Sunday 2024

When I was at school we had an educational trip to Normandy and stayed at Arramanches. The hotel was near the beach which formed a section of ‘Gold Beach’, part of the Normandy Landings. One of the temporary Mulberry Harbours, built by the Allies could still be seen in the sea. A highlight of the trip was a visit to Bayeux, both to see the tapestry and also to visit the British Military Cemetery. Bayeux War Cemetery contains the graves of nearly five thousand British and Commonwealth soldiers who died on the beaches of Normandy, some eighty years ago. There is something deeply profound and moving about being confronted with the scale of death and sacrifice made during the Normandy Campaign and in other theatres of war. It makes us realise that the freedom, peace, and security we now enjoy comes at a huge cost.

Today we give our thanks to Almighty God for all who have served and died for our country, and also for the peace in which we currently live. We give thanks for those who continue to serve and protect us, putting their lives on the line to keep us safe. We also give thanks for the work of the Royal British Legion, who, for over a hundred years, have raised money to support veterans, and to keep alive the memory of those who died. We wish them continued success in their important work.

As we recall the sacrifice made by people from the villages in which we live, from this country, and from all over the world, our remembrance must be an active one which has an effect on our lives. We remember the generosity of those who gave their lives to ensure that we can live free from warfare and suffering. Such generosity must leave a mark on our lives, and help us to learn from the mistakes of the past, and do all that we can to prevent them from being repeated in the future.

The concept of peace is not simply the absence of war, but rather the right ordering of the world around us. It means living the way God wants us to live. That stands for living in harmony, and love, one with another, and forgiving each other. In this morning’s reading from Matthew’s Gospel, Our Lord says:

‘Gwyn eu byd y tangnefeddwyr: oherwydd cânt hwy eu galw’n feibion Duw’

‘Blessed are the peacemakers, for they will be called sons of God’ (Mt 5:9)

Peacemaking is costly and difficult. That is because it is rooted in sacrifice and forgiveness. However, there is no other way to bring about the peace for which we long. The greatest example we have of such forgiveness and sacrifice is the Cross. Here Jesus demonstrates to humanity how much we are loved by God, and the lengths to which the Son of God is prepared to go to show the world love, and to reconcile people both to God and to each other. 

The story does not end there. Jesus’ Death is followed by His Resurrection, on Easter Day, Sul y Pasg. Christ offers humanity the gift of eternal life, so that in Him our lives are changed and not ended. Christians believe that our earthly life is a prelude to our hope of eternity in Heaven, in the close presence of God.

This is how we should understand our life on earth: as a preparation for the life to come. When we listen to Christ’s teaching in the Sermon on the Mount, we find in Our Lord’s words a template for how we should live, as people of love and generosity. Such a lifestyle is consistent with the vision of the prophet Isaiah. He looks forward to a time when the wolf will lay with the lamb, and when swords will be beaten into ploughshares. God is ultimately responsible for such things, but we have our part to play as well — helping to make the Kingdom of God a reality. God’s Kingdom is a place of love, forgiveness, and reconciliation. A place where wounds are healed, and humanity is restored by Our Lord and Saviour Jesus Christ. Who offered Himself so that we might live, and enjoy life in all its fulness.

My brothers and sisters, we are all called to cooperate with God and with each other, so that our lives are characterised by the love and service we see in Christ. This same love and service is shown by those who gave their lives so that we might enjoy the peace and freedom for which they longed. We are grateful, and we gather to remember them, and the peace which they won at so great a cost. We take time to reflect upon their example and dedicate ourselves to continuing what they started — bringing comfort to those who mourn, and striving for a world characterised by justice and peace. We do so together, knowing that our efforts honour the injured and the fallen. 

Therefore, let all of us gathered here today follow Jesus to the Cross and beyond. Let us live out God’s love, mercy, and service in our own lives. Let us take care of each other, and honour the memory of those who have gone before us.

We will remember them.

Ni â’u cofiwn hwy. 

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Trinity xxiii – Love Actually

IN the 2003 film Bruce Almighty, Jim Carey’s character, Bruce, feels like his life is falling apart. As he drives in the dark, he begs God to tell him what to do, to give him a sign, or a signal. Immediately, a truck appears in front of him loaded with road signs saying, ‘Wrong way’, ‘Do not enter’, and ‘Stop!’. Bruce ignores the signs, overtakes the truck and then crashes his car into a lamppost. He is not hurt, but he is angry with God for not listening to his peas for guidance. This comedic scene brings home the message that sometimes we ask for God’s help in our lives and then fail to listen to what God is telling us to do.

In this morning’s Gospel, Jesus is in Jerusalem, engaging in some theological discussions in the Temple. He has just been talking to a group of Sadducees about the Resurrection. Their conversation gains to the attention of a Scribe, a legal expert, who asks Our Lord:

“Prun yw’r gorchymyn cyntaf o’r cwbl?”

“Which commandment is the most important of all?” (Mk 12:28)

Jesus answers, as we would expect, with words which also form part of this morning’s first reading from Deuteronomy:

“Y cyntaf yw, ‘Gwrando, O Israel, yr Arglwydd ein Duw yw’r unig Arglwydd, a châr yr Arglwydd dy Dduw â’th holl galon ac â’th holl enaid ac â’th holl feddwl ac â’th holl nerth.’” 

“The most important is, ‘Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’” (Mk 12:29-30)

These words form the Shema, are a prayer recited three times a day by Jews. They are a declaration of faith in God, and represent how each person is called to love God with all of our being. To this Our Lord adds: 

“Yr ail yw hwn, ‘Câr dy gymydog fel ti dy hun.’ Nid oes gorchymyn arall mwy na’r rhain.”

“The second is this: ‘You shall love your neighbour as yourself.’ There is no other commandment greater than these.” (Mk 12:31)

Christ quotes from Leviticus (19:18) to show our duty towards our neighbour. Christians are commanded both to love, and to will the good of others, as St Thomas Aquinas said in the Summa Theologiae: ‘Love is to will the good of another, Mae cariad ewyllysio y Dda o’r eraill’. To love, then, is not simply an act of passion or emotion — something which we feel — but it is also something which we choose to do. As followers of Christ, we desire to see others flourish, and we work towards that end. Love takes effort. To choose someone else’s good reminds us that we do not exist for our own sake, and that our lives are lived in community and relationship with others. We are called to be loving and generous, just as God has been loving and generous towards us in Christ. We seek to cooperate with God in promoting human flourishing. 

Our Lord’s teaching meets with the Scribe’s approval

“Da y dywedaist, Athro; gwir mai un ydyw ac nad oes Duw arall ond ef. Ac y mae ei garu ef â’r holl galon ac â’r holl ddeall ac â’r holl nerth, a charu dy gymydog fel ti dy hun, yn rhagorach na’r holl boethoffrymau a’r aberthau.”

“You are right, Teacher. You have truly said that he is one, and there is no other besides him. And to love him with all the heart and with all the understanding and with all the strength, and to love one’s neighbour as oneself, is much more than all whole burnt offerings and sacrifices.” (Mk 12:32-33)

Our duty towards God and our neighbour — namely to love them — is foundational to how we practise our religion and how we live our lives. This responsibility informs all that we are, and all that we do, and also promotes human flourishing. The scribe recognises this, and rather than tying to catch Jesus out, he is genuinely interested in seeing the world become a better place.

Such a positive response elicits a similar one from Jesus:

A phan welodd Iesu ei fod wedi ateb yn feddylgar, dywedodd wrtho, “Nid wyt ymhell oddi wrth deyrnas Dduw.”

And when Jesus saw that he answered wisely, he said to him, “You are not far from the kingdom of God.” (Mk 12: 34)

The scribe is not far from following the signs and becoming a follower of ‘The Way’. However, while he agrees with Jesus’ teaching, the scribe still does not recognise Jesus as the Messiah, which Bartimaeus, in last Sunday’s Gospel, was able to do despite being blind.

As Christians we believe that Jesus is our great high priest, who gives Himself, on our behalf, as an offering to God the Father, out of love. This is what takes place on the Cross at Calvary. God, in Christ, gives everything. The life of the Son of God is offered freely, to reconcile what sin has thrust apart. Jesus is the greatest example of generosity that exists. This is the heart of the Christian Faith: Christ dies for us and rises again to heal the wounds of sin and division and to open up the way to Heaven for those who believe in Him. At its heart the message of the Gospel is love: love of God and neighbour. This is what Our Lord demonstrates on the Cross. The greatest expression of God’s love for humanity, which is made present in the Eucharist. Each and every time the Eucharist is celebrated, we, the people of God, are fed with Christ’s Body and Blood, to be built up in love. The love of God becomes something which we can touch and taste. Jesus gives Himself to us, so that we can grow in the love of God and of each other.

So my brothers and sisters in Christ, let us be nourished by Him in Word and Sacrament. Let us be filled with the love of God and love of our neighbours, so that this love forms who we are and what we do. Let us also give praise and honour to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

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Trinity XXII – Living the life of Faith

To the sighted, the experience of being blind is difficult to imagine. We hear that the other senses are often stronger in those with minimal or no sight. The former Home Secretary, David Blunkett, blind from birth, was once heard to comment on the quality of a pass made during a football game. When he was asked how he knew, he replied that the sound of the kick and the reaction of the crowd meant that it must have been a good ball from a player to a teammate.

In this morning’s Gospel, Jesus and His disciples arrive at Jericho. They have walked about seventy miles from the Sea of Galilee, presumably down the Jordan River Valley, and are fast approaching Jerusalem. As the group leaves the town of Jericho they meet some beggars by the roadside. One of them is a blind man named Bartimaeus. On learning that Jesus is passing by, he cries out:

“Iesu, Fab Dafydd, trugarha wyrthyf.”

“Jesus, Son of David, have mercy on me!” (Mk 10:47)

Bartimaeus somehow recognises Jesus as the Messiah and asks Him for mercy. We do the same at the beginning of every Eucharist when we say, ‘Christe eleison, Crist trugarha, Christ have mercy’. The cries of Bartimaeus annoy the people around him, who tell him to be quiet and to stop causing a commotion. However, Bartimaeus does not listen to them. Instead he cries out all the more:

“Fab Dafydd, trugarha wrthyf.”

“Son of David, have mercy on me!” (Mk 10:48)

Bartimaeus is desperate. He longs for God’s mercy, and he longs for healing. Though he may be blind, Bartimaeus can see what many others cannot: that Jesus is the Messiah, the one who will heal and restore Israel. His faith in Jesus and his insistence pay off, as Jesus stops and asks to see him. 

Taflodd yntau ei fantell oddi arno, llamu ar ei draed a dod at Iesu. Cyfarchodd Iesu ef a dweud, “Beth yr wyt ti am i mi ei wneud iti?” Ac meddai’r dyn dall wrtho, “Rabbwni, y mae arnaf eisiau cael fy ngolwg yn ôl.”

And throwing off his cloak, he sprang up and came to Jesus. And Jesus said to him, “What do you want me to do for you?” And the blind man said to him, “Rabbi, let me recover my sight.” (Mk 10:50-51)

Bartimaeus does not want to beg for alms, he wants to see again, and he trusts Jesus to be able to help him. As he moves towards the Messiah, the blind man drops his cloak. This is his most valuable possession: the one thing that kept him warm and dry. He gives up everything for Jesus.

Dywedodd Iesu wrtho, “Dos, y mae dy ffydd wedi dy iacháu di.” A chafodd ei olwg yn ôl yn y fan, a dechreuodd ei ganlyn ef ar hyd y ffordd.

And Jesus said to him, “Go your way; your faith has made you well.” And immediately he recovered his sight and followed him on the way. (Mk 10:52)

Without even touching Bartimaeus, Jesus heals him. It is because of his trust and faith in Christ, that Bartimaeus is healed. Note that instead of rushing off, Bartimaeus follows the Saviour, and starts living the life of faith there and then. He is healed and immediately becomes a follower of Jesus. When he was blind Bartimaeus longed for the light and now he follows Jesus, the Light of the world. This healing miracle becomes a story of faith, and in that faith we too can follow Bartimaeus’ example.

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

We too are ‘on The Way’, followers of Jesus who long for the same healing and restoration that takes Bartimaeus from being a beggar to becoming a disciple. We are called to be like Bartimaeus and to trust in Christ to be at work in our lives: transforming us, helping us to see the true way, and helping us to follow Him. Jesus, whose name means ‘God saves’ ‘Yeshua’, is in Jericho. In the Old Testament Joshua conquers Jericho. While in the New Testament, Jesus brings healing to this city. Through His Son, God is saving His people, who respond like Bartimaeus by following Him.

Today, in Mark’s Gospel, we see prophecy fulfilled. The Messiah has come to restore the faithful and to bring the healing for which each individual deeply longs. Christ offers the world healing and restoration. All we have to do is to accept His offer and follow Him, casting off the things that hold us back. We are called to follow both the lead and the example of Jesus as we make our journey through life.

So my brothers and sisters in Christ, let us follow Jesus on The Way, and live out God’s love, and mercy in our own lives. As we do so, let us give praise and honour to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

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Homily for Trinity XXI: True Leadership

When I was still quite a young child, I developed a love of poetry. This has grown and deepened throughout my adult life. One of my favourite poets is Roger McGough, a Liverpudlian whose verses are comic, pithy, and profound. One of his poems is called ‘The Leader’. It goes:

‘I wanna be the leader
I wanna be the leader
Can I be the leader?
Can I? I can?
Promise? Promise?
Yippee I’m the leader
I’m the leader

OK what shall we do? ’ 

This poem captures perfectly the human desire for power and control, and ends with a question. Once you become a leader you have to lead. So what do you do? In the poem the speaker does at least ask the question, ‘What shall we do?’, which begins a conversation about what the future will hold. Sadly, too often those in power do not consult in this way, and end up imposing their will on others. The temptation to acquire power and misuse it is part of our fallen human nature. History is littered with examples of people who are both attracted to and corrupted by power. The Church is no exception, because , like all organisations it is made up of human beings who are vulnerable to the seductiveness of power and its trappings.

In this morning’s Gospel, Our Lord is approached by James and John, the sons of Zebedee, who ask Him:

“Teacher, we want you to do for us whatever we ask of you.” 

“Athro, yr ydym am iti wneud i ni y peth a ofynnwn gennyt.” (Mk 10 35)

That is a very bold request to make of anyone, let alone Jesus. They are basically asking Jesus to grant them whatever they ask for. But Our Lord does not seem shocked, surprised, or upset. Instead, He replies quite calmly: 

“What do you want me to do for you?” And they said to him, “Grant us to sit, one at your right hand and one at your left, in your glory.” 

“Beth yr ydych am imi ei wneud i chwi?” A dywedasant wrtho, “Dyro i ni gael eistedd, un ar dy law dde ac un ar dy law chwith yn dy ogoniant.” (Mk 10:36-37)

This is no small thing to ask for. It comes across as shocking and presumptuous. James and John are asking for special treatment, and for the ultimate place of honour – sitting either side of Christ in Heaven. The surprising thing is that Jesus does not tell them off, or question their motives. Instead He continues to have a reasoned conversation with them. 

And Jesus said to them, “The cup that I drink you will drink, and with the baptism with which I am baptized, you will be baptized, but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared.” 

Ac meddai Iesu wrthynt, “Cewch yfed y cwpan yr wyf fi yn ei yfed, a bedyddir chwi â’r bedydd y bedyddir fi ag ef, ond eistedd ar fy llaw dde neu ar fy llaw chwith, nid gennyf fi y mae’r hawl i’w roi; y mae’n perthyn i’r rhai y mae wedi ei ddarparu ar eu cyfer.” (Mk 10:39-40)

In the verses which come before today’s reading, Jesus has been teaching the Twelve disciples for the third time that He must go to Jerusalem and suffer and die. At this point in the Gospel narrative, Christ is making His final journey from Galilee up to Jerusalem, prior to His Passion and Death. So Our Lord is telling James and John that they will have to suffer and die like Him. Suffering lies at the heart of who Jesus is. Hence our first reading from the prophet Isaiah, which stresses the importance of suffering for God’s servant — something that Jesus will shortly experience. 

This whole discussion has upset the other disciples, who are angry that the sons of Zebedee have tried to gain power and prestige. James and John are thinking and acting in worldly ways. They have not yet fully understand and begun to live out the ways of the Kingdom of God. Power is not something to be sought, because it can be seductive and corrupting and can turn us away from how God wants us to live. Instead Our Lord offers His disciples a different way to live:

“But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.”

“Ond nid felly y mae yn eich plith chwi; yn hytrach, pwy bynnag sydd am fod yn fawr yn eich plith, rhaid iddo fod yn was i chwi, a phwy bynnag sydd am fod yn flaenaf yn eich plith, rhaid iddo fod yn gaethwas i bawb. Oherwydd Mab y Dyn, yntau, ni ddaeth i gael ei wasanaethu ond i wasanaethu, ac i roi ei einioes yn bridwerth dros lawer.” (Mk 10:43-45)

Jesus calls His followers to operate according to a different paradigm, one based on service of God and each other rather than the exercise of power. The life of Jesus Christ, who gives his life ‘as a ransom for many’ (Mk 10:45) is our example. Christ willingly lays down His life to liberate people for God, to free them from death and sin, and to offer them, and us, eternal life in Heaven with God. This is why we celebrate Jesus’ Passion, Death, and Resurrection. The Cross and the Empty Tomb are the heart of our faith because they demonstrate God’s love for us. God loves each of us enough to die for us. Christ rises on the third day to show us that our eternal destiny is to enjoy God’s love forever in Heaven. The Christian Church proclaims this Gospel truth, and encourages all people to share in the gift God offers to us.

The gentle and kind way that Jesus treats His disciples shows us that we are dealing with a God of mercy, whose primary motivations are compassion and love. Service and Sacrifice lie at the heart of our faith, and not power or privilege.

So my brothers and sisters and Christ, may we follow Jesus to the Cross and beyond, and live out God’s love, mercy, and service in our own lives. Instead of seeking prestige and power for ourselves, let us take care of each other and the world around us, and give praise and honour to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

James Tissot: Jesus Travelling [Brooklyn Museum]
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Homily for Trinity XX: Seeking Treasure in Heaven

In 1963 the Beatles released a version of the song ‘Money’ which was first recorded by Barret Strong in 1959 as a single on the Tamla label. This same song later became a hit for by the Flying Lizards in 1979. The lyrics begin:

‘The best things in life are free / But you can keep ‘em for the birds and bees / Now gimme money, (that’s what I want)’ 

These words capture the mindset of modern humanity perfectly. We live in a world which values wealth above all things. Such a worldview is completely opposed to Christianity. We have to take a stand against it, because it is wrong. It is deeply damaging to humanity in particular and society in general.

Today’s Gospel is a vivid picture of the problem of human nature. As Our Lord is about to set out on a journey a man stops Him and asks: 

‘Good Teacher, what must I do to inherit eternal life?’

‘Athro da, beth a wnaf i etifeddu bywyd tragwyddol?’ (Mk 10:17)

Jesus replies:

“Why do you call me good? No one is good except God alone. You know the commandments: ‘Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honour your father and mother.’” 

“Pam yr wyt yn fy ngalw i yn dda? Nid oes neb da ond un, sef Duw. Gwyddost y gorchmynion: ‘Na ladd, na odineba, na ladrata, na chamdystiolaetha, na chamgolleda, anrhydedda dy dad a’th fam.’” (Mk 10:18-19)

Our Lord’s reply is both self-deprecating and stresses duty towards one’s neighbour. Our faith is something which we live out in our lives. The man has done this. At which point the conversation develops.

‘And Jesus, looking at him, loved him, and said to him, “You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” Disheartened by the saying, he went away sorrowful, for he had great possessions.’

‘Edrychodd Iesu arno ac fe’i hoffodd, a dywedodd wrtho, “Un peth sy’n eisiau ynot; dos, gwerth y cwbl sydd gennyt a dyro i’r tlodion, a chei drysor yn y nef; a thyrd, canlyn fi.” Cymylodd ei wedd ar y gair, ac aeth ymaith yn drist, oherwydd yr oedd yn berchen meddiannau lawer’ (Mk 10:21-22)

Before everything else, Jesus looks at the man and loves him. This is an encounter with a God who is love itself. God loves us, that is why He sent Jesus to be born among us, to live among us, to die for us, and rise again. It is the heart of our faith: God loves us. If I said nothing else this morning or ever after, know that you are loved by God, and let this love transform your life. Christ does, however, require much of the young man He is talking to. If we want to be truly rich in God’s eyes, then we need to give away our riches, and follow Jesus. However, like so much of Christ’s teaching this is something that is easy to say, but somewhat more difficult to do. The theory is definitely simpler than the practice.

Now is a time when we give thanks for the Harvest, we pause to thank God for His generosity towards us, in giving us food. We also thank our creator and sustainer for the wonders of His Creation — even the wind and the rain. Most of all for giving us His Son, Jesus Christ, the Word made flesh, whom we receive in the Eucharist.

God is generous towards us, providing us with the things we need to live. He expects us to be generous in return. It isn’t that much to ask, is it? We are called to live generously, to be a generous Church, full of generous Christians. We are, but it is good to be reminded of the fact, even if it makes us a bit uncomfortable on times. That is ok. Following the Christian faith can, and should, challenge us. The comforting tradition of Harvest time should not prevent us from taking a hard look at the world. How we treat God’s world, whether we share our bread with the hungry, how we put our faith into action in society, and how we daily follow God’s will. These are all challenging things to do, and are areas in our lives where we can always improve.

The world around will tell us that we need to care about wealth, power, and stuff. That these are the way to be happy, to be powerful, and successful, and the way to gain respect, and value in the eyes of others and ourselves. That these are the means to happiness and respect is certainly a seductive proposition, and many are seduced by it, both within the church and outside. The temptation to be relevant, to give people what they want rather than what they need, to go along with the ways of the world. To be seduced by selfishness, self-interest, and sin. But we need to get some perspective: these things do not matter in the grand scheme of things. Wealth, power, and influence, are of no use to us when we are dead. They won’t help us when we stand before our maker. We cannot take possessions with us when we depart from this world, for there are no pockets in shrouds. Our worldly goods may benefit our immediate family and friends, but even that is no guarantee of anything in the long term. Would we not rather, when all is said and done, be remembered as kind, generous, loving people, quick to forgive, and seek forgiveness. Isn’t this a better way to be?

Let us then give thanks to God for all that He has done for us. Let us be generous, and loving, seeking to acquire the only thing worth having: not treasure on Earth, but treasure in Heaven. Meanwhile, let us sing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

James Tissot: The Rich Young Man Went Away Sorrowful (Le jeune homme riche s’en alla triste) [Brooklyn Museum]

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Trinity XIX

When I was studying for my PhD, I was expected to gain experience in giving papers at conferences. After you have given a conference talk, there is a time for the audience to ask questions. What you quickly learn is that some people take a particular delight in posing the most difficult questions. It is the same in all areas of life, and it isn’t much fun answering this line of enquiry. Jesus is constantly running up against people who ask difficult questions. The Pharisees, experts on Jewish religious law, seem to take a particular delight in asking awkward things. They try to catch Our Lord out, to undermine His teaching and credibility. However, they are unable to do so.

In the Gospel today, Jesus and His Disciples are stopped by legal experts, who ask Him a tricky question:

‘Is it lawful for a man to divorce his wife?’

‘oedd ym gyfreithlon i ddyn ysgaru ei wraig’ (Mk 10:2)

Our Lord answers their question with another:

‘What did Moses command you?’

‘Beth a orchmynnodd Moses i chwi?’ (Mk 10:3)

His strategy is a sensible one. They have asked if divorce is lawful, so Jesus refers them to Moses, the giver of the Jewish law. The Pharisees reply that Moses allowed divorce, whereupon Christ proceeds to explain the law to them. He contrasts the present situation with that established by God in the Creation. Marriage is a loving and faithful union which unites two people so they become one flesh. The concept of marriage is used throughout the Old Testament to describe the relationship between God and Israel. 

Later on Jesus’ disciples ask Him about divorce. In His reply Jesus calls marriage after divorce adultery. This represents a strengthening of the position, and has been understood as forbidding what had been previously allowed. What we are dealing with here is an ideal position, which humanity often fails to live up to. Sometimes Our Lord’s teachings are hard. The perfection that God expects of us can appear unattainable. However, this needs to be balanced by the fact that God is a God of love, mercy, and forgiveness. Christianity is a religion of love which recognises that people’s lives are often far from perfect.

Some time later people bring their children for Jesus to bless them. The disciples are unhappy about this and tell the people off. It has been a busy time and they are concerned that Our Lord is tired. Christ, however, rebukes them:

“Let the children come to me; do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”

“Gadewch i’r plant ddod ataf fi; peidiwch â’u rhwystro, oherwydd i rai fel hwy y mae ternas Dduw yn perthyn. Yn wir, ‘rwy’n dweud wrthych, pwy bynnag nad yw’n derbyn teyrnas Dduw yn null plentyn, nid â byth i mewn iddi” (Mk 10:14-15)

Jesus uses the children to make an important point. If we want to enter the Kingdom of God we have to be like children — simple, trusting, humble, unself-conscious, and dependant on others for our well-being. Our salvation, God’s grace, is a gift which we have to accept. We do not work for it, or earn it. By trying to stop the children coming for a blessing the disciples have overstepped the mark. So Jesus points out that we are all called to be joyful. Children play because it is fun and they love it. For youngsters, play is a serious business, done for its own sake, and no other. The same can be said about worship.

God does not need our praise. Worship is something that we need to do. Christians engage in prayer and worship not to change God, but to change ourselves: so that we might grow and develop, in the same way that children do. We come as children of God to be fed by God, so that we might grow into His likeness. This is the Kingdom, here and now, and we come in childish simplicity to be with God and each other, to learn, to pray, and to be nourished. This is what life is really about. This is what really matters.

That is why today we also hear the account of the Creation of humanity in the second chapter of Genesis. God knows that it is not good for people to be alone. Humanity is made for relationship: male and female, different and equal, made in the image and likeness of God, made for family. There is no greater kinship than the Church, where we are all brothers and sisters in Christ. This is a relationship which extends through space and time, and includes both the living and the dead. The Church family is united in faith, and hope, and love, fed with the bread of Heaven — God’s very self.

My Brothers and Sisters in Christ, we are loved by God, who longs for us to have life in all its fulness. Let us celebrate being members of the family that is the Kingdom, united with God and each other. Let us live lives of compassion and forgiveness, so that we attract others to know, and love, God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

James Tissot: Suffer the little children to come unto me [Brooklyn Museum]
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Harvest 2024

Many of you may have seen ‘Clarkson’s Farm’ on the television, where Jeremy Clarkson attempts to run a mixed farm in West Oxfordshire. This popular TV programme has been running for a few years now, and is a window into the lives of farmers. It highlights the pressures they are under, the long hours, the problems of the weather, and the ever-increasing paperwork and bureaucracy. The programme also explains the modern farming methods used to produce the food we eat. As we give thanks for the harvest, we also give thanks to those who work the land, those who care for livestock, and those who transport, distribute, and sell our food. 

This morning’s Gospel is taken from the middle of the Sermon on the Mount, an extended series of teaching by Jesus about how to live a Christian life. It begins with an encouragement not to be anxious or afraid, ‘Paid ag ofni’, those oft-repeated words which stress the importance of combatting fear and anxiety. Many people worry about food and clothing, as well as heating and maintaining where they live. These things constitute our basic needs as human beings: what we need in order to be healthy and happy. Yet Our Lord tells us not to become over-concerned about such things. 

Jesus uses an example to make His point:

‘Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they?’

‘Edrychwch ar adar yr awyr: nid ydynt yn hau nac yn medi nac yn casglu i ysguboriau, ac eto y mae eich Tad nefol yn eu bwydo. Onid ydych chwi yn llawer mwy gwerthfawr na hwy?’ (Mt 6:26)

God feeds the birds. If we are worth more than birds, whom God looks after, will He not care for us even more? Our Lord reinforces this point by stressing how worry about such things is self-defeating:

‘And which of you by being anxious can add a single hour to his span of life?’

‘Prun ohonoch a all ychwanegu un funud at ei oes trwy bryderu?’ (Mt 6:27)

We know this to be true, and yet we still worry. It is human nature. Often we have everything we need, but the pressures of the world make us think we need more. Adverts, social influencers, and the fashion industry all tell us that we need the latest thing in order to be happy. However, as Jesus reminds us: 

‘But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?’

‘Os yw Duw yn dilladu felly laswellt y maes, sydd yno heddiw ac yfory yn cael ei daflu i’r ffwrn, onid llawer mwy y dillada chwi, chwi o ychydig ffydd?’ (Mt 6:30)

We often fall down by becoming too involved in the things of this world, rather than trusting in God. We want to be in charge of our lives, when instead we should listen to the words of Jesus:

‘But seek first the kingdom of God and his righteousness, and all these things will be added to you.’

‘Ond ceisiwch yn gyntaf deyrnas Dduw a’i gyfiawnder ef, a rhoir y pethau hyn i gyd yn ychwaneg i chwi.’ (Mt 6:33)

Rather than worrying about the practicalities of daily life, our focus needs to be the Kingdom of God — in other words how we live our lives. Are we grateful, generous people, caring for those in need, showing love and forgiveness? If we live this way, then we create a society where the values of God’s Kingdom shape our every action: who are, what we do. We become people characterised by joy, and not fear. Joy is infectious, it simply has to be shared, which leads to thankfulness and gratitude.

The prophet Joel, in this morning’s first reading, presents us with a vision of plenty:

‘Fear not, O land; be glad and rejoice, for the Lord has done great things!’

‘Paid ag ofni, ddaear; bydd lawen a gorfoledda, oherwydd fe wnaeth yr Arglwydd bethau mawrion.’ (Joel 2:21)

The benefits for God’s people are clear, as is what they must do:

‘You shall eat in plenty and be satisfied, and praise the name of the Lord your God, who has dealt wondrously with you.’

‘Fe fwytewch yn helaeth, nes eich digoni, a moliannu enw’r Arglwydd eich Duw, a wnaeth ryfeddod â chwi.’ (Joel 2:26)

Thanksgiving for the harvest is important, because, first and foremost, by giving thanks we are recognising that we are not in control, God is. Christians are called to work, to enjoy the fruits of God’s creation, and to share the bounty of the earth so that none are hungry, and that all people may live in peace and plenty. 

It is good to gather together to give thanks to God. To celebrate the Eucharist together, the great prayer of thanksgiving which Jesus taught His disciples to offer. The more we come together to do this, the more we are formed into people who are thankful and generous. We are nourished not only by the fruits of the earth, but by God, and with God, so that we may be transformed into His likeness. This is the Kingdom of God, here and now, among us. This is the reality which Christ came to bring though His Life, His Death, and His Resurrection. 

By giving thanks for our daily bread, we are following God’s commands, and helping to make His Kingdom a reality. Filled with joy and gratitude for what God has done for us, we give thanks to God, and follow His instructions to feed the hungry, and clothe the naked. By doing so, we embody the love, forgiveness, and generosity which are the hallmarks of a loving, forgiving, generous God.

And so, my brothers and sisters in Christ, as we give thanks to God for the Harvest and His abundant loving kindness towards us, may we continue the work of His Kingdom. Let us trust in our Heavenly Father and help others to come to know and love God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

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Trinity XIII: Lord, to whom shall we go? You have the words of eternal life!

LIFE in the twenty-first century seems to involve an ever-increasing amount of decisions. If we want to buy a cup of coffee we have to make many quick decisions about size, strength, type of coffee, milk, sugar, etc. It can be quite exhausting. Our readings this week focus on the choices and decisions people make. To follow the Christian faith is something we choose to do. We choose to trust God, we are not forced to. The decision to follow Christ is the most important choice we ever make. It affects both our life on earth and in the hereafter.

This morning’s first reading is an account of the renewal of the covenant between God and Israel brought about by Joshua at Shechem. The people of Israel are asked if they want to worship God and follow his laws. Joshua makes his position clear:

“But as for me and my house, we will serve the Lord.”

“Ond byddaf fi a’m teulu yn gwasanaethu’r Arglwydd.” (Josh 24:15)

The people of Israel follow his example and renew their covenant with God:

“Therefore we also will serve the Lord, for he is our God.”

“Yr ydym ninnau hefyd am wasanaethu’r Arglwydd, oherwydd ef yw ein Duw.” (Josh 24:18)

Their religious faith is a conscious act of the will. They choose to serve the God who has saved them. God has shown that He is their God.

In a similar way, the events of Chapter 6 of St John’s Gospel happen around the time of Passover, the festival which marks Israel’s deliverance from slavery in Egypt and the start of their journey to the Promised Land. This is a key moment in Salvation history. Our Lord has been teaching about the Bread of Life, and stressing the importance of eating His flesh and drinking His blood. Such teaching was difficult for a Jewish audience to hear, as it violated fundamental principles of their dietary laws. 

When many of his disciples heard it, they said, “This is a hard saying; who can listen to it?”

Wedi iddynt ei glywed, meddai llawer o’i ddisgyblion, “Geiriau caled yw’r rhain. Pwy all wrando arnynt?” (Jn 6:60)

Jesus is teaching in a synagogue in Capernaum, and those present are not used to this kind of instruction. It turns everything they know on its head. In Hebrew the word for flesh (baśar) and the word for good news, glad tidings, or the Gospel(besorah), sound similar. Such word-play is intentional, and may be linked to the Hebrew Wisdom tradition, such as we heard last week in the Book of Proverbs. Our Lord does not, however, back down, or change His teaching, but instead develops it further:

“Do you take offence at this? Then what if you were to see the Son of Man ascending to where he was before? It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. But there are some of you who do not believe.”

“A yw hyn yn peri tramgwydd i chwi? Beth ynteu os gwelwch Fab y Dyn yn esgyn i’r lle’r oedd o’r blaen? Yr Ysbryd sy’n rhoi bywyd; nid yw’r cnawd yn tycio dim. Y mae’r geiriau yr wyf fi wedi eu llefaru wrthych yn ysbryd ac yn fywyd. Ac eto y mae rhai ohonoch sydd heb gredu.” (Jn 6:61-64)

Having described the Institution of the Eucharist as a way of understanding His Passion and Death, Jesus goes on to talk about events after His Resurrection, namely His Ascension, and the Sending of the Holy Spirit at Pentecost. These are all linked, because they form the culmination of Salvation History. This is the Good News of Jesus Christ. This is God saving His people, the outworking of the covenant at Shechem into the New Covenant of Our Lord and Saviour. However its proclamation does not draw people to Jesus, instead it has the opposite effect:

After this many of his disciples turned back and no longer walked with him. So Jesus said to the Twelve, “Do you want to go away as well?”

O’r amser hwn trodd llawer o’i ddisgyblion yn eu holau a pheidio mwyach â mynd o gwmpas gydag ef. Yna gofynnodd Iesu i’r Deuddeg, “A ydych chwithau hefyd, efallai, am fy ngadael?” (Jn 6:66-67)

Jesus does not force people to follow Him. Then, as now, the choice to follow (or not follow) Christ is a personal decision made freely by each individual. Our Lord asks the Twelve if they want to leave as well, which leads to the following declaration of faith by St Peter:

Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.”

Atebodd Simon Pedr ef, “Arglwydd, at bwy yr awn ni? Y mae geiriau bywyd tragwyddol gennyt ti, ac yr ydym ni wedi dod i gredu a gwybod mai ti yw Sanct Duw.” (Jn 6:68-69)

Simon Peter trusts Our Lord. He expresses that faith and trust. No-one else can offer what Jesus does, because He is God. Only God can make such incredible claims. To be a Christian is to make the same confession as Peter, and to have the same hope of eternal life in and through Jesus Christ. 

Jesus’ teaching is hard to accept, and difficult to understand, but we can experience it, when we receive Holy Communion. For Peter, and for us, belief precedes knowledge. We believe and then we come to understand.

Faith revolves around the question of commitment. It involves love and sacrifice — the two go hand in hand. This is what marriage is all about, and commitment also describes God’s relationship with us, and ours with God. It will see Jesus die on the Cross for us, to show us just how much God loves us, and wants to restore our relationship with Him, and with each other. To be close to God is wonderful, but it isn’t something God forces us into: we may choose to accept God’s love, or to refuse it. This love is freely given.

St Paul’s advice to the Christians in Ephesus is another difficult text, which revolves around making a choice. For St Paul, Christian marriage is all about loving service of one another, as demonstrated by Christ. Jesus lays down His life for us, so we should do the same for each other. Thus, in marriage in particular, and in society in general, loving service and self-sacrifice are the ways by which we should live. It is a generous form of life, because its model is Jesus, the most unselfish person ever, who created all that there is, and who redeemed it by offering His life as a ransom for many. We see this on the Cross and we commemorate it in the Eucharist, where Christ continues to feed us —His people— with Himself, so that we might have life in Him.

So, my brothers and sister in Christ, let us follow the example of St Peter and St Paul in trusting Jesus and being fed with Him, to prepare us for Heaven. Let us demonstrate our commitment by singing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

Jesus Teaches in the Synagogues – James Tissot (Brooklyn Museum)
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Trinity IX – The God of Surprises

A surprise present or a visit from a loved one often brings great joy. One of the loveliest and yet most challenging aspects of Christianity is the fact that we worship a surprising God. Our Heavenly Father uses all sorts of people, and situations, in ways which we do not expect. The Christian journey is not always straightforward. The key is faith: trusting God to be at work, and knowing that everything will be good in the end.

In the Gospel, the people of Israel are like sheep without a shepherd. They feel let down and abandoned by their political and religious leaders. Such sentiments are widespread and understandable. However, there has been something of a religious revival in Galilee, and Our Lord has attracted quite a considerable following, numbering over five thousand people. After the proclamation of the Kingdom of God, the call to repentance and baptism, and some inspiring healing and teaching, people are excited. Prophecies are being fulfilled. The question on everyone’s lips is: Could this man really be the Messiah? 

Once again Jesus has taken His disciples across the See of Galilee for some rest and recuperation. However, the people’s need is great. They understand Christ’s healing miracles as a sign of the Kingdom, and they are keen to learn, and to be fed and nourished, both physically, and spiritually. Our Lord goes up onto higher ground and sits down. This makes perfect sense, especially as He is about to address the large number of people following Him. We should note the context. It is almost the Feast of Passover, the holiest day of the Jewish year, which marked their journey from slavery in Egypt to freedom in the Promised Land. The Passover was the time when people expected the Messiah to return, to lead the people to freedom. 

Then Jesus asks the disciple named Philip a question:

“Where are we to buy bread, so that these people may eat?”

“Ble y gallwn brynu bara i’r rhain gael bwyta?” (Jn 6:5)

Our Lord already knows the answer, but He wants to see what Philip thinks. The disciple replies:

“Two hundred denarii would not buy enough bread for each of them to get a little.”

“Ni byddai bara gwerth dau gant o ddarnau arian yn ddigon i roi tamaid bach i bob un ohonynt.” (Jn 6:7)

Two hundred denarii was over six months wages for a labourer. It is a large sum of money, which would buy a lot of food. Also feeding such a large crowd would be a logistical nightmare. Apart from the cost, there is the question of how you would get the food in the first place. Then Peter’s brother Andrew makes an intervention:

“There is a boy here who has five barley loaves and two fish, but what are they for so many?”

“Y mae bachgen yma a phum torth haidd a dau bysgodyn ganddo, ond beth yw hynny rhwng cynifer?” (Jn 6:9)

Andrew has a point: if £10,000 worth of food would only give people a mouthful, then a small bag full of food is a drop in an ocean of need. The situation appears to be an impossible one. Then Jesus acts.

Our Lord asks the people to sit down. There are five thousand men, and possibly another fifteen thousand women and children. Jesus takes the loaves and fishes, and blesses them. After thanking God for the food, He gives it to be distributed among the people. Not only does everyone eat as much as they want, but at the end there are twelve baskets of leftovers. It is through prayer and blessing that bread can be broken, distributed, and provide sustenance on a scale, and in a way, that defies human expectation and understanding. Not only are a huge number of people fed, but, as a sign of the super-abundance of God’s love and mercy, there is more left over at the end than there was to begin with! In the same way, the kingdom of God, of which the bread is a sign, grows when God’s love is shared. This love satisfies people’s deepest needs. The more we share it, the more there is. The Kingdom of God is a place of generosity and love, a place where our needs are answered and we are transformed.

John’s Gospel describes how Jesus takes, blesses, breaks and distributes bread, demonstrating how the Kingdom of God works. This looks forward to the Institution of the Eucharist by Jesus at the Last Supper.

The same miraculous feeding that took place by the shore of the Sea of Galilee will also happen here today. We gather as the people of God, united in love and faith, and offer ourselves. Like the small boy, we give the bread that we have, so that it may be taken, blessed, broken and given out. In this way we become partakers in the mystical supper of the Kingdom of God. We eat the Body of Christ not as ordinary food, but as bread for the journey of faith. The Eucharist is the sign and token of God’s love. This is the means by which we enjoy the close presence of God.

The crowd recognises the miraculous feeding as a sign, signifying God’s love, and the presence of the Messiah in their midst. In response they want to enact a political coup, and make Jesus a king. This is not what Our Lord wants, so He withdraws, to be alone, to be with God. The multiplication of the loaves and fishes shows us that God is active in the world, pouring out His generous love, meeting our needs, and healing our wounds. This is not the start of a political campaign. Christ does not want earthly power. Instead, He wants to reign in our hearts, and in our lives.

God uses barley bread — the bread of the poor — to feed His people. This points to the Eucharist and to the Cross as the place where humanity is nourished and healed. We follow Christ’s example week by week, because without Him, our hunger remains unsatisfied. 

Today and every day we give thanks that God loves us. He reveals His love in ways which often surprise us, and which defy our expectations. When we trust in Christ we are transformed in this life, and the next. We become prepared for Heaven, where we, and all the faithful, will sing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion, and power, now and forever. Amen.

James Tissot – The Multiplication of the Loaves and Fishes (Brooklyn Museum)
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Trinity VIII – ‘Like Sheep without a Shepherd’

Most of us who drive around these parts are used to slowing down or swerving to avoid a sheep on the road. Whether it is the warm tarmac, or a tasty morsel nearby, sheep are happy to lie down or move without any thought of the cars around them. These animals are often characterised as being foolish, stubborn, and easily led. Sheep need shepherds, to keep them safe and healthy, to watch over them, and to protect them from danger. Sheep, therefore, may not, at first glance, be the most flattering metaphor to use for God’s people (both as the people of Israel and the Church) but they represent an ancient image, with deep resonance in Scripture. David, Israel’s second king, was taken from the sheep-folds, and God is described as a shepherd in Psalm 23: ‘The Lord is my shepherd’. This image speaks of a relationship of love and care, and of someone who protects us from harm, and who is willing to defend us at all costs. This points to Jesus: the Good Shepherd, who lays down his life for us on Calvary.

The first reading this morning is taken from the prophet Jeremiah, who is castigating the leaders of Israel. According to the prophet, they have failed to look after God’s people: 

“Woe to the shepherds who destroy and scatter the sheep of my pasture!” declares the Lord. 

“Gwae chwi fugeiliaid, sydd yn gwasgaru defaid fy mhorfa ac yn eu harwain ar grwydr,” medd yr Arglwydd (Jer 23:1)

The Kings and Priests of Israel are supposed to act as shepherds, and protect and care for their flock. But they are not true shepherds because they exercise power selfishly, driving away and destroying the sheep. Such leaders seek power for its own sake, to make themselves feel grand and important. They become cruel and selfish. These types of rulers do not care for the well-being of their people. Jeremiah then contrasts the leaders who fail to look after the people, with God who loves and cares for them.

“Then I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will set shepherds over them who will care for them, and they shall fear no more, nor be dismayed, neither shall any be missing,” declares the Lord.

“Yr wyf fi am gasglu ynghyd weddill fy mhraidd o’r holl wledydd lle y gyrrais hwy, a’u dwyn drachefn i’w corlan; ac fe amlhânt yn ffrwythlon. Gosodaf arnynt fugeiliaid a’u bugeilia, ac nid ofnant mwyach, na chael braw; ac ni chosbir hwy,” medd yr Arglwydd. (Jer 23:3-4)

The prophet then speaks of a future when God will ‘raise up for David a righteous branch’ ‘y cyfodaf i Ddafydd Flaguryn cyfiawn’ (Jer 23:5). This is understood as pointing to Jesus, the righteous King, sent by God to care for His people.

Meanwhile, in this morning’s Gospel, the disciples return to Jesus, after having been sent out  in pairs to preach, teach, and heal. Once they have told the Lord what they have done, He replies:

“Come away by yourselves to a desolate place and rest a while.”

“Dewch chwi eich hunain o’r neilltu i le unig a gorffwyswch am dipyn.” (Mk 6:31)

Jesus understands that for ministry to be effective there needs to be a balance between action, rest, and reflection. Otherwise, the disciples will end up exhausted, as their pastoral ministry is demanding:

‘For many were coming and going, and they had no leisure even to eat.’

‘Oherwydd yr oedd llawer yn mynd a dod, ac nid oedd cyfle iddynt hyd yn oed i fwyta.’ (Mk 6:32)

Clearly the apostles need time to rest and to have some food. They also need time to learn from Jesus, and to take care of the people. Our Lord takes them by boat to a secluded spot, but they are recognised, and crowds run to greet them. It looks like the situation is about to be repeated, when Jesus intervenes:

‘When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them many things.’

‘Pan laniodd Iesu gwelodd dyrfa fawr, a thosturiodd wrthynt am eu bod fel defaid heb fugail; a dechreuodd ddysgu llawer iddynt.’ (Mk 6:34)

‘Like sheep without a shepherd’ ‘fel defaid heb fugail’ these are people in great need. They have heard the proclamation of the Kingdom of God, and they come to learn more, to be healed, and to be fed and nourished. Christ recognizes their longings and ministers to them, giving His disciples an opportunity to eat and rest. Jeremiah’s prophecy is fulfilled by Our Lord, and the people of Israel are cared for. They are loved, and they are nourished. When their needs were not met by their political and religious leaders, they turn to Christ, the Good Shepherd, who looks after God’s people. 

On the Cross, the Good Shepherd lays down His life for His sheep. This sacrifice lies at the heart of St Paul’s message to the Ephesians in this morning’s second reading. Jesus gives humanity life through His suffering and death. On the night before He died He told us, His flock, what to do, so that God’s people might continue to be fed and nourished by Him, and with Him. Our Lord continues to care for us, because He loves us. God gives Himself to us, so that we might share in His life, and be transformed by His Grace, more and more into His likeness. 

So, my brothers and sisters in Christ, let us rejoice that we are nourished and cared for by the true Shepherd of our souls. Let us prepare for the banquet of the Kingdom, by allowing God’s grace to transform us. And let us sing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion, and power, now and forever. Amen.

James Tissot – He sent them out two by two (Brooklyn Museum)
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Trinity VI – The Importance of Prophetic Truth in Changing Times

One of the trickiest things to do is to tell someone something they don’t want to hear. Some things can be difficult to hear, and difficult to say. Honesty and truth are essential if we want to change and grow. In Ancient Israel, prophets were sent by God to speak the truth: to call people back and to tell them where they were going wrong. When the people of Israel rebelled against God, which is the definition of sin, prophets called God’s people to repentance. They urged them to turn back to the God who loves them, and longs for them to flourish. Sadly, such messages were not always heeded:

‘The descendants also are impudent and stubborn: I send you to them, and you shall say to them, ‘Thus says the Lord God.’ And whether they hear or refuse to hear (for they are a rebellious house) they will know that a prophet has been among them.’

‘At blant wynebgaled ac ystyfnig yr wyf yn dy anfon, ac fe ddywedi wrthynt, ‘Fel hyn y dywed yr Arglwydd DDUW.’ Prun bynnag a wrandawant ai peidio — oherwydd tylwyth gwrthryfelgar ydynt — fe fyddant yn gwybod fod proffwyd yn eu mysg.’ (Ezek 2:4-5)

This is the situation which we encounter in today’s Gospel. As part of His Galilean ministry Our Lord goes to Nazareth, and teaches in the synagogue. In Luke’s account we hear Jesus reading from Isaiah:

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favour.”

“Y mae Ysbryd yr Arglwydd arnaf, oherwydd iddo f’eneinio i bregethu’r newydd da i dlodion. Y mae wedi f’anfon i gyhoeddi rhyddhad i garcharorion, ac adferiad golwg i ddeillion, i beri i’r gorthrymedig gerdded yn rhydd, i gyhoeddi blwyddyn ffafr yr Arglwydd.” (Lk 4:18-19)

Clearly hearing such a prophecy and then being told that it was being fulfilled among them would be quite shocking. The people had spent five hundred years waiting for a Messiah, and now, suddenly, here he was. The worshippers in the synagogue are unwilling, or unable, to understand what is going on, so they say:

“Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands? Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offence at him.

“O ble y cafodd hwn y pethau hyn? A beth yw’r ddoethineb a roed i hwn, a’r fath weithredoedd nerthol sy’n cael eu gwneud trwyddo ef? Onid hwn yw’r saer, mab Mair a brawd Iago a Joses a Jwdas a Simon? Ac onid yw ei chwiorydd yma gyda ni?” Yr oedd ef yn peri tramgwydd iddynt. (Mk 6:2-3)

The inhabitants of Nazareth cannot reconcile the healer and teacher with the person they have seen growing up among them. Hence they stress Our Lord’s trade and family relationships. They cannot recognise the Messiah in their midst. The Nazarenes understand Christ’s human nature, but cannot see that He is divine. 

Jesus understands that a prophet is without honour among his own people. Those who think they know Him well, fail to discern what God is doing through Him. They may reject Christ, but He does not reject them. 

‘And he could do no mighty work there, except that he laid his hands on a few sick people and healed them.’

‘Ac ni allai wneud unrhyw wyrth yno, ond rhoi ei ddwylo ar ychydig gleifion a’u hiacháu.’ (Mk 6:5)

The Good News of the Kingdom is proclaimed, and healings take place. God’s love is poured out even where He is not welcomed, because God loves us, and has come to heal our wounds. Even when we turn our back on Him, Our Heavenly Father does not spurn us. The work of the Kingdom must continue:

‘And he marvelled because of their unbelief. And he went about among the villages teaching.’

‘Rhyfeddodd at eu hanghrediniaeth. Yr oedd yn mynd o amgylch y pentrefi dan ddysgu.’ (Mk 6:6)

Those who in theory should know Him best, who have known Jesus all His life, are the ones who turn their back on Him. Our Lord is amazed at their hardness of heart. He faces exactly what Ezekiel faced before Him. So Jesus continues to heal and teach, even though some do not hear, and do not believe. To those who do, Christ offers love, healing and New Life. He offers Himself in the Eucharist, so that we may have life in all its fulness.

We know who and what Jesus is. Many in the world around us reject Christ, rather like the people of Nazareth, or fail to accept Him as true God and true man. They doubt who He was, what He did, and what He said. Our duty, as Christians, is to tell people about Jesus, praying that they will want to believe. We need to model the Christian life, remembering that all things are possible — God can will do amazing things, especially when we cooperate with Him. 

Our country is currently experiencing a new start, a re-boot after the election. We pray for those who have been elected to office that they will govern with wisdom and compassion. May we too take this opportunity to re-boot and re-energise our life of faith, and shine as beacons of hope in our community and world. May we join with all creation and give glory to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion, and power, now and forever. Amen.

James Tissot: Jésus dans la synagogue déroule le livre [Brooklyn Museum]
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Trinity V: Jesus our healer

There are, as we all know, few things in life worse than when someone we love is seriously ill. We do everything we possibly can to help, but often there is not much that we can do. However, when we feel powerless and desperate, and need help, we can turn to God in prayer. The Kingdom of God, proclaimed and inaugurated by Jesus Christ is a place of true healing, and through our relationship with Jesus we can seek wholeness for ourselves and for those close to us. This is why the Gospels contain healing miracles. These miraculous accounts are signs of God’s restoration of creation through His Son, something which will culminate with Christ’s Passion, Death, and Resurrection, and through which our human nature is healed.

In today’s Gospel Jesus and the disciples have sailed back across the Sea of Galilee to the Jewish side. On their arrival they are greeted by the leader of a local synagogue whose daughter is close to death. Jairus longs for his child to be healed, and asked Jesus to place His hands on her, so that she might be saved and live.

While Jesus is walking to Jairus’ house to heal his daughter, another miracle takes place. Lots of people are following, which is understandable since Jesus is a charismatic preacher and teacher, who heals people. In the crowd is a woman with a serious gynaecological complaint. Two people need healing, and while Our Lord is on His way to heal one female in need, another seizes the opportunity to be cured.

This woman is desperate, because she has suffered bleeding for twelve years. In Jewish ritual terms she would be classed as unclean. She would have been unable to join in worship, and would be seen as someone to avoid. Also, she would not have been able to bear children. Despite all her efforts and attempts to find a cure she had only got worse, even though she had spent all the money she possessed. The presence of this miraculous healer was the answer to her prayers. She had heard about the Saviour, and said to herself:

“If I touch even his garments, I will be made well.”

“Os cyffyrddaf hyd yn oed â’i ddillad ef, fe gaf fy iacháu.” (Mk 5:28)

This woman has faith. She believes that Jesus can heal her, and she puts her trust in Him to do what the physicians could not achieve. Our Lord notices that someone has touched His garments. He realizes that this was not simply someone brushing past, but something important. His disciples, not aware of what has happened, try to put this down to the press of the crowd. Then the woman, who has been healed, comes forward:

‘But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth. And he said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”’ 

‘Daeth y wraig, dan grynu yn ei braw, yn gwybod beth oedd wedi digwydd iddi, a syrthiodd o’i flaen ef a dweud wrtho’r holl wir. Dywedodd yntau wrthi hi, “Ferch, y mae dy ffydd wedi dy iacháu di. Dos mewn tangnefedd, a bydd iach o’th glwyf.”’ (Mk 5:33-34)

The woman comes ‘in fear and trembling’ not because she is afraid of Jesus, but because it is the proper way for humans to act in the presence of God. She is filled with awe at her experience of divine healing. Jesus’ reply is astounding for several reasons. The fact that He responds at all is noteworthy. Talking to a woman who was not a member of your family was frowned upon, let alone a woman who is viewed as being ritually unclean and an outcast. Jesus is breaking a social taboo. He also addresses her as ‘daughter’, a reminder that Jesus’ family are not just those related to Him in earthly terms, but all those who do God’s will. This unnamed woman is a daughter of God and her faith has healed her. She trusted God to do what the physicians could not. Faith is the route to salvation and healing, by trusting God to be at work. Now the woman can go in peace, because she has been restored to health. Peace is God’s gift to us, that we may experience wholeness. Jesus underlines that what has happened is not a temporary healing, but a permanent state of affairs.

While Jesus is still speaking to the woman, messengers come to give Jairus some bad news:

“Your daughter is dead. Why trouble the Teacher any further?”

“Y mae dy ferch wedi marw; pam yr wyt yn poeni’r Athro bellach?” (Mk 5:35)

The situation is hopeless, and in their eyes there is nothing that Jesus can do. Thankfully, Our Lord has other ideas:

‘But overhearing what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.”’

‘Ond anwybyddodd Iesu y neges, a dywedodd wrth arweinydd y synagog, “Paid ag ofni, dim ond credu.”’ (Mk 5:36)

Instead of being afraid Jairus needs to believe that God will save his daughter. The synagogue leader has already demonstrated his faith by prostrating himself before Jesus and asking for healing. Now, in the face of his daughter’s apparent demise, Jairus must trust God to be at work. When Jesus arrives at the house a second miracle takes place: 

‘Taking her by the hand he said to her, “Talitha cumi”, which means, “Little girl, I say to you, arise.”’

‘Ac wedi gafael yn llaw’r plentyn dyma fe’n dweud wrthi, “Talitha cŵm,” sy’n golygu, “Fy ngeneth, rwy’n dweud wrthyt, cod.”’ (Mk 5:41)

Note the fact that Jesus takes the girl by the hand. AT the time of Jesus, touching a dead body would make a person ritually impure. This is why the priest and Levite in the Parable of the good Samaritan pass by on the other side, for fear of being made unclean by being in contact with a dead person. Jesus disregards the taboo of uncleanness, and speaks to the girl. He addresses her in Aramaic, her mother tongue, and says “Talitha cumi” literally: ‘little lamb, get up’ ‘oen bach codwch’. This is a term of endearment which also reminds us that Christ is the Good Shepherd who cares for His lambs, keeping them safe, and saving them from death. 

The people who are present — Jairus and his wife, Peter, James and John — are all amazed. They are filled with awe, with holy fear at witnessing the mighty works of God. Finally, Jesus tells her parents to give the girl something to eat, which shows us the reality of her resuscitation. This also points towards the feast of the Kingdom, which we hope to enjoy in Heaven, and which is prefigured in the Eucharist. In physical and spiritual communion, Christ gives Himself to feed us. Through His Body and Blood He heals our bodies and our souls, and assures us of eternal life.

As we care for and pray for those close to us who are ill we give thanks that God loves us, and heals us. Through faith, wonderful things can, and do, happen. May our worship today be a foretaste of Heaven, where all are healed. Let us join with Saints and Angels to sing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion, and power, now and forever. Amen.

James Tissot Jairus’ Daughter (Brooklyn Museum)