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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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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 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 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 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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Trinity Sunday 2025

In the Science fiction film, ‘The Matrix’ and its sequels there is a character called ‘Trinity’, played by Carrie-Anne Moss. The name comes from her handle as a computer hacker. She, apparently, chose this moniker to give the impression that she is as mysterious and enigmatic as the concept of a Three-in-one being (God the Holy Trinity: Father, Son, and Holy Spirit). So what do Christians believe about the Trinity?

In today’s Gospel Jesus promises His disciples that,

“Ond pan ddaw ef, Ysbryd y Gwirionedd, fe’ch arwain chwi yn yr holl wirionedd. Oherwydd nid ohono’i hun y bydd yn llefaru; ond yr hyn a glyw y bydd yn ei lefaru, a’r hyn sy’n dod y bydd yn ei fynegi i chwi.”

“When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.” (Jn 16:13)

God gives us the Holy Spirit to guide us and lead us in our lives. We are invited into a relationship and journey of faith, which enables us to grow and develop. As Christians, we worship One God, Father, Son, and Holy Spirit. They are not three Gods, but one God. That the three persons of the Trinity are one God is itself a mystery. It is the enigma of God’s very self: a Trinity of Persons, consubstantial, co-equal, and co-eternal. ‘Consubstantial’ means ‘of one being’, i.e. they are One. ‘Co-equal’ means that the persons of the Trinity are equal to one another, none is greater or lesser than another. ‘Co-eternal’ means that they all have no beginning in time all three are eternal. We know God most fully in the person of Jesus Christ, the Incarnate Word of God, who was born of the Virgin Mary, died upon the Cross for our sins, was raised to New Life at Easter, and sent the Holy Spirit at Pentecost. In Christ, God discloses who and what He is. We know Him through His outpouring of love into our lives.

All Christians are baptised in the name of the Trinity. Our worship is Trinitarian. The service this morning began with the words ‘Yn enw’r Tad, a’r Mab, a’r Ysbryd Glân, In the name of the Father, and of the Son, and of the Holy Spirit, Amen.’ Eucharistic Services have begun by invoking the name of the Trinity, and making the sign of the Cross, for as long as we have descriptions of them, going back almost 1900 years. And 1700 years ago just before the Council of Nicaea, this morning’s first reading was one of the most controversial passages in Scripture: 

“Lluniodd yr Arglwydd fi ar ddechrau ei waith, yn gyntaf o’i weithredoedd gynt.”

“The Lord possessed me at the beginning of his work, the first of his acts of old.” (Proverbs 8:22)

In the Greek text of Proverbs, used widely around the Mediterranean at that time, the verb translated as ‘possessed’ was one that meant ‘created’. This lead some people — the followers of Arius — to argue that this passage means that Jesus Christ was created and not begotten. This would therefore mean that Jesus had a beginning in time, and was not eternal. He was therefore somewhat lesser than God the Father. To discuss this theological issue Church Councils were called at Nicaea in ad325, and Constantinople in ad381. These meetings of bishops rejected the Arian ideas and gave us the doctrinal statement known as the Nicene Creed, which we will say together in a few minutes time. Our faith, as Christians, is rooted in our belief in God: Father, Son, and Holy Spirit, consubstantial, co-equal, and co-eternal. This is why the Creed is made up of three sections. It begins by stating what we believe about God the Father. The text then moves on to what we believe about Jesus the Son. The statement of faith then finishes with the Christian beliefs concerning the Holy Spirit. What we believe and how we worship God matters.

Last Sunday we celebrated Whitsun, Y Sulgwyn, the Feast of Pentecost: the Descent of the Holy Spirit upon the disciples in the Upper Room, fifty days after Easter, and ten days after Jesus’ Ascension into Heaven. With the coming of the Holy Spirit, we see the fullness of who God is. As St Paul puts it in his Letter to the Romans:

“oherwydd y mae cariad Duw wedi ei dywallt yn ein calonnau trwy’r Ysbryd Glân y mae ef wedi ei roi i ni.”

“God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” (Romans 5:5)

As Christians, we are given the gift of the Holy Spirit — a spirit of love and joy. This allows us to experience God as He is: the Father who created all that exists; the Son who redeemed humanity; and the Spirit who sanctifies and encourages God’s people. God calls us into a relationship and we respond with worship which honours our Creator and Sustainer. We do this not because God requires our worship, but because of our own need to acknowledge our dependance upon Him. God loves us, and because we know that we are loved, we respond with love and praise. 

The wonderful thing about the outpouring of the Holy Spirit at Pentecost is that it enables us to encounter and experience God in a deeper way. We can know Jesus Christ, the Word made flesh. He speaks to us in Scripture, and He comes to us in the Eucharist, so that we may be nourished by God. In our prayer and worship, we are filled with the Holy Spirit, who transforms us. The Trinity is not an abstract philosophical concept, but rather the manifestation of a generous and loving God. The Christian understanding of God is not of a remote being. God makes His home with us. He gives us His life, and He transforms and heals us in love. This is all possible through the relationship God has with us, through His Son and His Spirit, which is personal to each and every one of us. That is why we celebrate the Trinity today.

In Christ God becomes human, allowing Him to understand us from the inside, so to speak. This is not a distant, impersonal divinity, but one who lives a human life. One who understands our frailty, and who loves us. God sends His Spirit so that we may be encouraged and live out our true potential. We will face difficulties and hardships. Christ promises us no less, as does St Paul in our second reading. But the point is that these experiences, while difficult to endure, can also be positive: we grow and develop through them. It is often through the experience of suffering that we become more loving and forgiving.

God makes us new by his redeeming love and transforms us into what He wants us to be. God — Father, Son, and Holy Spirit — offers us all the opportunity to be something different, something more than we are. If we let Him change us. If we co-operate with His grace. When we are filled with the Holy Spirit, and nourished by Word and Sacrament, God is at work in us, transforming us into His likeness.

So, as we celebrate the mystery of the Holy and Life-giving Trinity, 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.

The Trinity Lance McNeel 2009

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Pentecost 2025

Every Sunday, and also on solemn Feast days, Christians make a public declaration of their faith in God, Father, Son, and Holy Spirit, using the words of the Nicene Creed — which we will all say together in a few minutes time. This statement of belief was drawn up seventeen hundred years ago at the First Ecumenical Council, which was called by the Roman Emperor Constantine to sort out divisions within the Church concerning the Divinity of Jesus Christ. The council met at Nicaea in Asia Minor (modern day Turkey) and comprised of three hundred and eighteen bishops of the Church. One of these was Nicholas of Myra, St Nicholas, the patron saint of this church. 

Questions about belief matter. They have the potential to divide the Church. Taking it away from its core purpose of being united in a common faith, and making a consistent proclamation of that faith. This is the situation in today’s reading from the Acts of the Apostles. Having been promised the Holy Spirit by Our Lord at His Ascension, the disciples wait and pray. At Pentecost they are filled with the Spirit. Emboldened, they are able to tell Jews from all over the Mediterranean world, who have gathered in Jerusalem, who Jesus is, and what He has done. From this moment on the disciples are known as Apostles from the Greek ἀπόστολος (meaning one who is sent, a messenger). The message they deliver is that all people should repent and believe the Good News of Jesus Christ. 

The outpouring of the Holy Spirit is not a one-off event, but rather a permanent state of affairs. This is how God continues to be active in the world: inspiring and strengthening Christ’s followers in living and proclaiming their faith. In John’s Gospel, Jesus promises His disciples:

‘Os ydych yn fy ngharu i, fe gadwch fy ngorchmynion i. Ac fe ofynnaf finnau i’m Tad, ac fe rydd ef i chwi Eiriolwr arall i fod gyda chwi am byth,’

‘If you love me, you will keep my commandments. And I will ask the Father, and he will give you another Helper, to be with you for ever.’ (Jn 14:15-16)

The promise is that God’s Spirit will be present in perpetuity. God will continue to pour out His Spirit to strengthen the Church. This is what we are celebrating today at Pentecost. Indeed, during the Eucharistic Prayer I, as your priest,  will pray that God continues to do this and ‘trwy nerth dy Ysbryd, i’r rhoddion hyn o fara a gwin fod i ni ei gorff a’i waed ef’ ‘that, by the power of your [God’s] Spirit, these gifts of bread and wine may be for us his body and blood’. Our heavenly Father makes wonderful things happen. Disciples who have been scared and have been in hiding are transformed into fearless evangelists, going out to preach Christ’s message of love and forgiveness. They become enthusiastic fellow-workers in the vineyard. God is able to completely change people and situations, because His love for us knows no bounds.  

The 318 bishops, who met at Nicaea, in 325AD, were able to put into words what Christians believe because they began their deliberations by praying for the gift of the Holy Spirit to guide and direct their thoughts and actions. This is entirely in line with Our Lord’s teaching in the Gospel: 

‘Ond bydd yr Eiriolwr, yr Ysbryd Glân, a anfona’r Tad yn fy enw i, yn dysgu popeth ichwi, ac yn dwyn ar gof ichwi y cwbl a ddywedais i wrthych.’

‘But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you.’ (Jn 14:26)

The Bishops, including St Nicholas, were strengthened by God to proclaim the truth, and to bear witness to it, in the face of those who would deny it. They bore witness to the truth of Jesus Christ: true God and true man, who promised the gift of the Holy Spirit. God’s Spirit gives Christians strength and brings us together as brothers and sisters in a new family, which we call the Church. 

It is thanks to the preaching of the Gospel begun by the Apostles at Pentecost, and continued by their successors at Nicaea, that we are here today. It is how billions of people have come to know, love, and serve Our Lord Jesus Christ. As people who are in Christ, who have entered the Church through our Baptism, we are given a very important job to do. We need to tell people about Jesus!

The world-wide Christian Church is wonderful in its diversity. We are all different, we do not speak the same language, or have the same culture. However, we are all equally empowered through having received the Holy Spirit at our Baptism, in our Confirmation, and through all the sacramental actions of the church, which are the outward and visible signs of the inward and spiritual grace of God. This is how the Holy Spirit works. This is how God builds us up together in love. Through the Eucharist, through prayer and through Scripture, we are nourished spiritually to keep doing all that God desires of us.

So, my brothers and sisters in Christ, let us pray earnestly for the gift of the Spirit. Just as St Nicholas was inspired by the Spirit, may God also fill us with His love and equip us to proclaim the Good News of the Kingdom. May the fire of the Holy Spirit embolden us to encourage others to come to know, and love 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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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 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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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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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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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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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 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 I

THE novel by Robert Llewellyn —‘How green was my valley’ — reached millions through its 1941 film adaptation by John Ford. Telling the story of a family in a South Wales mining community, it criticises the unjust labour practises of the early twentieth century. Earlier in 1887 the historian Lord Acton wrote to the Professor of Ecclesiastical History at the University of Cambridge, saying that, ‘Power tends to corrupt, and absolute power corrupts absolutely.’ While this maxim now tends to be applied generally, it was originally a comment on religious institutions in general, and the medieval Papacy in particular. The truth of this statement is a reflection on our fallen human nature.

In the Gospels we often see Our Lord come into conflict with the Scribes, Priests, and Pharisees. These religious leaders are depicted as being more concerned with power and prestige than with the worship of Almighty God. If Religion is important then there will be a status attached to its ministers. They, therefore, have a responsibility to use this status for good, and to bring people closer to God.

In today’s Gospel it is the Sabbath, a day of rest. Jesus and His disciples are travelling, and the Pharisees notice that some of them have plucked ears of corn to eat. The Pharisees ask Our Lord:

‘Look, why are they doing what is not lawful on the Sabbath?’

‘Edrych, pam y maent yn gwneud peth sy’n groes i’r Gyfraith ar y Saboth?’  (Mk 2:24)

Jews are forbidden from doing any work on Sabbath, and the harvesting of grain, no matter how little, counts as work. This appears to be a clear-cut case, but Jesus replies as follows:

‘Have you never read what David did, when he was in need and was hungry, he and those who were with him: how he entered the house of God, in the time of Abiathar the high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those who were with him?’

‘Onid ydych chwi erioed wedi darllen beth a wnaeth Dafydd, pan oedd mewn angen, ac eisiau bwyd arno ef a’r rhai oedd gydag ef? Sut yr aeth i mewn i dŷ Dduw, yn amser Abiathar yr archoffeiriad, a bwyta’r torthau cysegredig nad yw’n gyfreithlon i neb eu bwyta ond yr offeiriaid; ac fe’u rhoddodd hefyd i’r rhai oedd gydag ef?’ (Mk 2:25-26)

This story is recounted in 1Samuel 21:1-7. By referring to it Our Lord is making the point that if David’s actions were acceptable, then why is such a fuss being made about the disciples plucking a few ears of corn. Jesus underlines this by pointing out that:

‘The Sabbath was made for man, not man for the Sabbath’

‘Y Saboth a wnaethpwyd er mwyn dyn, ac nid dyn er mwyn y Saboth’ (Mk 2:27)

The legalism of the Pharisees has led them to forget what the Sabbath is really about: rest. The point of having a Sabbath is to ensure that people have a day of rest. Instead this day has become bound up with rules and observances which neither honour God, nor encourage humanity to rest. 

Jesus and His disciples arrive at a synagogue where there is a man with a withered hand. Clearly this is another opportunity for the legalism of the Pharisees to come to the fore.

‘And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him.’

‘Ac yr oeddent â’u llygaid arno i weld a fyddai’n iacháu’r dyn ar y Saboth, er mwyn cael cyhuddiad i’w ddwyn yn ei erbyn.’ (Mk 3:2)

Rather than rejoicing that God has performed a miracle, and that a man with a disability has been healed, all the Pharisees can see is an opportunity to complain about rule-breaking, and to bring an accusation against Jesus. Our Lord calls the man to Him, and says to the Pharisees:

‘Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?’

‘A yw’n gyfreithlon gwneud da ar y Saboth, ynteu gwneud drwg, achub bywyd, ynteu lladd?’ (Mk3:4)

They give no reply because they know that in order to save a life one may break every rule regarding the observance of the Sabbath. Jesus’ knowledge and interpretation of Jewish Scripture and Law is superior to theirs. Our Lord then asks the man to stretch out his hand, and he is miraculously healed. No law has been broken. Instead someone who was suffering, and who was probably shunned and made an outcast in society, has been cured and brought back into the fold of the community. God’s power to heal and restore humanity has been displayed. The Kingdom of God has been announced in deed.  

The response of the religious authorities is telling. Do they rejoice at this miracle? The answer is definitely no.

‘The Pharisees went out and immediately held counsel with the Herodians against him, how to destroy him.’

‘Ac fe aeth y Phariseaid allan ar eu hunion a chynllwyn â’r Herodianiaid yn ei erbyn, sut i’w ladd.’ (Mk 3:6)

The Pharisees have formed an alliance with a priestly party, keen on political independence. Both sides share a common aim — to get rid of Jesus. This is because He represents a threat to their power. Our Lord’s words and actions are understood by the Pharisees as an assault on their privileged position, with their innate goodness being ignored. From the start of His public ministry, Christ faces opposition from people who want Him dead. They think that they can destroy Jesus, and that will be the end of the matter, whereas it will only be the beginning. Our Lord will die on a Cross, but will be raised to new life at Easter. Calvary and the Empty Tomb are the salvation of humanity, part of God’s plan.

As Christians we gather on the Lord’s Day, the first day of the week, to celebrate Christ’s Death and Resurrection. By means of the Eucharist, we do that which Jesus commanded us to do until He comes again. For one hundred thousand successive Sundays the faithful have gathered to share in Holy Communion, because it matters, it is important. We are fed with the Bread of Angels, with the Body and Blood of Christ, so that we may be healed and given a foretaste of Heaven.

So, my brothers and sisters, let us rejoice in the healing salvation of Christ. Let us proclaim the Good News, so that all people may 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.

James Tissot – The Man with a withered hand (Brooklyn Museum)
Tissot: The Disciples Eat Wheat on the Sabbath (Brooklyn Museum)
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Trinity Sunday 2024: Transformed by God’s Love: Exploring the Trinitarian Faith and Sacramental Life

WE are all extremely fortunate to live in North Pembrokeshire for many reasons, and especially because we are close to so many hills. Mountains and hills take a lot of effort to climb, but once you have ascended, you can see for miles around. Hilltops are special places, and today’s Gospel takes place on one. Also, many other important and significant moments in Matthew’s Gospel take place on mountains including the Temptation, the Sermon on the Mount, the Transfiguration, and the Crucifixion. Our Lord also speaks His final words before his Ascension on a hilltop. 

Last Sunday we celebrated Pentecost, the outpouring of the Holy Spirit upon the Church: a revelation of who God is, and how much God loves us, His people. This week we continue to meditate upon God’s love. This love forms a relationship so intimate that God is closer to us than we are to ourselves — that is something quite hard to get our heads around! Above all, God’s love is something to be experienced, rather than understood. Through this experience God transforms us, so that we can experience that love more fully, and finally enjoy it for eternity, in Heaven.

In today’s Gospel Jesus’ disciples have been told to go to Galilee, to a particular mountain, to meet the Risen Lord. They are obedient, and head north from Jerusalem. When the disciples arrive at the mountain, they see Our Lord and bow down and worship Him — just like the Wise Men did at His birth. Some of the apostles, however, doubt. They have not yet fully grasped the reality of the situation: the fact that Jesus has risen from the dead, is preparing to ascend to His Father, and send the Holy Spirit. Before His Ascension, Jesus comes to them, and speaks to them saying:

‘All authority in heaven and on earth has been given to me.’

‘Rhoddwyd i mi, bob awdurdod yn y nef ac ar y ddaear’ (Mt 28:18)

This, at one level, is a grand claim to make. But, it is the fulfilment of a prophecy about the Son of Man made by the prophet Daniel:

‘And to him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.’

‘Rhoddwyd iddo arglwyddiaeth a gogoniant a brenhiniaeth, i’r holl bobloedd o bob cenedl ac iaith ei wasanaethu. Yr oedd ei arglwyddiaeth yn dragwyddol a digyfnewid, ac ni ddinistrir ei frenhiniaeth.’ (Dan 7:14)

Jesus is true God and true man. He fulfils the prophecies of scripture. He also has authority, which He shares with His Church, empowering it to act in His name.

Our Risen Lord tells the disciples to ‘Go therefore’ ‘Ewch, gan hynny’ (Mt 28:19). They are not to stay put, but are called to be active in the world. The Church is given a mission to: ‘make disciples of all nations’ ‘gwnewch ddisgyblion o’r holl genhedloedd’ (Mt 28:19). The disciples, having been taught by Jesus, are empowered to teach the faith to others. The Church has a universal mission. No-one is to be excluded or left out. As well as being proclaimers of the faith, the apostles are also instructed to baptize new converts:

‘baptizing them in the name of the Father and of the Son and of the Holy Spirit’

‘gan eu bedyddio hwy yn enw’r Tad a’r Mab a’r Ysbryd Glân’ (Mt 28:19)

This small detail is important. It matters. From the very beginning, the Christian Faith is a Trinitarian Faith. We believe in One God, who is Father, Son, and Holy Spirit. Three persons, bound together in love, who invite the world to be in a relationship with Them.

Our Eucharist this morning began, ‘Yn enw’r Tad, a’r Mab, a’r Ysbryd Glân, In the name of the Father, and of the Son, and of the Holy Spirit’, because this is the God whom we worship. We express our belief in the words that we use, and also in our actions. Our deeds show in a physical way what we believe. As Christians, we are called to live out the faith of our baptism in our lives. God, who is love, has shown that love to the world through His Son, Jesus Christ, and in the sending of the Holy Spirit. To be a Christian is to have encountered that love, and been changed by it. We are changed in our baptism, when we are born again to new life in Christ. Also, we are changed each and every time we receive Holy Communion. By God’s grace, Communion, whether physical or spiritual, transforms us. Through this Sacrament we are united with Christ, so that we may become what He is, and share in the love which is the life of God.

Before Our Lord leaves His disciples He makes them a promise:

‘And behold, I am with you always, to the end of the age.’

‘Ac yn awr, yr wyf fi gyda chwi bob amser hyd ddiwedd amser.’ (Mt 28:20)

We are not alone. Christ is with us. He hears our prayers, and speaks to us in Scripture. This is very comforting to know. Jesus is with us in three ways. Firstly, through the sending of the Holy Spirit. Secondly, by being in the Church, which is His Body, and of which He is the Head. And thirdly, in the Sacraments which are outward signs of inward spiritual Grace. All these things are freely given to transform us into children of God. These blessings allow us, and all Christians, to share in the very life 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.

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Pentecost 2024

FIRE is an amazing entity. It is something that can be both a benefit, but also a danger. The heat produced by an open fire, or a log-burning stove, provides warmth and comfort. The candles in church give light and form a focus for our prayers. However, we must always take care with fire, as it is a powerful force. The disciples are described as receiving the power of the Holy Spirit through what looked like ‘divided tongues of fire’ ‘tafodau fel o dân’ (Acts 2:3).

Before his Ascension, Christ tells His disciples to wait in Jerusalem so that they may be baptized in the Holy Spirit. The twelve have again gathered in the Upper Room, along with the Blessed Virgin Mary. This is the same place where Christ instituted the Eucharist, and washed His disciples’ feet. They have gathered here because Jesus told them to be together, and to pray, saying:

 ‘you shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses … to the end of the earth’ 

‘Ond fe dderbyniwch nerth wedi’r Ysbryd Glân ddod arnoch, a byddwch yn dystion i mi … a hyd eithaf y ddaear’ (Acts 1:8). 

Our Lord promises to pour out the Holy Spirit to strengthen and inspire the Church. God is generous, and wants to see humanity flourish. An amazing event then takes place. Everyone present is filled with the Holy Spirit. Tongues of fire rest upon them, and they speak in a variety of languages. Strengthened by God’s Spirit the disciples go out to preach. In Jerusalem there are people from all over the Mediterranean World, gathered for the Jewish festival of Shavuot, the celebration of the wheat harvest. These people are amazed to hear the mighty works of God spoken in their own languages. Not only that, those speaking are not the educated elite but a rag-tag assortment of Galilean fishermen and other ordinary men. They hear and understand the proclamation of who Jesus is, and what He has done. 

Through the power of God, the Good News is pronounced. Men who were afraid, hiding behind locked doors, have become confident, and will go out to share the Gospel around the world. Their miraculous transformation has, in turn, transformed the world, resulting in billions of Christians. We are here in church today because of the power of the Holy Spirit.

This is why St Paul can write to the Church in Galatia as a community that has experienced the indwelling of the Holy Spirit. The apostle describes what it means to be filled with the Holy Spirit:

‘But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control’ 

‘Ond ffrwyth yr Ysbryd yw cariad, llawenydd, tangnefedd, goddefgarwch, caredigrwydd, daioni, ffyddlondeb, addfwynder, hunanddisgyblaeth.’ (Gal 5:22-23)

Paul is describing how we are all supposed to be as Christians. Living by the Spirit is an ideal, which we often fail to live up to, but, nonetheless, it shows us how God wants us to live. Here is a glimpse of life in all its fulness: life in union with God, and with each other. This is perfect communion, something to strive for, even if we may struggle to attain it. This is how we can live when we allow God to be in control, and when our human will is perfectly aligned with the Father’s will for us. Living by the Spirit is what human flourishing looks like in practice.

At a number of points in John’s Gospel, Jesus speaks about the Holy Spirit to His disciples. Our Lord tells His followers that the Spirit will bear witness, confirming the truth of their faith, and will strengthen them for service: living and sharing the Good News. Jesus promises: 

‘When the Spirit of truth comes, he will give you into all truth’

‘Ond pan ddaw ef, Ysbryd y Gwirionedd, fe’ch arwain chwi yn yr holl wirionedd’ (Jn 16:13)

We have come together today to celebrate God’s love and generosity in continuing to send His Holy Spirit. 

God is glorified in worship, which is why we sing His praises. Worship does not change God, it changes us: making us more loving, uniting us with our creator who sustains us with His love. Christians all around the world are united with the worship of Heaven, where the saints and angels sing the praises of God, Father, Son, and Holy Spirit. Through the power of the Holy Spirit, and nourished by Word and Sacrament, we are given a foretaste of the joy which awaits us.

So, my brothers and sisters in Christ, let us pray earnestly for the gift of the Spirit. May God fill us with His love and equip us to proclaim the Good News of the Kingdom. May the fire of the Holy Spirit embolden us to encourage 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.

Maronite Icon of Pentecost

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Easter VII

In 1959 the first photograph of the Earth was taken from space by an unmanned satellite called Explorer 6. The image was blurry and very basic by today’s standards. Almost a decade later, the crew of Apollo 8 took a famous picture of our planet rising over the lunar landscape. It was named Earthrise. This iconic photograph helped people to understand the world better and take greater interest in environmental issues. As Christians we are called to care for our planet and all the people, plants, and creatures that dwell on it. At the same time, as Christians we are called to be in the world, but not of the world. This world is simply somewhere we will reside for a short while. Our citizenship is in Heaven, our true home, where we long to spend eternity with God. One of the ways in which the Church lives out this other-worldliness is shown in today’s reading from the Acts of the Apostles.

After Jesus’ Ascension, the disciples spend time together in prayer and fellowship. One of their first actions is to appoint a replacement for Judas Iscariot, so that the Eleven Apostles may become Twelve again. For Jews the number twelve is very significant. It stands for wholeness and the completion of God’s purpose. There are twelve months in a year, and twelve tribes of Israel. It was therefore important to the Apostles that they were restored to their proper number of twelve. So, out of all the current followers of Jesus, Peter states that they need someone who has been with them from the beginning, to act as a witness to Jesus’ resurrection. Two candidates are put forward: Justus and Matthias. Peter then prays for guidance:

“You, Lord, who know the hearts of all, show which one of these two you have chosen to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.” 

“Adwaenost ti, Arglwydd, galonnau pawb. Amlyga prun o’r ddau hyn a ddewisaist i gymryd ei le yn y weinidogaeth a’r apostolaeth hon, y cefnodd Jwdas arni i fynd i’w le ei hun.” (Acts 1: 24-25)

The disciples do not decide for themselves, they leave the choice up to God. Through the random process of casting lots, God can show them whom He wants to be an apostle. This feels strange to us nowadays. We want to be in control. We want to choose. Perhaps we would be better served by putting God back in control. 

The Gospel reading continues the exploration of the Farewell Discourses between the Last Supper and Jesus’ Arrest. Today we have arrived at Chapter 17, known as Jesus’ High Priestly Prayer. This is a truly solemn moment of intimate conversation between the Father and the Son. Before His Passion and Death, Christ is entrusting His Church to the Father, that it may be kept safe, and that it may be filled with the glory of God, and also strengthened to proclaim the Good News of the Kingdom. This is a moment of profound emotion and intimacy, a window into a conversation between two Persons of the Holy Trinity. 

Jesus is committing us, His Church to God, for God to care for us. His prayer sees His followers as being in opposition to a world which rebels against God; a world of sin and corruption; a world of power and politics. Christ prays that His people may be set apart, to be holy, devoted to God, and filled with love. To love is to will the good of the other. God loves us, and it is God’s will that we flourish and enjoy life in all its fulness, united to Him. This is why Jesus taught us to pray,

“Thy kingdom come, thy will be done, on earth as it is in heaven.”

“deled dy deyrnas, gwneler dy ewyllys; megis yn y nef, felly ar y ddaear hefyd.”(Mt 6:10)

Christ is praying that we, His Church, stay close to God. That we be united with God’s will, and filled with God’s love. This is why we look forward to next Sunday, when we celebrate Pentecost, the outpouring of the Holy Spirit. This is a sign of God’s love for us, the love which unites Father, Son and Holy Spirit. God invites us to be united with the life of the Trinity, and wants us to offer that invitation to others. If we place ourselves in God’s hands He will take the initiative, just as He did in choosing Matthias to replace Judas.

Th name Matthias means ‘gift of God’. The disciples receive this gift after praying together and asking for God’s guidance. As Christians we too need to spend time together, to pray for our needs and those of the world. In prayer we are united with each other and with God. Together we are nourished by sharing the Eucharist and hearing the Word of God. These things are crucial to who and what we are. United together we experience the love of God and the joy of community. The world may be indifferent to what we do, or it may mock us when we fail to live up to the example of Jesus. But, as Christians, we strive to live in the love of God, and forgive each other our trespasses. We aim to live out that same radical love and forgiveness which sees Jesus die upon the Cross and be raised to New Life for love of us, and for all the world.

This message of profound love and forgiveness is one that much of the world cannot or does not want to understand. We may not understand the depths of God’s love, but we know that it can be experienced, through personal encounter with Jesus in prayer, Word, and Sacrament. We are living testimony to love’s power to change lives. It sets us free to live for God and to proclaim his saving truth in our words and actions.

As I mentioned earlier in this sermon, Matthias’ name means ‘gift of God’, and his appointment comes just before God’s wonderful gift of the Holy Spirit. So as we wait with the Apostles for this gift, let us pray that God may be at work in us, building us up, and giving us strength to live the Christian life. Let us then share these gifts with others, so that they may also come to believe 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.

Peter Paul Rubens Matthias (Museo del Prado, Madrid)

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Ascension 2024

Ascension Day is a time for celebration. However, we are not commemorating Jesus’ departure from the earth, but instead His return to God the Father. We celebrate Christ’s abiding presence with us, and also those things that He asks of us, and promises to us. It is a day of festivity and expectation, looking forward to the future in love and hope. 

Before Jesus returns to the Father, He makes the apostles a three-part promise: Firstly that they will be baptized with the Holy Spirit (Acts 1:4), secondly that they will receive power, and thirdly they will be Christ’s witnesses to the ends of the earth (Acts 1:8). Through this promise Christ is looking forward to Pentecost, and to the church’s future. To the time in which we live now.

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

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

Jesus asks his disciples, ‘But who do YOU say that I am?’ ‘A chwithau pwy meddwch chwi ydwyf fi?’ (Mt 16:15) Peter answers: ‘You are the Messiah, the Son of the Living God’ ‘Ti yw’r Meseia, Mab y Duw byw’ (Mt 16:16). This is a big claim to make. Saying that Jesus is divine was problematic, as these words undermined both what Jews thought about religion, and also the claims made by Romans about the Emperor. To say that Jesus is the Anointed One, the Hope of Israel, who fulfils the promises in the Prophets is a very radical statement indeed.

Peter’s answer demonstrates his faith. He believes in Jesus, and trusts Him. Because of this, Our Lord makes him the principal disciple and gives him a primary role in leading and building the Church. Christ is looking towards the future where the disciples will carry on what He has started. They are charged with sharing the Good News, and offering forgiveness in Jesus’ name.

Our Lord ascends to Heaven forty days after the Resurrection, but Christ does not leave us. Instead He takes our humanity to be with God. This process began with the breaking open of the gates of Hell at Easter. Having conquered death itself, Jesus returns to the Father, taking us with Him. This is also a prelude to the outpouring of the Holy Spirit at Pentecost. God is generous. He saves humanity. He opens Heaven to us. He promises us the Holy Spirit, to strengthen us as we live our lives of faith. 

If we truly believe that Jesus Christ is the Son of the Living God, the Messiah — the anointed one who delivers us from our sins, who died, rose again, and who sends us His Holy Spirit — then this faith should have a profound effect on who we are and how we live our lives. This is why we have gathered here this evening to be nourished by Word and Sacrament. We have come together to pray for the world and for each other, and to be built up in love, as we await Our Lord’s Second Coming as Judge and Ruler of all.

Jesus makes promises which are true. We can trust Him, and like the apostles we can prepare for the Coming of the Holy Spirit at Pentecost in prayer, and joyful expectation. We know that we will never be abandoned, because we are always united with, and loved by the Triune God. United with our Christian brothers and sisters around the world we give praise to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed all glory, dominion, and power, now and forever.

Dosso Dossi – The Ascension (Private Collection)

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Easter VI

CHRISTIANITY is a religion which has at its heart a number of paradoxes. The Good News of the Kingdom of God is both simple and straightforward. But it is also difficult and complex. The basic theory is simple: ‘Love God, and love your neighbour’ ‘Câr Duw a Châr dy gymydog’. However, when we try to do this, we find that the practice is a little more complicated than the theory.

The Gospel passage for today is all about love. According to St Thomas Aquinas, ‘Love is… willing the good of the other.’ ‘Mae cariad ewyllysio y Dda o’r eraill’ [(STh I-II, q.26 a.4, CCC 1766) Respondeo dicendum quod, sicut Philosophus dicit in II Rhetoric, amare est velle alicui bonum]. 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 Christians, we want to see others flourish, and we work towards that end. Love takes effort.

Jesus’ teaching is clear:

“This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends.”

“Dyma fy ngorchymyn i: carwch eich gilydd fel y cerais i chwi. Nid oes gan neb gariad mwy na hyn, sef bod rhywun yn rhoi ei einioes dros ei gyfeillion.” (Jn 15:12-13)

Christians are called to love one another as Christ loves us. In other words we are to love, even to the point of laying down our lives for each other. This is pertinent  as we remember those who gave their lives during the Second World War, eighty years ago. At the heart of our faith is the Cross. This is the ultimate demonstration of God’s love for us: God loves us so much that He dies for us, so that we might live in Him. The Cross is not the end, it leads to the Empty Tomb, and to the Triumph of Easter. Jesus dies to break the power of death, and to offer humanity eternal life with Him in Heaven. This is why we spend time in our celebration of Easter pondering the mystery of our redemption, entering ever deeper into the experience of God’s love for us.

When Our Lord speaks to His disciples, He speaks to us as well. He does not call us servants (weision), but friends (gyfeillion). To be a Christian is to be a friend of God and to enter into an intimate and loving relationship with the Creator and Redeemer of the Universe. God wants to be our friend. He wants to be united with us in a relationship characterised by love and generosity. 

We experience God’s love most fully in the Eucharist, where Christ continues to give Himself to, and for, us. Out of love, He continues to heal our wounds, to restore our relationship with God and each other, and gives us a foretaste of Heaven in the here and now. There is no other thing on earth as precious as this love. Nothing is more wondrous than this sign and token of God’s love for us. To dwell in Christ’s love is to be united with Him in physical and spiritual communion, so that God’s grace can transform us more and more into His likeness.

At this point in John’s Gospel Our Lord is in the Upper Room with His disciples. He has washed their feet and celebrated the Eucharist. Jesus has also talked about His Passion and Death in order to explain to His followers, including us, what He is about to do and why it matters. Christ is putting everything in place for there to be a Church to continue His work on Earth. This is why he addresses His disciples as follows:

“You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.”

“Nid chwi a’m dewisodd i, ond myfi a’ch dewisodd chwi, a’ch penodi i fynd allan a dwyn ffrwyth, ffrwyth sy’n aros. Ac yna, fe rydd y Tad i chwi beth bynnag a ofynnwch ganddo yn fy enw i.” (Jn 15:16)

We did not choose Jesus. He chose us. The Church is a vine which bears fruit. This is how it has continued for two thousand years. The Good News of the Kingdom has been proclaimed, and, throughout the world, people have grown and been nurtured in their faith. We have had a relationship with Jesus, which unites us with all Christians through both space and time, making us brothers and sisters in Christ, part of a family. Because of this relationship, with our Creator and each other, we are able to ask things of God in prayer. God listens to our prayer, and is generous in granting our requests. He gives his only Son to die for us and to rise again so that we might be certain of eternal life in Him. 

Finally, Jesus reminds His disciples of the need to love one another:

“These things I command you, so that you will love one another.”

“Dyma’r gorchymyn yr wyf yn ei roi i chwi: carwch eich gilydd.” (Jn 15:17)

Our Lord tells us what to do, so that we may bring about the will of God: that we love each other and flourish. God loves us, and wishes us to remain in a relationship with Him, and each other, that is characterised by generosity, and which takes as its model the Son of God, Our Risen Saviour. This conviction inspires the argument of the First Letter of John:

“In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.”

“Yn hyn y mae cariad: nid ein bod ni’n caru Duw, ond ei fod ef wedi ein caru ni, ac wedi anfon ei Fab i fod yn aberth cymod dros ein pechodau.” (1Jn 4:10)

Jesus, through His self-sacrifice, makes up for all that we have done wrong. He offers Himself — the Righteous for the unrighteous — to restore our relationship with God and with each other. Jesus reconciles God and humanity, bringing back together what sin has thrust apart. This is the heart of the Good News. As well as dying for us, Christ also rose again. Our Lord reunites God and humanity, by laying down His life for His friends, and also gives us the hope of Heaven. We cannot earn our way there, but the generous love of our Creator offers us the opportunity to be united with Him forever.

My brothers and sisters in Christ, as we continue to celebrate Our Lord’s resurrection, may we rejoice in the abundance of divine generosity. May God’s grace transform us more and more into His likeness. Let us join with all our Christian brethren in rejoicing and 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.

James Tissot: The Last Sermon of Our Lord  (Brooklyn Museum)
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Easter V – The True Vine

I know that many of you gathered here this morning are keen gardeners. One of the main gardening tasks in winter is to prune those plants which need to be pruned. At one level it is easy to think that having planted and watered a plant, it can be left to do its own thing, However, in order to both maximise the number and quality of blooms of, for example your roses, as well as encouraging strong healthy growth, then pruning is a must. Cutting off part of a living plant sounds brutal, but in fact it helps that plant to grow and produce fruit and flowers. I shall return to the theme of pruning in a short while.

In today’s first reading from the Acts of the Apostles we begin with a very human picture. The disciples of Jesus are afraid. They have good reason to be so. Saul was a sworn enemy of the Church, and he played a part in the martyrdom of the deacon Stephen. Could it be that Saul’s new-formed desire to join the disciples was just a trap? Then we see something wonderful: the power of a personal relationship. Barnabas vouches for Saul. The disciple explains both the former persecutor’s conversion on the road to Damascus, and his powerful preaching about how the risen Jesus had turned his life around. Later, when Saul tries to share his faith with fellow Jews they threaten to kill him. The disciples protect him and get him to the coast on a on a ship bound for his home town of Tarsus.  Having been afraid, the apostles have come to trust Saul as a fellow Christian. Their former enemy has become someone they now love, trust, accept, and care for. The situation can be summed up in the following verse:

‘So the church throughout all Judea and Galilee and Samaria had peace and was being built up. And walking in the fear of the Lord and in the comfort of the Holy Spirit, it multiplied.’

‘Yr oedd yr eglwys yn awr, drwy holl Jwdea a Galilea a Samaria, yn cael heddwch. Yr oedd yn cryfhau, a thrwy rodio yn ofn yr Arglwydd ac yn niddanwch yr Ysbryd Glân yn mynd ar gynnydd.’ (Acts 9:31)

Barnabas’ name means ‘Son of Consolation’, someone who acts like the Holy Spirit. Living up to his name, this disciple comforts the other disciples, strengthening their belief, and helping the Church to grow.

Barnabas puts his faith into action, and this is the advice given in our second reading from the First Letter of John:

‘let us not love in word or talk but in deed and in truth.’

‘gadewch inni garu, nid ar air nac ar dafod ond mewn gweithred a gwirionedd’ (1Jn 3:18)

The Christian Faith is not something we just talk about, it is something which affects our lives and our actions. We are called to live out our beliefs, and thus become an example that people want to emulate. Our deeds as Christians are arguably the most effective witness we have.

In the Gospel, Jesus once again illustrates his teaching by using an image which would have been very familiar to His audience. Vines were common throughout the entire Mediterranean World, producing grapes which could be eaten or made into wine. Jesus uses the concept of Himself as the Vine, with the disciples as the branches. It is a powerful vision of what the Church is: people who are grafted onto and into Christ, connected to Him, and in a relationship with Him. We entered into that relationship in our baptism, and it is a relationship which will continue throughout, and after, our life on earth. 

When we were baptised, we were grafted onto the vine, which is Christ. It is His will that we, as Christians, bear much fruit. This means that we must live out our faith in our lives, so that it affects who and what we are, and all that we say and do. We do this because it is what God expects of us, as we read in the First Letter of John: 

‘The love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him’ (1Jn 4:9).

Because we are grafted into Christ we are in communion with Him. Jesus gives Himself to us in the Eucharist, His Body and Blood, so that we can have life in Him. He gives Himself to us out of love, so that we might have life in Him, and have it forever. The Eucharist is a pledge of eternal life with Christ, united in this world and the next. It is given to strengthen us on the journey of faith. Partaking in the Eucharist, physically or spiritually, helps us to live out our faith in our lives. Fed by and with Christ, we live in Him and for Him. 

Our Lord says:

‘Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing.’

‘Y mae’r sawl sydd yn aros ynof fi, a minnau ynddo yntau, yn dwyn llawer o ffrwyth, oherwydd ar wahân i mi ni allwch wneud dim.’ (Jn 15:5)

Apart from Jesus we can do nothing. When we rely solely on our own strength, our own talents, we inevitably fail. We must not forget that everything is God-given in the first place. To thrive we need to abide in Him. Without this connection to Our Heavenly Father we wither and die, cut off from the source of life and hope. 

So, my brothers and sisters in Christ, as we continue to rejoice in Our Lord’s Resurrection, may we take to heart the words of Our Lord:

‘By this my Father is glorified, that you bear much fruit and so prove to be my disciples.’

‘Dyma sut y gogoneddir fy Nhad: trwy i chwi ddwyn llawer o ffrwyth a bod yn ddisgyblion i mi.’ (Jn 15:8)

May we bear fruit in our lives, and, like Barnabas and Paul, become worthy witnesses 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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Easter IV – The Good Shepherd

Living in Pembrokeshire, many of us know people who keep sheep. We are also aware of how difficult it has been for them, and all farmers, in the recent months with fields waterlogged due to unprecedented levels of rainfall. Sheep farming is a vital part of our rural life and so the image of Jesus as the Good Shepherd is something we find easy to identify with, unlike those who live in large cities.

Shepherds played an important part in Jesus’ life. Angels told them about the birth and they came down from the hills to worship Him in  the stable in Bethlehem. Not wishing to leave their animals behind, Nativity scenes depict the shepherds bringing sheep to the manger. This may be why Our Lord has an affinity with those who look after sheep and care for them. Jesus describes himself as the Good Shepherd, the one who lays down His life for His sheep. Christ dies so that we may have eternal life in Him. This model of self-sacrificial love lies at the heart of the Christian faith, and because of it, we are able to live the new life of Easter.

Jesus says, ‘I am the Good Shepherd’ ‘Myfi yw’r bugail da’ (Jn 10:11). This is straightforward: He cares for His flock. But then He says, ‘The good shepherd lays down his life for the sheep.’ ‘Y mae’r bugail da yn rhoi ei einioes dros y defaid’ (Jn 10:11). This goes above and beyond what we would expect of a shepherd, even a very good one! Jesus is using the image of the Good Shepherd to explain what will happen on Good Friday. He will suffer and die to protect us, His flock. 

Protect us from what? From Sin and Death. By dying for us, and rising from the dead, Jesus offers humanity freedom in Him. The Christian faith offers salvation, through faith. As St Peter puts it in this morning’s reading from the Acts of the Apostles: 

‘And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.’

‘Ac nid oes iachawdwriaeth yn neb arall, oblegid nid oes enw arall dan y nef, wedi ei roi i’r ddynolryw, y mae’n rhaid i ni gael ein hachub drwyddo.’ (Acts 4:12)

Jesus offers what no-one else can: salvation and eternal life to those who believe in Him, and follow Him. Eccentric American millionaires employ bizarre methods in an attempt to defy the ageing process, but they are still going to die. Each and every human being is. That is the fate of all living things. But, because of who Christ is — namely true God and true man — and what He has done on the Cross and at the empty tomb, death is no longer something to be feared. Instead, it can be embraced, as the entry to eternal life, with God, forever. 

This way of looking at life and death is profoundly different from the world around us, because Christians are not bound by the primal human fear that our life is finite. Our Lord has opened to us the gates of Heaven, and shown us once and for all that God loves us.

At the heart of our faith as Christians is the profound conviction that we are people who are loved by God. As Archbishop Michael Ramsay said, ‘God is Christlike, and in him is no un-Christlikeness at all’ [God, Christ & the World: A Study in Contemporary Theology, London 1969, p.98]. When we see Jesus, we see God; when we hear Him speak, we hear the voice of God. We can know who God is, the Creator and Redeemer of the universe, through His Son, Jesus Christ. God is not a distant bearded man on a cloud. He is a loving Father, as illustrated in the Parable of the Prodigal Son. He loves us so much that He suffers and dies for us, to give us life in Him. This is the God who searches for lost sheep; who longs to love, restore, and reconcile; who can heal our wounds if we let Him. This is abundant life, offered to us by Our Lord, the Good Shepherd.

This life, this love is offered to us in the Eucharist, where we can touch and taste God’s profound love for us. In the bread and the wine we are given a foretaste of the heavenly banquet and a pledge of eternal life in Christ. Here today, as on a hundred thousand successive Sundays, we meet to be fed by Christ, and fed with Christ. To be healed, and to know His love. We are the sheep cared for by the Good Shepherd, who provides for all our needs. Who gives Himself so that we might have life.

So my brothers and sisters in Christ, as we continue to rejoice In Our Lord’s triumph over death, may we emulate His example and live the new life of Easter. Following Our Good Shepherd, who longs for us to be safe with Him forever in Heaven, let us share the Good News of His Kingdom with others. Let us pray that that all may 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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Good Friday 2024

The Practice of Crucifixion as a punishment was designed to be both as painful and as shameful as possible. Public torture was dressed up as execution, with the condemned having to struggle for each breath, before finally succumbing to asphyxiation. People could potentially hang there for days until exhaustion took its toll. It is possibly the most horrific and gruesome means to end a human life devised by humanity. A public crucifixion is also one of the central moments of the Christian Faith. This is how much God loves us. Jesus willingly undergoes a shameful death, and acts of brutal torture, for our sake. 

There are two Old Testament texts which are key to understanding this Good Friday Service. The first is Psalm 22, whose opening words are spoken by Jesus before He dies: ‘Fy Nuw, fy Nuw pam yr wyt wedi fy ngadael’ ‘My God, My God, why hast thou forsaken me’ (in Hebrew Eli, Eli, lama sabachthani). The second is the passage from Isaiah Chapters 52 and 53 which was today’s first reading. In Isaiah we see all of Christ’s suffering and death both foretold, and interpreted:

‘he bore the sin of many’ ‘with his stripes we are healed’ ‘He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is lead to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth.’ ‘he makes himself an offering for sin’. (Isa 53:12, 5, 7, 10)

The meaning is clear. The wounds of human sin, which cry out for healing, are healed in Christ. Such is God’s love for us. What disobedience has destroyed, love restores. Here we see the glory of God. In willingly accepting His death on the Cross, Our Lord fulfils Isaiah’s prophecy — the suffering servant is the Messiah, the Christ, God’s anointed. At the time when the Passover lambs are slaughtered in the Temple, Christ, as both priest and victim, offers himself upon the Altar of the Cross as the true lamb to take away the sins of the whole world. When Jesus dies the veil of the Temple is torn in two — the barrier between heaven and earth is taken away, and God is reconciled to humanity. This sacred drama takes place on a hill outside Jerusalem, close to where Abraham attempted to sacrifice Isaac.  Then a ram was sacrificed in the boy’s place, but now God sends His Son to die for us.

Two people are present at Calvary as witnesses. These are Mary, Jesus’ Mother, and John, the Beloved disciple. Thirty-three years before this day, the Archangel Gabriel announced to Mary that she would bear the Son of God. Now she stands at the foot of the Cross to see her beloved Son suffer and die. Simeon had once told her that a sword would pierce her soul, and now that prophecy comes true. But before He dies, Jesus does something wonderful:

‘When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, “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.’ 

‘Pan welodd Iesu ei fam, felly, a’r disgybl yr oedd yn ei garu yn sefyll yn ei hymyl, meddai wrth ei fam, “Wraig, dyma dy fab di.” Yna dywedodd wrth y disgybl, “Dyma dy fam di.” Ac o’r awr honno, cymerodd y disgybl hi i mewn i’w gartref.’ (Jn 19:26-27)

Here we see a new family being formed. One not based on ties of blood, but of love. This is what the Church is, a family of love, and it starts here, at the foot of the Cross, where Christ, our great High Priest, offers Himself as both priest and victim. The Christian Church begins with three people on a hill outside Jerusalem. One of these three is about to die, condemned as a blasphemer and trouble-maker. Despite this less-than auspicious beginning we are gathered here today, nearly twenty centuries later. Christ’s Church starts as a failure in worldly terms. However it is a divine institution: it isn’t supposed to make sense in human terms. The Church’s mission is to draw us into the mystery of God’s love. Today we see that love made real in Jesus. This is love we can touch and taste, on the Cross, and in the Sacrament of the Altar. 

Let every one of us, today and every day, cling to the Cross, and find there all the grace we need. Let us rejoice that we have been redeemed at so great a cost. Let us glory in the Cross of our Lord Jesus Christ. He is our salvation, our life, and our resurrection, through whom each and every one of us is saved and set free. Amen

Diego Velazquez – Christ Crucified (Museo del Prado, Madrid)
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Lent V: Sir, we want to see Jesus!

THERE are some texts in the Bible which just stick in your head. The Gospel today contains one of them: ‘Sir, we wish to see Jesus’ ‘Syr, fe hoffem weld Iesu’ (Jn 12:21). It is a text often placed on pulpits to remind preachers of their primary task. This sounds simple enough, but, at one level, when I hear these words they remind me of my own shortcomings. Have other people seen Jesus in what I say and do? We are our own harshest critics in this regard — it is far easier to see our own faults and failings, than what God might be doing through us. 

In today’s Gospel we are in Jerusalem. It is just before the Passover, the most important religious festival, commemorating the journey from slavery in Egypt to the Promised Land. There are some Greeks, who may or may not be Jewish converts, that approach Philip, who has a Greek name. He, along with Simon Peter and Andrew, was first a disciple of John the Baptist, before following Jesus. These Greeks ask Philip a simple question:

“Sir, we wish to see Jesus.”

‘Syr, fe hoffem weld Iesu’ (Jn 12:21)

These Greeks are well-disposed and interested, and they desire an encounter with Our Lord. At a fundamental level human beings long for communion with the Divine. It is what we are made for. So the disciples tell Jesus, who makes the following reply:

“The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Whoever loves his life loses it, and whoever hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there will my servant be also. If anyone serves me, the Father will honour him.”

‘Daeth yr awr y gogonedder Mab y dyn. Yn wir, yn wir, meddaf i chwi, Oni syrth y gronyn gwenith i’r ddaear, a marw, hwnnw a erys yn unig: eithr os bydd efe marw, efe a ddwg ffrwyth lawer. Yr hwn sydd yn caru ei einioes, a’i cyll hi; a’r hwn sydd yn casáu ei einioes yn y byd hwn, a’i ceidw hi i fywyd tragwyddol. Os gwasanaetha neb fi, dilyned fi: a lle yr wyf fi, yno y bydd fy ngweinidog hefyd: ac os gwasanaetha neb fi, y Tad a’i hanrhydedda ef’ (Jn 12:23-26)

This is a strange response: Our Lord doesn’t say, ‘Of course, bring them here’, or ‘I’d be delighted to meet them’. Instead He starts talking about His forthcoming Death. Jesus does so by using an image from the Parable of the Sower to make the point that life comes through death, freedom through service. These are paradoxes, the exact opposite of what one might expect Him to say, and yet they are true. Christ then experiences something of a moment of doubt, at which point God the Fathers speaks of future glory, and then Our Lord goes back to talking about His death:

“Now is the judgement of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself.”

‘Yn awr y mae barn y byd hwn: yn awr y bwrir allan dywysog y byd hwn. A minnau, os dyrchefir fi oddi ar y ddaear, a dynnaf bawb ataf fy hun.’ (Jn 12:31-32)

Because of Jesus’ Death and Resurrection, the Church, Christ’s Body exists to save people and to offer eternal life through Him. God shows the world the fullness of glory, the most profound expression of self-giving love in the events of His Passion. This is why we celebrate it: week by week and year by year. We prepare ourselves during Lent to walk with Christ to Calvary and beyond. We see how much God loves us, how much God gives himself for us. This message of salvation comes to us from the prophets. God makes His intentions clear:

“Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah,”

‘Wele y dyddiau yn dyfod, medd yr Arglwydd, y gwnaf gyfamod newydd â thŷ Israel, ac â thŷ Jwda’ (Jer 31:31)

God renews the covenant with humanity, writing it on our hearts, forgiving us our iniquities. The Law of Love, which God makes real in Jesus Christ has genuine transformative power, because it is rooted in forgiveness and healing, something which only God can provide. Our loving Father does this on the Cross, where He gives His Son to die for us, to heal our wounds, and to offer eternal salvation to all who believe in Him. This is God’s glory, the glorification of His Son, dying the death of a slave, to save humanity and free us. If we want to share in Christ’s glory, then we need to follow the same path of suffering love which takes Him to His Cross, and will take us to ours.

To follow Christ means embracing the Cross as the mystery of God’s love. If we let God’s love transform us, then wonderful things can happen. There will be pain and suffering along the way, but this is far outweighed by the promise of future glory. So then, as we continue our journey through Lent our journey to the Cross and beyond to the empty tomb of Easter, let us lose our lives in love and service of him who died for us, who bore our sins, who shows us how to live most fully, to be close to God, and filled with his love. Let us encourage one another, strengthen one another, and help each other to live lives which proclaim the truth of God’s saving love. To offer the world the hope of Heaven, where we may 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 Gentiles Ask to See Jesus  (Brooklyn Museum)
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Lent IV

IF you have ever been unwell while on holiday you probably sought out a Pharmacy. They are quite straightforward to locate as they tend to either have a cross on their sign, or a snake or two around a pole. This was the symbol of the Greek God of healing Aesculapius whose major shrine was at Epidaurus. Christians tend to associate the snake with the tempting of Adam and Eve in the Garden of Eden, but it is not this creature’s only occurrence in the Bible. 

This morning’s Gospel begins with Jesus explaining His forthcoming Crucifixion with a reference to Israel’s wanderings after the Exodus:

‘And the Lord said to Moses, “Make a fiery serpent and set it on a pole, and everyone who is bitten, when he sees it, shall live.” So Moses made a bronze serpent and set it on a pole. And if a serpent bit anyone, he would look at the bronze serpent and live.’ 

‘A dywedodd yr Arglwydd wrth Moses, Gwna i ti sarff danllyd, a gosod ar drostan: a phawb a frather, ac a edrycho ar honno, fydd byw. A gwnaeth Moses sarff bres, ac a’i gosododd ar drostan: yna os brathai sarff ŵr, ac edrych ohono ef ar y sarff bres, byw fyddai.’ (Numbers 21:8-9)

The people of Israel had been complaining about the journey, the lack of food and water, and that God has led them out into the desert to die, so God sent fiery serpents which killed them. The people then relented, and asked Moses to pray to God to take the serpents away. God listened to Moses, and provided a means for Israel to be saved. Jesus uses this example to explain why the Son of Man must be lifted up. Just as the bronze serpent saved people long ago, Jesus’ being lifted up on the Cross will save those who believe in Him. Our Lord’s death will occur at Passover, the festival which celebrates the people of Israel’s journey from slavery in Egypt, to the Promised Land. So Christ will deliver humanity from the slavery of sin and offer us eternal life in Him. He bears our burden, and reconciles us to the Father, and each other.

There then follows one of the most well-known verses in the Bible:

“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.”

‘Canys felly y carodd Duw y byd fel y rhoddodd efe ei unig‐anedig Fab, fel na choller pwy bynnag a gredo ynddo ef, ond caffael ohono fywyd tragwyddol. Oblegid ni ddanfonodd Duw ei Fab i’r byd i ddamnio’r byd, ond fel yr achubid y byd trwyddo ef.’ (Jn 3:16-17) 

This is the heart of our faith as Christians. Christ was born for us, lived and died for us, and was raised to new life, so that we might have the promise of eternal life in Him. This is why we follow Christ into the desert of Lent for forty days, so that through prayer, fasting and charity we may be prepared in body and soul to celebrate the mystery of Christ’s Passion, Death, and Resurrection. Maundy Thursday, Good Friday and Easter are the ultimate embodiment of God’s generous Love towards humanity. God loves us, you and me, each one of us, so much that He gave His only Son to die for us, on the Cross.

God does not condemn humanity for falling short, instead He saves us. God is a God of love and generosity, who offers Himself to reconcile us to Him, and to each other. This generosity is at the heart of our faith as Christians. We worship a generous, loving God, and invite others to receive the free gift of God’s grace, and enter a relationship with the God who made us and who loves us. 

This relationship explains the joyful hope which St Paul has when he writes to the Church in Ephesus in our second reading this morning. Paul’s central message is that:

‘For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,’ 

‘Canys trwy ras yr ydych yn gadwedig, trwy ffydd; a hynny nid ohonoch eich hunain: rhodd Duw ydyw’ (Eph 2:8)

Grace is unmerited kindness, something which we do not deserve, or earn. It is by the grace of God that we are saved, through faith, believing and trusting in Jesus Christ, who was born for us, died and rose again for us. We can put our trust in the God who loves us, and who shows us that love in His Son. It is not about what we can do, but about what God can do for us. Our relationship with God is the result of a gift, which we can accept and which can change our lives, if we only let go, and let God transform us, more and more into the likeness of His Son. 

Through prayer, the reading and study of scripture, living out our faith, and the sacraments of the Church, God brings about the work of transformation in us. As He gave Himself on the Cross for us, He gives us Himself in the Eucharist. During Communion we are fed with the Body and Blood of Christ, God’s very self, so that we can become what He is. Prepared by Lenten penitence we may look forward to sharing the new life of Easter, and 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.

Diego Velázquez – Christ Crucified (Museo del Prado, Madrid)
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Sexagesima

Recently we have begun to talk about the idea of work-life balance, due to an awareness that people in the modern world are spending more time at work, and need to make sure that their patterns of life and work are healthy. Clearly spending too much time at work and not enough at rest will be detrimental to our physical, mental and spiritual health. 

Our Gospel this morning follows on directly from last week. After teaching in the synagogue in Capernaum and healing the possessed man, Jesus and His disciples go back to the family home of Simon and Andrew. After what had been a draining experience, they were no doubt in need of both rest and nourishment. But before this can happen, there is a situation which requires Our Lord’s immediate attention:

‘Now Simon’s mother-in-law lay ill with a fever, and immediately they told him about her. And he came and took her by the hand and lifted her up, and the fever left her, and she began to serve them.’ (Mk 1:30-31)

It’s serious, and it’s life-threatening. He takes her by the hand, lifts her up, and she is immediately restored to full health: she gets up and looks after them. Mark’s account is simple and straightforward, and goes along at a tremendous breathless pace. The healing is miraculous and instantaneous. It takes your breath away. It is a powerful demonstration of the reality of God’s love for us: if we let God be at work in our lives then wonderful things are possible, but we have to trust Him. I know that I really struggle with that, and I suspect that I’m not alone in feeling that way. 

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

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

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

Let us listen to His words. Let us be close to Him in prayer. Let us come to Him, to the One who loves us, who heals us, who gives Himself upon the Cross to die for us. To the One who rises again to give us the promise of eternal life in Him. Let us come to be healed, to the table of the Lord to be fed with Him, so that He might heal us, and restore us, so that we might have life, and life to the full in and through Him.

Let us proclaim to a world, which longs for healing and wholeness, the love 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 Healing of Peter’s Mother-in-law (Brooklyn Museum)