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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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Trinity xxiii – Love Actually

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Such a positive response elicits a similar one from Jesus:

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

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

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

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

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

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Trinity XXII – Living the life of Faith

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

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

“Iesu, Fab Dafydd, trugarha wyrthyf.”

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

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

“Fab Dafydd, trugarha wrthyf.”

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

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

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

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

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

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

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

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

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

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

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

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

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Homily for Trinity XXI: True Leadership

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

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

OK what shall we do? ’ 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Jesus replies:

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

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

Our Lord’s reply is both self-deprecating and stresses duty towards one’s neighbour. Our faith is something which we live out in our lives. The man has done this. At which point the conversation develops.

‘And Jesus, looking at him, loved him, and said to him, “You lack one thing: go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” Disheartened by the saying, he went away sorrowful, for he had great possessions.’

‘Edrychodd Iesu arno ac fe’i hoffodd, a dywedodd wrtho, “Un peth sy’n eisiau ynot; dos, gwerth y cwbl sydd gennyt a dyro i’r tlodion, a chei drysor yn y nef; a thyrd, canlyn fi.” Cymylodd ei wedd ar y gair, ac aeth ymaith yn drist, oherwydd yr oedd yn berchen meddiannau lawer’ (Mk 10:21-22)

Before everything else, Jesus looks at the man and loves him. This is an encounter with a God who is love itself. God loves us, that is why He sent Jesus to be born among us, to live among us, to die for us, and rise again. It is the heart of our faith: God loves us. If I said nothing else this morning or ever after, know that you are loved by God, and let this love transform your life. Christ does, however, require much of the young man He is talking to. If we want to be truly rich in God’s eyes, then we need to give away our riches, and follow Jesus. However, like so much of Christ’s teaching this is something that is easy to say, but somewhat more difficult to do. The theory is definitely simpler than the practice.

Now is a time when we give thanks for the Harvest, we pause to thank God for His generosity towards us, in giving us food. We also thank our creator and sustainer for the wonders of His Creation — even the wind and the rain. Most of all for giving us His Son, Jesus Christ, the Word made flesh, whom we receive in the Eucharist.

God is generous towards us, providing us with the things we need to live. He expects us to be generous in return. It isn’t that much to ask, is it? We are called to live generously, to be a generous Church, full of generous Christians. We are, but it is good to be reminded of the fact, even if it makes us a bit uncomfortable on times. That is ok. Following the Christian faith can, and should, challenge us. The comforting tradition of Harvest time should not prevent us from taking a hard look at the world. How we treat God’s world, whether we share our bread with the hungry, how we put our faith into action in society, and how we daily follow God’s will. These are all challenging things to do, and are areas in our lives where we can always improve.

The world around will tell us that we need to care about wealth, power, and stuff. That these are the way to be happy, to be powerful, and successful, and the way to gain respect, and value in the eyes of others and ourselves. That these are the means to happiness and respect is certainly a seductive proposition, and many are seduced by it, both within the church and outside. The temptation to be relevant, to give people what they want rather than what they need, to go along with the ways of the world. To be seduced by selfishness, self-interest, and sin. But we need to get some perspective: these things do not matter in the grand scheme of things. Wealth, power, and influence, are of no use to us when we are dead. They won’t help us when we stand before our maker. We cannot take possessions with us when we depart from this world, for there are no pockets in shrouds. Our worldly goods may benefit our immediate family and friends, but even that is no guarantee of anything in the long term. Would we not rather, when all is said and done, be remembered as kind, generous, loving people, quick to forgive, and seek forgiveness. Isn’t this a better way to be?

Let us then give thanks to God for all that He has done for us. Let us be generous, and loving, seeking to acquire the only thing worth having: not treasure on Earth, but treasure in Heaven. Meanwhile, let us sing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

James Tissot: The Rich Young Man Went Away Sorrowful (Le jeune homme riche s’en alla triste) [Brooklyn Museum]

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Trinity XIX

When I was studying for my PhD, I was expected to gain experience in giving papers at conferences. After you have given a conference talk, there is a time for the audience to ask questions. What you quickly learn is that some people take a particular delight in posing the most difficult questions. It is the same in all areas of life, and it isn’t much fun answering this line of enquiry. Jesus is constantly running up against people who ask difficult questions. The Pharisees, experts on Jewish religious law, seem to take a particular delight in asking awkward things. They try to catch Our Lord out, to undermine His teaching and credibility. However, they are unable to do so.

In the Gospel today, Jesus and His Disciples are stopped by legal experts, who ask Him a tricky question:

‘Is it lawful for a man to divorce his wife?’

‘oedd ym gyfreithlon i ddyn ysgaru ei wraig’ (Mk 10:2)

Our Lord answers their question with another:

‘What did Moses command you?’

‘Beth a orchmynnodd Moses i chwi?’ (Mk 10:3)

His strategy is a sensible one. They have asked if divorce is lawful, so Jesus refers them to Moses, the giver of the Jewish law. The Pharisees reply that Moses allowed divorce, whereupon Christ proceeds to explain the law to them. He contrasts the present situation with that established by God in the Creation. Marriage is a loving and faithful union which unites two people so they become one flesh. The concept of marriage is used throughout the Old Testament to describe the relationship between God and Israel. 

Later on Jesus’ disciples ask Him about divorce. In His reply Jesus calls marriage after divorce adultery. This represents a strengthening of the position, and has been understood as forbidding what had been previously allowed. What we are dealing with here is an ideal position, which humanity often fails to live up to. Sometimes Our Lord’s teachings are hard. The perfection that God expects of us can appear unattainable. However, this needs to be balanced by the fact that God is a God of love, mercy, and forgiveness. Christianity is a religion of love which recognises that people’s lives are often far from perfect.

Some time later people bring their children for Jesus to bless them. The disciples are unhappy about this and tell the people off. It has been a busy time and they are concerned that Our Lord is tired. Christ, however, rebukes them:

“Let the children come to me; do not hinder them, for to such belongs the kingdom of God. Truly, I say to you, whoever does not receive the kingdom of God like a child shall not enter it.”

“Gadewch i’r plant ddod ataf fi; peidiwch â’u rhwystro, oherwydd i rai fel hwy y mae ternas Dduw yn perthyn. Yn wir, ‘rwy’n dweud wrthych, pwy bynnag nad yw’n derbyn teyrnas Dduw yn null plentyn, nid â byth i mewn iddi” (Mk 10:14-15)

Jesus uses the children to make an important point. If we want to enter the Kingdom of God we have to be like children — simple, trusting, humble, unself-conscious, and dependant on others for our well-being. Our salvation, God’s grace, is a gift which we have to accept. We do not work for it, or earn it. By trying to stop the children coming for a blessing the disciples have overstepped the mark. So Jesus points out that we are all called to be joyful. Children play because it is fun and they love it. For youngsters, play is a serious business, done for its own sake, and no other. The same can be said about worship.

God does not need our praise. Worship is something that we need to do. Christians engage in prayer and worship not to change God, but to change ourselves: so that we might grow and develop, in the same way that children do. We come as children of God to be fed by God, so that we might grow into His likeness. This is the Kingdom, here and now, and we come in childish simplicity to be with God and each other, to learn, to pray, and to be nourished. This is what life is really about. This is what really matters.

That is why today we also hear the account of the Creation of humanity in the second chapter of Genesis. God knows that it is not good for people to be alone. Humanity is made for relationship: male and female, different and equal, made in the image and likeness of God, made for family. There is no greater kinship than the Church, where we are all brothers and sisters in Christ. This is a relationship which extends through space and time, and includes both the living and the dead. The Church family is united in faith, and hope, and love, fed with the bread of Heaven — God’s very self.

My Brothers and Sisters in Christ, we are loved by God, who longs for us to have life in all its fulness. Let us celebrate being members of the family that is the Kingdom, united with God and each other. Let us live lives of compassion and forgiveness, so that we attract others to know, and love, God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion and power, now and forever. Amen.

James Tissot: Suffer the little children to come unto me [Brooklyn Museum]
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Trinity XV: Ephphatha – Be Opened!

I can still remember vividly the experience of my first Sunday off after being ordained. I had everything planned out. A friend of mine from theological college was a curate about 45 minutes away, so I could both see a friend and enjoy some quiet anonymous worship at the back of the pews. I dressed casually, but within seconds of entering the church I was handed books with a cheerful ‘Good Morning Father!’. I was rumbled! I suspect that without thinking about it I had performed several ritual gestures on entering, which rather gave the game away. Our actions are louder than our words, louder than the clothes we wear. Christianity is a faith which we live, which affects who we are, and what we do. 

The reading from the Letter of James makes this very point: God doesn’t treat people differently, so neither should we in the church. If anything the church should go out of its way to look after the poor, because in their poverty they know their need for God. 

‘Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?’

‘Clywch, fy mrodyr annwyl. Oni ddewisodd Duw y rhai sy’n dlawd yng ngolwg y byd i fod yn gyfoethog mewn ffydd ac yn etifeddion y deyrnas a addawodd ef i’r rhai sydd yn ei garu?’ (James 2:5)

In this morning’s Gospel Jesus has been in Gentile territory to the north of Galilee. He has healed the Syro-Phonecian woman’s daughter, and is now heading back towards the Sea of Galilee. Having heard of His reputation for performing miraculous healings people bring a man to Our Lord who cannot hear or speak clearly, in the hope that he can be healed:

‘and they begged him to lay his hand on him.’

‘a cheisio ganddo roi ei law arno.’ (Mk 7:32)

The people are desperate: there is nothing they can do. This charismatic healer and teacher is their only hope. So Our Lord takes the man to one side, away from the crowd, and performs the healing. 

‘he put his fingers into his ears, and after spitting touched his tongue. And looking up to heaven, he sighed and said to him, “Ephphatha”, that is, “Be opened.”’

‘rhoes ei fysedd yn ei glustiau, poerodd, a chyffyrddodd â’i dafod; a chan edrych i fyny i’r nef ochneidiodd a dweud wrtho, “Ephphatha”, hynny yw, “Agorer di”.’ (Mk 7:33-4)

The scene may seem a little strange to us nowadays, but it has a refreshing physicality to it. Jesus isn’t simply preoccupied with spiritual matters. The healing is physical: involving touch and saliva. Our Lord does raise His eyes to Heaven and pray, but He also says, ‘Ephphatha — Be opened’ and the man is healed. Jesus is both conforming to people’s expectations, what they would like to be done, and also bringing about a miraculous healing by the power of God. 

‘And his ears were opened, his tongue was released, and he spoke plainly.’

‘Agorwyd ei glustiau ar unwaith, a datodwyd rhwym ei dafod a dechreuodd lefaru’n eglur.’ (Mk 7:35)

This is marvellous on several levels. It is the fulfilment of Isaiah’s prophecy which is the first reading today:

‘Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy.’

‘Yna fe agorir llygaid y deillion a chlustiau’r byddariaidd; fe lama’r cloff fel hydd, fe gân tafod y mudan;’ (Isa 35:5-6)

Isaiah is looking forward to the coming of the Messiah, so Our Lord is fulfilling the prophecy and demonstrating his Messianic credentials — announcing to the world both who and what He is. The Kingdom of God is a place of healing and wholeness. It is also no longer to be understood in an exclusive sense. In Chapter 7 of Mark’s Gospel Jesus is outside Israel and now extends His healing to people who are not Jews. This is an important step which will have a profound effect upon the Church and its spreading across the world.

Our Lord tells the people who have witnessed the miracle not to tell anyone about it. However, his words have the opposite effect:

‘But the more he charged them, the more zealously they proclaimed it. And they were astonished beyond measure, saying, “He has done all things well. He even makes the deaf hear and the mute speak.”’

‘ond po fwyaf yr oedd ef yn gorchymyn iddynt, mwyaf yn y byd yr oeddent hwy’n cyhoeddi’r peth. Yr oeddent yn synnu’n fawr dros ben, gan ddweud, “Da y gwnaeth ef bob peth; y mae’n gwneud hyd yn oed i fyddariaid glywed ac i fudion lefaru.”’ (Mk 7:36-37)

They are amazed that prophecy is being fulfilled. But more than that, we see Gentiles sharing the Good News of the Kingdom of God. This is how the Church grows, and we see its beginnings here. The people of the Decapolis, the ten towns, are proclaiming the truth of the Gospel. They point forward to the spread of the Church.aWe are here in Church today because people have told others about it. The people’s profound experience of God’s healing love compels them to share it with others. Just as the deaf mute has been opened by the prayer of Jesus, so have the people around him. Their ears are opened and their tongues are loosed to proclaim the might works of God. 

The Kingdom of God is a place of healing and restoration for all, a fact which the Church continues to proclaim. Rather than being an exclusive event for the Chosen People, healing and salvation are for all who turn to God. All are invited, all are welcome. We are here today because people have shared the Good News with us. All of us come in need of God’s grace, His unmerited kindness. Not only this, but God gives us His very self, to heal us, and transform us.

My brothers and sisters in Christ, may we come to the Lord, so that we may be healed and restored. May we proclaim the Good News of the Kingdom of God, so that others 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: Jesus Heals a Mute Possessed Man (Brooklyn Museum)
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Trinity XIV: Authentic Faith

‘For the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart.’

‘oblegid nid yr hyn a wêl meidrolyn y mae Duw’n ei weld. Yr hyn sydd yn y golwg a wêl meidrolyn, ond y mae’r Arglwydd yn gweld beth sydd yn y galon.’ (1Sam 16:7)

People in general want to be taken seriously, and to be trusted. For a society to function and flourish, people need to be able to trust each other. One of the main ways in which we earn people’s trust is by honesty and authenticity. When our words and actions align, we are people of integrity. If what we do and what we say do not match up, we leave ourselves open to an accusation of hypocrisy: of playing a role rather than being genuine.

This morning’s Gospel begins with a striking scene. Jesus’ disciples are observed by the Scribes and Pharisees to be eating food without having washed their hands beforehand. The Pharisees are unhappy that the disciples are failing to comply with the outward practice of their religion. What the Religious Authorities are advocating is not just good hygiene but ritual cleanliness. After washing one’s hands, and before drying them, the tradition was to recite the following prayer:

Blessed are You, Lord our God, King of the universe, who has sanctified us with Your commandments, and commanded us concerning the washing of the hands.

The Gospel writer, Mark has to explain the practice to his non-Jewish audience, who are not necessarily familiar with such things. He shows how concerned the religious leaders are with what is going on, reporting their question to Jesus:

“Why do your disciples not walk according to the tradition of the elders, but eat with defiled hands?”

“Pam nad yw dy ddisgyblion di’n dilyn traddodiad yr hynafiaid, ond yn bwyta’u bwyd â dwylo halogedig?” (Mk 7:5)

This leads Our Lord to reply:

“Well did Isaiah prophesy of you hypocrites, as it is written, “‘This people honours me with their lips, but their heart is far from me; in vain do they worship me, teaching as doctrines the commandments of men.’ You leave the commandment of God and hold to the tradition of men.”

“Da y proffwydodd Eseia amdanoch chwi ragrithwyr, fel y mae’n ysgrifenedig: ‘Y mae’r bobl hyn yn fy anrhydeddu â’u gwefusau, ond y mae eu calon ymhell oddi wrthyf; yn ofer y maent yn fy addoli, gan ddysgu gorchmynion dynol fel athrawiaethau.’ Yr ydych yn anwybyddu gorchymyn Duw ac yn glynu wrth draddodiad dynol.” (Mk 7:6-8)

Jesus is questioning why the religious authorities are making up rules and stressing the importance of outward compliance with God’s commandments. He quotes from the prophet Isaiah to show that while the Scribes and Pharisees pay lip-service to God, they are not close to Him in their hearts. The Commandments are not an end in themselves, but a means to an end: namely, closeness with God. The Pharisees’ desire for outward conformity and rule-following has led them to drive people away from God, rather than bringing them closer.

The point Jesus is making is also made clear in this morning’s reading from the book of Deuteronomy, where Moses says to the people of Israel:

‘You shall not add to the word that I command you, nor take from it, that you may keep the commandments of the Lord your God that I command you.’

‘Peidiwch ag ychwanegu dim at yr hyn yr wyf yn ei orchymyn ichwi, nac ychwaith dynnu oddi wrtho, ond cadw at orchmynion yr Arglwydd eich Duw yr wyf fi yn eu gorchymyn ichwi.’ (Deut 4:2)

God has made His commands clear. The people should neither add to them, nor ignore them. However, in their desire to be seen to be keeping God’s commands the religious leaders are making up their own laws, and forcing them upon God’s people. They are reducing religion into something done for show, for outward appearance, rather than to help people to grow in holiness.

Christ then develops His teaching, stating:

“There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him.”

“Nid oes dim sy’n mynd i mewn i rywun o’r tu allan iddo yn gallu ei halogi; ond y pethau sy’n dod allan o rywun, dyna sy’n ei halogi.” (Mk 7:15)

Food does not defile us. Defilement is something that we do to ourselves. What we think and feel affects our relationship with God much more than our outward conformity with a religious ritual. This is made clear in God’s words to Samuel before anointing David King of Israel:

‘For the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart.’

‘oblegid nid yr hyn a wêl meidrolyn y mae Duw’n ei weld. Yr hyn sydd yn y golwg a wêl meidrolyn, ond y mae’r Arglwydd yn gweld beth sydd yn y galon.’ (1Sam 16:7)

Jesus then proceeds to give examples of the human sins which come ‘out of the heart of man’ ‘o galon dynion’ and cause defilement. These include what became known as the seven deadly sins: pride, greed, wrath, envy, lust, gluttony and sloth. 

Christ is uncompromising in diagnosing the problem — these are all things which separate God and humanity. Our Lord is concerned with the cleanliness of people’s souls. It is from within, from the human heart, that sinfulness springs. Jesus’ point is a simple one: we become what we do. Thus, the formation of a moral character is important, and can only be brought about by doing the right things for the right reasons.

However, despite our best efforts, we will never fully succeed. Sin is a problem which only God can sort out. This is why Christ died for us: taking the burden of our wrongdoings upon Himself. He defeats Sin and Death, to reconcile us, and heal us. The Cross is the most important demonstration of Divine Love and Forgiveness. The right action can help form our moral character, but it is God’s Grace which brings about the reconciliation which our efforts cannot.

My brothers and sisters in Christ, let us live out our faith in our lives. Let us proclaim the kingdom in an authentic way, so that others will be drawn to the words and example of Jesus. Clothed in the humility of our need of God, His love and mercy, let us come to Him. To be fed by Him, to be fed with Him, to be healed and restored by Him. With pure hearts, let us 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. Amen.

James Tissot – The Pharisees question Jesus (Brooklyn Museum)
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Trinity VIII – ‘Like Sheep without a Shepherd’

Most of us who drive around these parts are used to slowing down or swerving to avoid a sheep on the road. Whether it is the warm tarmac, or a tasty morsel nearby, sheep are happy to lie down or move without any thought of the cars around them. These animals are often characterised as being foolish, stubborn, and easily led. Sheep need shepherds, to keep them safe and healthy, to watch over them, and to protect them from danger. Sheep, therefore, may not, at first glance, be the most flattering metaphor to use for God’s people (both as the people of Israel and the Church) but they represent an ancient image, with deep resonance in Scripture. David, Israel’s second king, was taken from the sheep-folds, and God is described as a shepherd in Psalm 23: ‘The Lord is my shepherd’. This image speaks of a relationship of love and care, and of someone who protects us from harm, and who is willing to defend us at all costs. This points to Jesus: the Good Shepherd, who lays down his life for us on Calvary.

The first reading this morning is taken from the prophet Jeremiah, who is castigating the leaders of Israel. According to the prophet, they have failed to look after God’s people: 

“Woe to the shepherds who destroy and scatter the sheep of my pasture!” declares the Lord. 

“Gwae chwi fugeiliaid, sydd yn gwasgaru defaid fy mhorfa ac yn eu harwain ar grwydr,” medd yr Arglwydd (Jer 23:1)

The Kings and Priests of Israel are supposed to act as shepherds, and protect and care for their flock. But they are not true shepherds because they exercise power selfishly, driving away and destroying the sheep. Such leaders seek power for its own sake, to make themselves feel grand and important. They become cruel and selfish. These types of rulers do not care for the well-being of their people. Jeremiah then contrasts the leaders who fail to look after the people, with God who loves and cares for them.

“Then I will gather the remnant of my flock out of all the countries where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will set shepherds over them who will care for them, and they shall fear no more, nor be dismayed, neither shall any be missing,” declares the Lord.

“Yr wyf fi am gasglu ynghyd weddill fy mhraidd o’r holl wledydd lle y gyrrais hwy, a’u dwyn drachefn i’w corlan; ac fe amlhânt yn ffrwythlon. Gosodaf arnynt fugeiliaid a’u bugeilia, ac nid ofnant mwyach, na chael braw; ac ni chosbir hwy,” medd yr Arglwydd. (Jer 23:3-4)

The prophet then speaks of a future when God will ‘raise up for David a righteous branch’ ‘y cyfodaf i Ddafydd Flaguryn cyfiawn’ (Jer 23:5). This is understood as pointing to Jesus, the righteous King, sent by God to care for His people.

Meanwhile, in this morning’s Gospel, the disciples return to Jesus, after having been sent out  in pairs to preach, teach, and heal. Once they have told the Lord what they have done, He replies:

“Come away by yourselves to a desolate place and rest a while.”

“Dewch chwi eich hunain o’r neilltu i le unig a gorffwyswch am dipyn.” (Mk 6:31)

Jesus understands that for ministry to be effective there needs to be a balance between action, rest, and reflection. Otherwise, the disciples will end up exhausted, as their pastoral ministry is demanding:

‘For many were coming and going, and they had no leisure even to eat.’

‘Oherwydd yr oedd llawer yn mynd a dod, ac nid oedd cyfle iddynt hyd yn oed i fwyta.’ (Mk 6:32)

Clearly the apostles need time to rest and to have some food. They also need time to learn from Jesus, and to take care of the people. Our Lord takes them by boat to a secluded spot, but they are recognised, and crowds run to greet them. It looks like the situation is about to be repeated, when Jesus intervenes:

‘When he went ashore he saw a great crowd, and he had compassion on them, because they were like sheep without a shepherd. And he began to teach them many things.’

‘Pan laniodd Iesu gwelodd dyrfa fawr, a thosturiodd wrthynt am eu bod fel defaid heb fugail; a dechreuodd ddysgu llawer iddynt.’ (Mk 6:34)

‘Like sheep without a shepherd’ ‘fel defaid heb fugail’ these are people in great need. They have heard the proclamation of the Kingdom of God, and they come to learn more, to be healed, and to be fed and nourished. Christ recognizes their longings and ministers to them, giving His disciples an opportunity to eat and rest. Jeremiah’s prophecy is fulfilled by Our Lord, and the people of Israel are cared for. They are loved, and they are nourished. When their needs were not met by their political and religious leaders, they turn to Christ, the Good Shepherd, who looks after God’s people. 

On the Cross, the Good Shepherd lays down His life for His sheep. This sacrifice lies at the heart of St Paul’s message to the Ephesians in this morning’s second reading. Jesus gives humanity life through His suffering and death. On the night before He died He told us, His flock, what to do, so that God’s people might continue to be fed and nourished by Him, and with Him. Our Lord continues to care for us, because He loves us. God gives Himself to us, so that we might share in His life, and be transformed by His Grace, more and more into His likeness. 

So, my brothers and sisters in Christ, let us rejoice that we are nourished and cared for by the true Shepherd of our souls. Let us prepare for the banquet of the Kingdom, by allowing God’s grace to transform us. And let us sing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion, and power, now and forever. Amen.

James Tissot – He sent them out two by two (Brooklyn Museum)
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Trinity VI – The Importance of Prophetic Truth in Changing Times

One of the trickiest things to do is to tell someone something they don’t want to hear. Some things can be difficult to hear, and difficult to say. Honesty and truth are essential if we want to change and grow. In Ancient Israel, prophets were sent by God to speak the truth: to call people back and to tell them where they were going wrong. When the people of Israel rebelled against God, which is the definition of sin, prophets called God’s people to repentance. They urged them to turn back to the God who loves them, and longs for them to flourish. Sadly, such messages were not always heeded:

‘The descendants also are impudent and stubborn: I send you to them, and you shall say to them, ‘Thus says the Lord God.’ And whether they hear or refuse to hear (for they are a rebellious house) they will know that a prophet has been among them.’

‘At blant wynebgaled ac ystyfnig yr wyf yn dy anfon, ac fe ddywedi wrthynt, ‘Fel hyn y dywed yr Arglwydd DDUW.’ Prun bynnag a wrandawant ai peidio — oherwydd tylwyth gwrthryfelgar ydynt — fe fyddant yn gwybod fod proffwyd yn eu mysg.’ (Ezek 2:4-5)

This is the situation which we encounter in today’s Gospel. As part of His Galilean ministry Our Lord goes to Nazareth, and teaches in the synagogue. In Luke’s account we hear Jesus reading from Isaiah:

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

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

Clearly hearing such a prophecy and then being told that it was being fulfilled among them would be quite shocking. The people had spent five hundred years waiting for a Messiah, and now, suddenly, here he was. The worshippers in the synagogue are unwilling, or unable, to understand what is going on, so they say:

“Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands? Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offence at him.

“O ble y cafodd hwn y pethau hyn? A beth yw’r ddoethineb a roed i hwn, a’r fath weithredoedd nerthol sy’n cael eu gwneud trwyddo ef? Onid hwn yw’r saer, mab Mair a brawd Iago a Joses a Jwdas a Simon? Ac onid yw ei chwiorydd yma gyda ni?” Yr oedd ef yn peri tramgwydd iddynt. (Mk 6:2-3)

The inhabitants of Nazareth cannot reconcile the healer and teacher with the person they have seen growing up among them. Hence they stress Our Lord’s trade and family relationships. They cannot recognise the Messiah in their midst. The Nazarenes understand Christ’s human nature, but cannot see that He is divine. 

Jesus understands that a prophet is without honour among his own people. Those who think they know Him well, fail to discern what God is doing through Him. They may reject Christ, but He does not reject them. 

‘And he could do no mighty work there, except that he laid his hands on a few sick people and healed them.’

‘Ac ni allai wneud unrhyw wyrth yno, ond rhoi ei ddwylo ar ychydig gleifion a’u hiacháu.’ (Mk 6:5)

The Good News of the Kingdom is proclaimed, and healings take place. God’s love is poured out even where He is not welcomed, because God loves us, and has come to heal our wounds. Even when we turn our back on Him, Our Heavenly Father does not spurn us. The work of the Kingdom must continue:

‘And he marvelled because of their unbelief. And he went about among the villages teaching.’

‘Rhyfeddodd at eu hanghrediniaeth. Yr oedd yn mynd o amgylch y pentrefi dan ddysgu.’ (Mk 6:6)

Those who in theory should know Him best, who have known Jesus all His life, are the ones who turn their back on Him. Our Lord is amazed at their hardness of heart. He faces exactly what Ezekiel faced before Him. So Jesus continues to heal and teach, even though some do not hear, and do not believe. To those who do, Christ offers love, healing and New Life. He offers Himself in the Eucharist, so that we may have life in all its fulness.

We know who and what Jesus is. Many in the world around us reject Christ, rather like the people of Nazareth, or fail to accept Him as true God and true man. They doubt who He was, what He did, and what He said. Our duty, as Christians, is to tell people about Jesus, praying that they will want to believe. We need to model the Christian life, remembering that all things are possible — God can will do amazing things, especially when we cooperate with Him. 

Our country is currently experiencing a new start, a re-boot after the election. We pray for those who have been elected to office that they will govern with wisdom and compassion. May we too take this opportunity to re-boot and re-energise our life of faith, and shine as beacons of hope in our community and world. May we join with all creation and give glory to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion, and power, now and forever. Amen.

James Tissot: Jésus dans la synagogue déroule le livre [Brooklyn Museum]
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Trinity V: Jesus our healer

There are, as we all know, few things in life worse than when someone we love is seriously ill. We do everything we possibly can to help, but often there is not much that we can do. However, when we feel powerless and desperate, and need help, we can turn to God in prayer. The Kingdom of God, proclaimed and inaugurated by Jesus Christ is a place of true healing, and through our relationship with Jesus we can seek wholeness for ourselves and for those close to us. This is why the Gospels contain healing miracles. These miraculous accounts are signs of God’s restoration of creation through His Son, something which will culminate with Christ’s Passion, Death, and Resurrection, and through which our human nature is healed.

In today’s Gospel Jesus and the disciples have sailed back across the Sea of Galilee to the Jewish side. On their arrival they are greeted by the leader of a local synagogue whose daughter is close to death. Jairus longs for his child to be healed, and asked Jesus to place His hands on her, so that she might be saved and live.

While Jesus is walking to Jairus’ house to heal his daughter, another miracle takes place. Lots of people are following, which is understandable since Jesus is a charismatic preacher and teacher, who heals people. In the crowd is a woman with a serious gynaecological complaint. Two people need healing, and while Our Lord is on His way to heal one female in need, another seizes the opportunity to be cured.

This woman is desperate, because she has suffered bleeding for twelve years. In Jewish ritual terms she would be classed as unclean. She would have been unable to join in worship, and would be seen as someone to avoid. Also, she would not have been able to bear children. Despite all her efforts and attempts to find a cure she had only got worse, even though she had spent all the money she possessed. The presence of this miraculous healer was the answer to her prayers. She had heard about the Saviour, and said to herself:

“If I touch even his garments, I will be made well.”

“Os cyffyrddaf hyd yn oed â’i ddillad ef, fe gaf fy iacháu.” (Mk 5:28)

This woman has faith. She believes that Jesus can heal her, and she puts her trust in Him to do what the physicians could not achieve. Our Lord notices that someone has touched His garments. He realizes that this was not simply someone brushing past, but something important. His disciples, not aware of what has happened, try to put this down to the press of the crowd. Then the woman, who has been healed, comes forward:

‘But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth. And he said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”’ 

‘Daeth y wraig, dan grynu yn ei braw, yn gwybod beth oedd wedi digwydd iddi, a syrthiodd o’i flaen ef a dweud wrtho’r holl wir. Dywedodd yntau wrthi hi, “Ferch, y mae dy ffydd wedi dy iacháu di. Dos mewn tangnefedd, a bydd iach o’th glwyf.”’ (Mk 5:33-34)

The woman comes ‘in fear and trembling’ not because she is afraid of Jesus, but because it is the proper way for humans to act in the presence of God. She is filled with awe at her experience of divine healing. Jesus’ reply is astounding for several reasons. The fact that He responds at all is noteworthy. Talking to a woman who was not a member of your family was frowned upon, let alone a woman who is viewed as being ritually unclean and an outcast. Jesus is breaking a social taboo. He also addresses her as ‘daughter’, a reminder that Jesus’ family are not just those related to Him in earthly terms, but all those who do God’s will. This unnamed woman is a daughter of God and her faith has healed her. She trusted God to do what the physicians could not. Faith is the route to salvation and healing, by trusting God to be at work. Now the woman can go in peace, because she has been restored to health. Peace is God’s gift to us, that we may experience wholeness. Jesus underlines that what has happened is not a temporary healing, but a permanent state of affairs.

While Jesus is still speaking to the woman, messengers come to give Jairus some bad news:

“Your daughter is dead. Why trouble the Teacher any further?”

“Y mae dy ferch wedi marw; pam yr wyt yn poeni’r Athro bellach?” (Mk 5:35)

The situation is hopeless, and in their eyes there is nothing that Jesus can do. Thankfully, Our Lord has other ideas:

‘But overhearing what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.”’

‘Ond anwybyddodd Iesu y neges, a dywedodd wrth arweinydd y synagog, “Paid ag ofni, dim ond credu.”’ (Mk 5:36)

Instead of being afraid Jairus needs to believe that God will save his daughter. The synagogue leader has already demonstrated his faith by prostrating himself before Jesus and asking for healing. Now, in the face of his daughter’s apparent demise, Jairus must trust God to be at work. When Jesus arrives at the house a second miracle takes place: 

‘Taking her by the hand he said to her, “Talitha cumi”, which means, “Little girl, I say to you, arise.”’

‘Ac wedi gafael yn llaw’r plentyn dyma fe’n dweud wrthi, “Talitha cŵm,” sy’n golygu, “Fy ngeneth, rwy’n dweud wrthyt, cod.”’ (Mk 5:41)

Note the fact that Jesus takes the girl by the hand. AT the time of Jesus, touching a dead body would make a person ritually impure. This is why the priest and Levite in the Parable of the good Samaritan pass by on the other side, for fear of being made unclean by being in contact with a dead person. Jesus disregards the taboo of uncleanness, and speaks to the girl. He addresses her in Aramaic, her mother tongue, and says “Talitha cumi” literally: ‘little lamb, get up’ ‘oen bach codwch’. This is a term of endearment which also reminds us that Christ is the Good Shepherd who cares for His lambs, keeping them safe, and saving them from death. 

The people who are present — Jairus and his wife, Peter, James and John — are all amazed. They are filled with awe, with holy fear at witnessing the mighty works of God. Finally, Jesus tells her parents to give the girl something to eat, which shows us the reality of her resuscitation. This also points towards the feast of the Kingdom, which we hope to enjoy in Heaven, and which is prefigured in the Eucharist. In physical and spiritual communion, Christ gives Himself to feed us. Through His Body and Blood He heals our bodies and our souls, and assures us of eternal life.

As we care for and pray for those close to us who are ill we give thanks that God loves us, and heals us. Through faith, wonderful things can, and do, happen. May our worship today be a foretaste of Heaven, where all are healed. Let us join with Saints and Angels to sing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed all glory, dominion, and power, now and forever. Amen.

James Tissot Jairus’ Daughter (Brooklyn Museum)
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Trinity IV: Transformed by Faith -Embracing God’s Love in the Midst of Life’s Storms

There are few things that can compare with a storm for making human beings feel small and helpless. When we are faced with strong winds, lashing rain and lightning, we can feel insignificant, powerless, and aware of our own mortality. I was caught in a storm, fairly recently, and it was absolutely terrifying. Such feelings are uncomfortable, and we would prefer not to experience them. They are, however, an important part of the human condition. Fear is one of the most powerful emotions we have, and it drives us to seek safety and security. Thankfully, as Christians, we know that we can find safety and security in God, our loving Creator and Sustainer. 

This loving nature of God is highlighted in the passage from the Book of Job, which is the first reading this morning. God is truly powerful, but cares for humanity:

‘Who shut in the sea with doors when it burst out from the womb, … Thus far shall you come, and no farther, and here shall your proud waves be stayed’ 

‘Pan gaewyd ar y môr â dorau, pan lamai allan o’r groth…Hyd yma yr ei, a dim pellach, ac yma y gosodais derfyn i ymchwydd dy donnau’ (Job 38:8, 11)

God’s power over nature is also central to this morning’s Gospel. Jesus and His disciples are crossing the Sea of Galilee when a violent storm blows up. The disciples are terrified. Despite many of them being fishermen, they are afraid that they are about to drown. This passage throws up a number of questions. Why are Jesus and His disciples crossing from the Jewish side of the Sea of Galilee to the non-Jewish side? Why are they sailing at night, rather than waiting until the next morning? We are not told the answers to these questions. However, this incident acts as a bridge between the section in Mark’s Gospel where Jesus has been teaching, to one where He will perform miracles, and put that teaching into practice. 

As the boat begins to fill with water, the disciples are becoming desperate:

‘And they woke him and said to him, “Teacher, do you not care that we are perishing?” And he awoke and rebuked the wind and said to the sea, “Peace! Be still!” And the wind ceased, and there was a great calm.’

‘Deffroesant ef a dweud wrtho, “Athro, a wyt ti’n hidio dim ei bod ar ben arnom?” Ac fe ddeffrôdd a cheryddu’r gwynt a dweud wrth y môr, “Bydd ddistaw! Bydd dawel!” Gostegodd y gwynt, a bu tawelwch mawr.’ (Mk 4:38-39)

Jesus’ followers are afraid. There are thirteen of them packed into a boat twenty-six feet long, eight feet wide, and four feet deep.The boat is tossing, yet Jesus calmly sleeps. Once He is awoken He quickly takes control of the situation. Jesus can command the storm to cease because He is God. The ability to control the sea and its storms is a sign of divine power: God is the one who brings peace. Jesus has come to bring peace to troubled hearts. Having performed a miracle, He questions His disciples:

‘He said to them, “Why are you so afraid? Have you still no faith?” And they were filled with great fear and said to one another, “Who then is this, that even the wind and the sea obey him?”’ 

‘A dywedodd wrthynt, “Pam y mae arnoch ofn? Sut yr ydych heb ffydd o hyd?” Daeth ofn dirfawr arnynt, ac meddent wrth ei gilydd, “Pwy ynteu yw hwn? Y mae hyd yn oed y gwynt a’r môr yn ufuddhau iddo.”’ (Mk 4:39-41)

The answer to the disciples’ question is that Jesus is God. No-one else could do what He does. Jesus then questions why His followers feel fear and why they lack faith. To put it simply, the Disciples have not yet fully understood either who Jesus is, or what He is doing. Once they have experienced Christ’s Passion and Resurrection and seen His triumph over death, they will come to understand what is happening here. 

Jesus calms storms both real and metaphorical: on the Sea of Galilee, and in our own lives. By dealing with sin once and for all on the Cross, He has brought us a peace which passes all understanding. In every Eucharist service there is a point after the prayers when we greet each other with ‘Peace’ ‘Tangnefedd’. Being at peace allows the Christian community to:

‘no longer live for themselves but for him who for their sake died and was raised.’

‘er mwyn i’r byw beidio â byw iddynt eu hunain mwyach, ond i’r un a fu farw drostynt, ac a gyfodwyd’ (2Cor 5:15)

Our life is not our own, because the love of Christ controls us, as St Paul writes in his Second Letter to the Corinthians (2Cor 5:14). Jesus’ Death and Resurrection provide an answer to the questions about suffering asked by Job, and by all humanity. By entering into the mystery of apparently meaningless pain and suffering, we can discover the source of all meaning, namely God. 

To be in Christ is to be a new Creation. Through our Baptism we share in Our Lord’s Death and Resurrection. In the Eucharist we are given the pledge of Eternal Life: Christ’s Body and Blood, so that we might continue to be transformed more and more into His likeness. This is the journey of Faith — trusting God, so that He may make us into what He is. We put our trust in Him, safe in the knowledge that God alone can still the storms of our life, and that His perfect love can drive out our fear. We cling to the Cross as our source of Hope, knowing that whatever happens we are loved, and that this love has the power to save us. God’s love can free us from fear.

Released from anxiety, we, like the disciples, can be truly alive and share God’s love with others. We pray that all humanity may experience the peace of the Lord 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 – Jesus stilling the storm (Brooklyn Museum)

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Trinity III

There is one thing that all people in Britain like to discuss: the weather. Once we have greeted someone and asked how they are, the next thing we often say concerns the weather. This is understandable. The weather has a big impact on how we feel, what we wear, and what we do. It is particularly important, especially in the countryside. Rural life is dependant on the sun and the rain, so it is natural that they are the subject of our conversations.

Jesus taught using parables. He told stories which used people’s lives to explain about who God is, and what a relationship with Him looks and feels like. In today’s Gospel Our Lord uses two images to explain the growth of the Kingdom of God. The first is agricultural. Jesus has just described people’s journey of faith in the Parable of the Sower. Now He again uses the image of crop-growing. After the farmer scatters the seed something amazing happens:

‘He sleeps and rises night and day, and the seed sprouts and grows; he knows not how.’

‘ac yna’n cysgu’r nos a chodi’r dydd, a’r had yn egino ac yn tyfu mewn modd nas gŵyr ef.’ (Mk 4:27)

The growth of seeds is a miracle of nature. I still remember as a child sprinkling cress seeds on damp paper. After a few weeks, something grew which was good to eat. As a parable for the Kingdom, and therefore the growth of the Church, the Parable of the Seed reminds us that while we are called to action, there are other forces at work. God has a key part to play in the growth of His kingdom. Even though we may not necessarily understand what is happening, the point is that God takes what we do, and uses it to make His Kingdom grow. Our efforts are not all that matters. Christ then develops His teaching:

‘The earth produces by itself, first the blade, then the ear, then the full grain in the ear. But when the grain is ripe, at once he puts in the sickle, because the harvest has come.’

‘Ohoni ei hun y mae’r ddaear yn dwyn ffrwyth, eginyn yn gyntaf, yna tywysen, yna ŷd llawn yn y dywysen. A phan fydd y cnwd wedi aeddfedu, y mae’n bwrw iddi ar unwaith â’r cryman, gan fod y cynhaeaf wedi dod.’ (Mk 4:28-29)

These two sentences cover the entirety of human history from Jesus to the end of time. The harvest coincides with God’s judgement at the Second Coming of Our Lord. This is also the subject of the second reading this morning. St Paul writes:

‘For we must all appear before the judgement seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.’

‘Oherwydd rhaid i bawb ohonom ymddangos gerbron brawdle Crist, er mwyn i bob un dderbyn ei dâl yn ôl ei weithredoedd yn y corff, ai da ai drwg.’ (2Cor 5:10)

How we live our lives matters. What we say and do not only forms our own character but it also affects the world around us. Christians are called to be people of love, and to share that love with others so that the Kingdom of God continues to grow.

Jesus then explains what the Kingdom is like, using the image of the mustard seed:

‘which, when sown on the ground, is the smallest of all the seeds on earth, yet when it is sown it grows up and becomes larger than all the garden plants and puts out large branches, so that the birds of the air can make nests in its shade.’

‘pan heuir ef ar y ddaear, hwn yw’r lleiaf o’r holl hadau sydd ar y ddaear, ond wedi ei hau, y mae’n tyfu ac yn mynd yn fwy na’r holl lysiau, ac yn dwyn canghennau mor fawr nes bod adar yr awyr yn gallu nythu dan ei gysgod.’ (Mk 4:31-32)

The Kingdom of God starts small with a few disciples, but grows into something that encompasses the whole world. It is like a mustard seed which starts off being only a couple of millimetres wide, but then increases in size reaching up to twelve feet in height. This plant may have a small beginning, but it contains within itself the possibility of remarkable growth. The image of birds nesting in its shade signals divine blessings, as today’s passage from Ezekiel makes clear:

‘And under it will dwell every kind of bird; in the shade of its branches birds of every sort will nest.’

‘Bydd adar o bob math yn nythu ynddo, ac yn clwydo yng nghysgod ei gangau.’ (Ezek 17:23)

Jesus takes the imagery of Ezekiel’s prophecy and shows how it will be brought to fulfilment in and through the Church. Such is the generous nature of God, that He gives us a place where we can be safe, and where we can grow in faith. By hearing God’s word, and by praying together, and by sharing in the Eucharist, we are nourished and strengthened to live as a Christian community. 

So, my brothers and sisters in Christ, let us rejoice that God has made His Kingdom a reality. Let us work together with each other and with Our Heavenly Father to make His Kingdom come. Let us join with our Christian brothers and sisters and the heavenly host in 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 Sower (Brooklyn Museum)
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Trinity II: ‘Who are my mother and my brothers?’

I grew up listening to the music of the 1960s and 1970s. The large size of an LP record sleeve is a great vehicle for artwork, and photography in particular. The shots are often in soft focus, giving the subjects a gentle dreamlike quality. It can be easy to think that the whole of Our Lord’s ministry was gentle and easy, especially because of how it is shown in Victorian religious art. However, today’s Gospel shows us that this was not always the case. As the passage begins there are so many people gathered around Jesus that He and His disciples are not even able to eat. People are desperate to hear what He has to say, they are desperate for healing. While their need is great, without rest and refreshment, there is no way that Christ can minister to them effectively in the long term without taking care of himself. 

We can have a lot of sympathy for Our Lord’s family, who are genuinely concerned for His wellbeing and that of His friends. They want to take care of His physical needs, as Jesus seems to be prioritising God’s people over Himself.

The religious authorities, however, have a completely different understanding of what is going on:

‘And the scribes who came down from Jerusalem were saying, “He is possessed by Beelzebul,” and “by the prince of demons he casts out the demons.”’

‘A’r ysgrifenyddion hefyd, a oedd wedi dod i lawr o Jerwsalem, yr oeddent hwythau’n dweud, “Y mae Beelsebwl ynddo”, a, “Trwy bennaeth y cythreuliaid y mae’n bwrw allan gythreuliaid.”’ (Mk 3:22)

The scribes understand the actions of this charismatic healer and teacher from Galilee as being the result of demonic possession. This is another way of saying, ‘Jesus is a fraud’ and ‘This isn’t the work of God’. Their attempt to write Christ off not only flies in the face of the evidence, but also does not follow through logically. Jesus challenges them saying: 

“How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end.” 

“Pa fodd y gall Satan fwrw allan Satan? Os bydd teyrnas yn ymrannu yn ei herbyn ei hun, ni all y deyrnas honno sefyll. Ac os bydd tŷ yn ymrannu yn ei erbyn ei hun, ni all y tŷ hwnnw sefyll. Ac os yw Satan wedi codi yn ei erbyn ei hun ac ymrannu, ni all yntau sefyll; y mae ar ben arno.”(Mk 3:23-26)

If Jesus is possessed by the Devil, how can He cast the Devil out? His accusers have failed to see the spirit of God, the Holy Spirit, at work in Christ. The scribes refusal to see God at work is a sign of their pride and hardness of heart. They cannot discern the works of God, and write off as evil a wondrous demonstration of God’s love for humanity. The religious authorities have failed to discern what is actually going on, and have taken the easy step of finding someone to blame, someone to write off. God’s healing love is being dismissed as the work of the Devil. This is a serious matter, as Jesus explains:

“Truly, I say to you, all sins will be forgiven the children of man, and whatever blasphemies they utter, but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”— for they were saying, “He has an unclean spirit.”

“Yn wir, rwy’n dweud wrthych, maddeuir popeth i blant y ddaear, eu pechodau a’u cableddau, beth bynnag fyddant; ond pwy bynnag a gabla yn erbyn yr Ysbryd Glân, ni chaiff faddeuant byth; y mae’n euog o bechod tragwyddol.” Dywedodd hyn oherwydd iddynt ddweud, “Y mae ysbryd aflan ynddo.” (Mk 3:28-30)

The scribes have condemned themselves. Whereas they have accused Jesus of blasphemy, they are in fact the blasphemers. Jesus does not condemn them, but rather offers humanity the forgiveness of sins. This is another demonstration of God’s love being poured out on the world. The Kingdom of God is a place of healing and restoration.

Our Lord then has a confrontation with His relatives, which leads to a profound moment of teaching. When the crowd tell him that His family are outside, He answers, “Who are my mother and my brothers?””Pwy yw fy mam i a’m brodyr?” (Mk 3:33). Then, looking round, He says: ‘Here are my mother and my brothers!’ ‘Dyma fy mam a’m brodyr i’ (Mk 3:34). 

Family was, and continues to be, important, for Jews juke like it is for people in general. The family unit is the basic building block of society. But Our Lord points out that ties of kinship are less important than humanity’s relationship with God. In our baptism, we all became brothers and sisters in Christ. The Church is our family, which calls us to live in a new way with each other, a way defined by love, and not the exercise of power or control. God offers us healing and wholeness, the forgiveness of our sins, so that we can be in a new relationship both with God and with each other.

The Church comes together as a family to experience forgiveness and to be nourished by Word and Sacrament in the Eucharist. This is the most profound and meaningful thing we, as human beings, can do together. It gives us a foretaste of the joy of Heaven. In it we are fed by God, and with God. God gives himself for us, so that we might have life in Him. 

Let us therefore come and be nourished. Let us invite others to become part of God’s family. Joining with Christians throughout the world, may we 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 Jesus Commands the Apostles to Rest (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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Lent II – The Transfiguration

One of the perils of driving in autumn or winter is the low Sun. Because of its angle and closeness to the Earth, we find ourselves dazzled by its brilliance. You have to avert your gaze or use a sun visor or sunglasses in order to drive. This can be inconvenient, but the brightness of our closet star is as nothing compared with the presence of God. Last week we heard the voice of God the Father at Jesus’ Baptism and we will hear Him again this week. 

Our first reading from Genesis, the story of Abraham and the Sacrifice of Isaac, is both well-known, and deeply shocking. The concept of human sacrifice was widespread in the Ancient World. It was not a common occurrence, but it did take place. It seems abhorrent to us, and so it should. In the passage God speaks to Abraham and says,

“Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I shall tell you.”

‘Cymer yr awr hon dy fab, sef dy unig fab Isaac, yr hwn a hoffaist, a dos rhagot i dir Moreia, ac offryma ef yno yn boethoffrwm ar un o’r mynyddoedd yr hwn a ddywedwyf wrthyt.’ (Genesis 22:2)

Thankfully, just as Abraham is about to offer Isaac, God tells him to stop, as Abraham has demonstrated his complete devotion to God:

“Do not lay your hand on the boy or do anything to him, for now I know that you fear God, seeing you have not withheld your son, your only son, from me.” 

‘Na ddod dy law ar y llanc, ac na wna ddim iddo: oherwydd gwn weithian i ti ofni Duw, gan nad ateliaist dy fab, dy unig fab, oddi wrthyf fi.’ (Genesis 22: 12)

Abraham sees a ram with its horns caught in a thicket, and offers it to God instead. The ram symbolises Christ. It looks forward to Jesus, recognised by John the Baptist as the Lamb of God, who takes away the sins of the world. The ram also points to the Passover Lamb in Exodus, which again prefigures Jesus, the fulfilment of the Paschal Sacrifice. Because Abraham has not withheld his son, he is blessed by God, and through his offspring, all people will be blessed. For Christians the Easter story is important because in it God, like Abraham, does not withhold His Only Son, but gives Him, to die for us. This narrative demands contemplation because it is the demonstration of the mystery of God’s love for humanity. The fact that God loves us that much is totally awesome, especially when we do not deserve it. The mystery of God’s love is that we are not loved because we are loveable. We are often quite the opposite! But God loves us anyway and His steadfast love transforms us. 

St Paul pondered such questions as he wrote to the Church in Rome:

‘He who did not spare his own Son but gave him up for us all’

‘Yr hwn nid arbedodd ei briod Fab, ond a’i traddododd ef trosom ni ol’ (Rom 8:32)

Christ’s death on the Cross is a demonstration of divine generosity, and the reason for our hope as Christians. God’s love for humanity is truly amazing. We should pause for a moment as we read or hear this. God loves me enough to die for me. If God can do this for us, what can we, in return, do for Him? During the Lenten Season we focus on the Cross and the Empty Tomb as the centre of our faith, three days which explain who we are, what we are, and why we are Christians. 

The Transfiguration, described in today’s Gospel, is strange because in it we see something of who Jesus really is: God. We have a brief glimpse of Divine glory as a prelude to Our Lord’s Passion and Death. The two are linked, as they both allow us to understand both who God is, and what He is doing. When God speaks from the cloud He tells us three things about Jesus. Firstly that Jesus is the Son of God, secondly that He is loved, and thirdly that we should listen to Him. What Jesus says and does should affect us and our lives. Like the disciples, we have to be open to the possibility of being radically changed by God. The opportunity of divine transformation is offered to us, so that we might come and share the Divine life of love.

Jesus tells the disciples not to tell anyone about their experience on the mountain until after He has risen from the dead. Jesus has another mountain He must climb: the hill of Calvary, where He will suffer and die upon the Cross. There He takes our sins upon Himself, restoring our relationship with God and each other. This then is real glory, not worldly glory, but the glory of God’s sacrificial love poured out on the world to heal and restore all humanity. The theologian Fulton Sheen spoke about the importance of mountains in Jesus’ life. He said:

“Three important scenes of Our Lord’s life took place on mountains. On one, He preached the Beatitudes, the practice of which would bring a Cross from the world; on the second, He showed the glory that lay beyond the Cross; and on the third, He offered Himself in death as a prelude to His glory and that of all who would believe in His name”

(Fulton Sheen, The Life of Christ, 1970 p.158)

The Transfiguration shows us the glory of heaven, the glory of the Resurrection at Easter, the glory that lies beyond the Cross. God’s love and God’s glory are intertwined, and cannot be separated because they given freely. God’s very nature is generous, beyond our understanding, and characterised by total self-gift. Our Heavenly Father does not hold anything back, and whereas Isaac is replaced at the last minute by a ram, there is no substitution for Jesus. God gives His Son, Jesus Christ, to die for us, and to rise again, so that we might enjoy eternity with Him in Heaven. The Transfiguration is a promise of our future heavenly glory. Through signs and glimpses, God shows us what future awaits us. He longs to heal and restore us, so that we might enjoy eternity with Him. 

The Transfiguration, therefore, looks to the Cross to help us to prepare ourselves to live the life of faith. It helps us to comprehend true majesty, true love and true glory. The wonderful glory that can change the world and which lasts forever, for eternity, unlike the fading glory of the world, which is here today but gone tomorrow.

So my brothers and sisters, as we celebrate God’s love and glory, let us prepare to  ascend the mountain ourselves and have an encounter with the living God in Holy Communion. Let us come to the source of healing and fount of love which is God’s very self. Let us touch and taste Our Lord and Saviour, given for us, so that we might live in Him. Let us be transformed by Him and enjoy the glories of Heaven 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.

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Quinquagesima – Imitate Jesus!

When we all were children, we learned through imitation, through copying others. Human beings learn to speak, and walk, and everything else, by seeing and hearing others. To imitate the actions of others is an important mechanism for social learning — that is, for acquiring new knowledge. So St Paul writes at the end of this morning’s second reading:

‘Be imitators of me, as I am of Christ’ 

‘Byddwch ddilynwyr i mi, megis yr wyf finnau i Grist.’ (1Cor 11:1)

Paul encourages the Corinthian church to imitate him, as he imitates Christ. He wants them to do so in order that they all might live out the love of God in their lives, for the glory of God, and to proclaim the truth of the Gospel to the world. This too is our calling as Christians. We are charged to follow the same example , live out the same faith, and proclaim the same truth in our daily lives. 

Today’s readings focus on leprosy, an infection of the skin which usually placed the sufferer on the margins of society. The position adopted in Leviticus is clear:

‘He is unclean. He shall live alone. His dwelling shall be outside the camp.’

‘aflan yw efe: triged ei hunan; bydded ei drigfa allan o’r gwersyll.’ (Lev 13:46)

This verse is used by the author of the Letter to the Hebrews to describe Christ’s Crucifixion and death:

‘So Jesus also suffered outside the gate in order to sanctify the people through his own blood. Therefore let us go to him outside the camp and bear the reproach he endured. For here we have no lasting city, but we seek the city that is to come.’

‘Oherwydd paham Iesu hefyd, fel y sancteiddiai’r bobl trwy ei waed ei hun, a ddioddefodd y tu allan i’r porth. Am hynny awn ato ef o’r tu allan i’r gwersyll, gan ddwyn ei waradwydd ef. Canys nid oes i ni yma ddinas barhaus, eithr un i ddyfod yr ŷm ni yn ei disgwyl.’ (Heb 13:12-14)

The writer of the Letter to the Hebrews encourages us to follow Christ’s example and to become outcasts — unclean in terms of Jewish ritual purity — to share in Christ’s suffering and to be united with Him. Something previously seen as being shameful has now become glorious. This is a demonstration of God’s love and healing, where once there was condemnation there is now reconciliation.

Our gospel reading this morning continues the accounts of miraculous healings by Jesus, which we have encountered over the past few weeks. This morning Our Lord is met by a man who is suffering from leprosy, and who begs to be healed. Given the purity code in Leviticus, we can understand why the leper longs to be healed, and restored to his place in the community. The man suffering with leprosy kneels before Jesus, performing an act of submission, putting himself entirely at Christ’s mercy, and says:

“If you will, you can make me clean.”

‘Os mynni, ti a elli fy nglanhau’ (Mk 1:40)

Jesus is filled with emotion and touches him. Rather than simply saying, ‘Be healed’, or ‘Be clean’, Our Lord stretches out His hand and touches the man with leprosy. In Jewish ritual terms, by doing this Christ makes Himself unclean. He breaks the rules. and does what no-one would do. Instead of casting the man out, or ignoring him, Jesus touches the man and heals him. Here we see God’s healing love in action. The proclamation of the Kingdom of God is the proclamation of love and healing, to restore humanity. Having broken the rules, Jesus says to the healed leper:

“See that you say nothing to anyone, but go, show yourself to the priest and offer for your cleansing what Moses commanded, for a proof to them.” 

‘Gwêl na ddywedych ddim wrth neb: eithr dos ymaith, dangos dy hun i’r offeiriad, ac offryma dros dy lanhad y pethau a orchmynnodd Moses, er tystiolaeth iddynt hwy.’ (Mk 1:44)

Jesus tells the man to comply with the Law, to show himself to a priest. This is so that the former leper can undergo a ritual bath, and be restored to his rightful place in society. This also acts as proof to the religious authorities that a miraculous healing has taken place. God is announcing His Kingdom and the fulfilment of messianic prophecy. God is healing His people. 

Jesus wants the man not only to be restored, but also to enjoy life in all its fullness. This is why the religious authorities need to be aware of the fact that a man who was deemed unclean can now be pronounced clean. However, the man does not listen, and instead proclaims his miraculous healing to all and sundry. His actions, while understandable, are problematic. The man does not listen to what Jesus says, he does not obey Our Lord’s instructions. Jesus is not simply a charismatic healer seeking to garner popular support through miracles. The miracles are a sign of the Kingdom of God becoming a reality. The man’s exuberance does, however, cause problems:

‘so that Jesus could no longer openly enter a town, but was out in desolate places, and people were coming to him from every quarter’

‘fel na allai’r Iesu fyned mwy yn amlwg i’r ddinas; eithr yr oedd efe allan mewn lleoedd anghyfannedd: ac o bob parth y daethant ato ef.’ (Mk 1:45)

Jesus has become a celebrity, and people longing for healing flock to Him. This speaks of the deep and widespread need for healing in Galilee. As it was there then, so it is here, now. We long for God to heal us, to take away our fears, and fill us with His love. At a practical level this is bound to be exhausting for Our Saviour, so He goes out to desolate deserted places, in other words, the desert. Jesus retreats to the wilderness to be alone with God, to rest and to pray. This reminds us that in the Church’s calendar we are about to enter the season of Lent. The season of prayer and penitence which leads to Our Lord’s Passion. By going to the Cross Jesus makes His dwelling ‘outside the camp’. He becomes unclean to make humanity clean through the shedding of His Blood. During Lent we imitate Christ’s example, and go with Him to the desert and the Cross.

Christians prepare for Easter by going out into the desert with Jesus to be close to God, through prayer, fasting, and deeds of charity. We follow Jesus’ example, we imitate Him, so that we may draw closer to Him and experience His healing love. By journeying with Christ, we prepare to enter into the mystery of His Passion, Death, and Resurrection, so that we may rise with Him to new life. Let us then imitate Our Lord, by proclaiming to a world, longing 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 – Healing of the lepers at Capernaum (Brooklyn Museum)
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Septuagesima (Year B)

The narration of stories is a skilled activity, whether they are told orally, or in writing. Setting the scene and introducing the characters are an important part of the process. Sometimes people begin with a long introduction, whereas others take you straight to the action. Mark’s Gospel definitely takes the latter approach. He does not set the scene by giving details of Jesus’ birth or childhood. Instead, he plunges straight into chronicling Our Lord’s public ministry in Galilee.

Mark’s Gospel begins with a description of Jesus’ ministry that proceeds at a frenetic pace. Jesus is baptised by John, goes into the desert for forty days, and calls two sets of brothers to follow Him: Simon and Andrew, James and John. In today’s passage Jesus teaches in a synagogue and heals a man possessed by an unclean spirit. Everything happens in quick succession, there is no time to waste. Part of this is a desire on the Gospel writer’s part to embody the vibrancy of Jesus’ proclamation of the Kingdom:

“The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.”

‘Yr amser a gyflawnwyd, a theyrnas Dduw a nesaodd: edifarhewch, a chredwch yr efengyl.’ (Mk 1:15)

Jesus is a man on a mission. He calls people to turn away from their sins, and to believe in the Good News: to love God and also to love your neighbour. As it is the Sabbath, people gather in the local synagogue. Worship in a synagogue involved singing Psalms, reading from Scripture, and teaching, rather like a sermon. This is familiar to us, as our Morning and Evening Prayer proceeds along similar lines. In this instance, instead of a Scribe or Teacher of Law explaining the biblical reading, Jesus Himself is teaching the people.

‘And they were astonished at his teaching, for he taught them as one who had authority not as the scribes’

‘A synasant wrth ei athrawiaeth ef: canys yr oedd efe yn eu dysgu hwy megis un ag awdurdod ganddo, ac nid fel yr ysgrifenyddion.’ (Mk 1:22)

Scribes relied on the authority of Moses, and would refer to other passages in the first five books of the Old Testament, and to previous interpretations, to make their point. Jesus does something different, and while Mark doesn’t tell us exactly what He said, it is clear that Our Lord’s interpretation of the Scriptures was both refreshing and authoritative. Jesus teaches like someone with authority. He isn’t a scribe or a Pharisee, He hasn’t spent years in theological training. Jesus stands outside traditional religious power structures. Our Lord’s teaching has authority not just because it is spoken with conviction, but because it is real and embodied in Him. Christ’s words are lived out in His life, because he is God: the Son of God, beloved of the Father (cf. Mk 1:11). He is filled with the Holy Spirit, and proclaims the Good News of the Kingdom. 

After Jesus has unpacked the Scriptures, He is addressed by a man who is clearly unwell:

“And immediately there was in their synagogue a man with an unclean spirit. And he cried out, ‘What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God.’” 

‘Ac yr oedd yn eu synagog hwy ddyn ag ynddo ysbryd aflan: ac efe a lefodd, Gan ddywedyd, Och, beth sydd i ni a wnelom â thi, Iesu o Nasareth? a ddaethost ti i’n difetha ni? mi a’th adwaen pwy ydwyt, Sanct Duw.’ (Mk 1:23-24)

This is a man in need of healing, who is described as being possessed by an evil spirit, though nowadays we would probably prefer to describe him as suffering from mental illness. He is suffering, and longs to be healed. This weak, broken man recognises who and what Jesus is: He is the Holy One of God, the Messiah, Y Meseia. Our Lord speaks with authority telling the evil spirit to be silent and come out of the man. He can do this because He is God.

The Kingdom which Jesus proclaims in His teaching is a place of healing. Ours is a God who can heal our wounds, who can take broken humanity and restore it in love. This is why Christ’s teaching and the healing have to go together; they are both part of a larger whole, the coming Kingdom of God. Jesus proclaims our need to love God and each other, and puts this into practice, making the healing power of God’s love a reality in the world. Therefore, at the beginning of Jesus’ public ministry in Mark’s Gospel we see the proclamation of the Good News, and its application in a healing miracle. Jesus is the fulfilment of Moses’ prophecy, in today’s first reading, where he says:

“The Lord your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen” 

‘Yr Arglwydd dy Dduw a gyfyd i ti, o’th blith dy hun, o’th frodyr dy hun, Broffwyd megis finnau; arno ef y gwrandewch’ (Deut 18:15)

“And I will put my words in his mouth, and he shall speak to them all that I command him.”

‘a rhoddaf fy ngeiriau yn ei enau ef; ac efe a lefara wrthynt yr hyn oll a orchmynnwyf iddo.’ (Deut 18:18)

These verses are quoted, by both St Peter in Acts 3:22 and St Stephen in Acts 7:37, to refer to Jesus. For nearly two thousand years the Church has had a consistent interpretation of this passage as pointing to, and finding its fulfilment in, Jesus Christ. We can listen to Him with confidence because Jesus is God. He has authority, and He longs to heal us.

The message that Our Lord proclaims in His teaching is reinforced by His actions. Jesus shows that the Kingdom of God is a place where humanity can be healed and freed from sin. Christ demonstrates this most fully when He suffers and dies for us on the Cross. From the very beginning, Jesus looks to the Cross —not as a place of torture, humiliation, or defeat — but as the place of victory and healing. The Crucifixion is the supreme demonstration of God’s love for humanity. Through the Cross we learn how much God loves us. This is why God sends His Son to heal our wounds, to restore us, and to give us the hope of Heaven. Confident in His promises we can turn to God and pray for the healing that we all so desperately long for, and which the world needs. We can pray that His Divine nature might transform our human nature, and give us a foretaste of Heaven. We pray that our own wounds: physical and mental, will be healed, so that we might have life in Him, in this world and the next.

The possessed man asks Jesus, ‘Have you come to destroy us?’ ‘a ddaethost ti i’n difetha ni?’ The only thing that Christ has come to eradicate is the power of evil which separates man from God. We know that the Son of God has come not to destroy but to restore humanity, so that we may have life and have it to the full. This is the Good News of the Kingdom, which is still a reality here and now. We, in our brokenness, can approach the source of all healing, the God who loves us and gives himself for us, so that we can be restored by Him. God can take our lives and heal us in His love. Let us then come to Him, so that our lives may also be transformed. 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 Possessed Man in the Synagogue (Brooklyn Museum)