Trinity XXIII

Today’s first reading is from the First Book of Kings. Elijah the Tishbite has proclaimed that God is not happy at the religious changes undertaken by Ahab, King of Israel and his wife Jezebel. They are worshipping false gods and setting up idols, breaking the First and Second Commandments of Moses. There is to be a three-year long drought, which will have dire consequences for the people of Israel. 

The Lord tells Elijah to go to Zarephath on the Mediterranean coast of Lebanon between Tyre and Sidon, where a widow will feed him. Elijah asks the widow for water and bread, as she is gathering sticks to make a fire. The situation is a dire one. The widow is preparing a last meal for her son and herself, after which they expect to die. She does not tell Elijah to go away, but instead does what he asks of her. In doing so, the widow demonstrates humility and obedience, and will be rewarded for her actions. 

At one level the story can appear strange to our modern eyes. Here is a poor woman on the margins of society, without a husband to support her, about to use up the very last of her food. Along comes a stranger who asks her for food and drink, and she obliges him. Hospitality, showing kindness to strangers is a crucial aspect of human society. All of us would happily share what we have with guests, and visitors. Food tastes better when it is shared. 

Elijah addresses the widow and begins:

“Do not fear; go and do as you have said.” (I Kings 17:13)

Just like Jesus in the Gospels, Elijah begins by saying, ‘Paid ag ofni’ ‘Do not be afraid’. He then prophesies that the widow and her son will have the food they need:

“For thus says the Lord, the God of Israel, ‘The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that the Lord sends rain upon the earth.’” (I Kings 17:14)

God performs a miracle, and the widow is rewarded for her generosity. She has risked everything by giving away what little she had and in turn receives more than she could have asked for. 

In this morning’s Gospel Jesus is teaching in the Temple in Jerusalem. He begins by criticising the religious elite:

“Beware of the scribes, who like to walk around in long robes and like greetings in the market-places and have the best seats in the synagogues and the places of honour at feasts, who devour widows’ houses and for a pretence make long prayers. They will receive the greater condemnation (Mk 12:38-40)

Jesus begins by pointing out that the scribes like to be ostentatious in their practice of religion. They parade their faith, so that people will see how overtly pious they are. As someone who walks around in long robes and sits in the front of churches, I feel somewhat uncomfortable when I read these words. However, I wear what I wear, and sit where I sit to serve and honour God, and not myself. The scribes make themselves rich by preying on the vulnerable and marginalised, and their prayers are long so that they can demonstrate how religious they are.

Jesus then turns His attention towards the giving of donations:

“And he sat down opposite the treasury and watched the people putting money into the offering box. Many rich people put in large sums. And a poor widow came and put in two small copper coins, which make a penny.” (Mk 12:41-42)

At an instinctive level we tend to see generosity in terms of the size of the donation. This was the case in the Temple where there were thirteen donation chests that had trumpet-shaped flared funnels on top of them. Rich people would deposit large amounts of money which would make a lot of noise. It was an ostentatious way of saying, ‘Look at me and how generous I am!’. The widow’s gift seems very small and quiet by comparison. Jesus then explains his teaching:

‘And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box. For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.”’ (Mk 12:43-44)

The important thing to realise is not how much was given in monetary terms, or the noise it makes, but what the gift represents. The widow is poor, she has very little, but gives all that she has to the glory of God. Just like the widow of Zarephath, who shares her food, this widow is an example of generosity. The rich people can afford to give their gift, and make a great show out of giving it. Their gift does not affect them, or alter their lives in any way. However, the poor widow gives away all her money, and is left, literally, penniless.

The idea of giving everything away brings us to the second reading from the Letter to the Hebrews. The passage contrasts earthly ideas of priesthood, sacrifice and temples, and their heavenly realities. Christ is our great high priest, who offers Himself, on our behalf, as an offering to God the Father, out of love. This 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. Jesus appears ‘in the presence of God on our behalf’ (Heb 9:24). 

Thanks to the generosity of God we have the hope of Heaven, where we can join the angels and saints in singing the praise of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion, and power, now and forever. Amen.

James Tissot – The Widow’s Mite

Trinity XXIII

Today’s first reading is from the First Book of Kings. Elijah the Tishbite has proclaimed that God is not happy at the religious changes undertaken by Ahab, King of Israel and his wife Jezebel. They are worshipping false gods and setting up idols, breaking the First and Second Commandments of Moses. There is to be a three-year long drought, which will have dire consequences for the people of Israel. 

The Lord tells Elijah to go to Zarephath on the Mediterranean coast of Lebanon between Tyre and Sidon, where a widow will feed him. Elijah asks the widow for water and bread, as she is gathering sticks to make a fire. The situation is a dire one. The widow is preparing a last meal for her son and herself, after which they expect to die. She does not tell Elijah to go away, but instead does what he asks of her. In doing so, the widow demonstrates humility and obedience, and will be rewarded for her actions. 

At one level the story can appear strange to our modern eyes. Here is a poor woman on the margins of society, without a husband to support her, about to use up the very last of her food. Along comes a stranger who asks her for food and drink, and she obliges him. Hospitality, showing kindness to strangers is a crucial aspect of human society. All of us would happily share what we have with guests, and visitors. Food tastes better when it is shared. 

Elijah addresses the widow and begins:

“Do not fear; go and do as you have said.” (I Kings 17:13)

Just like Jesus in the Gospels, Elijah begins by saying, ‘Paid ag ofni’ ‘Do not be afraid’. He then prophesies that the widow and her son will have the food they need:

“For thus says the Lord, the God of Israel, ‘The jar of flour shall not be spent, and the jug of oil shall not be empty, until the day that the Lord sends rain upon the earth.’” (I Kings 17:14)

God performs a miracle, and the widow is rewarded for her generosity. She has risked everything by giving away what little she had and in turn receives more than she could have asked for. 

In this morning’s Gospel Jesus is teaching in the Temple in Jerusalem. He begins by criticising the religious elite:

“Beware of the scribes, who like to walk around in long robes and like greetings in the market-places and have the best seats in the synagogues and the places of honour at feasts, who devour widows’ houses and for a pretence make long prayers. They will receive the greater condemnation (Mk 12:38-40)

Jesus begins by pointing out that the scribes like to be ostentatious in their practice of religion. They parade their faith, so that people will see how overtly pious they are. As someone who walks around in long robes and sits in the front of churches, I feel somewhat uncomfortable when I read these words. However, I wear what I wear, and sit where I sit to serve and honour God, and not myself. The scribes make themselves rich by preying on the vulnerable and marginalised, and their prayers are long so that they can demonstrate how religious they are.

Jesus then turns His attention towards the giving of donations:

“And he sat down opposite the treasury and watched the people putting money into the offering box. Many rich people put in large sums. And a poor widow came and put in two small copper coins, which make a penny.” (Mk 12:41-42)

At an instinctive level we tend to see generosity in terms of the size of the donation. This was the case in the Temple where there were thirteen donation chests that had trumpet-shaped flared funnels on top of them. Rich people would deposit large amounts of money which would make a lot of noise. It was an ostentatious way of saying, ‘Look at me and how generous I am!’. The widow’s gift seems very small and quiet by comparison. Jesus then explains his teaching:

‘And he called his disciples to him and said to them, “Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box. For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.”’ (Mk 12:43-44)

The important thing to realise is not how much was given in monetary terms, or the noise it makes, but what the gift represents. The widow is poor, she has very little, but gives all that she has to the glory of God. Just like the widow of Zarephath, who shares her food, this widow is an example of generosity. The rich people can afford to give their gift, and make a great show out of giving it. Their gift does not affect them, or alter their lives in any way. However, the poor widow gives away all her money, and is left, literally, penniless.

The idea of giving everything away brings us to the second reading from the Letter to the Hebrews. The passage contrasts earthly ideas of priesthood, sacrifice and temples, and their heavenly realities. Christ is our great high priest, who offers Himself, on our behalf, as an offering to God the Father, out of love. This 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. Jesus appears ‘in the presence of God on our behalf’ (Heb 9:24). 

Thanks to the generosity of God we have the hope of Heaven, where we can join the angels and saints in singing the praise of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion, and power, now and forever. Amen.

James Tissot – The Widow’s Mite

All Saints 2021

For the next two weeks or so, world leaders are gathering in Glasgow for an International Conference on Climate Change. The situation humanity faces is a desperate one, and unless every nation tries to take better care of the world in which we live, the life for succeeding generations will be very bleak indeed. Thankfully it is not to late to do something, and avert a crisis. There are things which we can and should do to take care of the world around us. The world is God’s creation, and not ours, we have stewardship of it, and stewards are called to take care of what is entrusted to them, and not to squander or misuse their precious charge. 

The Gospel reading this morning comes from Matthew’s account of Jesus’ teaching at the start of His public ministry known as the Beatitudes. In a manner reminiscent of Moses giving the Law to the people of Israel on Mount Sinai, Jesus goes up a mountain and teaches the assembled crowds. Just as Moses had taught God’s people how to live, so now Jesus announces the reality of the Kingdom of God, a radical vision, which turns the values of the world upside down. He begins: 

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Mt 5:3)

This seems a strange way to begin. ‘Poor in spirit’ is not a term we are used to using, but it means the exact opposite of pride. It places humility as key to living a Christian life: knowing who we are, and our need for God. Only if we rely upon God, and not ourselves, and ask Him to work through us can we truly live out the Christian life. Christianity is a religion for the humble, not the proud. Humility recognises that we are in a mess, and that we cannot sort things out ourselves: we need help, from other people, and most of all from God. 

“Blessed are those who mourn, for they shall be comforted.” (Mt 5:4)

The world around us sells us dreams of happiness; but sadness and loss are an inescapable part of human life. We mourn those we love, those whom we see no longer in this life. Their passing does not stop us missing them and wanting to hold them, and talk to them. Our parting, while temporary, is still very painful. Thankfully the Kingdom of God, which Christ comes to bring, is a place of healing and comfort with the promise of eternal life. God heals our wounds and longs for us to enjoy eternity in His presence. The Kingdom is a place where this healing is a reality, where through love and forgiveness enemies are reconciled, and become friends. 

“Blessed are the meek, for they shall inherit the earth.” (Mt 5:5)

This verse is particularly striking. The world around us tends to see things in terms of power, economic, and political. The rich and powerful are in charge. But God has other ideas: the meek will inherit the earth. To be meek is to be gentle, quiet, and unassuming. In the media it often feels as though those who talk the loudest are most often heard. God’s plan is different. Gentle people are not weak: they know how to use their strength, and how not to use it. As Jesus will later say in Matthew’s Gospel: ‘Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.’ (Mt 11:29). This is how God wants us to live as human beings. Jesus Christ is the example of gentleness we must follow. Once again, God’s vision of the future turns our human expectations upside down. If we live like this, then things can, and will, change for the better.

“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” (Mt 5:6)

Should we be devoted to God? Absolutely! Should we pray that God’s will is done on earth as it is in Heaven? Of course! Jesus taught us to pray this way. Our faith should influence how we live our lives, so that we work together for the coming of God’s Kingdom here on earth. Clearly God wants to see our world transformed and has invited us to help in the process; and doing so gives us fulfilment, the satisfaction of seeing the reality of the Kingdom. 

“Blessed are the merciful, for they shall receive mercy.” (Mt 5:7)

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

“Blessed are the pure in heart, for they shall see God.” (Mt 5:8)

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

“Blessed are the peacemakers, for they shall be called sons of God.” (Mt 5:9)

First and foremost, we know that Christ is the Son of God because He made ‘peace by the blood of his cross’ (Colossians 1:20). We too are called to follow Christ’s example and take up our Cross, and work for peace. Peace in our own hearts and lives, in our families and communities and in our world.

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account.” (Mt 5:10-11)

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

If we want to become saints, then we have to be like Christ, and share in His suffering and death. We have to be prepared to be rejected by the world, and dismissed as irrelevant. We may not face imprisonment, torture and death in this country, but many Christians around the world do. However, we may be scorned, ignored, or patronised. What do we do in such circumstances? We are called to be loving, generous, and forgiving, because that is what Jesus has shown us. We can be different to the world around us because we belong to a new community, the community of faith, built on our relationship with Jesus Christ, who came to save humanity from itself. He came that we might have life and have it to the full, and that is what the Beatitudes mean. By living the life of God’s Kingdom here and now, we can live the life of Heaven here on earth. This is what God wants us to do, and it is what Jesus showed us how to do it.

So may we, on this feast of All Saints, be filled with courage, and be ready to tune our lives to God’s will and live as good stewards of God’s world. Let us live the life of the Kingdom together, and encourage others so that all may join the choirs of Heaven to sing the praise of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion, and power, now and forever. Amen.

James Tissot – The Sermon of the Beatitudes

Trinity XXI

The Road from Jericho to Jerusalem is steep, winding and dangerous. It is the road on which the man is attacked who is helped by the Good Samaritan in the Parable in Luke’s Gospel. It is along this road that Jesus and His disciples will travel, a journey of sixty miles to go to celebrate the Passover. In today’s Gospel, Jesus and the disciples are surrounded by a great crowd. They are attracted by Our Lord’s preaching and His miracles. As the group leaves Jericho they meet beggars by the roadside. One of them, Bartimaeus on learning that it is Jesus cries out,

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

Bartimaeus recognises Jesus’ prophetic calling and asks for mercy. We do the same at the beginning of every Eucharist when we say, ‘Christe eleison, Crist trugarha, Christ have mercy’. The people around Bartimaeus tell him off. They tell him to be quiet, to stop causing a commotion. However, he does not listen to them, but instead he cries out all the more,

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

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

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)

Blind Bartimaeus does not want to beg for alms, he wants to see again, and he trusts Jesus to be able to do something about it. 

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 Jesus, that Bartimaeus is healed. Note that instead of rushing off, Bartimaeus follows Jesus, living the life of faith there and then. He is healed and immediately becomes a follower of Jesus. 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 Jesus. 

The first followers of 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 which leads up to His death. Jesus 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 has faith which allows him to see, whereas the people of Jerusalem cannot see that Jesus is the Messiah, they are blind, whereas Bartimaeus can see, and follows Jesus on the Way.

We too are on the Way, followers of Jesus, who long for the healing and restoration which sees Bartimaeus go from beggar to disciple. Israel hoped for this as well. In the first reading this morning Jeremiah is looking forward to a Messianic future, even at the point when people are being led away to captivity in Babylon: 

‘For thus says the Lord: “Sing aloud with gladness for Jacob, …. and say,
    ‘O Lord, save your people, the remnant of Israel.’”’ (Jer 31:7)

‘Behold, I will bring them from the north country and gather them from the farthest parts of the earth, among them the blind and the lame, ….With weeping they shall come, and with pleas for mercy I will lead them back, …. For I am a father to Israel, and Ephraim is my first-born’ (Jer 31:8-9)

At a low-point in Israel’s history, with the Temple destroyed and the people led off into captivity, Jeremiah can look to the future in hope, trusting that God will lead His people back. This hope is realised in Jesus, whose name means ‘God saves’. It is Jesus who brings us back to the Father, as true children of God. As well as being the Messiah, Jesus is also our great high-priest, who offers the sacrifice which takes away sin, and restores the relationship between God and humanity. Unlike the priests of the Temple, Jesus could offer Himself as a perfect offering, as a royal priest, the true King of Israel. In Genesis (14:18-19), Melchizedek blesses Abram:

‘And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) And he blessed him and said,“Blessed be Abram by God Most High, Creator of heaven and earth’

As Melchizedek brings out bread and wine, so Jesus will take bread and wine, and institute the Eucharist as the Messianic banquet, for the healing of the nations: to transform us, and so that we can share God’s glory forever. 

So may we be strengthened by Word and Sacrament to live the life of faith, and like Bartimaeus, to follow Jesus on the way that leads to Heaven. Let us give glory to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion and power, now and forever. Amen.

James Tissot – The Two Blind Men at Jericho

Trinity XX

The Apostles James and John, the sons of Zebedee are also known as ‘Boanerges’, which means ‘The Sons of Thunder’. This name fits them to some extent as there is something quite loud and brash about the two brothers. The Gospel reading this morning is a good example of this. It begins by the brothers coming up to Jesus and asking Him, 

“Teacher, we want you to do for us whatever we ask of you.” (Mk 10 35)

That is a very bold request to make of anyone, let alone Jesus. 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.” (Mk 10:36-37)

This is quite something to ask for. It is really shocking. But there are some surprising assumptions underlying the disciples’ request. First, there is the assumption that Jesus will be glorified. Secondly that, as one possessing glory, Jesus really is the Messiah and the Son of God. Thirdly, James and John are asking for the seats of honour, to be Jesus’ right and left hand men, to be the leaders of the disciples. Jesus does not overreact, or get angry with them. Instead, He simply states,

“You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” (Mk 10:38)

Jesus is absolutely correct. The sons of Zebedee have no idea what they are asking for. Jesus then asks them if they are able to drink the cup He will drink, or to share His baptism. Presumably James and John have no idea of what Jesus means by this, but in their enthusiasm, they readily agree. In the verses which come before today’s reading, Jesus has been teaching the Twelve for the third time that He must go to Jerusalem and suffer and die. At this point in the Gospel narrative, Jesus is making His final journey from Galilee up to Jerusalem, prior to His Passion and Death. Rather than being a military ruler bringing liberation to Israel, the Messiah will, in fact, be a Suffering Servant, as spoken of by the prophet Isaiah.

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.” (Mk 10:39-40)

Jesus does not tell James and John off, but He does prophesy that they will likewise face a violent end. It is not for Jesus to decide who will sit next to Him in Heaven. The conversation has, however, clearly upset the other disciples, who are not happy with James and John’s attempt to seek preeminence. Again, rather than telling them off, Jesus uses the opportunity to teach the disciples.

And when the ten heard it, they began to be indignant at James and John. And Jesus called them to him and said to them, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them.”(Mk 10:41-42)

We are used to seeing depictions of Roman Emperors in films on TV. They wear purple clothes, the most expensive dye in the Ancient World, and they are treated as though they have an almost divine status. They are shown as absolute rulers, whose words and whims have to obeyed. In contrast to this, Jesus offers the Twelve a different paradigm:

“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.”(Mk 10:43-45)

Those who are to lead the Church are called to a life of service, of God and of others. The disciples are called to serve others, and not to seek power or prestige for themselves. 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 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, and 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 first reading this morning is the second half of the fourth, and final, Servant Song of the prophet Isaiah, which we hear in full on Good Friday. The Church, from the time of the Apostles, has understood these verses as referring to Jesus. They speak of His passion, His Suffering and Death, for us. Christ fulfils the Scriptures and they find their true meaning in Him. In worldly terms, Jesus looks like a failure: He is deserted, denied, and dies the death of a common criminal. But we are not to judge by the standards of this world: ‘it shall not be so among you’ (Mk 10:43).

As Christians, we are being faithful to Christ. We are holding fast to our beliefs, because they are true, because they come from Him who is the Way, the Truth, and the Life. Through our faith we can ‘have confidence to draw near to the throne of grace and receive help in time of need’ (Heb 4:16). Our relationship with God is a mystery, not something to be explained, but something both to be experienced and lived out. It is a mystery which we will enter into this morning when Christ, as priest and victim, offers Himself for us. We receive Him, either spiritually or under the outward form of bread, and are transformed by Him, and enjoy the loving presence of God here and now and forever in Heaven. 

In living out God’s truth in our lives we live a service which is perfect freedom. In conforming ourselves to Christ we find meaning and identity. So let us lay down our lives that we may live fully and give glory to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion and power, now and forever. Amen.

James Tissot – Jesus travelling

Trinity XIX

Every so often it is a good thing to take a step beck and take time to consider the things we do and why we do them. As humans, created in the image and likeness of God, we do not worship creation, but our Creator. We recognise in the goodness of creation a generous God. The practice of coming together to offer our praise and thanksgiving to Almighty God for the bounty of the natural world, and for a harvest safely gathered in, is an ancient and honourable thing. The Ancient Israelites gave thanks for their life in the promised land, and we do likewise. As part of our worship of God, we offer Him the best of all that we have as a response to His bounteous generosity to us every day of our lives. 

When this church was built its congregation, who lived on and worked the land, would gather on the 1^st August for Lammas (Loaf-Mass) to give thanks for a successful grain harvest. During the renewal of the Church in the nineteenth century the idea of a harvest celebration became popular once again. Naturally, we want to say, ‘Thank you’ to God for all that we have received from Him. That is right and proper. One way in which we can express our gratitude to God is by doing our best to care for the natural world around us and for the members of our community. This we do today by our collection of donations for the local food bank — much needed by many in these difficult times. 

In today’s first reading, the author prizes wisdom and understanding above all else. Without these things we act foolishly. Wealth, health, and human beauty — all the things of this world — are not worth anything, unless they are used well. God has given them to us for a purpose, so that we may flourish, and help others to thrive.  

The Gospel reading this morning starts with an important question. A man asks Jesus:

“Good Teacher, what must I do to inherit eternal life?” (Mk 10: 17) 

Jesus answers by stressing the importance of the moral law we know as the Ten Commandments, which were given by God to Moses on Mount Sinai. These rules show us how our love of God and neighbour affects how we live our lives: we are called to live lives of generous love. Jesus  also says:

“Why do you call me good? No one is good except God alone.” (Mk 10:18)

Because Jesus is both God and man, He is good. He is a good teacher because He teaches the Truth, and He is the Truth (Jn 14:6). Jesus apparent refusal of the title ‘good’ reinforces the importance of humility for Christians. We need to be humble, and know our need of God.

The man tells Jesus that he has kept the Commandments since childhood, but wants to know if there is anything else he should do.

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. (Mk 10:21-22)

Jesus looks at the man and loves him, because God is Love. God loves us. That is why He sent Jesus to be born among us, to proclaim the Good News to us, to die for us, and rise again. This is the heart of our faith: that God loves us. If I said nothing else to you this morning, or in the future, I say this: ‘Know that you are loved by God, and let this love transform your life’. Jesus calls the man to live out his faith by adopting radical generosity. This is difficult: I know that measured by such a standard, each and every one of us, myself included, regularly fails to live up to this ideal. So what can we do about it?

Some people are willing and able to fully comply with Jesus’ teaching and embrace radical poverty for the sake of the Kingdom. For example, by giving up all they possess, joining a religious community, and living lives of prayer and service. But all of us need to take to heart the advice of the Letter to the Hebrews:

Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Heb 4:16)

There are times in our lives when we have to do all sorts of difficult things, and if we were to rely solely upon our own strength and talents, then we will, undoubtedly, flounder at times. We are not meant to act alone, but as part of a community which looks to God as its strength. ‘I’ can’t, but God can, so let Him. When we rely upon God’s mercy and grace, His generous love towards us, then amazing things can and do happen.

Jesus looked at them and said, “With man it is impossible, but not with God. For all things are possible with God.” (Mk 10:27)

To be a Christian is to be conscious of the generous love of God, which should make us generous in return, so that we live lives of generous love, in imitation of the one who loved us, Jesus Christ. Here we see the real meaning of our celebration of Harvest: God has been generous to us, so we should likewise be generous. If we are feeding the hungry and caring for the poor, then we are helping to make the Kingdom of God a reality, here and now. This is a good thing, and it is how God wants us to live.

Our desire to work for a world where none are hungry, where all are loved, requires our cooperation with the will of God, and our trust in Him. When we are fed by His Word and by the Eucharist our lives can be transfigured, and our faith strengthened and renewed. This gives us the strength to put our faith into action to change the world around us, transforming it to the will of God. So that everyone will sing the praise of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion and power, now and forever. Amen.

James Tissot – The Rich Young Man went away sorrowful

A Thought from St Francis de Sales

Do not look forward in fear to the changes and chances of this life; Rather, look to them with full confidence that, as they arise, God, to whom you belong will in His love enable you to profit by them.He has guided you thus far in life, and He will lead you safely through all trials; and when you cannot stand it, God will bury you in His arms.Do not look forward to what might happen tomorrow: The same everlasting Father who cares for you today will take care of you tomorrow and every day. Either He will shield you from suffering or He will give you unfailing strength to bear it. Be at Peace, then, and put aside all anxious thoughts and imaginings. 

Trinity XVII

The Book of Numbers tells the story of the journey of the people of Israel through the desert of Sinai towards the Promised Land. In Chapter 11, the people are complaining about their lack of food which leads God to send first manna, and then quail, to feed the people. While this is happening, God promises Moses that He will share his Spirit with seventy others. This is so that Moses may have some helpers to aid with leadership, to deal with complaints, and to settle disputes.

Seventy men go to the Tent of Meeting, and two men stay behind in the camp: Eldad and Medad. They are both filled with the Holy Spirit and begin to prophesy. Moses is told about this, at which point something of a dispute arises:

‘And Joshua the son of Nun, the assistant of Moses from his youth, said, “My lord Moses, stop them.” But Moses said to him, “Are you jealous for my sake? Would that all the Lord’s people were prophets, that the Lord would put his Spirit on them!”’ (Numbers 11:28-29)

Moses is not as concerned as Joshua about observing proprieties, and he recognises that there is a freedom to the Spirit: it blows where it wills (cf. Jn 3:8). God is free to work through whomsoever He chooses. Moses wishes are granted on the Day of Pentecost, when the Apostles were filled with the Holy Spirit. We too, as Christians, are dwelling-places of the Holy Spirit, which works in us and through us. 

Just as Moses is able to see the bigger picture, likewise in today’s Gospel reading we see Jesus being rather generous. The disciples have noticed some exorcisms taking place, which have not been sanctioned. However, Jesus does not want His disciples put a stop to this, so He tells them:

“Do not stop him, for no one who does a mighty work in my name will be able soon afterwards to speak evil of me. For the one who is not against us is for us. For truly, I say to you, whoever gives you a cup of water to drink because you belong to Christ will by no means lose his reward” (Mk 9:39-41)

If the point of exorcism is to heal people, then as the Kingdom is a place of healing, the more the better. Evil spirits are cast out in Jesus’ Name, because it is powerful. The point is that faith is not just a matter of belief, but rather of belief put into practice, an act of loving generosity. Putting faith into practice helps to make the Kingdom a reality in our and other people’s lives. It is easy to be exclusive, and small-minded, but thankfully God is more generous than that, and we should try to be like Him.

Then Jesus’ teaching turns to matters of wrongdoing, moral failures, and how they are viewed. It is important to state in the strongest possible terms that Jesus is not encouraging Christians to drown people, or mutilate themselves, but rather teaching His disciples about the serious nature of sin.

Jesus begins by explaining that whoever puts a stumbling block in the path of another has hindered their discipleship. This is a serious charge.

“Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung round his neck and he were thrown into the sea.” (Mk 9:42)

In this passage Jesus is engaging in hyperbole, exaggeration for rhetorical effect, to underline the point that our actions affect others. Using exaggeration, Jesus is pointing out that living a Christian life is a serious business: His followers are called to perfection. People who are new to the Christian faith, who are learning the Way, are particularly vulnerable. If they are led astray by the wrong kind of example, by the wrong sort of teaching, then it is a serious thing. Those of us who are Christians have a great responsibility to nurture others in their faith. The disciples, however, have been petty and small-minded. They have been concerned more with their own power and prestige rather than judging the actions of those helping otherscorrectly, and seeing the situation for what it really is. 

There follows a difficult passage, which, if we were to take it literally, would see all of us blind, lame, and without hands. Clearly this cannot be God’s plan of salvation for humanity. So if we are not supposed to take Jesus literally we have to interpret His words allegorically.This means uncovering the spiritual meaning of Christ’s words. Jesus may be referring to sins committed by hand, foot, or eye, i.e., what we do, where we go, and what we look at. The cutting off may be metaphorical, referring to excommunication. This means temporarily excluding people to give them an opportunity to repent and ask for God’s forgiveness. Our sins lead to estrangement from God, characterised by Hell and unquenchable fire. This is what rejecting God means. By doing so, we confine ourselves to darkness and misery. Jesus has come to save humanity from the Hell we create. He will die to give us life. 

Only Jesus can do this for us, and we have to let Him. We need to follow Him. Only then can we be salt, flavouring and preserving the world around us. Only then can we truly be at peace with one another, and understand things properly, and act accordingly. 

Living as a Christian community means owning up to our shortcomings, and being humble enough to let God transform us, bit by bit, day by day, more and more into His likeness. We learn by carrying our Cross, a burden much lighter than our sin, a burden which can and will transform us. Pride, that great human sin, makes us think that we are important. The disciples think they are important, and lose sight of the fact that what really matters is who Jesus Christ is. We must focus on what He has done for us, dying on the Cross, and rising to new life, so that we can live in Him. This is why we come together on the first day of the week, the day Jesus rose from the dead, so that we can share His risen life, and be nourished by Him.

Today’s other text, the Letter of James has some strong words for the wealthy, and in particular those who acquire their wealth by defrauding others. Christianity is a religion of generosity, given to us by a generous God, who expects us to be generous in turn. Just like the moral shortcomings outlined in the Gospel, here we see that we are called to live in a just and loving way. As Christians we are to stand for fairness and justice for all. The temptation is always there to seek to be important, to pursue power and prestige. What matters is that we glorify God, that we advance His kingdom. This is a kingdom of love, and forgiveness and healing, where people come to know who they truly are in Christ. If we listen to what Jesus tells us, and try to live like Him, then we can help to bring about the day when God will be all in all. Then everyone will sing the praise of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion and power, now and forever. Amen.

James Tissot – Jesus teaches his disciples

Trinity XVI

The Gospel reading this morning reaches its climax with Jesus using a child to teach the disciples a lesson in humility by presenting one of the weakest and most vulnerable people in society as an example. Jesus reminds us that all human beings are made in the image and likeness of God, and as such are of infinite worth.

Jesus and His disciples are passing through Galilee for what proves to be the last time, before He makes his way to Jerusalem for His Passion, Death, and Resurrection. Once again Christ teaches the disciples about what is going to happen. It is likely that Jesus referred to passages in Scripture which prophecy about His Passion, such as our first reading this morning from the Book of Wisdom. In the passage wicked men are plotting the downfall and death of a righteous man:

‘Let us lie in wait for the righteous man, because he is inconvenient to us and opposes our actions; he reproaches us for sins against the law, and accuses us of sins against our training.’ (Wisdom 2:12)

This verse encapsulates the approach taken by the Scribes and Pharisees in the Passion narrative. Throughout the Gospels Jesus criticises the Pharisees for keeping the Letter of the Law, but being far from its Spirit. His enemies will see Jesus condemned to a shameful death, and as He dies they wait to see if God will deliver Him. It is easy to see how before His Death it would be hard for people to understand Jesus’ teaching, but once He had died and risen again, everything would become clear. 

‘But they did not understand the saying, and were afraid to ask him.’ (Mk 9:32)

Admitting that you do not understand something is difficult. The disciples are confused and afraid. They do not want to own up to their lack of understanding, so instead, they focus upon themselves and their own importance:

‘And when he was in the house he asked them, “What were you discussing on the way?” But they kept silent, for on the way they had argued with one another about who was the greatest.’ (Mk 9:33-34)

The disciples are silent, because they are embarrassed. They know that what they were discussing was basically pointless, and against Jesus’ teaching regarding the Kingdom. Jesus does not tell His disciples off, instead He instructs them: 

‘And he sat down and called the twelve. And he said to them, “If anyone would be first, he must be last of all and servant of all.” And he took a child and put him in the midst of them, and taking him in his arms, he said to them, “Whoever receives one such child in my name receives me, and whoever receives me, receives not me but him who sent me.”’ (Mk 9:35-37)

Jesus sits down, adopting the position of the teacher in the Ancient World, and then He teaches. The Kingdom of God tends to turn human values upside down, and this is no exception. Leaders are called to be servants. The Evangelist uses the Greek word diakonos which means ‘servant’. From this we get the word ‘deacon’. Jesus is telling The Twelve that they need to be deacons, and that leadership involves serving others, not being important. To reinforce His point Jesus puts a child in front of them, and then embraces the child. In the Ancient World children lacked rights, or status, and, like children today, were dependent upon adults. By embracing someone weak and powerless, Jesus is showing the disciples that God’s Kingdom sees things differently from the world.

Christianity has been described as ‘a religion for the weak and feeble-minded, attractive to social undesirables, the silly, the mean, the stupid, women, and children’. [Origen Contra Celsum 3:44 & 3:59 ] These were the words of Celsus, a pagan critic of Christianity, quoted by Origen in the mid 3rd century AD. It is, in fact, a religion for everyone. All are welcome. At its heart, Christianity is a religion of paradox, where strength is shown in weakness. This is especially true of the Cross, where God shows us that sacrificial love can change the world, heal our wounded souls, and restore broken humanity. The Mystery of the Cross, is part of the enigma of God’s Love. In a moment of weakness and powerlessness, where evil and sin appear to have triumphed, we see the supreme demonstration of Love, an act of such generosity which has the power to reconcile and heal humanity.

Christians are called to be like this child: weak, powerless, insignificant, and humble. Through such humility God welcomes humanity back into a personal relationship, offering us His love. Opposed to this is the desire for power and prestige which sees the disciples arguing over who is the greatest, or the quarrels dealt with in the Letter of James. Rather than argument, however, a Christian community should be characterised by peace:

‘But the wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, impartial and sincere. And a harvest of righteousness is sown in peace by those who make peace.’ (James 3:17-18)

This is a description of love in action, lived out in a way that builds people up. It is what Christ demonstrates to us as how we should be as Christians. We are called to live in a way which offers the world an alternative to striving after power, wealth and influence. True greatness will often look like weakness and servility in the world’s eyes. It doesn’t matter. What matters is living a life characterised by sacrificial self-giving love. Love can only be offered. Love can be accepted or rejected. Love lies at the heart of any relationship.

Acknowledging our own shortcomings is the first step in a process whereby God can be at work in our lives, transforming us more and more into His likeness. We need God’s grace to be at work in us. Recognising this is a sign of humility: accepting our need for God. This is not weakness, quite the opposite. Through our complete reliance upon God and His Grace, we prepare ourselves for Heaven where we hope to sing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion and power, now and forever. Amen.

James Tissot – Jesus and the Little Child

Trinity XV

In Today’s Gospel, Jesus asks a question, ‘Who do you say that I am?’ (Mk 8:29) Jesus asks His disciples this question, and He also asks each and every one of us the same thing.  This question is central to Mark’s Gospel, and it is crucial to our faith and understanding. Who do we say that Jesus is? Many people can see Jesus as a charismatic healer, or a revolutionary rabbi, but is that all He is, or He something more?

Our response to Jesus’ question should be the same as Peter’s, ‘You are the Christ’ (Mk 8:29). Jesus is the Messiah, the Anointed One, the Saviour, the one who brings salvation. There is some confusion among the people, who see Jesus as John the Baptist, Elijah, or one of the prophets. These prophets call people to repentance, and prepare the way for the Messiah, they point to Christ, but they are not Him. 

After Peter’s profession of faith, Jesus teaches His disciples concerning His Passion and Death, He explains what is about to happen. Jesus goes on to explain to His disciples:

‘that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again.’ (Mk 8:31) 

Because Jesus is who He is — that is the Messiah, the Son of God — then He has to die, and His disciples need to understand this. The first reading this morning from the prophet Isaiah is taken from one of the Servant Songs. The Servant Songs are passages which describe how God’s servant will be mistreated, falsely accused, and killed.

‘I gave my back to those who strike, and my cheeks to those who pull out the beard; I hid not my face from disgrace and spitting.’ (Isaiah 50:6)

This verse anticipates the beatings that Christ receives before and after His Trial, and His general mistreatment. People will spit at Him, insult Him, and blame Him. Jesus will become a scapegoat, He will bear our sins. Jesus teaches His disciples by explaining how this passage, and especially Chapters 52 and 53 of the prophet Isaiah, clearly foretell what is about to happen. This why they are read in church on Good Friday, grounding the most important event in salvation history in its scriptural context.

Jesus’ words about the suffering He must face have a strong effect upon Peter. He has faith, he believes that Jesus is the Messiah, the Christ, but the idea that Jesus has to suffer and die is just too much for him. So, Peter argues with Jesus:

‘And Peter took him aside and began to rebuke him. But turning and seeing his disciples, he rebuked Peter and said, “Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man.”’ (Mk 8:32-33)

Despite only a few moments ago making a groundbreaking declaration of faith, now Peter is now told off in the strongest possible terms. Peter has faith, but lacks understanding, and can only understand on a human level. His heart is in the right place, but Peter often makes a mess of things. He is impulsive, flawed, and human. Jesus has to reject the idea that He can fulfil His mission without suffering and death. He knows that was born for this: God became a human being in the womb of Mary for this reason, to suffer and die for humanity and to reconcile us to God and each other. 

Jesus then explains how the Cross is central to all who follow Him:

‘And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it.”’ (Mk 8:34-35)

Not only must Jesus embrace the Cross, but He calls everyone who follows Him to do the same. You and I are called by Christ to lay down our lives and follow Him, to take up the Cross, and embrace the way of suffering love. We have to deny ourselves. Denying ourselves means that we don’t put ourselves, or our thoughts and desires at the centre of our lives — we put God there, where He belongs. God gives us grace to do this: through prayer, through reading the Bible, through the Sacraments, and through the support of our Christian community, to help us.

We have to take up our Cross. The Cross is an instrument of torture and death, and it means pain and suffering. That is not pleasant or easy. We can understand why Peter says what he does, but the Christian life is not easy or without suffering. Mother Teresa, St Teresa of Calcutta once said that: 

“Suffering is a sign that we have come so close to Jesus on the cross that he can kiss us and that he can show that he is in love with us by giving us an opportunity to share in his passion.” (My Life for the Poor, 77) 

When we suffer, we are close to Christ, we share in His Passion, and are conformed to His image. It is part of the mystery of God’s love, that it can transform us, but that transformation is not always pleasant or easy. However, becoming Christ-like enables us to more profoundly experience God’s love. 

We need to follow Jesus, we have to do what He says. This is difficult, but it is something which we do together, as a community, as a Church. Love and forgiveness sound easy in theory, but in practice they are not. They make demands on us, and compel us to do things that we might not like to do. We can, however, support each other, and also we can rely upon the grace of God to help us as we try to follow in Jesus’ footsteps.  

Our Faith is first and foremost about our relationship with the Lord Jesus Christ, who loves us so much that He dies for us. He takes away our sins, and restores our relationship with God and each other. And He gives himself here to us today, under the outward forms of bread and wine, in His Body and His Blood, to heal us, and restore us. Our faith is revealed by our actions. The Letter of James makes this very clear. Faith needs to be put into practice by how we live our lives. We carry our cross by exhibiting the same generous love that God shows us in Christ. This is how we can both cooperate with God’s grace and transform the world, so that all may come to believe and sing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion and power, now and forever. Amen.

The Primacy of St Peter – James Tissot

Trinity XIV

Today’s readings begin with the prophet Isaiah, who is well-known for containing prophecies regarding the Messiah. His is a hopeful message, of a joyful future, which envisages the healing and restoration of Israel. These prophecies are fulfilled in Jesus Christ. 

‘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.’ (Isaiah 35:5-6)

The Messiah helps to bring about the Kingdom of God, and the sign that it is here are these miraculous healings. They speak of a God who loves us, who longs to see humanity healed and restored. The mention of water in the desert and wilderness looks forward to John’s Gospel, where Jesus states:

“If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.’” (Jn 7:37-38)

Christ comes to give us healing and to fill us with the Holy Spirit. We experience living water in Baptism, when we are renewed and born again in Christ. The water is a sign of the Holy Spirit, God’s love active in the world, which heals and inspires His people. 

In Mark’s Gospel, Jesus leaves Capernaum after His discussions with the Pharisees and heads north, before returning to Galilee. The route He takes has troubled scholars, but rather than going over the mountains to Tyre and Sidon, Jesus goes around them, which ensures that both He and His disciples have access to fresh water, a key practical consideration in such an arid landscape. Jesus goes into a house and is approached by a woman whose daughter is suffering, begging for deliverance for her child. So Jesus replies:

‘“Let the children be fed first, for it is not right to take the children’s bread and throw it to the dogs.”’ (Mk 7: 27)

At first sight, the passage is difficult. Jesus appears to be insulting the woman because she is not Jewish, which is not a loving response. It is possible that Jesus’ reply is a reference to the following verse from the Book of Exodus:

‘“You shall be consecrated to me. Therefore you shall not eat any flesh that is torn by beasts in the field; you shall throw it to the dogs.”’ (Exodus 22:31

This makes sense given the preceding discussion of ritual purity with the Pharisees, which we read last week. Rather than seeing the Messiah as a Jewish Saviour for Jewish people, Jesus is in fact the Saviour of the world, not bound by ethnic concerns. Such concerns do not affect the mother in the Gospel, she simply wants her daughter to be healed, and has no truck with exclusive visions of religion. So she responds,

“Yes, Lord; yet even the dogs under the table eat the children’s crumbs.” (Mk 7: 28)

At which point Jesus performs a healing miracle at a distance:

‘And he said to her, “For this statement you may go your way; the demon has left your daughter.” And she went home and found the child lying in bed and the demon gone.’ (Mk 7: 29-30)

The woman makes a profession of faith. She trusts Jesus, and calls Him Lord. She understands that the Kingdom is a place for Gentiles as well as Jews. The Kingdom is for all, Jew and Greek, rich and poor alike. All are one in Christ, and God’s healing is for everyone. This reality is made manifest in the healing of the young girl. Jesus has uttered an exclusive Jewish understanding of the Messiah in order to demonstrate, through the woman’s response, that his mission is, in fact, much wider. In doing so, Jesus takes an existing common prejudice to show how God’s love, mercy, and healing are for all those who turn to Him.

As Jesus returns to Galilee, He is asked to heal a man.

‘And taking him aside from the crowd privately, 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.” And his ears were opened, his tongue was released, and he spoke plainly.’ (Mk 7:33-35)

Both healings in the Gospel are done privately, they are not done for show, and they fulfil Isaiah’s prophecy from our first reading this morning. Despite Jesus telling people not to share the news of the healing, they do. 

‘And they were astonished beyond measure, saying, “He has done all things well. He even makes the deaf hear and the mute speak.”’ (Mk 7:37)

Here Isaiah’s prophecy is quoted, as it has been fulfilled by Jesus, which is good news.  And it is good news for Jews and non-Jews, for everyone. 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. 

The reading from the Letter of James shows us how to live our lives as Christians in an authentic manner. We are all equal in the eyes of God. We should not make the distinctions in the way the world around us is so fond of doing. James’ letter reminds us that Christians are not supposed to judge by appearances. We are not supposed to treat the rich better than the poor, because, as Jesus has shown us, the Church is supposed to be a place which lives out a radical equality. We are all equal in the sight of God. No-one is better or worse than another.

‘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?’ (James 2:5)

As Christians we are saved by faith in Jesus Christ, we put our trust in Him, to be at work in us, and to save us. Little by little we are being transformed into the likeness of the one in whose image we are made. This is the wondrous gift of God’s grace. It is given, just like the Eucharistic Banquet of Christ’s Body and Blood, so that God can be at work in us, and through us. It is given so that we may be healed and transformed. 

So let us pray that God may come to us, and pour out His healing love on us, and all the world. Let us pray that His will may be done, and His kingdom come, so that all may join in the praise of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion and power, now and forever. Amen.

Jesus heals the lame – James Tissot

Trinity XIII

Our first reading this morning from Deuteronomy is taken from a speech which Moses gives to Israel before they enter the Promised Land. Moses tells the people,

‘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.’ (Deut 4:2)

This salutary advice refers to a common religious problem, one which the Pharisees and their successors the Rabbis found hard to comply with. They would argue that they were not creating new law, but merely commenting upon the old, and exploring its richness. There is, however, a very fine line between the two.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                         

Over the last year and a half we have become more conscious than ever of the value of good hygiene; hand-washing has become headline news. Over 200 years ago, John Wesley wrote a sermon ‘On Dress’ stating: ‘Cleanliness is next to Godliness’. This proverb has found its way into the common speech and the ‘collective unconscious’. But while it is good advice, it is not quite what the Pharisees are complaining about in this morning’s Gospel reading. 

The previous story in Mark’s Gospel is that of the Feeding of the Five Thousand, so food-related matters are on the Pharisees’ mind. They are on the lookout for any minor infringement: something to quibble about, an excuse to attack Jesus. 

‘And the Pharisees and the scribes asked him, “Why do your disciples not walk according to the tradition of the elders, but eat with defiled hands?”’ (Mk 7:5)

The point that is being made is that the disciples are washing their hands, they are being hygienic, but they are not conforming to a higher level of ritual purity. The Pharisees are calling out what they see as a failure on the part of the disciples, and especially Jesus as their teacher, to conform to a man-made standard of priestly purity. In the eyes of the Pharisees, they are not holy enough.

In reply to their criticisms, Jesus says:

‘“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.”’ (Mk 7:6-8)

Jesus quotes the Greek text of Isaiah (29:13) to make His point. Religious laws are a means by which humanity is sanctified, and God is honoured. They are not an end in themselves. The Pharisees are so concerned with the correct interpretation of religious minutiae that they can no longer see the wood for the trees: they have lost sight of the bigger picture. This approach neither honours God, nor sanctifies humanity. Indeed it drives a wedge between God and His people.

Instead, Jesus offers profound moral teaching to the people about what really matters:

‘And he called the people to him again and said to them, “Hear me, all of you, and understand: 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. For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. All these evil things come from within, and they defile a person.”’ (Mk 7:14-15 & 21-23)

Rather than parading one’s religion as a pious façade, Jesus teaches people to pay attention to their interior life. What we think and feel affects both who we are and how we live our lives. Jesus is mindful of God’s revelation to Samuel:

‘for the Lord sees not as man sees: man looks on the outward appearance, but the Lord looks on the heart.’ (1Samuel 16:7)

Rather than focussing on outward aspects (like the Pharisees), Jesus reminds us that our inward thoughts are usually where the real problem lies. Thoughts can turn into actions and become habits which form character. The Pharisees are in effect encouraging a thin veneer of correct behaviour, appearing to do the right thing, while covering up any thoughts and intentions that do not promote human flourishing. Jesus wants honesty, where what you see is what you get. As with much of His teaching, it is very simple in theory, and much harder in practice. We all aspire to what Our Lord teaches, but we often struggle to live it out. 

This is why faith cannot just be a personal matter. We live in community, and as a community we can help and support each other as we try to live out our faith together. We find encouragement to do this in this morning’s reading from the Letter of James. The apostle reminds us of the goodness and generosity of God, and the fact that we are created by Him, made in His image.

James encourages Christians to put their faith into practice:

‘But be doers of the word, and not hearers only, deceiving yourselves.’ (James 1:22)

These words echo those of Jesus in the Gospel. People should in all gentleness and humility both listen to the word of God and do what it says. As Christians, our thoughts and words and actions proclaim the truth that Christ died to save us from our sins, and that He rose again that we might have new life in Him. Faith needs to be real and concrete, lived out in the world in loving action.

As we try to live out our faith, in our homes and community, we can only do this together, supporting each other. We also need to be gentle and generous when we fail, as we inevitably will.  Thankfully we do not need to rely upon our own strength, but upon the love and mercy of God. Then we can be built up in love, as living stones, a temple to God’s glory, which proclaims His love and truth to the world. We are called to live lives of forgiveness and sacrificial love which build up, as opposed to being bitter, judgemental and blind to our own faults. We should not be eager to point out the sins of others. Instead, clothed in the humility of our knowledge of our need of God, His love and mercy, let us come to Him. Let us be fed by Him, and healed and restored by Him. Let us live lives which speak of the power of His kingdom, so that the world may come to believe and give glory to God the Father, God the Son, and God the Holy Spirit. To whom be ascribed as is most right and just, all might, majesty, glory, dominion, and power, now and forever. Amen.

The Pharisees question Jesus – James Tissot

Trinity XII ‘Lord to whom should we go?’

Today’s Old Testament Reading from the last chapter of the Book of Joshua records a pivotal moment. The people of Israel have settled in the Promised Land, and Joshua calls them together at Shechem to renew their covenant with God. Joshua asks the people of Israel a question: 

“Thus says the Lord, the God of Israel, ‘Long ago, your fathers lived beyond the Euphrates, Terah, the father of Abraham and of Nahor; and they served other gods. And if it is evil in your eyes to serve the Lord, choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell.’” (Joshua 24:2& 15)

Do the Israelites want to serve the Lord their God, or would they prefer to follow their ancestral gods, or those of the land in which they now live? Joshua tells them what he will do:

“But as for me and my house, we will serve the Lord.” (Joshua 24:15)

Joshua makes a clear choice, and the Israelites follow his example. They are mindful of what God has done for them:

“Far be it from us that we should forsake the Lord to serve other gods, for it is the Lord our God who brought us and our fathers up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight and preserved us in all the way that we went, and among all the peoples through whom we passed. And the Lord drove out before us all the peoples, the Amorites who lived in the land. Therefore we also will serve the Lord, for he is our God.” (Joshua 24:16-18)

Their religious faith is a conscious act of the will, they choose to serve the God who has saved them. God has shown that He is the God of Israel. 

In this morning’s Gospel we come to the end of the Bread of Life Discourse in Chapter 6 of John’s Gospel. Jesus’ teaching has offended some people. All this talk of eating flesh and blood sounds to them like cannibalism, which was strictly taboo. The mere suggestion of it was offensive in Jewish culture; it went against everything people had been taught. It is thus hardly surprising when some of His disciples say: 

“This is a hard saying; who can listen to it?” (Jn 6: 60)

Jesus is teaching in a synagogue in Capernaum, and those present are not used to this kind of teaching. It turns everything they know on its head. In Hebrew the word for flesh (baśar) and the word for good news, glad tidings, or the Gospel, sound the same. Such word-play is intentional, and may be linked to the Hebrew Wisdom tradition:

“Come, eat of my bread and drink of the wine I have mixed. Leave your simple ways, and live, and walk in the way of insight.” (Proverbs 9:5-6)

Jesus notices that some of His disciples are grumbling, just like the Israelites in the Exodus story we read a few weeks ago. So he says to them: 

“Do you take offence at this? Then what if you were to see the Son of Man ascending to where he was before? It is the Spirit who gives life; the flesh is no help at all. The words that I have spoken to you are spirit and life. But there are some of you who do not believe.” (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.) And he said, “This is why I told you that no one can come to me unless it is granted him by the Father.” (Jn 6:61-65)

This strategy seems a strange one. If people were not shocked enough to begin with, Jesus goes on to make other claims which could be taken as blasphemous. For us to have life in Jesus we need to be baptised. For our sins to be washed away, we need to hear the Good News. We need to eat the Eucharist, and to be filled with the Holy Spirit. These are all outpourings of grace, of Divine generosity, given to transform us, more and more into the likeness of God. 

Jesus’ teaching has a profound effect, rather than attracting people to follow Him, it leads to the exact opposite response:

After this many of his disciples turned back and no longer walked with him. So Jesus said to the Twelve, “Do you want to go away as well?” Simon Peter answered him, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.” (Jn 6: 66-69) 

Jesus asks the Twelve if they too would like to leave Him too, which leads to a profound declaration of faith by St Peter. They have a choice to make, and they choose Jesus, as no-one else can offer what He does. Here Peter is confessing that Jesus is the Christ, the Messiah, the Son of God. To be a Christian is to make the same confession as Peter, and to have the same hope of eternal life in and through Jesus Christ. 

Jesus’ teaching is hard to accept, and difficult to understand, but we can experience it, when we receive Holy Communion. For Peter, and for us, belief precedes knowledge. We believe and then we come to know.

It is a question of commitment, which involves love and sacrifice — the two go hand in hand. It is what marriage is all about, and it also describes God’s relationship with us, and ours with God. It will see Jesus die on the Cross for us, to show us just how much God loves us, and wants to restore our relationship with Him, and each other. To be close to God is wonderful, but it isn’t something God forces us into: we may choose to accept God’s love, or to refuse it. This love is freely given.

St Paul’s advice to the Christians in Ephesus is another difficult text, which revolves around making a choice. For St Paul Christian marriage is all about loving service of one another, as demonstrated by Christ. Jesus lays down His life for us, so we should do the same for each other. Thus, in marriage in particular, and in society in general, loving service and self-sacrifice are the ways in which we should live. It is a generous form of life, because its model is Jesus, the most unselfish person ever, who created all that there is, and who redeemed it by offering His life as a ransom for many. We see this on the Cross and we commemorate it in the Eucharist, where Christ continues to feed us His people with Himself, so that we might have life in Him. 

So let us come to Jesus, let us choose Him, and put our trust in Him. Let us be fed by Him and with Him, so that we may spend eternity singing the praises of God the Father, God the Son, and God the Holy Spirit. To whom be ascribed, as is most right and just, all might, majesty, glory, dominion and power, now and forever. Amen.

James Tissot – Jesus Discourses with His Disciples