Monday, 5 December 2016

The Only Remedy

Ours is a sick world, which longs for healing, which longs for the reconciliation which Christ alone can bring. As we prepare to welcome the Saviour, let us remember why He came among us, and why He is the Balm of Gilead which heals the sin-sick soul. Come Lord Jesus!

Here’s Sam Cooke saying more with music than I can just with words:

https://youtu.be/xaSmjdWEK9E


Tuesday, 29 November 2016

The Martyrdom of Saturninus, Bishop of Toulouse

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The following is an anonymously written account of the martyrdom of Saturninus, the Bishop of Toulouse, France, c. 257 A.D.

We revere with due admiration the most blessed sufferings of those who, as we have heard and believe (through the good service of the fame that reports the information), have been sanctified by a happy martyrdom.  We honor with vigils, hymns and even solemn sacraments those days on which they were crowned with [God’s] gift after victory, striving as they bore witness to the name of the Lord, and by their blessed death being reborn in the heavenly realms of the same Lord, who helped them with his own power in their struggle—[and we do this] so that we may ask for their protection and support before the Lord by praying, and deserve it by honoring [them].  With what solemnity, then, shall we revere, with what joy shall we observe that day, on which the most blessed Saturninus, bishop of the city of Toulouse and martyr, earned in that same city a double crown (as God is my witness)—the rank of bishop and the honor of martyrdom—so that his suffering sanctified one whose life had already made him worthy of reverence!

At that time (after the bodily coming of the Savior) the true Sun of Righteousness had risen in the darkness and had begun to illuminate the Western districts—for gradually, little by little, the sound of the Gospels went out into the whole world, and the preaching of the Apostles in its slow advance shone forth in our regions.  A few churches were being built in some cities, through the devotion of a small number of Christians, while numerous temples in all places were sending up the disgusting smoke [of sacrifices], through the lamentable error of the pagans.  Then (truly quite a long time ago, that is, during the consulship of Decius and Gratus, as the faithful report tells), the city of Toulouse had received Saturninus as its first and supreme priest of Christ. By his faith and virtue, the oracles of those demons who were worshiped in this same city began to cease; their fabrications were laid bare; their machinations uncovered; all their power among the pagans, all their deceit, began to decrease, as the faith of the Christians increased.  Since the aforementioned bishop, in his going to and from the church, which was quite small at that time, often went past the Capitol, which was between his house and the house of God, the deceitful crowd of demons was not able to stand the holy man’s presence; and the statues (mute as they were), overshadowed by no apparitions, remained in silence [as their only response] to the impious worship and the customary prayers of those who came to consult them.

All the priests of impious superstition, disturbed by the novelty of such a great thing, began to ask themselves whence this muteness (not usual for such a long time) had suddenly come upon their gods, and who had shut their ever-babbling mouths, so that they, not moved by the prayers of those who called upon them, nor charmed by the shed blood of bulls and so many sacrifices, refused to give any response to those who consulted them—[were they] angry or absent?  They heard from a certain enemy of our religion that some sect hostile to pagan superstition had arisen, which was called Christian, and that it was striving to destroy their gods; also, the bishop of this faith was Saturninus, who passed by the Capitol frequently—it was at the sight of this man that the mouths of their gods were terrified and fell silent; they could not easily be re-opened unless an accelerated death took that bishop away.

Oh unhappy error and blind madness!  They heard that the man was a terror to their own gods, and that the demons went into exile from their temples and their habitations when he passed by.  Not only did they hear—they also understood!  And they would prefer to kill this man, who was terrifying to the idols they worshiped even without making any threats, rather than to honor him.  Miserable people—who did not consider that they ought to worship no one more than him whose servant had given orders to their own divinities!  For what is more foolish than to fear those who are afraid, and not to fear that one who rules over the rulers?

In the midst of this eager questioning and astonishment, as little by little a great multitude of people had gathered and they were all eagerly wanting to find out something certain regarding all this talk, and (a bull having been prepared as a victim) they were desiring either to bring their gods back or propitiate them, by the sacrifice of such a tremendous victim—see!  the holy Saturninus himself, coming to a solemn service, was recognized by one of that malicious crowd, who said:  “Look! the adversary of our worship himself, the standard-bearer of the new religion, who preaches the destruction of temples, who despises our gods by calling them demons, whose constant presence, finally, prevents us from obtaining oracles!  And so, since the end he deserves has presented the very man to us at the opportune time, let us take vengeance for the injury to ourselves and to our gods at the same time!  And now, through our compulsion, may he either be pleasing to them, by sacrificing, or make them joyful, by dying!”

With the urging of such an impious voice, the whole crowd of lunatics surrounded the holy man and, once a priest and two deacons who had accompanied him had fallen away in flight, he was brought alone to the Capitol.  As they were trying to force him to sacrifice to the demons, he bore witness in a clear voice:  “I know only one God, the true God.  I will offer to him the sacrifice of praise.  I know that your gods are demons; and you honor them (in vain) not so much by the sacrifice of cattle as by the deaths of your own souls.  Now, how is it that you want me to fear those by whom, as I hear, you say I am feared?”

At these words of the holy bishop, the whole boisterous, impious multitude was inflamed, and used that bull, which had been prepared as a sacrificial victim, in the service of their savagery, tying a rope around its flanks and leaving it loose in back:  they bound the holy man’s feet with the end of the rope that was hanging down behind the bull, and drove the bull with rather sharp blows to rush down from the upper part of the Capitol onto the plain.  Without delay, during the first part of the descent of that slope, his head having been dashed [against the rocks], his brain having been scattered, and his body having been mangled in every part, his soul, worthy of God, was received by Christ—so that after the victory he [i.e., Christ] might crown with his own laurels [the soul] that pagan fury had wrenched out with torments while he was fighting faithfully for Christ’s name.

The dead body, however, now exposed to no one’s affronts, was led by the bull in its frenzy to that place where, the rope having snapped in two, it received burial in a mound at that time.  For since at that time the Christians themselves were afraid to bury the body of the holy man, on account of the pagans’ agitation, only two women, overcoming the weakness of their sex by the power of their faith, braver than all the men, and encouraged by the example of their bishop, I believe, to endure martyrdom, put the body of the blessed man into a wooden coffin and, after making deep trenches, placed it as far underground as possible.  And so, they seemed not so much to be burying the sacred remains (so worthy of reverence in their eyes) as to be hiding them, for fear that people of impious mind, perchance, if they saw any honors being paid to the buried body’s grave, might immediately dig up the body and tear it to pieces, and even take away the modest tomb.  But the Lord took up his martyr in peace—to him belong honor and glory, power and might for ever and ever.  Amen.

taken from http://ift.tt/2geoDJ1

Saturday, 19 November 2016

Christ the King Year C

The death of Our Lord on the Cross reveals that we are meant to be perpetually dissatisfied here below. If earth were meant to be a Paradise, then He Who made it would never have taken leave of it on Good Friday. The commending of the Spirit to the Father was at the same time the refusal to commend it to earth. The completion or fulfilment of life is in heaven, not on earth.

Fulton Sheen, Victory over Vice, 1939: 99

Today the Church celebrates the last Sunday before Advent as the Solemnity of Christ the King, as a feast it is both old and new, while a relatively recent addition to the calendar, what it represents is something ancient and profound: as Christians we recognise the sovereignty of God over the world, and we ask that Christ may rule in our hearts and lives, so that we may live lives of love, so that our faith is proclaimed by word and deed.

Before we start Advent, the beginning of the Church’s year, the season of preparation for our yearly remembrance of Our Lord’s birth in Bethlehem; we stop for a moment to ponder Christ’s majesty, His kingship, and what this means for us and for the world. As someone of the House of David, it is good to start by looking back. Just as the Lord said to David ‘You shall be shepherd of my people Israel’ (2Sam 5:2) this also looks forward to Christ who is the the Good Shepherd, the one who lays down His life for His sheep. In him we see the meaning of true kingship, and true sacrifice.

In this morning’s epistle, St Paul praises his Lord and Saviour as ‘He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be pre-eminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross.’ (Col. 1: 15–20). It places Christ before and above everything, it sets the scene for our worship of him.

Jesus Christ shows the world His kingship when He reigns on the Cross. It bears the title ‘Jesus of Nazareth, King of the Jews’ it proclaims His kingship, but those who are standing by cannot understand – if he is the Messiah, who saved others, why isn’t he saving himself? His kingship is not marked by self-interest, he rules for the sake of others, or as St Paul puts it ‘making peace by the blood of his cross’. Thankfully in Luke’s Gospel the penitent thief can say to him ‘Jesus, remember me when you come into your kingdom’ (Lk 23:42). The thief recognises Jesus’ kingly power, he acknowledges it, and puts himself under it. We need to be like him. We need to acknowledge Christ as our Lord and King; we need to recognise both who he is and what he does. We need to, the whole world needs to, acknowledge that Jesus Christ is Lord to the glory of the Father.

Jesus’ kingship is not the ruthless exercise of power by a dictator; it is rather shown by sacrificial self-giving love, to reconcile God to all things. It is costly, and His Body still bears the wounds of love, which heal our wounds of sin and division. But He is also transfigured and glorious, so that we can have confidence in whom we worship. As He gives himself for us on the Cross, He gives himself to us under the forms of bread and wine; he feeds us with himself, so that our nature may transformed, and we may be given a foretaste of heaven.

So let us worship Him, let us adore Him, let us acknowledge His universal kingship, the Lord and Redeemer of all. What looks to the world like defeat is God’s triumph, it opens the gates of heaven, it inaugurates God’s kingdom of peace and love, into which all may enter. So let us enter, and encourage others to do so, so that the world is transformed one soul at a time, let us invite people to enter into the joy of the Lord, that they may believe and 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.

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Wednesday, 16 November 2016

Augustine on the works of mercy

Two works of mercy set a man free: forgive and you will be forgiven, and give and you will receive.

When you pray we are all beggars before God: we stand before the great householder bowed down and weeping, hoping to be given something, and that something is God himself.

What does a poor man beg of you? Bread. What do you beg from God? – Christ, who said, ‘I am the living bread which came down from heaven’.

Do you you really want to be forgiven? Then forgive. Do you want to receive something? Then give to another. And if you want your prayer to fly up to God, give it two wings, fasting and almsgiving.

But look carefully at what you do: don’t think it is enough to fast if  it is only  a penance for sin, and does not benefit someone else. You deprive yourself of something, but to whom do you give what you do without?

Fast in such a way that you rejoice to see that dinner is eaten by another; not grumbling and looking gloomy, giving rather because the beggar wearies you than because you are feeding the hungry.

If you are sad when you give alms, you lose both bread and merit, because ‘God loves a cheerful giver’.

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Monday, 14 November 2016

St Augustine on Ps. 19:9

The Pharisee

Shall a Christian go and live apart from the world, so that he may not be tried by false brethren? Shall he who has progressed in a righteous life separate himself so that he need not suffer from anyone? Perhaps people have suffered from before he was converted. Has no one anything to put up with from you? It would surprise me – but if it is so, then you are stronger and thus able to endure other people’s failings.

Do you propose to shut out bad men from good men’s company? if that is what you say, see if you can shut out all evil thoughts from your own heart. Every day we fight with out own heart.

You say you will go apart with a few good men and admit no wicked brother to your society. How do you recognise the man you wish to exclude? Do all come to you with their hearts bare? Those who wish to come do not know themselves, they cannot be proved unless they are tried.

Nowhere in this life are we secure, except in God’s promise – only when we have attained to it, when the gates of Jerusalem are shut behind us, shall we be perfectly safe.

Beloved, mark the apostle’s words: ‘Support one another in charity.’ You forsake the world of men and separate yourself from it. Whom will you profit? Would you have got so far if no one had profited you?

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Thursday, 24 December 2015

Christmas 2015

Αὐτὸς γὰρ ἐνηνθρώπησεν, ἵνα ἡμεῖς θεοποιηθῶμεν· ‘He became human so that we might become divine
Athanasius De Incarnatione Dei Verbi 54.3

Love tends to become like the one loved; in fact, it even wishes to become one with the one loved. God loved unworthy man. He willed to become one, and that was the Incarnation.
Fulton Sheen The Divine Romance New York 1930: 70
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We have come here tonight to celebrate something which defies our understanding and expectations. The simple fact that the God who created all that is took flesh in the womb of the Virgin Mary and was born for us in Bethlehem as the Messiah, the Anointed of God, who would save us from our sins, should still feel strange and odd. It simply doesn’t make sense, nor indeed should it. In human terms, Mary should have been stoned to death for extra-marital infidelity, and some thirty three years later her son is executed as a blasphemer, a rabble-rouser, a trouble maker, in an awkward backwater of the Roman Empire, having gathered round himself a small group of misfits and undesirables appealing to the baser elements of society. There is nothing respectable here, just the rantings of religious extremists.
And yet here we are, some two thousand years later, celebrating the birth of a child who changed human history and human nature, because we do not judge things solely by human standards. We come together so that we may ponder the mystery of God’s love for us, a God who heals our wounds, who restores broken humanity, who offers us a fresh start, who can see beyond our failures and shortcomings, and who becomes a human being so that humanity might become divine, so that we may share in the divine life of love, both here on earth and in heaven.
If that isn’t a cause for celebration, I honestly don’t know what is. We are so familiar with the story of Christmas that I wonder whether we, myself included, really take the time to ponder, to marvel at the mystery which unfolded two thousand years ago in Bethlehem. God, who made all that is, comes among us, taking flesh in the womb of a young girl through the power of His Holy Spirit, so that in His Son we might see and experience God and His love for us. 
God comes among us not in power or splendour but as a weak, vulnerable child, depending on others for love, and food, and warmth, laid in an animal’s feeding trough, insulated from the cold hard stone by straw - beginning his life as he will end it placed in a stranger’s tomb. 
Throughout his life all that Christ says and does shows us how much God loves us. The Word becomes flesh, and enters the world, he dwells among us, a wondrous mystery which provokes us to worship, to kneel with the shepherds and to adore the God who comes among us, who shares our human life so that we might share His divine life, not because we asked for it, not because we deserve it, we haven’t worked for it, or earned it, rather it is the free gift of a loving and merciful God, this then is the glory of God - being born in simple poverty, surrounded by outcasts, on the margins of society, to call humanity to a new way of being together, where the old order is cast aside, turning the world upside down and offering us the possibility of living in a radically different way, a way of peace and love and joy, not one of power. Heaven comes to earth, born in the womb of a Virgin, so that we might behold the glory of God in a new-born child. So that we might experience the love and truth of God.
The word is made flesh so that prophesy might be fulfilled, so that the hope of salvation might be dawn, so that a people who have languished long in darkness might behold the glory of God where heaven and earth meet, in a stable in Bethlehem, where men and angels may sing together ‘Alleluia, Glory be to God on high, and on earth peace to people of goodwill’ The worship of heaven is joined with earth on this most holy night, that in the quiet and stillness all the earth might be filled with the praises of Almighty God, who stoops to save humanity in the birth of His Son. 
The Son who lives and dies and rises again for us will be here tonight under the outward forms of bread and wine so that the heavenly banquet may nourish our souls. He gives Himself so that we might share His Divinity, that God’s love can transform our human nature, having redeemed it in His Nativity. So let us come to sing his praises, and be nourished with His Body and Blood and experience here on earth the joy of Heaven and the closeness and the love of God, let it fill our souls with joy, and let us live lives which recognise the wondrous thing which happens tonight, that it may be a reality in our lives, that we may may proclaim in word and deed the reality of the Word made flesh, so that others may be drawn to kneel and worship like the shepherds, like the Holy Family of Mary and Joseph, and come to believe and give glory to God the Father, God the Son, and God the Holy Spirit, to whom be ascribed all might, majesty, glory, dominion and power, now and forever.

Sunday, 6 December 2015

Advent II Yr C

Remorse is always a prisoner of the past; it does not shrug its shoulders and forget it. The past is present; the fault is ever before the eyes, but there is no way to undo it….
Repentance is also self-reproach, like the other states, but it is never sterile; it lays hold of the past by undoing it through penance. Both Judas and Peter denied Our Lord, but Judas repented unto himself, which was regret and remorse, and took his own life; Peter repented unto the the Lord, which produced a new man

Fulton Sheen , On Being Human, Garden City, 1982: 73

The prophets are not always prophets of doom, they also proclaim the message of hope to Israel, in the midst of exile, when times look dark, they are to wrap the cloak of integrity around themselves, and put the crown of the glory of God upon their heads. It is the message of trust, trust in God alone as the source of our hope, the only rock on which to build a life of faith.
As the people of God we are to trust in and to live lives which prepare for the second coming of our Lord and Saviour Jesus Christ, as our Saviour and our judge. To be a Christian, then, is to live a life where our love for each other, and for God, increases day by day as St Paul puts it. We are to grow in virtue by being virtuous - it’s simple, practical and fairly un-glamourous. It takes prayer, a lot of prayer, undertaken by all of us.
In this morning’s gospel we see the last of the prophets, John the Baptist, the son of Elizabeth and Zechariah, as he prepares the way for the Lord. He proclaims a baptism of repentance for the forgiveness of sins: calling the people of Israel to turn away from the ways of selfishness and sin, to turn back to God. He is a prophet who fulfils prophesy, what Isaiah looks for is fulfilled in John the Baptist In our baptism we promise to turn away from sin, the world, and the devil; we turn away from what the world thinks and does, because our baptism makes us pure and blameless, following the Commandments of God, and shown to us in the life of Jesus Christ. We turn away from the world and we turn to Christ. We are in the world, but not of it. 
The church, then, must be a voice crying in the wilderness. What we proclaim may well be at odds with what the world thinks we should say and do, but we are not called to be worldly, to conform ourselves to the ways of the world. We live in a fallen world, which is not utterly depraved but which falls short of the glory of God, but the church exists to conform the world to the will of God. To say to the world, come and have life in all its fullness, turn away from selfishness and sin, to have life in all its fullness in Jesus Christ.
Now, the world may not listen to us when we proclaim this; it may well choose to ignore us, to mock us, even to persecute us. We have to be prepared to do this regardless of the cost, to ourselves or indeed others. We must bear witness to God the Father, God the Son, and God the Holy Spirit, and their saving work even if it means shedding blood, of losing our lives, because it says to the world: we trust in something greater than you, we know the truth and it has set us free, we are free to love God and to serve him, and to invite others to do the same, to be baptised, to turn away from the world, and be fed by word and sacrament, built up into a community of love, offering the world a radical alternative, and holding fast to the truths which the church holds dear, since they are given us by God.
It’s a big, a daunting task, which, if it were up to us individually, we would have no chance of achieving. But it is something which we can do together, as the body of Christ, and relying upon God alone: it is his gospel, his church, and his strength in which we will accomplish this. Too often we trust in ourselves and fail, we need to trust in God and ask him to bring about the proclamation of the Gospel through us. We need to be like John the Baptist, preparing the way for the Lord who will come again as our Saviour and our Judge.  

This is what we await in Advent: the coming of Our Lord as a baby in Bethlehem and his second coming as Our Judge, bearing in his glorious body the wounds of love, borne for us and our salvation. So let us prepare to meet him and live lives which proclaim his saving love and truth to a world hungry for meaning and love and thereby honour God the Father, God the Son, and God the Holy Spirit, the consubstantial and coeternal Trinity, to whom be ascribed as is most right and just all might, majesty, glory, dominion and power, now and forever.

Sunday, 29 November 2015

Advent I Year C Luke 21:25–36




It has been said that if you put three Scotsmen together for long enough they’ll form a bank, if you put three Welshmen together they’ll form a choir and if you put three Englishmen together, they’ll form a queue. 
Waiting can be seen as a national characteristic, but despite this fact it isn’t something that people like to do. 
We, all of us, often do it rather reluctantly, grudgingly, and if the truth were told we’d rather not be doing it at all.
Nonetheless, this is what we are called to do, living as we do between the Resurrection and the Second Coming. We are called as Christians to wait. To wait for the Second Coming, to wait for the End of the World. This idea may well conjure up images of people with a strange expression, wearing sandwich boards proclaiming to all and sundry that the End of the World is nigh! But, at one level, this is what the season of Advent is all about – we are to prepare for the coming of our Lord and Saviour Jesus Christ, both in the yearly memorial of His Incarnation, and for His second coming as Lord, Saviour and Judge of All. 
  The injunctions in today’s Gospel to pray, to fast and be alert, are how we, as Christians should prepare ourselves to meet Jesus both at Christmas and whenever the Second Coming may be. 
If we consider the parable in today’s Gospel, the parable of the Fig Tree, two things are apparent, firstly fig trees are clearly visible and easily recognisable in the Middle Eastern Landscape – when Our Lord comes it will be apparent to all and sundry. Secondly, figs, as fruit take a long time to ripen, so as their visibility shows us that the Kingdom of God is close at hand, their long ripening shows us that we need to be prepared to wait, for all things will happen at their appointed time, a time which even the Son Himself does not know.
In the meantime we need to guard against Drunkenness and Hangovers (not those caused by the inevitable Christmas party) but the metaphorical kind – a lack of alertness, a sluggishness with regard to the Gospel, and an excessive concern with the worries of this life, instead we need be alert and watchful which will allow us to ‘stand tall when others faint’. 
God has made a promise, through the mouth of His prophet, Jeremiah, a promise of salvation and safety, which is brought about through the Blessed Virgin Mary’s ‘Yes’ to God, which will lead to the Incarnation and thereby the Salvation of the whole world wrought upon the altar of the Cross. It is this faithful and loving God whom we wait for, a merciful judge. Thus, Advent, the preparation for the coming of Jesus as new-born infant and Judge is a time of hope and joy. We can like the Apostle Paul in his letter to the Church in Thessalonica be filled with joy for the Lord, resolute in our prayer for and encouragement of one another as a Christian family. This prayer and encouragement leads to an increase of love for both God and our neighbour.  This is what living the Christian life means, something we do all through the week, not merely for an hour in church on a Sunday morning. This is the preparation we, as Christians, need. It is something which we cannot do on our own; we need to do it together, encouraging one another to live lives filled with the love which comes from God, which is God’s very nature as a Trinity of persons. This love and a freedom from the cares of this world is what Jesus comes to bring us, this is our deliverance, our liberation from sin. It is this love and freedom which makes God give himself to us this morning under the outward forms of Bread and Wine. 

What greater present could we offer to the Infant Jesus than hearts filled with love and lives lived in the true freedom proclaimed by the Gospel. Thus, at one level it doesn’t matter whether the Second Coming is today or in a million years time, what matters is living lives infused with the values of the Kingdom of God, a joyful and yet a serious business. We know what we should be doing, and this is something we as Christians need to do together, praying for the Grace of God to help us, to strengthen us and fill us with that Love which comes from Him. We may feel unsure, unsafe, and worried but relying on God as part of His family, the Church, we can take courage and be alert to take part in that great adventure which is the Kingdom of God.

Monday, 23 November 2015

Thoughts for the Day from Mother Mary Clare SLG


Our life proves the reality of our prayer, and prayer which is the fruit of true conversion is an activity, an adventure - and sometimes a dangerous one - because it brings neither peace nor comfort, but always challenge, conflict and new responsibility. 

We must try to understand the meaning of the age in which we are called to bear witness. We must accept the fact that this is an age in which the cloth is being unwoven. It is therefore no good trying to patch. We must, rather, set up the loom on which coming generations may weave new cloth according to the pattern God provides.

We must learn to wait upon the Spirit of God. As he moves us, we are led into deeper purgation, drawn to greater self-sacrifice, and we come to know in the end the stillness, the awful stillness, in which we see the world from the height of Calvary. 

Sunday, 22 November 2015

Christ the King


The question of Pilate was that of all dictators who presume that the power of government is final and absolute. Our Lord reads to the arrogant Roman the lesson which he and all of his tribe in all ages and all lands need — that their power is derived from God, therefore it is in its foundation legitimate, and in its exercise it is to be guided by His will and used for His purposes

Fulton Sheen Thinking Life Through 1955: 202


We, all of us, have a fairly well defined idea of kingship in our heads: from the benevolent saintliness of Edward the Confessor, to the tyrannical corpulent Henry VIII. Human kingship can be something of a mixed bag: depending upon an accident of birth, and sadly while one may have power, without the knowledge and humility to use it well and in the service of others. Thus, we would seriously err were we to extrapolate divine kinship from its flawed human counterpart. If I were to ask you the question, ‘what does a king look like?’, you may well reply that he wears a crown of gold, and a cloak of red or purple velvet. He looks impressive and dignified; everything about him makes you go ‘Wow!’ It’s quite understandable – it’s how we expect a king to look, it’s what we’ve grown up to expect: whenever we see pictures of kings they look like this.
In this morning’s gospel we are given an entirely different picture of kingship. Our Lord will soon receive the outward trappings and will be hailed as a King. And in the mockery people will not realise that the joke is really on them. Christ is truly a King, but not in a way that the world can easily understand. His kingdom is not of this world; the way of God is not to use threats, mockery, or violence. Instead, Christ becomes incarnate, becomes a human being, to bear witness to the truth. He who is the way, the truth, and the life, comes that we might know the truth and that the truth might set us free. As those who follow him, we as Christians are to be free, to stand against this world and its power, to show it another way: where weakness can triumph in the face of anger, where love can overcome bitterness. The world around us cannot understand this, it could not at the time of our Lord's passion, and it cannot even today. One needs to experience it before one can begin to understand it. Christ shows the world his reign of glory by being nailed to a cross and now exalted in glory and coming to be our judge he bears in his body the wounds of nail and spear, the wounds of love, wounds which heal and reconcile humanity.
In his dealings with Pilate, Christ foreshadows the church and its dealings with secular power. Just as Pilate could not wait for an answer, so the world around us can only treat the church with impatience and contempt: neither then nor now can we hope to be understood, we are instead to be threatened to capitulate to a secular power – for the Romans and their power, read the whim of politicians and the tyranny of so-called ‘equality legislation’. As the body of Christ, we exist to love and to serve God and one another, and call the world to repent and to believe and to be healed by God. We have bishops to be our Chief shepherds, as successors of the apostles, those called and set apart by Christ to be shepherds and not hirelings, laying down their lives like Christ and for Christ, and not solely to sit in the High Court of Parliament. We then may advise the state, for its own good, but primarily so that the church may continue to preach the gospel and make disciples of this nation and every nation. The world may not understand us, it may not listen to us, or like whom we are and what we do or do not do on, but we cannot allow ourselves to be conformed to the world and its ways. In loving and serving God we call the world to conform itself to his will.
Only then can we bring about that radical transformation envisaged in the Gospels: living as a community of love and not fear. It is through living it out in our lives and as the church that we can show the world a better way of being, a way which acknowledges Jesus Christ as King of all the universe, where his way of love washes away our sins with his blood, reconciles us to God and each other, and forgiving others as we ourselves are forgiven. Where the world wants blame we have to live out the love and forgiveness, which we ourselves have received from God in Christ Jesus. This then can truly be a kingdom and not of this world.

So as we prepare to enter the season of Advent, where we will prepare ourselves to greet the King of the Universe born in a stable in Bethlehem, let us acknowledge Christ as our King, whose Sacred Heart burns with love for us, whose wounds still pour out that love upon the world, and let us live as people loved, healed, restored and forgiven, that the world may believe and all creation acknowledge 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.

Sunday, 15 November 2015

Homily for the Twenty Fourth Sunday after Trinity

When faced with an example of evil, of horror, human sinfulness on a grand scale it can be hard to know exactly what to say and do, as terror has the ability to paralyse us. It may not seem much but we can pray and trust God, and in His love and mercy. Compared to this all the sin and hate and bitterness of the world melts away. 
When Jesus talks to his disciples on the Mount of Olives, he speaks of a future which is uncertain and unpleasant, a future which we inhabit. And yet in this uncertain future we can be absolutely certain of one thing: namely that we are loved by God, as this is demonstrated by Our Lord and Saviour Jesus Christ on the Cross, where he carries the burden of our sins, past present and future, each and every act of murderous terrorism, all the sin which separates us from each other and from God. It is this confidence which inspires the author of the Letter to the Hebrews - he knows and trusts in the love of God shown to the world in Christ Jesus, to heal and restore humanity. There may be times when we don’t feel this to be true, when faced with an unrelenting torrent of human misery that we fall into despair. We want God to act, to sort things out, and yet, he already has, that is the point of Calvary, it is the place where human sin and Divine Love and Forgiveness meet, and where death is swallowed up in the victory of the Resurrection. We get upset if God doesn’t act in the manner or time of our choosing, while forgetting that He already has, once and for all.
We can rest assured that in the end Love will win, it has fewer guns and bombs, but more friends, and as Christians we know that Divine Love has a human face, a human heart, who says of those crucifying Him ‘Father. forgive them, for they know not what they do.’ Even as he dies, in pain and agony, in naked humiliation, his thoughts are for those whom he loves, whom he came to save. This is something to cling to, someone in whom we can put our trust. This is why, day by day day and week by week, for nearly two thousand years the church does this in memory of Him, so that we are mindful of the fact the Christ as both priest and victim offers himself upon the altar of the Cross to take away our sins, and we come to be fed by Christ and with Christ, with His Body and His Blood, so that we may be healed and restored, given a taste here on earth of the glory which awaits those who truly love and follow him.
This why we are here today, because we know that death, and sin, and hatred, and fear could not overcome Divine Love: Our Lord rose on the first day of the week, victorious over sin and death. We are an Easter people and ‘Alleluia’ is our song. WE know that nothing, not even death itself can separate us from the love of God in Christ Jesus, and we can put our trust in Him. We can be fed by Him, and with Him, so that we can share in that life of divine love here and now, so that He may transform our human nature, giving us a pledge of immortality here and now to strengthen us, to restore us, to heal our wounds, and fill us with His Love.
His victory is complete and total, its effects extend through time, it is eternal, the Love of God can change our lives, if we let it. So, let us come to Him to be transformed, and filled with His Love, strengthen to proclaim the Good News of the Kingdom so that all may repent and believe, and give Glory to the Father, and the Son, and the Holy Spirit, to whom be ascribed as is most right and just, all might, majesty, glory, dominion and power, now and forever. 

Saturday, 31 October 2015

Homily for All Saints




The feast which we celebrate today is something of an historical accident, it began as the dedication of a chapel to All Saints in St Peter’s in Rome by Pope Gregory III in the eighth century, but it gives us a chance to consider saints, what they are, and what it means to be one. In short there are two things which we need to know about all the saints: that there are many of them and that they are all on our side.
Though, at first glance, the example of the saints and their number can also appear unnerving, even off-putting: when we consider the example of the saints, of lives lived in unity with God’s will and purpose we can begin to feel that we humble Christians with our ordinary hum-drum lives and simple faith cannot live up to the example set by the saints and that heaven has no place for us.
       But on this feast of All Saints, I would like to begin by considering the saints themselves.  Many people, if you were to ask them what they thought about a Saint would probably reply that they are better than the rest of us, but they somehow earned their reward amongst the church triumphant, but this is quite wrong. No one can earn their way into heaven, and the church has never subscribed to a doctrine of salvation through works. This is not to say that a Saint is simply a sinner, revised and edited. The lives and examples of the saints show us the way to Heaven because they reflect the gospel and the person of Jesus Christ. All of us, in our baptism, receive the grace of God, his free gift whereby our souls are infused with the theological virtues of faith, hope, and love. We all of us receive the same grace as all the Saints Triumphant, we are given, through our baptism all that we need to get to heaven, through the free gift of God.
We as Christians need to follow the example of the Queen of the Saints, the Blessed Virgin Mary, and like her say yes to God, and conform our lives to His will. We have to accept the divine invitation, cooperate fully with the divine will, and live out our faith in our lives.
       It is no surprise then that Jesus begins his teaching in the Sermon on the Mount with the phrase, ‘Blessed are the poor in spirit for theirs is the kingdom of heaven’. To be poor in spirit is to lack a sense of one’s own importance, it is the exact opposite of feeling self-satisfied or rejoicing in the fact that we have attained wealth or status or anything that is seen as important in the eyes of the world. The kingdom of God, as proclaimed by Jesus turns our human expectations on their head. Thus, the fact that we do not count ourselves worthy of a place means that we are in fact worthy of one.
We are used nowadays to a ‘go-getting’ world where you are deemed to have succeeded by a confidence bordering on arrogance, where all that matters is your own success. Whereas, in the kingdom of heaven those who are meek, and gentle and kind, those who think about others before themselves will be rewarded in a way which exceeds their expectations – Jesus’ vision of the world lived in accordance with the will of God does turn our understanding upside down.
To be poor in spirit is to be humble, to know that you’re a sinner, that you are no better than anyone else, and that you need God's love and mercy. It is the exact opposite of pride, that foundational sin, whereby humanity thinks it knows better than God, and wants to go its own way. It is not masochism or self-pity, but instead a recognition of our reliance upon God and God alone. If the way to salvation is narrow then the door itself is low down, and only through humility may we stoop to enter. That is why Jesus says this first, because those who are poor in spirit, those who are humble and know their need of God, can live out lives in accordance with God's will.
The church has always been a school for sinners; we will all of us get it wrong, fail miserably, but hopefully love and forgive one another, and ask God for forgiveness, remembering that he is loving and merciful. In all this, we can be sure that the world will not understand us.
We as Christians have to practice what we preach, and live out our faith in our lives, so that it can become something infectious (in a good way) and bring about the transformation of the world we as Christians long for (by the grace of God).
If we are courageous, kind, and humble, then we can give the world an example to follow, as opposed to the violence, greed, corruption, and a shallow cult of celebrity, which seem to characterise our modern world. We can truly offer an alternative, which shows that we are in the world but not of it, and in which the light of the Gospel will shine.
Thus when we consider what constitutes proper behaviour for human beings and how we should live out our faith in our lives the picture of the saints in heaven becomes a far less off-putting one. What God requires of us, and what the saints have demonstrated was their willingness to do what God asks of us, no more and no less.
So let us, on this feast of All Saints, be filled with courage, ready to conform our lives to God’s will and live out our baptism and our faith in the world – as this is what we are called to do, and our reward will be great in heaven.

Sunday, 25 October 2015

Homily for the 21st Sunday after Trinity (Bible Sunday)




Never once did Our Lord tell these witnesses of His to write. He Himself only wrote once in His Life, and that was on sand. But He did tell them to preach in His Name and to be witnesses to Him to the ends of the earth, until the consummation of time. Hence those who take this or that text out of the Bible to prove something are isolating it from the historical atmosphere in which it arose, and from the word of mouth which passed Christ’s truth.
Fulton Sheen The World’s First Love, 1946: 45

On this Sunday the Church bids us give thanks for the gift of Holy Scripture: for the fact that we are able to tell the story of Jesus and the beginnings of the church through the words of the New Testament, that we can see Christ, the Word made flesh as the inspiration and fulfilment for all scripture. Prophesy is fulfilled in and through Him, it points to Him, it finds its true meaning in Him who is the Way, the Truth and the Life.
       In this morning’s first reading, the Prophet Isaiah is looking forward to a messianic future, where people’s deepest needs are satisfied. Our most basic needs are for food, water, shelter, warmth, clothing, and love. Christ fulfils these needs himself; he gives us himself, under the outward forms of bread and wine, he feeds us with His BODY and BLOOD, what richer food is there than this for our bodies and our souls, for those who are thirsting, who long to come to Christ, they come to the waters, the waters of baptism, through which they enter the Church, through which they die to the world and live to Christ, they are regenerate, born again, to new life in Him.
       ‘You that have no money, come, buy and eat!’ We, all of us are poor spiritually, and we cannot buy our way into Heaven, such is the cost of human sin and disobedience, that only Christ’s offering of Himself could pay the debt which we cannot, to we come to God poor and open-handed, relying upon his love and mercy, his grace, to heal and restore us. In Christ a New Covenant has been cut in His Blood, upon the Cross, to save humanity from its sins, and to restore us, to give us the hope of eternal life in Him, and through Him. Christ is the Son of David, Israel’s true and eternal king, the King of Heaven, the King of all the Earth, our Ruler, and our Judge, who has conquered all through his death and resurrection, and who reigns supreme, Lord of our hearts, the Lord of All, whose word has gone out into all lands, so that across the world people acclaim Him as their Lord and King. In Christ we can seek God and find Him, we can call upon Him, and know that he will listen, that He will hear our prayer, as His Son has taught us how to pray, and promised that our prayer will be answered.
       It is God who calls us to repentance, to turn away from sin, from all which separates us from God and each other and to turn to Him, to come in penitence and faith, to say sorry, to seek a fresh start, and to try not to repeat those sins in the future, it’s a process which we have to repeat every day, of every week of our lives here on earth, it’s why we meet together regularly as Christians, to be nourished, healed and restored by God, nourished with Word and Sacrament, to journey as the pilgrim people of God, loving Him, and each other, seeking his forgiveness, and that of our brothers and sisters in Christ, so that we can try to live out our faith, and journey together towards Heaven and the eternal joy of God’s presence. We don’t deserve it, but nonetheless God gives it to us in a generosity which we cannot understand, but only experience.
       This is why the church teaches and preaches rooted in Holy Scripture, so that we can be close to Christ, through it we proclaim the One who was born for us, who died and rose again for us. Thus the church has an educative role, to be a school for the saints, who are saved through faith in Jesus Christ. If we are honest then we recognise that despite our good intentions that we all fall short of the mark, of what we know God wants us to do, and quite of often of what we and our own consciences would have us do, and so we need to come to God, to ask for forgiveness, and to seek His grace to live out our faith in our lives, turning away from sin, back to the God who loves us and saves us.
       The world around us doesn’t care for such things: it’s too much like hard work; it’s far too much trouble to get up on a Sunday morning, and there are far more interesting things to do anyway, the delights of the world are too tempting, they entice people and while entry to the church through baptism is free it costs us our lives, in that we live for Christ, so that we can say  with the Apostle Paul that it is no longer I who live but Christ living in me (Gal. 2:20) It is difficult and costly, and worthwhile. The world around us and a great part of the church nowadays prefers to go soft on moral matters, and to preach a gospel of cheap grace, which doesn’t make demands on people, it is the church of NICE, of fuzzy felt, of fuzzy sentiment, of social convention, it is not challenging, it doesn’t make people feel awkward, GOD FORBID! we’re Anglicans after all. That if you don’t turn to God, and seeks his forgiveness that you are saying yes to a future without God: hellfire and damnation are a reality, and the way to them is broad and easy. Paul and Timothy faced this same problem nearly two thousand years ago, and we face it today. It is not easy to stand here and say such things, I’m a miserable sinner, who will have to answer to God on the day of judgement for all that I am and do, part of which is the proclamation of the truth of the Kingdom, and calling the people of God to repentance, to turn away from sin, from an easy faith which says that sin doesn’t matter, which downgrades and undervalues who Christ is and what he does. Let us come to Christ that we may have life, in Him, and through Him, fed by Him, fed with Him, in Word and Sacrament, to be filled with His love and forgiveness, and to live out our faith in our lives, so that in word and deed we may proclaim the Good News of His Kingdom, so that the world may believe and give glory...