Saturday, 18 November 2017

The Parable of the Talents Mt 25:14-30

Oh No! This morning’s Gospel is a parable about money. Does it mean that Fr is going to keep on about the Parish Share and the state of the Diocesan Finances? Well, I’m sorry to disappoint you, I’m not. I just thought that I’d clear that one up right away, just to put your minds at rest, so that we can get on with the task of drawing closer to the word of God, and to be nourished and strengthened by it.

Reading Holy Scripture, the Bible, can be a strange affair: sometimes it fills us with joy, sometimes it just leaves us confused. Speaking personally, I find the parable of the talents troubling, mostly because I tend to feel rather like the slave who was given one talent and who hid it in the ground. That may well be my own sense of unworthiness informing my reading of the passage. It reminds me of the need in all things to trust in God, and for his grace to be at work in me. The judgement thankfully is not my own, but rather God’s – a loving father who runs to meet his prodigal children. This is a God we can trust, who wants to see us flourish in His kingdom of love, mercy, and forgiveness.

No parable has been more misused than Jesus’ parable of the talents. Once a parable is abstracted from Jesus’ proclamation of the kingdom of God, once it is divorced from its apocalyptic context – pointing to the future, such misreading is inevitable: speculation begins, for example, about how much a talent might be worth nowadays or whether the Master’s observation that the money could have been put in a bank might mean that Jesus approves of taking interest. Speculative uses of the parable have even been employed to justify economic practices that are antithetical to Jesus’ clear judgement that we cannot serve both God and mammon. After all, money is a means, and not an end – which is where we and the world often go wrong.

Jesus is not using this parable to recommend that we should all work hard, make all that we can, to give all that we can. Rather, the parable is a clear judgement against those who think they deserve what they have earned as well as those who do not know how precious is the gift they have been given. The gift is our life, and we will be judged on what we do with it.

In the parable the slaves have not earned their five, two, and one talents. They have been given those talents. In the parable of the Sower, Jesus indicated that those called to the kingdom would produce different yields. These differences should not be the basis for envy and jealousy, because our differences are gifts given in service to one another – so are the talents given to the slaves of a man going on a journey. It is not unfair that the slaves were given different amounts. Rather what is crucial is how they regarded what they had been given.

The servant who received one talent feared the giver. He did so because he assumed that the gifts that could only be lost or used up. In other words the servant with one talent assumed that they were part of a zero-sum game – if someone wins, someone else must lose. Those who assume that life is a zero-sum game think that if one person receives an honour someone else is made poorer. The slave who feared losing what he had, turned his gifts into a possession – it was a thing, and it was his thing. But by contrast, the first two slaves recognised that trying to secure the gifts that they had been given means that the gifts would be lost – so they use the gifts for the glory of God. The joy of the wedding banquet is the joy into which the Master invites the slaves who did not try to protect what they had been given is the joy that comes from learning to receive the gift without regret, without fear – simply humbly, joyfully and lovingly.

The parable of the talents, just like the parable of the five wise and five foolish bridesmaids, is a commentary on the life of the Kingdom, stories of slaves who continue to work, who continue to feed their fellow slaves, until their master returns – they are parables which teach us how to be a church of loving service. These parables teach us to wait patiently as those who have received the gift of being called a disciple of Jesus. We are not necessarily called to great things. Rather, Jesus’ disciples are called ‘to do simple things with great love’ to quote S. Theresa of Calcutta. The work that Jesus has given us to do is simple and it is learning to tell the truth and love our enemies. Such work is the joy that our Master invites us to share. It is in doing this work that we are separated – sheep from goats.

It may sound pedestrian, or even humdrum, but living the Christian life, living the life of the Kingdom, is at a day to day level a bit of a slog. It is about keeping on keeping on – loving, forgiving, praying – nourished by the Body and Blood of Christ, fed by Him, and with Him, freed from the fear which is the antithesis of the Kingdom, rejoicing in the gifts which God gives us, being thankful for them, and using them for God’s glory. We none of us deserve the gift of God’s love and forgiveness in Jesus Christ – we have not earned it, it is not a reward, but the gift of a loving God, which we are called to receive, and for it to transform our lives.

It is what each of us, and indeed all of us together are called to be, in this we can be built up in love, together, and invite others to enter into the joy of the Kingdom, so that they may come to believe in and serve God the Father, God the Son, and God the Holy Spirit, be ascribed this is most right and just all Might, Majesty, Glory, Dominion, and Power now and for ever…

The Parable of the Talents – Rembrant


Saturday, 11 November 2017

Remembrance 2017

‘Greater love has no man than this, that a man lay down his life for his friends.’  Cariad mwy na hwn nid oes gan neb; sef, bod i un roi ei einioes dros ei gyfeillion. Jn 15:13

We come here today to remember, to remember and give thanks for a sacrifice. As Christians, we remember and give thanks for the sacrifice of Jesus Christ, which reconciles us with God and gives us the hope of everlasting life in him. Fel Cristnogion ry’n cofio ac yn diolch am aberth Iesu Grist, sy’n ein cyfiawnhau â Duw ac yn rhoi gobaith i ni fywyd tragwyddol ynddo. As we meet him week by week and day by day in Word and Sacrament, for He is truly present in Scripture and in his Body and Blood, what we are doing is not simply recalling the events of the past, but experiencing those events and their effects here in the present. The sacrifice and its effects are a reality in our lives.

Likewise when we recall the sacrifice made by people from this village, this country and all over the world, our remembrance must likewise be an active one which has an effect in our lives. We recall the generosity of those who have tried to ensure that we can live lives free from warfare and suffering, a generosity which must leave a mark on our lives, and help us to learn from the mistakes of the past and not repeat them in the future.

No-one has not been touched by the events of the past one hundred years. Many people, members of our own families, gladly offered, and still continue to offer themselves for the safety and security of humanity. An act of remembrance has a deeper significance when we know that members of Her Majesty’s Armed Forces are on active service overseas, working for peace and stability, for a safer, fairer, world, where people can live in peace and plenty. We remember too all the victims of warfare, the countless millions who have lost their lives in a century characterised by conflict. Our reaction will, I suspect, of necessity, be a complex one: a mixture of sadness and thankfulness, gratitude and grief. While we are grateful to live in comparative peace after a period of wholesale slaughter, we cannot fail to be moved by the cost of military and civilian lives, which continues to this day.

It is important to see the sacrificial self-giving love of God in Christ’s passion as the pattern of our own lives. We as Christians are called in our baptism to share in Jesus’ life, death, and resurrection, and this can be lived out in any number of ways. We can remember, too, the vision of peace which characterises the understanding of the Messiah in the prophets. It is a time when the lion will lay with the lamb, and when swords will be beaten into ploughshares. So it seems as though we’re not there yet and in many ways this characterises much of the two thousand years following Christ’s birth. Humanity it seems, while it deeply wants the vision of messianic peace finds itself engaged in warfare of one sort or another, mostly for political ends, with the cost being borne by ordinary men, women and children.

So is there a way out of this endless cycle? In short, Yes. In the sacrifice of Jesus Christ upon the cross, who gave himself and suffered for our sins and the sins of all humanity: past, present and future. The slaughter of millions of people which characterised the wars of the last century is an act of brutality which nails Jesus to the cross. And yet he goes to his death gladly, for love of us. It is this act of total self-giving which shows us what true love is, and how we too need to fashion our lives after this pattern of love. We must always remember that Jesus’ loving self-giving is done for the healing of sin and division – for the reconciliation of humanity with God. While we are conscious of our failings and shortcomings and need for God, we must always remember that we are a people who are forgiven, who are loved by God in a way which has the power to transform our lives. Our lives can be transformed when and if we learn to love not only our friends and family, but our enemies, only then can swords be beaten into ploughshares and spears into pruning-hooks. Only then can the peace for which people fought, struggled and died become a reality in our world. By our trusting in the superabundance of God’s mercy and the power of the cross in our lives can we realise our hopes and dreams for peace. But we need to co-operate with a merciful and loving God, by living out lives which are informed by and filled with our faith, to bring about the peace for which we long, and which is the will of Almighty God.


Sunday, 5 November 2017

Living the Life of the Kingdom: Micah 3:5-12, 1Thess 2:9-13, Matt 24:1-14

Our blessed Lord began His public life on the Mount of the Beatitudes, by preaching, ‘Blessed are the meek: for they shall possess the earth.’ He finished His public life on the hill of Calvary by practising that meekness: ‘Father, forgive them for they know not what they do.’

Fulton J. Sheen The Cross and the Beatitudes, 1937: 3

The Prophet Micah has some tough words this morning for those who lead people astray. Those who tell people what they want to hear will be the downfall of Israel. It is something which can easily be the downfall of any organisation: just tell people what they want to hear, don’t make any demands on them, just make them feel comfortable, all motherhood and apple pie. The church can and does easily fall prey to this and its fruit is apathy. People don’t want a church to make them feel comfortable, but to challenge them, and inspire them to be something better, by the grace of God. Thus we are called to holiness of life, or as St Paul puts it, ‘to lead a life worthy of God, who calls you into his own kingdom and glory.’ (1Thess 2:12) We put our faith into practice – walking the walk and talking the talk, together in an act of witness to the world, to call it to repentance, and to be formed as part of the Kingdom of God, a kingdom of love, where we are forgiven and built up in love.

It is probably a good thing that Our Lord and Saviour Jesus Christ was not an advertising executive. Fundamentally He tells it like it is – there is a simplicity and a directness to Him that is not always comfortable. He does not tell us what we want to hear, but rather he tells us what we need to hear, which is often far from pleasant or comfortable. He has been teaching in the Temple, about the Kingdom of God, and how to live out the faith in our lives and now He turns to the future.

The Temple was the single most important place on Earth for religious Jews, it was the centre of their life; it was where they came close to God. The prospect of its destruction was surely the most dreadful prospect, something not to be countenanced at all. Yet it would happen, and rather than hide behind the false hope of a pleasant image, he teaches people the plain unvarnished truth. Rather than a sugar-coated pill he gives us a bitter draught, so that we can be prepared.

False teaching is always a possibility for the Church – people want to pervert the Gospel, to twist it for their own ends and to suit their own agenda – it is happening now, and has always happened. We need, therefore to be vigilant, to know what we believe and why, so that we can discern the true from the false, the good from the bad.

In human terms, the future looks bleak – human beings have an immense capacity for doing the wrong thing, and yet in the midst of all this we know whom we can trust, whom we can look to, where we can place our hope and our confidence. The possibility of being tortured or killed for professing faith in Jesus Christ is still very real, here and now, in the world in which we live. It’s a deeply unpleasant thought, and while none of us I suspect would like to undergo such treatment, we have to be prepared for the possibility, we have to be willing to stand up and be counted, to know that we place Christ before and above all things.

At one level it is quite understandable, what Christ stands for, what we stand for: love, forgiveness, selflessness, are never going to be popular in a world obsessed by power and wealth. But we’re not here to win a popularity contest, but rather to bear witness to the truth of Christ, and to know that we are set free by it. The love of many may grow cold; indeed it has, so we need to be that love in the world to make Christ known and to call others into His loving embrace. Against a human nature which takes a perverse delight in selfishness and sin, in not living how God wants us to, we need to take a stand.

Fundamentally the calling to be a saint is there for each and every one of us. We are called to be like Christ, and through our baptism to die to the ways of the world and live for him. In our baptism we are given the grace of God and His Holy Spirit, we are given all that we need to get to Heaven, because Christ loves us, and gave Himself to die for us, to take away our sins, to show us what love and forgiveness really look like, so that we can do the same.

On our own, each one of us individually doesn’t stand much of a chance, it’s far too difficult, it’s not how it is supposed to be.Rather we need to live out our faith together, as a community of believers, helping each other, supporting each other, praying for and forgiving each other, being built up in love together, so that together we can truly be the people of God, forgiving each other, loving each other, and helping to make the Kingdom a reality here and now.

We come to be nourished by Him, to be fed by the Word of God, nourished in our faith, to be fed with His Body and Blood, to be given a foretaste of heaven, fed by Him, fed with Him, to be built up in love together, strengthened and nourished to live out our common calling to sainthood, and to encourage others to join us, as this is what God wants us to do – this is life in all its fullness, following the Truth which sets us free from the ways of the world – its selfishness, its lust for power and control, its fear and anger, all those things which separate us from God and each other.

So let us come to Him, let our lives be transformed by Him, so that we can live out our faith together, in our common calling, and encourage others so to do, so that they too may 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.


Sunday, 29 October 2017

Bible Sunday (Trinity XX 30th of Yr A) Neh. 8:1-4a, 8-12 Col. 3:12-17, Mt 24:30-35

The joy of the Lord is our strength

We are, generally speaking, more than glad to have a reason for a celebration. Especially when the weather is lousy, the news is gloomy and the Church appears to be in something of a mess. However if I were to say that the reason for having the celebration was ‘listening to a sermon’ then I suspect that you would be more than a little bit surprised. There’s nothing to celebrate here … it is just what we do in church.

But in this morning’s first reading from the Book of Nehemiah, it is exactly what happens. The Jewish people have been in exile in Babylon and have returned to Jerusalem. The scribe and priest, Ezra, and the governor, Nehemiah, are celebrating the Jewish New Year. Ezra reads from the Torah, the Books of the Law, the Books of Moses, the Pentateuch, and the Levites explain the scriptures, translating them from Hebrew into Aramaic and explaining them to the people. It is basically what we have done here in church this morning. It doesn’t seem like much of a reason for a celebration. The people are overcome with emotion, perhaps at being back home in Jerusalem, or perhaps at having the scriptures read and explained to them. Ezra tells them to feast, to drink sweet wine. We will follow their example here this morning, as we have done on a hundred thousand successive Sundays, since our Lord was raised from the dead, because the joy of the Lord is our strength.

God delighted to send His Holy Spirit so that Jesus Christ, His Son, might be born of the Virgin Mary for us. Christ preached the Good News of the Kingdom to remind humanity how to live as God wants us to live, so that we might thrive, so that we might be filled with His Joy, and be strong in Him. Christ became what we are, so that we might become what He is. He died for us, so that we might live in Him, and share in that Divine Life for ever.

All of this to show God’s love for His people, so that we might share in the joy of the Lord. God delights in His people following His Law, in hearing it explained so that they live, and live life to the full.

It is exactly the same ass when S. Paul is writing to the church at Colossæ, in Asia Minor. He addresses them as ‘chosen of God, holy, and beloved’ terms used to describe the Jews as God’s people – a relationship He now has with the Church – this is our inheritance as the Church, to be a people chosen by God, holy and beloved, and as such we are to be clothed with compassion, kindness, lowliness, meekness, forbearance, and forgiveness. This is because the Holy Spirit has been poured into our hearts and souls at our baptism. We are, above all else, to be a people of love: not the saccharin-sweet thing of Hollywood movies, but real, genuine, costly love. It isn’t as easy as it sounds. It is demanding, and difficult. It means loving each other as Christ has loved us: in exactly the same way and to the same extent. In so doing, we know that we are living as God wants us to live: we are to be people formed by the word of God – the Bible. The word of Christ is to dwell richly in our hearts, in such a way that it bears fruit in our lives. It leads us to worship God, to sing His praises, thankful for all that God has done for us, and giving thanks to God through our Lord Jesus Christ, His Son, who died for us.

Thus, when Jesus talks about the end of time, the time of judgement, when He will come again to judge the living and the dead, we know how we are to live as Christians. Whether this happens today or a hundred thousand years in the future, we know how to live. We know that that we are to live by, and be known by our faith, what we believe and how we put it into practice in our lives. We will know when it is time, but what matters is what we believe and how we live. We can trust Jesus, His words will not pass away. He came to proclaim the Kingdom of God’s love here on earth. He proclaimed it, and He died for it: making peace with His Blood. It is why we meet on the day when Our Lord rose again, so that we might feed on His Body and Blood. We are fed by Him, with Him, so that we might share in His Divine, and be strengthened to live out our faith, and be conformed more and more to the will of Our Heavenly Father, and share His joy that the world may 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.

 

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Albert Dürer, Christ at Emmaus, 1511 (Small Passion)


Sunday, 22 October 2017

29th Sunday of Year A, Nineteenth Sunday after Trinity: Isa 45 1-7, 1Thess 1:1-10, Mt 22:15-22

People get in a fluster about coins. It is nothing new, currently people are worried that, despite there being about 500 million in circulation, the old round £1 coin is no longer legal tender. Such things are important. They are part of our lives – how we pay for things. Their size, shape and decoration matter too, otherwise those in power would not bother to design the coins we use. Our gospel this morning is all about a denarius, it is a small silver coin, about ¾ of an inch in diameter, the size of a modern 5p, or a penny. It was a day’s wage, the pay given to the labourers in the vineyard , or one thirtieth of the bribe given to Judas Iscariot, and the cost of the Roman poll tax, about £50 in today’s money.

Jesus and the Pharisees have something of a troubled relationship: they just do not seem to be able to understand what he is saying or why he is saying it. All they can do is to try and catch him out, to find a way to entrap him. In the gospel they must think that they have finally got him on the horns of a dilemma. They ask him the question, ‘Is it lawful to pay taxes to Caesar or not?’ If he says, ‘no’ then he’s allied himself with zealots, religious extremists, he has made a provocative political statement for which he can be denounced. If he says, ‘yes’ then they can write him off as a collaborator, he is not one of us, he is not a real prophet, a true son of Israel. All the Pharisees are interested in is understanding what Jesus says in political terms. Their opening pleasantries ring hollow, they don’t mean what they say; they are just trying to butter him up with empty flattery.

Jesus turns the tables on them by asking them to show him a coin used to pay the tax, so that he can ask ‘Whose head is this, and whose title?’ They answer ‘Caesar’s’ allowing him to say, ‘Render therefore unto Caesar the things that are Caesar’s and unto God the things that are God’s’. Whereas the Pharisees come filled with malice, with a desire to catch him out, Jesus uses this as an opportunity to show them the proper order of things: pay your taxes but give God what is owed to him – a heart filled with love, love of God and of each other, a life which proclaims this love in the service of others and through the worship of Almighty God. This is where real power lies, this is the truly subversive aspect of Jesus’ teaching, which he proclaims in the Temple, in the heart of the religious establishment – to show people how to live, and live life to the full.

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Jesus does not get drawn into the argument whether it is idolatrous to use Roman coins with pictures of pagan gods on them , and the  inscription, ‘TI CAESAR DIVI AVG F. avgvstvs pontif. maxim.’ Paying a Roman tax with a Roman coin is fine, but what matters more is rendering to God the things that are God’s.

Jesus is asking us all a difficult question. What do you and I, all of us, render to God in our personal lives? If we claim to be disciples, then what does that actually mean in the way we speak and act?

We are to love the Lord our God with all our heart, with all our mind, and with all our strength, and to love our neighbour as ourselves. We are to be generous, forgiving and kind, to the point of extravagance, because that is how God has been to us. It is a radically different way of living which shows that while we are in this world, we are not of it. Instead, we render to God the worship which is His by right, not just in church, but in all of our lives.

Thus as Christians we follow a differnt set of rules, we show that we can live lives of freedom. In the power of the Holy Spirit the Truth can be proclaimed, the truth which sets us free from the ways of the world, free to love and serve God. This freedom can be seen in the lives of the Thessalonian Christians to whom Paul writes. Rather than worshipping idols, they serve the living and true God, they are an example to Christians of how to live. Their lives proclaim the truth which they serve. This is the dark truth of which the prophet Isaiah speaks, these are the hidden riches.

As opposed to either the collaboration of the Herodians or the rigourist harshness of the Pharisees, Jesus proclaims the freedom and love of the Kingdom of God. It is a place of welcome – the image is that of the wedding feast to which all people are invited. People are too busy or preoccupied to come; others just don’t want to be invited: they mistreat the people who invite them. But this does not stop the invitation being offered to all, it still is. It is why we are here today, so that we can be nourished by Word and Sacrament, we can join in the wedding feast, so that we can be strengthened in love and in faith, to proclaim the reality of the Kingdom of God, to be an example to others to draw them in to the loving embrace of God – to be healed and restored by Him.

We see this love and healing most fully in the death and resurrection of Jesus Christ. This is the costly love in action which restores our relationship with God and each other. Thanks to this we are here today to be restored and renewed, to be built up in love together, it is a reality in our lives.

Let us come to him, to be healed and renewed, strengthened, built up in love, so that we may 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.


Sunday, 15 October 2017

18th Sunday after Trinity: Matthew 22:1-14

Oswald Golter was a missionary in northern China during the 1940s. After ten years service he was returning home. His ship stopped in India, and while waiting for a boat home he found a group of refugees living in a warehouse on the pier. Unwanted by anyone else the refugees were stranded there. Golter went to visit them. As it was Christmas-time wished them a merry Christmas and asked them what they would like for Christmas.

“We’re not Christians,” they said. “We don’t believe in Christmas.”

“I know,” said the missionary, “but what do you want for Christmas?” They described some German pastries they were particularly fond of, and so Oswald Golter cashed in his ticket, used the money to buy baskets and baskets of the pastries, took them to the refugees, and wished them a merry Christmas.

When he later repeated the incident to a class, a student said, “But sir, why did you do that for them? They weren’t Christians. They don’t even believe in Jesus.”

“I know,” he replied, “but I do!”

Most people like being invited to attend a party. Almost everyone here would greet an invitation with joy: if it were a wedding, all the more. There will be lots to eat and drink, music, dancing, everything you could want at a celebration. In this morning’s Gospel reading this is the image Jesus uses to introduce his parable, the Parable of the Wedding Feast. We can all sympathise with the king in the parable. He has every right to be annoyed. He has invited people and they are either too busy to bother to come or mistreat those whom he sends to invite them.

The Good News of the Christian Faith, which this parable embodies, is one of generous hospitality: God is generous towards us, and so we are expected to be generous to one another. In this morning’s gospel, Jesus has gone to Jerusalem. He has cleansed the Temple, he has healed the sick and the lame, and is preaching about the love of God. In his parable we see salvation history condensed into a paragraph. And we see how God sent the prophets to invite people to God’s feast – but they are too busy, too concerned with matters of this world, they ignore the prophets, some of the prophets are killed, the city, Jerusalem, is destroyed, and still they do not come. So God’s invitation is widened: all are welcome.

And yet, if we turn to our own day, the invitation is still made, but people are ready or unwilling to come to God’s banquet. They are too busy, their lives are too full, and going to a Eucharist on a Sunday morning is seen as one choice among many, with people preferring to read the paper, wash the car, or spend time with their nearest and dearest. Lest we think that we are somehow better for being here are, we can ask ourselves how much have we done? How committed are we? We could all of us, I suspect, do more for the sake of the gospel.

This parable gives us a clear example of one of the main themes of Matthew’s gospel: Jesus comes to feed us. He has found the 5000 and 4000, to show the world the abundant and generous nature of God’s love. The kingdom God is about food in particular food for the poor. This is a feast of God’s abundance. The food given by Jesus is not only to feed the hungry, but to stage a banquet, to which we and all humanity, despite our unworthiness, are invited. God will give himself as both priest and victim upon the altar of the cross, to feed humanity with his body and blood, to heal our wounds – to make us become what he is.

This generous invitation comes with a challenge, how can we sit down at the Lord’s banquet, when there are those who will die for a lack of food? The church is called to be a community of holiness, where Jesus expects those called to his kingdom to bear fruit. Only when we are poor enough in spirit to know our need of God, and yet able to feed others, can we be sent to be living truly Christian lives. We all need to be clothed in wedding garments: a garment of baptism making one in the body of Christ, a garment of generous hospitality, putting God’s love into practice in our lives by showing that love to others, and a garment of repentance and we are sorry for our sins and shortcomings and turn back to a God who loves us and who will never abandon us. This is what the future looks like, and the time of the Lord’s banquet is now, and forever. We are fed by him in the words of Holy Scripture, and most importantly with His Body and Blood, to enter more fully into the very life of God, to be formed by him, strengthened by him – given bread for our journey, and to go out and feed others and invite them to the great King’s feast. We are called to share the generous gift we have received with others, so that they may share in the joy of the Kingdom and give glory to God the Father God the Son of God the Holy Spirit, to whom be ascribed this is most right and just all Might, Majesty, Glory, Dominion, and Power now and for ever…

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Sunday, 8 October 2017

Harvest (John 6:27–35)

Meddai Iesu wrthynt, ‘Myfi yw’r bara bywyd.’ 

Jesus said to them, ‘I am the bread of life.’ 

In the second chapter of the Book of Genesis we read that, ‘the Lord God took the man, and put him into the garden of Eden to dress it and to keep it.’ Thus, to work the land is to engage in something which takes us back to the very beginnings of humanity. It is the most ancient profession and indeed an honourable one. The practice of coming together to offer our praise and thanksgiving to Almighty God for the goodness of creation and a harvest safely gathered in is, likewise, an ancient and honourable thing. Just as the Ancient Israelites gave thanks for their harvest in the promised land, so do we. We should, as part of our worship of God offer him the best of all that we have as a response to a loving and generous God. Mae popeth yn rhodd gan Dduw All things are a gift from God, it is right that we are thankful to God who created all things.

But while this is important, we need to be careful. Is what we are engaged in a bit of cosy folk religion, a matter of duty, an excuse to be seen, or perhaps something more? When this church was built, its congregation, who lived on and worked the land would gather on the 1st August for Lammas, or Loaf-Mass to give thanks for a successful grain harvest. With the renewal of the Church in the mid nineteenth century the idea of a harvest celebration became popular once again. This is a good thing, the world is better when filled with grateful, loving people.

But as well as giving thanks to God, we also need to be shocked, challenged, and changed by the example and teaching of Jesus in the Gospel. Are we as a church and a society, content simply to be fed, or is God asking more of us. Our faith is not something we can simply keep safe in a box, to put on like a hat for church on Sunday – it needs to be more than that. Our faith must form all that we are, and all that we do, and say, and think. Our belief in our Lord and Saviour Jesus Christ needs to form the very ground of our being. This faith, like a plant, needs to be tended, watered, and protected from weeds. It needs to be nourished, encouraged, and taught, and shared with others.

The crowd in the Gospel story have not grasped the meaning and importance of their being fed. They have not understood its spiritual meaning but are rather interested in the prospect of another free meal. Jesus, however, feeds them as a sign of their heavenly food, the bread of eternal life. Rather than working for the food that perishes we too need to work for the bread of life, which is Christ himself. We need to meet at the Lord’s table to be fed by his word and his very self, his body and blood under the forms of bread and wine. We need to have our bread for the journey for our life of faith together. God is the sustenance of life itself, of our very existence, for those who trust in him, and he will fill our every need, by giving us that which we cannot work for ourselves, and for which we hunger most. That is why a celebration of Harvest is best done within the context of a Eucharist, a Thanksgiving to God for Who and What He is, and What HE does for us.

Our desire is surely for a world where none are hungry, where all are loved and cared for. This requires our co-operation with the will of God, and our trust in him. By our being fed by his word and the Eucharist our faith will strengthened and renewed. Our lives can be transfigured, enabling us to transform the world around us, conforming it to the will of God. We can only do this through being nourished body and soul by God – through our participation in the Eucharist, the Holy Communion, the Lord’s Supper – fed by God, with God, for God’s work in the world. When we eat normal food it becomes what we are. But here when we eat, we become what it is, we a re transformed more and more into the God who loves us and saves us. Only this can satisfy our deepest hunger and thirst, and give us true peace, and hasten the coming of God’s kingdom on earth. Whilst we are thankful, we also need to be mindful that the kingdom of God is something happening right here and right now, and it has the power to transform the world around us, starting with us here today: the true harvest for the Church is the harvest of souls, of those who love Jesus Christ and are nourished by Him and with Him. We are grateful for all that we are, and are given by God, which makes us want to share it with others. It may not look it, but it is a radically different way of life. If we take Jesus seriously when He says, ‘Myfi yw’r bara bywyd’ ‘I am the bread of life’ then we eat Him so that we might share in His life, and share that life with others. This is our faith as Christians, and it provides us with the hope that we may live with Him forever.

We share His life with others so that they may enter into the joy of the Lord, and receive the precious gift of new life in Christ. The gift is free but it comes with the obligation to share it with others. We do this willingly because it is not a hardship, or an imposition, but rather a joy, a gift which so precious that not to share it would be selfish and wrong.

So let us share it with the world so that it may believe and give glory to God the Father God the Son of God the Holy Spirit, be ascribed this is most right and just all might, majesty, glory, dominion, and power now and for ever


Sunday, 1 October 2017

A thought for the day from S. Thérèse of Lisieux

I saw that love alone imparts life to all the members, so that should love ever fail, apostles would no longer preach the gospel and martyrs would refuse to shed their blood. Finally, I realised that love includes very vocation, that love is all things, that love is eternal, reaching down to the utmost limits of the earth.

Beside myself with joy, i cried out: ‘O Jesus, my love, my vocation is found at last – my vocation is love! I have found my place in the church, and this place, Jesus, you have given me yourself; in the heart of the Church, I will be love. In this way I will be all things and my wish will be fulfilled.

But why do I say ‘beside myself with joy’? It is, rather, peace which has claimed me, the calm, quiet peace of the sailor as he catches sight of the beacon which lights him to port. The beacon of love.

I am only a weak and helpless child but my very weakness which makes me dare to offer myself, Jesus, as a victim to your love. In the old days, only pure and spotless victims of holocaust would be accepted by God, and his justice was appeased by the most perfect sacrifices. Now the law of fear has given way to the law of love, and I have been chosen, though weak and imperfect, as love’s victim.

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26th Sunday of Year A Mt 22:28–32

Have you ever made a promise and not kept it? I know that I have. And all of us, if we are honest, have to admit that we have, all of us, from time to time done this. It is not the most comfortable of things to come face-to-face with one’s own shortcomings, but if we are to live the Christian life, really, wholly, and fully, then it is something that we need to do.

In this morning’s gospel, Jesus is talking to the chief priests and elders, the religious leaders of his day, the people supposed to lead the people of Israel in their relationship with God. He has entered Jerusalem in triumph, cast out the money-changers from the temple, and cursed a fig tree for not bearing fruit. What we are witnessing in the gospel is a religious reform. Those who are supposed to have brought people closer to God are to be understood as defiant and rebellious; they are the problem rather than the solution.

Jesus begins by asking a question, what do you think? These simple words speak profoundly of the freedom given to humanity by God. We are not forced, but rather invited to engage in a conversation, God does not compel us. Of the two sons, clearly the one who overcomes his initial reluctance and ends up doing the will of his father, working in the vineyard, is the example for us to follow. He experiences repentance, turns away from this form of behaviour and does what is best for him.  The son is not a hypocrite; he is just stubborn, rebellious, and disobedient – but he repents.

The other son begins with an outward show of respect: he looks like a dutiful son, addressing his father as Sir. But he is basically a hypocrite, as true obedience comes not in the outward displays of respect, but in doing the will of God. The chief priests and elders have rejected Jesus and soon will be calling out for his death, they will take the Messiah, the one who could save them from their sins, and kill him. What greater turning away from God could there be?

Tax-collectors and prostitutes were the lowest of the low, the one cheated, the other was sexually immoral, both were on good terms with the Romans, they were not the kind of company a religiously observant Jew would keep. And yet, despite their sins, they are willing to repent, they know they need for God, and God loves them, heals their wounds, and welcomes them into his kingdom. The religious authorities stand convicted by their own lips:  in recognising that it is more important to do the will of God rather than simply to say that one will, they highlight their own hypocrisy: they have been told by John the Baptist whom they ignored, and now when Jesus tells them again they will ignore him too.

Are we then, here today, going to follow the example of the hypocritical Jewish religious authorities and make an outward show of our closeness to God, while refusing to repent of our sins, or are we going to be like the tax collectors and prostitutes, who know their need of God, who know their own shortcomings, who believe and trust in God, who want to be healed by him, and turn away from all that separates us from God.

God to show his love for us gave himself for us, upon the cross, where Jesus Christ is both priest and victim, this same sacrifice will become as present here this morning as it did on a Hill outside Jerusalem 2000 years ago. God will give himself to us in his body and his blood, under the outward forms of bread and wine, to heal us, to draws closer to himself, to show us how much he loves us. So then let us taste and see how gracious the Lord is, but most of all, and may we all do the will of our Father in Heaven. Let us turn away from what we have been and conform ourselves to the will of God, fed by him, strengthened by him, loved by him, forgiven by him, and built up as a living temple to His glory.

And now to God the Father God the Son of God the Holy Spirit, be ascribed this is most right and just all Might,  Majesty, Glory, Dominion, and Power now and for ever…


Sunday, 24 September 2017

25th Sunday of Year A: Mt 20:1-16

The First shall be last and the Last first

A CHILD stands in front of their mother with a strange look upon their face. ‘But mummy’ they cry, ‘I want to eat my Pudding first.’ The child’s mother explains how it is necessary that they eat their dinner first. The child remains unconvinced, though as they become aware that they’re not going to have their own way, all they can say is ‘It’s not fair.’ At one level, almost all of us would prefer Sponge and Custard to Brussels Sprouts. It is simply more fun to eat. At a deeper level we are all concerned by matters of fairness. Our God gives us a vision of justice, where in the words of the Magnificat, he puts down the mighty from their seat and has exalted the humble and meek. The kingdom of God can truly turn this world around.

So, when we turn to this morning’s gospel, we see in the parable of the vineyard a vision of divine justice and generosity. At one level it looks deeply unfair that those who have worked all day should receive the same pay as those who’ve worked for only one hour. If this were simply a matter of business and employment practice, the way the workforce should probably go on strike.

Thankfully, this is a parable. It contains a deeper truth about God and his relation with humanity. In the kingdom of God, all are equal. It is as plain and simple as that. There is no such thing as a better class of Christian. God treats us all in the same way and fundamentally loves each and every one of us. I, though I serve God and his people as a priest was not chosen for being a better Christian in the first place, nor am I better than anyone of you. This morning’s gospel reminds us of the important truth that salvation is the free gift of God, which we receive and baptism and is strengthened through the sacraments of the church. We cannot earn our way to heaven – it isn’t that simple. And we should always remember that heaven is full of sinners, whom God loves and who love God, and trust in his love his mercy and his forgiveness. The more we experience and understand the overwhelming love and generosity of God, the stranger it becomes. All we can do is to listen to what God says in the mouth of the prophet Isaiah, our God is rich in forgiveness his thoughts are not our thoughts and his ways are not our ways. And if the truth be told, it is a good thing that this is the case.

As Christians we need to respond to this generous love and if we are to be truly thankful then it should affect us who we are and how we live our lives. We need to live our lives like people who are loved and forgiven, and in turn show love and forgiveness to those around us. It’s difficult for us to do on our own, but thankfully we live in a community called the church where we receive forgiveness, where we can be fed by word and sacrament, where we can strengthen and encourage one another, through prayer and acts of charity, to live the truth of the gospel in our lives. If you’re looking for a model of how to live as a Christian, can I recommend the last six verses of the second chapter of the Acts of the Apostles:

42And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers. 43And awe came upon every soul, and many wonders and signs were being done through the apostles. 44And all who believed were together and had all things in common. 45And they were selling their possessions and belongings and distributing the proceeds to all, as any had need. 46And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, 47praising God and having favour with all the people. And the Lord added to their number day by day those who were being saved.

And to God the Father, God the Son, and God the Holy Spirit, be ascribed as is most just and right, all might, majesty, dominion and power, now and forever…


Saturday, 16 September 2017

Trinity XIV, 24th of Yr A, Matthew 18:21-35

 

How do we live as a Church? How do we live out our faith in an authentic and attractive way? These are questions which trouble us in the Church, and so they should, for they lie at the heart of what it is to be a Christian, to follow Jesus. They help us to understand that how we live our lives affects how we proclaim the Good News, the saving truth of Jesus Christ, to the world and for the world.

It goes without saying that we, as human beings sin. We say and think and do things which estrange us from each other and from God. Recognising this is part of what one might like to term Spiritual Maturity. That is recognising that we miss the mark, and fall short of what God wants us to be. If this was the end of the matter then we could quite rightly wallow in a pit of misery and regret, out of which we could never climb by our own efforts.

Thankfully the solution can be found encapsulated in this morning’s Gospel: Peter asks Our Lord how many times he should forgive someone who sins against him – should it be seven? Jesus reply, ‘Not seven times, but, I tell you, seventy-seven times’. Jesus is making reference to the establishment of the jubilee year in Leviticus 25:8 – ‘You shall count seven weeks of years, seven times seven years, so that the time of the seven weeks of years shall give you forty-nine years.’ This jubilee of the Old Covenant is made real in Jesus – here is the forgiveness and the renewal for which Israel longs. It is radical, and powerful, and can transform us, and the world.

Jesus explains his message of forgiveness with the use of a parable. A dishonest servant owes a debt which he cannot pay, and begs for the chance to try. However, when faced with a debtor of his own, he fails to exhibit any of the mercy and kindness which has been shown to him. For this he is rightly and justly punished. This parable reminds us that as we beg God to forgive our sins, we also need to forgive the sins of others.

It really is that simple. This is why when Jesus teaches his disciples how to pray he says, ‘Forgive us our trespasses as we forgive those who trespass against us’. As Christians this is how we pray. However, these cannot simply be words that we say with our lips, they also need to be actions in our lives. We need to live out the forgiveness which we have received. Thus, the Kingdom of God is a place where God’s healing love can be poured out upon the world – to restore our human nature, to heal our wounds, and to build us up in love, for our own sake, and for the sake of the Kingdom.

We see this forgiveness in Paul’s Letter to the Romans. Here are people learning not to judge others, learning to live as people of love, freed from all that hinders our common life together. If we consider for a second the fact that for the first three centuries of their existence Christians were persecuted for their faith. They were sentenced to death for preferring Christ to the ways of the world. And yet they were not angry. Instead they lived out the love and the forgiveness which they had received. It was this powerful witness which brought others to believe and follow Christ.

We have to follow the example of the early Christians and try to live authentic lives together. This means forgiving each other, and living in love, by putting aside petty rivalries, squabbles, slights, and all the little everyday annoyances. For how can we ask God for forgiveness if we are not be ready, willing, and able to show the same forgiveness to our brothers and sisters? We would be hypocrites: more to be pitied than blamed for failing to grasp the fact the heart of the Gospel is love, and forgiveness.

That is why we celebrate the Cross of Christ – the simple fact that for love of us Jesus bore the weight of our sins upon himself, and suffered and died for us. He showed us that there was no length to which God would not go to demonstrate once and for all what love and forgiveness truly mean. It is our only hope, the one thing that can save us from ourselves, and from that which divides, wounds, and separates us from each other and from God.

It may seem utterly incredible that the Gospel promises unlimited forgiveness to the penitent, but how can we learn to forgive others without first coming to terms with the fact that we are forgiven? The slate is wiped clean, but this does not mean we can sit back and say ‘I’m alright Jack’. We cannot be complacent, but instead we should humbly acknowledge that we rely upon God for everything.

Sin matters. It matters so much that Christ died for it. He rose again, to show us that as the Church we are to have new life in Him. The Kingdom is here, now, amongst us. It is up to us to live it, as a community of truth and reconciliation. We need to show that same costly love which our Lord exhibits upon the Cross, and proclaim that same truth to our world, and pray that it may come to believe and give glory to God the Father, God the Son, and God the Holy Spirit, to who whom be ascribed as is most right and just, all might, majesty, glory, dominion and power, now and forever.

Judgement would hold nothing but terror for us if we had no sure hope of forgiveness. And the gift of forgiveness itself is implicit in God’s and people’s love. Yet it is not enough to be granted forgiveness, we must be prepared to accept it. We must consent to be forgiven by an act of daring faith and generous hope, welcome the gift humbly, as a miracle which love alone, love human and divine, can work, and forever be grateful for its gratuity, its restoring, healing, reintegrating power. We must never confuse forgiving with forgetting, or imagine that these two things go together. Not only do they not belong together, they are mutually exclusive. To wipe out the past has little to do with constructive, imaginative, fruitful forgiveness; the only thing that must go, be erased from the past, is its venom; the bitterness, the resentment, the estrangement; but not the memory. 

Anthony of Sourozh, Creative Prayer, 2004, p.72

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Sunday, 10 September 2017

The 23rd Sunday of Yr A: Ezek 33:7-11, Rom 13:8-14, Mt 18:15-20

The Church is hardly out of the media these days for one reason or another. Numbers in the pews are dropping off the cliff and, depending on your point of view, the Church is either too closely aligned with the views of the world, or too much at odds with them. Regardless of where you stand it is fair to say that the church is afraid. Are we actually afraid of the truth of the Gospel? Have we forgotten that Christ comes to set his people free? And yet this freedom is not absolute, it is a limited freedom. The church has always stated that certain behaviours or actions are not in keeping with the Christian way of life. The church has proclaimed certain moral truths: that life is sacred from conception to a natural death, that the only proper place for sexual activity is between a man and woman who are married to each other, based on Holy Scripture as the revelation of God’s will to promote human flourishing. As an ordered society it has the right to discipline its members, for their own good, and the good of their souls, to regulate their behaviour so that it conforms with wth Scripture and ultimately the will of God.

It is not popular to stand up and do this. It never has been, nor will it ever be popular to bear witness to the truth. The prophet Ezekiel has a difficult task: to call the wicked to repent from their evil ways, or to be responsible for them. Through the prophet God calls his people back to Him. Though they are wayward they are given a chance to repent, to return to the ways of human flourishing. Sin can separate us from God and each other, it is divisive, it wounds, whereas the kingdom of God is a place of healing. As Christians we believe that Our Lord and Saviour died upon the Cross bearing the weight of our transgressions: He is the Lamb of God who takes away the sins of the world, who once and for all deals with the problem – human sinfulness and its effects upon us and the world. Under the New Covenant St Paul can repeat the same message. Earlier, at the start of Chapter 12 he has reminded the Roman Christians  ‘Do not be conformed to this world, but be transformed by the renewal of your mind,’ (Rom 12:2). He has criticised where they have gone wrong in the past and is looking to a future where they can put such immorality behind them. He is insistent: ‘Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armour of light. Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarrelling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.’ (Rom 13:11-14) . For the Church after Pentecost we await Our Lord’s Second Coming as Judge of All. While He is merciful, for those who reject Him there remains the possible of Hell for eternity.

It is why at the beginning of his public ministry Christ proclaims the same message as John the Baptist: ‘Repent, for the Kingdom of God is at hand’. To repent is to turn away from sin, to turn towards God, to be healed and restored by him. It is why our acts of worship as Christians often start with the recognition that we have fallen short; that we need constantly to turn to God, and ask for forgiveness, for the strength to live the kind of lives which lead to human flourishing. It affects each and every one of us, you and me, and we need help – we simply cannot manage on our own, we’re not strong enough. One can and should point out where someone is going wrong, but unless there is a conscious recognition of having fallen short, it is as though the grace of God can be resisted. Such stubbornness is part of the human condition, and it is why for two thousand years the Church has proclaimed the Love and Forgiveness of God, and its message can always be lived out better in our lives. The Church exists to continue to call people to repentance, to carry on the healing and reconciling work of Jesus, here and now. It is offered freely, and may be rejected – God is after all not a tyrant who forces us.

We can recognise the problem and its effects but also be assured of a solution in the person of Jesus Christ, whose forgiveness is for all, who gives us baptism so that we might have new life in Him, and gives himself under the outward forms of bread and wine, so that we might feed on His Body and Blood to be healed and restored by Him.

This is neither cosy nor comfortable. But  it is rather a radical transformative message, one which has the potential to change not just us, and who and what we are, but the entire world. This is the Good News of the Kingdom.  Here in the Eucharist we are soon to be in the presence of the God who loves us, and who saves us, who heals and restores us. We have a foretaste of heaven; we can come far closer to God than Moses did on Mt Sinai. We have the medicine for which our souls cry out. So let us come to Him and let His Grace transform our lives.

At the end of this morning’s Gospel we see a promise made by Jesus firstly that prayer will be answered and of his presence among us. Part of repentance, the turning away from the ways of the world, is the turning towards God in prayer, listening to Him, being open to his transforming love in our lives, so that God’s grace can perfect our human nature, and prepare us for heaven here and now – so let us live the life of the Kingdom, having turned away from all that separates us from God and each other, with tears of repentance and a resolve not to sin, and with tears of joy that God gives himself to suffer and die for love us. We cannot be lukewarm about this: for it is either of no importance or interest to us whatsoever, or the most wonderful news which should affect who we are and what we do.

There can be no complacency, no simply going through the motions, turning up to be seen, to provide a veneer of social respectability. It is a matter of life and death, whose repercussions are eternal. We have a choice to make. Do you wish to follow the ways of the world, the ways of sin and death? Or would you heed the warning?

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Wednesday, 6 September 2017

Some words of S. Teresa of Calcutta

  • Love to pray, since prayer enlarges the heart until it is capable of containing God’s gift of himself. Ask and seek and your heart will grow big enough to receive him as your own.
  • Not all of us can do great things. But we can do small things with great love.
  • Every time you smile at someone, it is an action of love, a gift to that person, a beautiful thing.
  • Do not think that love in order to be genuine has to be extraordinary. What we need is to love without getting tired. Be faithful in small things because it is in them that your strength lies.
  • The most terrible poverty is loneliness, and the feeling of being unloved.
  • At the end of life we will not be judged by how many diplomas we have received, how much money we have made, how many great things we have done. We will be judged by ‘I was hungry, and you gave me something to eat, I was naked and you clothed me. I was homeless, and you took me in.’
  • Live simply so others may simply live.
  • Humility is the mother of all virtues; purity, charity and obedience. It is in being humble that our love becomes real, devoted and ardent. If you are humble nothing will touch you, neither praise nor disgrace, because you know what you are. If you are blamed you will not be discouraged. If they call you a saint you will not put yourself on a pedestal.
  • We know only too well that what we are doing is nothing more than a drop in the ocean. But if the drop were not there, the ocean would be missing something.
  • I must be willing to give whatever it takes to do good to others. This requires that I be willing to give until it hurts. Otherwise, there is no true love in me, and I bring injustice, not peace, to those around me.

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Sunday, 30 July 2017

Trinity VII Year A

At one level, God is completely beyond our understanding: we cannot comprehend the majesty of God, or the depth of God’s love for us. Yet in Christ, the Word made flesh, we catch a glimpse of what God is like. Likewise Jesus speaks in parables to explain what the Kingdom of God is like – to convey in words and images which we can understand, something of the majesty and wonder of the life lived in union with God.

This morning’s gospel gives us four images to ponder: the Kingdom is like a mustard seed, it is a a small thing, only a couple of millimetres across, which can grow into a plant large enough that birds can nest in it. Likewise our faith may be small, we may not think that we’re terribly good at being a Christian, at following Jesus, but if we live out our faith in our lives together, then our faith can, like a mustard seed, grow into something amazing: it can be a place of welcome, a place that birds can call home. It becomes a reality in the world, something which we share, a place of joy, filled with the Holy Spirit.

The Kingdom is like yeast – a small bit can rise an awful lot of dough. It’s alive, and it makes bread – a basic foodstuff – that nourishes us, that gives us life. It reminds us that Jesus is the living bread who came down from heaven, which is why we are here, now, today, to share in that same living bread. We are here to partake in the feast of the Kingdom, where Christ gives himself for us, under the outward forms of bread and wine, so that we may have life in him, and have it to the full, it gives us life, it nourishes us, and gives us a foretaste of heaven, and of eternal life in Him.

The kingdom is like treasure hidden in a field, or a pearl of great price, it is something so wonderful, so valuable, that it becomes the single most important thing in our life: it comes before everything else, because it is about our relationship with the God who created us, who loves us, and who redeems us. We celebrate the single most significant event in human history, which shows us how much God loves us, the riches of His grace poured out upon us, and the wonder of having faith in Him.

The kingdom is like a net full of fish – good and bad. It hasn’t been sorted out yet. It is a work in progress – we should not be so presumptuous to think that we are good fish, nor so pessimistic to think that we are bad. Rather we show our faith by living it out in our lives – the kingdom is here among us, right here, right now. We are to live resurrection lives and to proclaim the truth of our faith to the world, so that it too may believe.

The kingdom is like someone who brings things out, both old and new – rooted in scripture, the Word of God, and in the tradition of the Church – rooted, grounded, authentic, recognisable, not making things up as we go along, or going along with the ways of the world, because it suits us. There is something refreshing and new about orthodoxy, because it is rooted in truth, the source of all truth, namely God. It is old and new, a well which never runs dry, because it is fed by God, something which can refresh us, and which gives true life to the Church.

The challenge for us, as Christians is to live out our faith in the God who loves us and who saves us. We should not compartmentalise our lives so that our faith is a private matter. It needs to affect all of who and what we are, what we think or say or do. It is something primary, and foundational, not an optional extra, not some add-on, but the very ground of our being. It is a big ask; and if it were simply up to each and every one of us, then we would, without doubt, completely and utterly fail to do it. Yet such is the love and forgiveness of God, that His mercy is never-ending, and as people forgiven by God, we likewise forgive each other and are built up in love together, so that the work of the Kingdom is a corporate matter, a joint effort – we’re all in it together – it is what the church is for – a bunch of sinners trying to love God and serve Him, and likewise loving and serving each other, and the whole world.

We can do it in the strength of the Holy Spirit of God, so that we can pray, so that we can to talk to and listen to God. The Spirit is poured out upon each and every one of us in our baptism, whereby our souls are infused with all the spiritual grace we need to get to heaven. We can follow in the footsteps of the Apostles, and likewise spread the good news, and live the life of the Kingdom. We can be confident in Christ’s victory, over sin, death, and the world, and strong in the power of His Spirit, live out our faith and share the joy of being known and loved by God, so that the world may believe and give glory to God the Father, God the Son, and God the Holy Spirit, to who whom be ascribed as is most right and just, all might, majesty, glory, dominion and power, now and forever.

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Saturday, 22 July 2017

Sixteenth Sunday of Year A Mt 13:24-43

If I were to mention Hell to you, you would probably expect me to also mention damnation, the wretched sinful nature of humanity, and why we all deserve to burn for ever in eternal fire and unquenchable brimstone, striking the pulpit in the manner of a Non-Conformist preacher. You would naturally think this was somewhat out of character for me. But here I stand I can do no other. This morning’s Gospel is quite stark and uncompromising in its portrayal of judgement and the afterlife, and we have a choice to make. We have got used to people not talking about Hell nowadays, we’re far too polite to mention such things. It’s certainly not the Anglican way to dwell on such matters. But we cannot simply bury our heads in the sand and forget that such things exist. We need to understand them.

One of my favourite religious anecdotes comes from Northern Ireland, and relates to this morning’s Gospel, after hearing it read someone asked, ‘What if you’ve not got any teeth?’, to which the preacher responded, ‘Teeth will be provided!’ amidst the humour there lies a serious point – It is real, and  we have a choice to make. Do we want a future without God, cut off from Him, through Sin?  Do we want to condemn ourselves to an eternity of misery, cut off from His love? Or do we want to have life in Christ, life in all its fullness.

Jesus comes to save us from Sin, Death, and Hell. He does this first by proclaiming the Good News of the Kingdom and secondly by dying for us on the Cross, bearing the burden of our sins, and overcoming the power of death and Hell, and rising again to New Life. The Church preaches Christ Crucified, and offers salvation in and through Christ alone.

But lest we get too gloomy, let us pause for a moment to consider something important. In the Gospel, the time for the separation of wheat and weeds is not yet. There is time, time for repentance, time to turn away from Sin, and to turn to Christ. The proclamation of the Kingdom is one which calls people to repent, and to believe, to have a change of heart, and to turn away from the ways of the world, the ways of selfishness, which alienate us from God and each other. It is not merely an event, but rather a process, a continual turning towards Christ, and reliance upon His love and mercy, a turning to Him in prayer, being nourished and transformed by our reading of the Bible, and being nourished with the Sacrament of His Body and Blood.

The good news is that we are not simply condemned, and we, all of us, have time to make sure that we are wheat and not weeds. Ours is a generous and a loving God, who longs to see His people reconciled, healed, and redeemed. The fact that the wheat and the weeds can grow together until the harvest is done for the sake of the wheat, lest it be pulled up by accident. Ours then is a patient God, who provides us with the opportunity for repentance, time to turn our lives around and follow him. And the Church, just like the world is people good and bad, on various stages of a journey, as earth is a preparation for heaven, we are given all the chances possible to rely on God’s transforming grace in our lives.

It is a hopeful message, a message of healing and reconciliation, that God does not simply give up on us, but rather does all he can to make sure that we are wheat and not weeds. It is the wonder of the Cross, that God sends his Son out of love for humanity, of you and me, to suffer and die for us, to show us the depth of God’s love, That he rises from the tomb so show us that death is not the end, to give us hope. It is the best news there is. And we are told about it now, so that we can do something about it, and we can tell other people too. We can share the message so that others can hear, and repent, and believe, and live new lives in Christ, freed from slavery to sin. So that all the world may 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.

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Sunday, 16 July 2017

15th Sunday of Year A – The Parable of the Sower – Matthew 13:1–23

If, this morning, I were to go and stand  outside my local supermarket with a suitcase full of £20 notes and give away free money, you would be surprised if anyone refused the offer. There would in fact be a large queue. People would text and phone their friends. They would come from far and wide and would gladly take what I would give them and would go away happy.

And yet, we as the church offer something of far greater value than some bank notes: the love of God and life in all its fullness. If I were to stand in the middle of this village and talk to people about the love of God in Christ Jesus I doubt that there would be the same kinds of crowds, or a similar level of acceptance.

Jesus never had such problems, quite the opposite in fact, in the Gospel He has been teaching people about the Kingdom of God, and how it creates a new kind of family for us to belong to. He has been quoting from the prophet Isaiah, and now there are so many people who want to listen to what he has to say that he has to go into a boat on the Sea of Galilee to use a cove like a natural auditorium or theatre so that people can see and hear Him. He tells a parable to explain the Kingdom in a way that people could understand. A sower scatters seed, and it falls into various kinds of ground, some plants get choked by weeds. Others fall into thin soil and quickly wither and die. But some fall into good soil and produce a miraculous harvest. It’s a parable about people hearing the proclamation of the Kingdom of God: it’s easy to forget about it, to get choked by the cares of the world, to buckle under the first bit of pressure, but if you listen to what God says, and let it grow in your heart and your life then miraculous things can and will happen. Ours is an extravagant God, a generous God, a God who loves us.

The Church has always struggled with the fact that there are those who are unwilling or unable to receive the message of the Gospel of salvation. It seems so strange that people just aren’t interested in who Jesus is, in what He does, and why it matters.

I certainly don’t understand why anyone would think like that. It makes perfect sense to me, as a man of faith who loves Jesus. I want to tell people about Him. That is why I’m standing here talking to you. It is thanks to the example of a great and holy priest, Fr Glyn Bowen, who lived next door but one to us when I was a child. He was a humble, loving man, who lived out his faith and inspired me and countless others to follow Jesus.

We cannot do everything ourselves, we have to leave some things up to God.  But we can hope and trust along with the apostle Paul that ‘the creation itself will be set free from its bondage to decay and obtain the freedom of the glory of the children of God.’ (Rom 8:21 NRSV). We must remember that the spread of the Good News, like all things, is in God’s hands. Unlike in the supermarkets, the Church’s offers are not time-limited. We should not allow people’s reluctance to accept the gospel to detract us from our main purpose. We as Christians are to love God and to love our neighbour, in thought word and deed. This is the key to our faith.

By living lives which proclaim the gospel truth, that there is much more to life than the false enticements of this world, we become fruitful evangelists, with the word of God dwelling in us deeply. As Christians, all of our lives need to be filled with Christ-like love. It cannot be otherwise. Through regular prayer, and reading of the scriptures, but most of all through regular reception of Holy Communion, we can be fed by the Lord, with the Lord,  to become living temples to His glory.

For God is seeking the healing of his people as noted by the prophet Isaiah which Jesus quotes:

You will indeed listen, but never understand, and you will indeed look, but never perceive. For this people’s heart has grown dull, and their ears are hard of hearing, and they have shut their eyes; so that they might not look with their eyes, and listen with their ears, and understand with their heart and turn — and I would heal them.” (Mt 13:14-15 NRSV)

Isaiah is giving a message of hope to Israel, to trust in God, and turn towards Him, so that they may be healed. It is fulfilled in Jesus, who brings about that healing on the Cross, when He reconciles us to God and each other. ‘And I would heal them’, Jesus’ quotation of Isaiah ends with a promise of God’s healing. It is a promise which Jesus fulfils on the Cross. Here He shows us that God wants to heal His people, and has sent His Son to do it. This is the Good News of the Kingdom.

We can have a truly loving community in and through Christ, who has taken our sins upon Himself, and reconciled us to God and each other. It allows us to live in an entirely different way to the ways of the world, the ways of sin and division. And in the growth of the Church we can see the New Life and miraculous harvest which God offers.

The people of our generation are reluctant or scared to accept God’s love. They have become inherently suspicious of the idea of a free gift. The only way that they can be encouraged to accept it is by seeing in the lives of people around them examples of how the free love of God affects our lives. We need to reflect God’s love in our thoughts, our words, and our deeds.

So then, let us pray that we may be fed by Him, nourished by Him, strengthened to live lives of gospel truth which proclaim the generous love of God to all those around us. Let us show this love to one another, letting God work in our lives, and helping us to love Him and to love our neighbours, so that the world around us may believe and give glory to God the Father, God the Son, and God the Holy Spirit, to who whom be ascribed as is most right and just, all might, majesty, glory, dominion, and power, now and forever. AMEN.

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Saturday, 8 July 2017

The Fourteenth Sunday of Year A (Mt 11:16-19, 25-30)

There really is NO pleasing some people! It is completely impossible especially as some people are only happy when they are complaining or moaning about something. No I’m not talking about present-day church meetings, PCCs or even General Synod, I am reflecting on Jesus’ words to the people of His day in this morning’s Gospel.

It is a very human reaction – not being satisfied, and merely focussing on what you think are the negative points. John the Baptist lived a simple ascetic life and is accused of being possessed  by a demon. Jesus eats and drinks with the ‘wrong sort of people’ and is accused of being a drunkard and a glutton. Both approaches certainly have their place in the Christian life: feasting and fasting are part of who and what we are and do. They are both something that Jesus did and something that we should emulate in our own lives. But when we are worried about being seen eating with tax-collectors and sinners – collaborators with the occupying power, prostitutes, people who are beyond the pale and ‘not like us’: then we know that something is seriously wrong. If the the Church acted in this way, we would know that it was in a serious mess.

It’s just like the Parable of the Pharisee and the Publican. People who think that they are somehow better, morally superior, don’t really think that they need God. They think that they are ok; they are doing just fine thank you very much. They certainly have little need for religion or anything too extreme. The self-righteous attitude of the Pharisees is alive and well, and all around us. Jesus, however, associates with sinners for the simple reason that they know their need for God, they are not self-righteous, just humble. They know who they need to rely on, and also where their strength comes from.

Jesus’ teaching begins with gratitude. He gives thanks to the Father, the Lord of Heaven and Earth. In the prayer He gives us He starts by recognising both who and what God is, God who is the beginning and end of all things. It is a model for our prayers and our lives as Christians. We need to be GRATEFUL people. God has hidden things from the so-called wise and intelligent, those who think that they know it all, and do not pay any attention to Jesus’ words.

Instead, Jesus has revealed the truth to children, those who are weak and foolish. Simple, trusting souls [cf. Celsus] who know their need of God. The key then is humility. And for this our primary example is the Word made Flesh, Jesus Christ. God humbled himself to share our humanity, so that we might share His divinity. Through being reliant upon God, and not ourselves we can be rid of the ego, the sense of pride which says, ‘you can do it on your own’. and instead we can put our trust in someone who has been entrusted everything by the Father. In other words we are in Jesus’ hands, and can rely upon Him alone, safe in the knowledge that all will be well.

Jesus’ message is a simple one, ‘Come to me all who labour and are heavy-laden and I will give you rest.’ (Mt 11:28 RSV) Jesus gives us what we long for, something which the world around cannot give us, and He gives us it for free. It is the refreshment spoken of by King David in Psalm 23:1-2 ‘The Lord is my shepherd : therefore can I lack nothing. He shall feed me in a green pasture : and lead me forth beside the waters of comfort.’ This is a God who keeps his promises to us, and these commitments are fulfilled in the person of Jesus Christ. He is the Word made Flesh, the fulfilment of all Holy Scripture.

He calls us to take His yoke upon ourselves.  This is an act of submission, becoming like oxen pulling a plough, and beasts of burden. This image naturally leads us to think of Jesus carrying His Cross to Calvary. Paradoxically this is our rest, the easy task, our dancing with joy, this is the Kingdom of God.

It doesn’t make sense, and it is not supposed to, because it is radically different from anything we are used to. The opposite of worldly, selfish ways. Jesus is inaugurating a gentle humble Kingdom, which shows up the violence of the world for what it is: empty and destructive, sinful and selfish, only concerned with power and domination.

The Kingdom of God, however, offers freedom from this. For those who accept it there is gentleness and joy. Yet for those who refuse it there is the judgement of God. Jesus comes to save us from sin and judgement, and both He and His cousin, John the Baptist begin their ministry with the proclamation ‘Repent, the Kingdom of God is near.’ So my brothers and sisters let us turn away from the ways of the world, the ways of sin, selfishness, and death, and find our rest in Christ. Let us take his yoke, and bear his burden, in the joyous new life of His Kingdom. Let us encourage others to do so, that they may know His love and His peace, so that the world may be filled with his love, and so that all 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.

‘Learn of me,’ Jesus said, ‘for I am meek and humble of heart.’ Humility perfects us towards God, mildness and gentleness towards our neighbour.But be careful that mildness and humility are in your heart, for one of the great wiles of the enemy is to lead people to be content with external signs of these virtues, and to think that because their words and looks are gentle, therefore they themselves are humble and mild, whereas in fact they are otherwise. In spite of their show of gentleness and humility, they start up in wounded pride at the least insult or annoying word.

St Francis de Sales Introduction to the Devout Life III:8

 

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Sunday, 2 July 2017

The Thirteenth Sunday of Year A

Matthew 10:37-42

Is it easy to be a Christian? No it isn’t, and the answer shouldn’t really come as that much of a surprise. To put it simply God asks a lot of us, and this morning’s Gospel is no exception. Do I love my parents and my wife more than Jesus? Well it’s certainly a close run thing! Am I worthy of Jesus? No, the honest answer is that I’m not. But at least I’m honest about it, and I know that I’m not worthy of Him. I don’t deserve to be saved by Him, and I certainly cannot earn it. I do, however, take up my Cross and follow Him, because Jesus tells me to, and it is the right thing to do, as a Christian. We are people of the Cross, we glory in it, because it proclaims God’s love to the world.

We live in a world characterised by spiritual hunger. A world which has turned its back on Christ and His church. A world which sees itself beset by all manner of spiritual ills, and is desperate for answers and solutions. All we can say to those around us is, ‘Come and lose your life for Christ’s sake’, ‘Come and see’, and ‘Follow Him’. While Jesus is preaching the Good News of the Kingdom in Galilee His mind is on the Cross. He knows what His mission entails – the pain, the agony, the isolation. He calls us to follow Him, to be willing to lay down our lives as He did. In countries around the world right now, Christians know what this means, as they face imprisonment, torture and death for believing in Him. Despite persecution the church is growing in many lands. Sadly the culture of indifference we face here in the United Kingdom means that we are far more likely to be ignored or laughed at than killed, but there is nonetheless a great deal of opposition to us Christians and our beliefs.

So what are we to do? To put it simply our life and our actions, as well as our words need to proclaim the Good News of the Kingdom. If people can see Jesus in us, they will follow Him. It will not happen overnight, and there is no magic wand to be waved. All we can do is continue to offer the invitation, ‘Come and See’.

It is not surprising that in this morning’s Gospel Jesus talks about welcome – hospitality, making people feel at home and comfortable is part of who and what we are as Christians. It is at the heart of one of the many paradoxes of our faith – Jesus can make us feel both spiritually uncomfortable and challenged, and yet also comfortable, loved and accepted.

We can hardly be surprised that people may be unwilling to listen to or follow Jesus, as what He offers may be seen as too radical, too life-changing, too troubling. It’s too much of an effort! Few people believe in Hell, or life after death, they don’t believe that they have a soul to save, so they are not interested in how to save it!

Indifference means the denial of the distinction between the true and the false, right and wrong. Confusing charity and tolerance, it gives an equal hearing, for example, to speech which advocates the freedom to murder and to speech which advocates the freedom to live. Indifference is never a stable condition, but passes into polarization.

Fulton Sheen Missions and the World Crisis, Milwaukee 1963: 7

Ours is a polarised world where extravagant emotion lives alongside rampant indifference. The position is inconsistent, and so is modernity. The patient is sick, but perhaps the medicine is too bitter. And yet, God continues, through Christ, to welcome us, even when we don’t welcome Him. This is true generosity, as shown by Our Lord’s last words, ‘Father forgive them, for they know not what they do.’ The greatest welcome in the world is when God in Christ opens his arms on the Cross to embrace the world through a love which bears our sin, which reconciles us to God and each other. This foolishness and stumbling block is the heart of our faith:

But we proclaim Christ crucified, a stumbling-block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.

1 Corinthians 1:23-25 (NRSV)

The love of God, like the hospitality of God, is reckless and foolish, it is extravagant, and it doesn’t make sense. Just like serving the best wine at the Wedding in Cana, or feeding us with His Body and Blood, God did not choose to save his people through logic, non in dialectica complacuit Deum salvum facere populum suum, (Ambrose De Fide 1:5 42). God saves us out of love, not that we deserve it, but so that we might have life in and through Him.

This message of love is ours to live out, and we do that by carrying our cross and following Christ, losing our life so that we may find it in Him. We do it by being welcoming to others, inviting them to ‘Come and See’ that we might share it so that the world may 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.

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