12 Put on then, as God's chosen ones, holy and beloved, compassionate hearts,kindness, humility, meekness, and patience,13 bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive. 14 And above all these put on love, which binds everything together inperfect harmony. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful. 16 Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. 17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus,giving thanks to God the Father through him.
Catholicity, Apostolicity, and the consent of the Fathers, is the proper evidence of the fidelity or apostolicity of a professed Tradition J.H. Newman, Lectures on the Prophetical Office of the Church 1837, p. 62
Saturday, 28 February 2015
Sunday, 22 February 2015
Homily for Lent I
It is all too easy to see
the forty days of Lent, the season of preparation for our celebration of Our
Lord’s Passion, Death and Resurrection as a time of sadness and misery. Too
often it is seen in entirely negative terms: we focus on what we are giving up.
Now the practice of abstaining from bodily pleasures is a good and ancient one,
not in and of itself, it is not some sort of holy diet, but rather we turn away
from something we enjoy so that we may focus upon something else. The other
practices of Lent: prayer and almsgiving are there to focus our minds upon God
and other people, so that we may enter the desert of repentance with joy,
thinking of the needs of others and growing closer to the God who loves us and
longs for our healing, our repentance.
In this morning’s first reading we see a covenant between God
and humanity, a sign of God’s love for us, and a promise of reconciliation
between God and the world which underlies what Jesus does for us, it allows us
to have hope, to see things in an entirely positive way, and to see behind what
we do, that it is a means, a means to an end, namely our sanctification, rather
than an end in itself. In our second reading from the first letter of Peter, he
draws the link between Noah’s ark, which saves people through water, and
baptism, which is prefigured in it. Lent is a season of preparation for
baptism, so that we can die with Christ and be raised like him and with him to
new life in him. For those of us who have been baptised it is good to have a
chance to spend the time in Lent praying, drawing closer to the God who loves
us, and living out our faith in our lives – we can all do better, especially
when we try, and try together, supporting each other, so that we might grow in
holiness as the people of God.
When St Antony was praying in his cell, a voice
spoke to him, saying ‘Antony, you have not yet come to the measure of the
tanner who is in Alexandria.’ When he heard this, the old man arose and took
his stick and hurried to the city. When he had found the tanner .... he said to
him, ‘Tell me about your work, for today I have left the desert and come here
to see you.’
He replied, ‘I am not aware
that I have done anything good. When I get up in the morning, before I sit down
to work, I say that the whole of the city, small and great, will go into the
Kingdom of God because of their good deeds while I will go into eternal
punishment because of my evil deeds. Every evening I repeat the same words and
believe them in my heart.’
When St Antony heard this he
said, ‘My son, you sit in your own house and work well, and you have the peace
of the Kingdom of God; but I spend all my time in solitude with no distractions,
and I have not come near to the measure of such words.’
It is a very human failure,
for far too often we make things far too complicated when all we need to do is
to keep things simple. In the story from the Desert Fathers, which we have just
heard, St Antony, the founder of monasticism, a great and a holy man, is put to
shame by a man who spends his days treating animal skins. The key to it all is
the tanner’s humility, his complete absence of pride, and his complete and
utter trust in God – his reliance upon him alone.
In this morning’s Gospel we
see the beginning of Our Lord’s public ministry – he is baptised by John in the
River Jordan before immediately going
into the desert for forty days. He goes to be alone with God, to pray and to
fast, to prepare himself for the public ministry of the Proclamation of the Good
News, the Gospel.
During this he is tempted by
the devil: he faces temptation just like every human being, but unlike us, he
resists. The devil tempts him to turn stones into bread. It is understandable –
he is hungry, but it is a temptation to be relevant,
which the church seems to have given into completely: unless we what we are and
what we do and say is relevant to people, they will ignore us.
There is the temptation to
have power, symbolised by worshipping the devil. It leads to the misuse of
power. The church stands condemned for the mistakes of the past, but in
recognising this there is the possibility of a more humble church in the future
– a church reliant upon God and not on the exercise of power.
There is the temptation to put
God to the test – to be spectacular and self-seeking. Whenever we
say ‘look at me’ we’re not saying ‘look at God’.
Jesus resists these
temptations because he is humble, because he has faith, and because he trusts
in God. It certainly isn’t easy, but it is possible. It’s far easier when we do
this together, as a community, which is why Lent matters for all of us. It’s a
chance to become more obedient, and through that obedience to discover true
freedom in God. It’s an obedience which is made manifest on the Cross – in laying
down his life Jesus can give new life to the whole world. He isn’t spectacular
– he dies like a common criminal. He has no power, he does not try to be
relevant, he is loving and obedient and that is good enough.
It was enough for him, and it
should be for us. As Christians we have Scripture and the teaching of the
Church, filled with his Spirit, to guide us. We can use this time of prayer and
fasting to deepen our faith, our trust, our understanding, and our obedience,
to become more like Jesus, fed by his word and sacraments – to become more
humble, more loving, living lives of service of God and each other. It leads to Jesus’ proclamation of the
kingdom: ‘The time is fulfilled, and the kingdom of God has come near; repent,
and believe in the good news.’ Words as true now as then, which the world still
longs to hear, and which we need to live out in our lives, 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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Saturday, 14 February 2015
A Thought for the Day from the Desert
The fear of the Lord is our cross. Just as someone who is crucified no longer has the power of moving or turning his limbs in any direction as he pleases, so we also ought to fasten our wishes and desires, not in accordance with what is pleasant and delightful to us now, but in accordance with the law of the Lord, where it hems us in. Being fastened to the wood of the cross means: no longer considering things present; not thinking about one's preferences; not being disturbed by anxiety and care for the future; not being aroused by any desire to possess, nor inflamed by any pride or strife or rivalry; not grieving at present injuries, and not calling past injuries to mind; and while still breathing and in the present body, considering oneself dead to all earthly things, and sending the thoughts of one's heart on ahead to that place where, one does not doubt, one will soon arrive
John Cassian, Institutes, Book IV ch.35
Sunday, 8 February 2015
Sexagesima Year B
About 1700 years ago the passage from the Book of Proverbs which is the Old Testament Reading which we have just heard was at the centre of a theological controversy which threatened the nature and existence of Christianity as we know it. Arius, a priest of Alexandria used the passage ‘The Lord created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth. When there were no depths I was brought forth, when there were no springs abounding with water. Before the mountains had been shaped, before the hills, I was brought forth’ to prove that Wisdom, which was understood as the Logos, the Word of God, the Creative Intelligence was not pre-existent, that it was a creation, and that ‘there was a time when he was not’. He may have been attempting to uphold what he understood as monotheism and the supremacy of God the Father, but in so doing he threatened the very nature of Christianity itself: denying the eternal nature of the Son of God, seeing Him as a creature, something created, something less than God.
His position caused something of a
fightback, and the church began to define the nature of God the Father, and God
the Son with greater clarity, and while the orthodox position sometimes found
favour with Imperial power, and sometimes did not, in the end political power
could not enforce heresy. The views of Arius while condemned by the church and
seemingly dead and buried once again found widespread fame with the arrival in 2003
of Dan Brown’s novel, The Da Vinci Code, with which you are no doubt
familiar. I’ve read it, it is a rip-roaring page-turner of a book, but it is
not based on the truth, it is a work of fiction,
which may be plausible, which may be fun to read, but which is not
true. The idea that the church and state
colluded to airbrush out the truth and replace it with an official version is
simply not borne out by the facts. After Constantine, his son Constantius II reversed
the policy of his father and was sympathetic to the Arians. This is hardly the
practice of a cover-up, indeed the facts do not support the hypothesis – it’s
fanciful but basically no more than a conspiracy theory.
The Church formulated its beliefs in creedal
statements first at Nicæa and later revised at Constantinople just over 50 years
later, these are the words which we are about to say to express what the Church
believes about God – we say them because they are true and because they help us
to worship God.
The second reading this morning from St
Paul’s Letter to the Colossians is a statement of belief, an early creedal
statement which focuses on who and what Jesus Christ is and what he does,
written only some thirty years after his Crucifixion. Christ is the first-born
in whom all creation has its existence. Creation exists because God was pleased
to dwell in him in all his fullness and through him to reconcile all things
whether in heaven or on earth. Christ’s great work is to reconcile all things
in heaven and earth, making peace by the blood of his Cross. Our Lord’s
Passion, Death, and Resurrection alter the created order in a fundamental way
and are the outpouring of God’s love on the world, to heal it and restore it.
This encapsulates what we believe as Christians and why we are here today to
pray, to be nourished by Word and Sacrament, so that through our participation
in the Eucharist, in Holy Communion, we may partake of His Divine nature, and
be given a foretaste of heaven.
Christ became human so that we might become
divine. This profound and radical statement lies at the heart of the Prologue
to John’s Gospel, a passage which we cannot hear too often, simply because it
is wonderful and it manages in a few verses to cover the entirety of salvation
history from the Creation of all that is to the Incarnation, when the Word
became flesh and lived among us and we beheld his glory full of grace and
truth. God became a human being, for love of us, to show us how to live, and to
give us the hope of heaven, or as John’s Gospel later puts it ‘For God so
loved the world, that he gave his only Son, that whoever believes in him should
not perish but have eternal life. For God did not send his Son into the world
to condemn the world, but in order that the world might be saved through him.’
(Jn 3:16-17) The Christian life therefore is one characterised by joy, by hope,
by love, and forgiveness, it is to be freed from the way of this world given that
we celebrate a Divine authority which is before and over all things. At the heart
of our faith as Christians is a wonderful message of freedom, knowing that this
life is not all that there is, that we are called to have life in him and life in
all its fullness, and to live for and through him. This is our faith: it is what
we believe and what we are to live, here and now, for the glory of Almighty God
and the furthering of his kingdom.
So let us live it, supporting each other
in love, in prayer, and forgiveness – helping each other to proclaim by word and
deed the Good News of Jesus Christ to a world which longs to hear it, which longs
to be freed from selfishness and sin, to come to new life in the living waters of
baptism and to live out that life in the Church, the Body of Christ, loved by Him,
fed by Him, fed with Him, restored and healed by Him, set free from the ways of
selfishness and sin to have life in all its fullness, even eternal life in Him.
Sunday, 1 February 2015
Jesus at the Synagogue in Capernaum
The
beginning of Jesus’ public ministry is centred around Galilee: he’s on home
territory. Having called the first disciples to help Him in the proclamation of
the Good News of the Kingdom, Jesus goes to Capernaum with his disciples to
teach on the Sabbath in the synagogue there. He teaches them, he explains the
Jewish Scriptures, the Word made flesh, the Living Word, is among them. Their
reaction is one of astonishment – amazement that he teaches them, not as the
scribes but as one having authority. Rather than explaining human teaching in a
human way, people are drawn closer to God, by one whose power and authority are
derived from God, because that is who he is. Jesus can explain the Scriptures because
he is the Way, the Truth, and the Life – He is the fulfilment of Scripture, and
it finds its meaning in and through Him.
There is a man in the synagogue who
is not well. The Gospel uses the language of possession by an unclean spirit,
whereas nowadays we would probably use the language mental illness. The man in
his brokenness can recognise who and what Jesus is – the Holy One of God. The
point of the Kingdom which Jesus proclaims, which he explains in his teaching,
is that it is a place of healing. Ours is a God who can heal our wounds, who
can take broken humanity and restore it in love. This is why Jesus’ teaching
and the healing have to go together; they are both part of a larger whole, the
coming Kingdom of God. Jesus proclaims our need to love God and each other, and
puts it into practice, making the healing power of God’s love a reality in the
world.
From the very beginning, Jesus looks
to the Cross, not as a place of torture, of humiliation, or defeat, but as a
place of victory, and healing, as the supreme demonstration of God’s love for
humanity – this is how much God loves us, this is why he sends his Son to heal
our wounds, to restore us, and to give us the hope of Heaven. This healing love
is what we have come to experience here this morning, where under the outward
forms of bread and wine we are fed with the Body and Blood of Christ, so that
their Divine nature might transform our human nature, might give us a foretaste
of heaven, healing our wounds, taking away our sins, cancelling the debt which
we cannot pay, so that we might have life in Him, in this world and the next.
The possessed man asks ‘Have you
come to destroy us?’ We know that Jesus has come not to destroy but to heal, so
that we may have life and have it to the full – this is the Good News of the
Kingdom, which is still a reality here and now – we in our brokenness can come
to the source of healing, to the God who loves us and gives himself for us so
that we can be healed and restored by Him. He can take our lives and heal us in
His love. So let us come to Him, let us be healed by Him, that our lives too
may be transformed, and let us proclaim to a world which longs for healing and
wholeness the love of God in Christ.
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