Be a tree . . . Trinity +20

Sermon for the 20th Sunday after Trinity

Leviticus 19:1,2,15-1
Psalm 1
Matthew 22:32-46

Being a Tree

The Lord spoke to Moses, saying:
2 Speak to all the congregation of the people of Israel and say to them: You shall be holy, for I the Lord your God am holy.

You shall be holy, for I the Lord your God am Holy.
Last week we considered the question ‘to whom do we belong’. Jesus, faced with the trap question about paying taxes to Caesar asked to see the coin for the tax. A piece of metal with the face and inscription of the Emperor. (The Pharisees who were scrupulous about ritual purity sent their disciples to handle the money, which was idolatrous)

Jesus says – well if Caesar puts his mark on the coin, give it to him, it is his. But render to God the things that are God’s. ‘The people of God’, That which God has marked as his own, by the anointing of the Holy Spirit – belong to God and are identified with him.


Perhaps this is nowhere more starkly expressed in these words which the LORD speaks to Moses, ‘speak to all my people and tell them ‘You shall be holy, for I am holy.

Holiness is something which is poorly understood. Like so many things to do with God, we tend to think that it is simply an amplification of some common virtue.
So you have ‘bad’ people, and ‘Good’ people and up at the top of the tree – ‘Holy’ people. But this is not what it means – it does not mean ‘exceptionally virtuous’ in the context of God. Rather it means ‘quite unlike’ anyone or anything else. God’s ‘otherness’, the sense that He is not like us, that his ways are not human ways and his thoughts are not human thoughts, is most clearly expressed in the word ‘Holy’. When Isaiah sees the LORD high and lifted up in the Temple and the Seraphs called out ‘Holy! Holy! Holy!’ This Otherness of God struck Isaiah into silence. It was the fire of God which transformed him – the coal, the Spirit – The Life of God

God is powerfully ‘Other’. And so His people are not like the surrounding peoples. They are Holy. They are different – because they belong to God. Being His offspring His lIfe is their life, life which come from God and will return to God, Holy lives.

The Psalms open with a meditation upon what such people are like.

Happy are those
   who do not follow the advice of the wicked,
or take the path that sinners tread,
   or sit in the seat of scoffers;

Happy, or blessed, or fortunate we might say whose lives don’t just go along mindlessly with the crowds . . . as the LORD goes on in Leviticus – you shall not go around as a slanderer among your people – You shall not hate in your heart anyone of your kin, you shall reprove your neighbour, or you will incur guilt yourself.

Don’t go around talking about others behind their back – your life is with your neighbour. Don’t harbour resentment in your heart against others, go to them and point out their fault between the two of you whilst you are alone . . . if you have an issue with someone and you do not take steps to resolve it, you will incur guilt yourself . . . This is a different life to those of the wicked and sinners and scoffers – because it is the life of God . . . It is a Life rooted in God, from God and too God. You are different – you know the nature of what it is to be truly human. You don’t talk about others behind your back. The Law of God isn’t so much prescriptive – thou must not, as descriptive, thou shalt not

but their delight is in the law of the Lord,
   and on his law they meditate day and night.

As we explored a couple of weeks ago – the Way – their mediation is on The Deep pattern of existence which is The Way of God, the deep river flowing underneath, from which we are to draw our life. Our life comes not from the media – it rises up from God

The Holy are like trees
   planted by streams of water,
which yield their fruit in its season,
   and their leaves do not wither.
In all that they do, they prosper.

Like Trees – drawing their life from hidden depths – the wellsprings of Life that is God himself. Drawing on Life from God and revealing His Life then as it were above ground. Rooted in the depths and reaching to the heights . . .

Trees are perhaps the most universal image of Life, the Tree of Life is known in many cultures. Both CS Lewis, in The Last Battle, and JRR Tolkien in The Lord of the Rings in different ways see cutting down trees as a mark of the end of the Age, of the end of Life on Earth. It is many long seasons since the Entwives were seen – the Age of the Tree shepherds draws to a close. Trees are cut down and the cry of the dryads which are their life fades on the wind . . .

But the Psalmist speaks of the person who draws their life form God – they are like a tree

It used to be a trope that drama classes began with ‘be a tree’ 🙂 But trees have much to teach us about our life as the people of God. Not least in these last days

In an age which is increasingly given over to and resigned to death, Trees are literally full of life

In an age which wants everything now – Trees observe full and fallow seasons – labour and rest – bearing fruit when the time is right. Trees teach us patience. Trees are not anxious

In an age of frenetic and haste and hurry, Trees are slow and even paced – they are never out of breath

In an age of mobility, homelessness and disconnectedness, Trees Know their place. They do not destroy their surroundings by moving around insensitive to where they are

In an age in which no one cares and we have to pay people to ‘pastor’ or as ‘carers’ for a job – In an age where ‘home’ means so little – Trees provide abundance shelter, home for flower and seed and bird

In an age where friendship means a wave on Facebook, Trees are always there as the most pleasant company

And in a world oppressed by the tyranny of words and noise they creation, Like God Himself trees speak only in silence

And as I wrote these words I wondered not only about us as individuals, but also as a Church . . .

Trees are Rooted in Life – The Holy ones are rooted in God

The wicked are not so,

Rooted rather in the illusory imaginings of a ‘self sufficient life’ a life which comes form nowhere and goes nowhere – a life which is not connected to the deep wells, dry and shrivelled – they

   are like chaff that the wind drives away.
They will not stand in the judgement,
   Or in the congregation of the righteous;

for the Lord watches over the way of the righteous,
   but the way of the wicked will perish.

This delighting in the law of the Lord is what it is to love God with heart and soul and mind and strength – to know and to love the source of your life

And when we rest in this, all boundaries disappear.

To return briefly to the silence of trees – we often hear the trope – ‘that which unites us is so much more than that which divides us’ And this is true, but it is hidden, hidden in the deep places. The Deep and Good Earth, the Silent place. Unity is to be comfortable with others in silence, the underlying silence which unites, which is the Life of God

When our lives are rooted in the God who is Silence, we no longer see our life as our own, but coming form the same source as that of our neighbour.

To slander our neighbour is to be blind to who we are, to hate our neighbour in our heart is to hate ourself, for at root we are all one – it is only when we are disconnected from our root – our life in God that we do not connect to others

So to Love your neighbour as yourself, is not a moral effort for the one whose life is rooted in God and stretched towards God in Heaven, who knows that the life that they delight in is the same life that is in their neighbour

Blessed are all those who Know this Truth

Questions of Healing. A sermon for St Luke’s Day

Sermon for Evensong

St Luke

On the question of healing . . .

Today the church remembers the third evangelist – St Luke

Luke’s words occupy more space in the NT than anyone except Paul and of course our own, St John. It is widely thought that his gospel and the sequel, the Acts of the Apostles were originally one, but papyrus technology being what it was, they couldn’t be put together (There is by the way an intriguing scrap of papyrus which suggests that all of St John’s writings were once bound together as one . . .)

So we have Luke start The Acts addressed to ‘most excellent Theophilus – Lover of God, ‘in my previous book . . .’

Yet due to a single phrase in Paul’s letter to the Colossians, which you may well have missed, Luke is associated with healing. The phrase?  ‘Luke, the beloved physician’, or as some preachers style him, Doctor Luke.

So the Society of St Luke is a society given to the promotion of Christian healing . . . which of course is not something straightforward. It raises so many questions for us, not least when we or those we love are not healed . . .

I remember sharing with a friend accounts of spontaneous healings in a Christian community with which I have good links, and there was a veiled skepticism as she wondered why they did not allow in a team of scientists or doctors to validate these healings. ‘If a tree falls in a forest and no one hears, does it make a sound . . . if a person is healed and no one validates it, did it happen . . .??’

This whole area is clouded if not with controversy, at least endless questions. Why doesn’t God heal everyone? Indeed, why didn’t Jesus?? Or did he???

I want this evening to offer a different perspective on the whole question and put it into a larger frame wherein if at least we don’t get hard and fast answers, we might at least begin to understand that the questions we bring come from a very narrow perspective on the matter.

I’ll begin with a question ‘of the moment’. If we allow that everything the president of the United States is true about his recovery from COVID, is he a well man?? In other words, what does it mean anyway to be healed? We often only understand this in terms of the equivalent to the doctor prescribing a pill which cured an illness . . . but is that what Healing fundamentally is? Or is it perhaps something too large for us, something which perhaps we cannot begin to comprehend and indeed even want to seek . . .

A couple of brief comments, a very brief historical note, and then we’ll return to the theme directly.

First, in our faith, we talk of Salvation. Fundamentally this words means ‘healing’, a most profound healing. We might say perhaps that in the narrow terms we set someone was not ‘healed’, but were they in the far deeper sense, ‘saved’? The US President seems by some accounts to be healed, but is he ‘saved’? (And I DON”T mean that in the narrow somewhat fundamentalist terms by which some of his followers might suggest)

Second, there is something close to the heart of the church which gives us this same broader perspective. When a priest is inducted into his parish, the bishop in handing him his license says ‘receive this cure of souls . . .  which is both yours and mine’ The old view of the church is that of a hospital – indeed hospitals as we know them owe their existence to the medieval church . . . These communities of faith are meant to be places of profound healing, or salvation, and those charged with episcope (oversight) are to manifest that, to be people of healing, relational healing etc. etc.

Yet, the heart of our problem with respect to healing can I think be traced to those same middle ages in which hospitals came about. About that time there arose a theological controversy, one the impact of which has pretty much formed the Modern world without most of us realizing.

            Up to that period, the world was understood as a place of profound connection. You couldn’t alter any one part without altering another . . . somewhat ironically, modern science has just come to this same conclusion, about a thousand years to late . . . BUT there was a problem . . .

The word ‘couldn’t’. This seemed to therefore limit the agency of God! How could one say, God cannot . . . Now there are many threads we could pursue at this point, but time constrains somewhat, so lets just leave it at that. ‘Surely if God is God, then God can do whatever he wishes, and so God CAN change just one element in the Creation without everything else being affected’ and in a sense if the argument had stopped there, then the world would be a very different place . . .

Because, IF God can do whatever he likes without everything else being affected . . . why can’t a human being?? So arose an understanding of the world which was foundational to Science until the late years of the C19, a world where we might as it were see things in isolation and treat them as if we didn’t have to consider a multiplicity of relationships . . . except we do.

The Environmental collapse we are living through can be traced precisely to this sense. Put another way, seeing things in separation from one another we did not understand the consequences of our actions. The World is a remarkably woven together place. Just this week I read the words of an Amazonian Chief. A people who had lived for unknown years in harmony within their surroundings. She said

In all these years of taking, taking, taking from our lands, you have not had the courage, or the curiosity, or the respect to get to know us. To understand how we see, and think, and feel, and what we know about life on this Earth.

I won’t be able to teach you in this letter, either. But what I can say is that it has to do with thousands and thousands of years of love for this forest, for this place. Love in the deepest sense, as reverence. This forest has taught us how to walk lightly, and because we have listened, learned and defended her, she has given us everything: water, clean air, nourishment, shelter, medicines, happiness, meaning.

Which brings me back to the question of healing. And a question. When we think of healing, do we do so in a sort of unreal isolation . . . In other words ‘the only thing that matters is this healing’ . . . You see perhaps that is part of our problem. Certainly I think it is increasingly clear that much of our illness in so many forms has been brought about precisely because we have not realised how one thing interacts with and changes another. Or how everything affects everything . . .

And this I suggest points us towards the centre of the truest healing and indeed Salvation as manifested in Jesus

People often ponder – why did such a good man have to die? In a sense Jesus death makes no sense – after all as Scripture amply testifies ‘he went about doing good and healing many’ . . . but perhaps that is precisely the point. The world is woven together. You can’t expect such significant change and transformation just in one place, without it affecting everything. Indeed Jesus most dramatic healing, the raising of Lazarus is the event that leads directly to his death. The world moves around this event, nothing is ever the same again.

So often when we seek healing, we want things to be ‘just as they were before’ How often and in how many different ways do we want such things. How much do we want to live in a universe where nothing affects anything else, when we can simply change ‘this’ and a myriad of ‘thats’ remain in place. But the world is not like that. If the outcome of Jesus’ healings was to bring Salvation to the World at the cost of his own life, I guess the question which faces those who seek healing is that which Jesus posed to the man at the pool of Siloam, ‘do yo want to be well?’ or, put another way ‘are you prepared for nothing to be as it was before? To die to the world you think you know, in order to truly live?

Perhaps this is the faith we need if we are to be healed

To whom do you belong? Trinity + 19 Year A 2020

To whom do you belong?

Matthew 22:15-22

N-Gram – my new discovery. As a newspaper article put it, ‘there is yet another way to spend endless hours on the internet’. Simply put, it uses Google vast index of books to show how the use of words and phrases has changed over the last 500 hundred years. It came to mind for a couple of reasons – first a book inspired by the loss of words in children’s dictionaries to do with the natural world, and their replacement with words like blog, voicemail, cut-and-paste and the like. This is troubling as it speaks of a consciousness cut off from anything outside of ourselves, but second and related to it, I was interested to know about the use of the phrase ‘autonomous individual’

What is ‘an autonomous individual’? Well according to some, it is the idealised human being. The person who is entirely in charge of their own life, and since yesterday, death. Autonomous – a law unto themselves – the Sovereign self. Well this phrase is perhaps a bit more recent than we might suppose. It hardly seems to appear at all before the C20, beginning to show sings of existence eon the 1920’s and 30’s. But in the last 35 years its use in literature has increased by 350%

To whom do you belong?? The idea that we belong to someone is perhaps not a popular one, ‘I belong to my self!’ Is the Modern cry . . .

Yet it is this question which is at the heart of Jesus’ reply to those who wish to trap him.

Jesus opponents want to destroy him, and to do so they want to get him to say something which will get him in trouble with the powers that be . . . so the question about taxes – this is no mere ‘philosophical problem’ – as usual these questions are designed to put Jesus on one side of the argument or the other – a not unfamiliar decide to us in this day and age. In some senses it is a question which asks – are you one of us, or one of them?

But here the question is one which whichever way he answers Jesus is in trouble. If he says it is lawful to pay taxes, then the pious Jewish leaders – who have accommodated themselves quite comfortably to Roman Rule, will tell their fellow Jews – he’s not one of us! And if he answers in the negative – then of course they can run off to Pilate and accuse Jesus of being a threat to the state . . . Divide and Rule! Divide the world into two camps and then you are the judge . . .

But Jesus knows what they are about – he knows their hypocrisy. He knows that in all likelihood they are ‘in bed with’ the powers that be . . . so he asks to see a coin.

Whose Image is this? And whose inscription? The inscription by the way said – ‘Tiberius Caesar, son of Augustus, son of the Divine Augustus’ – Son of God’ . . . and the Image was of the Emperor. So the answer to both questions is ‘Caesar’s’

And then Jesus makes the move about ownership – it bears his mark – it belongs to him.

Our cat marks its territory – my books, some of them have my name in them, we mark what belongs to us . . . [cf Like the number of the beast . . . to whom do you belong?]

And this is the level of Jesus’ reply . . . We get into agonies over legitimate or illegitimate government . . .

Although this text has been used over and over to justify our allegiance to civil authority, for any Jew, this was unacceptable, hence the sting in the question. Is it lawful to pay taxes – If Cesar has said ‘this coin is mine’, then give it to him . . . What is Casar’s? That which has his mark on it . . . does the coin have his mark? Give it to him. This thing, this scrap of metal . . . give to Cesar the Things that he has put his mark on . . .

We fall into this trap – the first part occupies our thoughts . . . but Jesus’ answer is dismissive of these tortured pondering – and it is his final words as always to which our attention would be drawn? Render to God what is God’s . . .

But what is God’s? . . . well, on whom has God put his mark??

Jesus as ever shows the way. Upon the Cross he render’s to God what is God – Himself

St Paul says of Jesus ‘he is the image of the invisible God’ – the question is ‘are we?’ To whom do we belong

Years ago a friend of mine stopped me for a faith conversation – brought up a Christian in a loving and devout Christian home, she had reached an impasse in her faith. Funnily enough it was at the bottom of a flight of stairs . . . ‘I’ve realised that it is all or nothing . . .’ And that is the point. There is no division – there is nothing of any consequence that belongs to Caesar, you certainly don’t . . . Jesus’ answer is simply a question, ‘To whom do you belong?’ God, or not?

Whose Image do we bear? To whom do we belong?

Resurrection? Love Knows The Way – Trinity +16, Year A 2020

Psalm 19

Philippians 3:4-14

‘Whether you turn to the right or to the left, your ears will hear a voice behind you, saying, “This is the way; walk in it.”’ Isaiah 30:21 . . .

‘Where is your life headed?’  . . . We might well say, we do not know. But perhaps a more helpful question is – ‘towards what is your life directed?’

Knowing our Direction – to what we are directed is to know where we are headed, and it makes our life far simpler, even if often it makes it far more difficult

Most folk know of the difficult way our family is following with our daughter. Some might wonder why? They might be tempted to say, it is her ‘Christian principles’ which told her the way. But no,  the principles, the rules if you like are the manifestation of something far deeper, that is The Way. For our daughter, to see a beating heart is to know The Way . . .

Early Christians were often called ‘followers of The Way’, in Scripture far more often than ‘Christians’ which is used only once. The prophet says ‘Whether you turn to the right or to the left, your ears will hear a voice behind you, saying, “This is the way; walk in it.”’ It is deep within the fabric of existence and lies, usually buried in the depth of the human heart, for it underlies all of reality.

As CS Lewis explains Christian faith to those who might not know it, he speaks of this deep underlying Right Ordering of things using the ancient Chinese concept of The Tao.

We as the people of St John the Evangelist, know it as The Word – or as the Greeks put it – The Logos. The deep underlying Right Order of the universe. In the beginning – when God created the heaven and Earth, there it was – In the beginning was the Logos, the Tao, The Way.

As the children of Israel gather at Mt Sinai, God reveals himself, the unseen God, by revealing The Way. The ten Commandments or as they are perhaps more helpfully known in the Jewish tradition, the Ten Words, the Tao, The Logos. The Logos who is I AM reveals himself as The Way

I am, the Lord, your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me.

You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me, but showing steadfast love to the thousandth generation of those who love me and keep my commandments.

You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name.

These first three commandments are summed up in the Great Command we hear every Sunday – Hear, O Israel, O people of God, The Lord your God, the LORD is One and you shall love the lord your God with all your heart and mind and soul and strength . . . Why does The Way begin in this Way?

We are commanded to Love the God whom we do not see so, not idols, or the gods of the nations – followers of The Way are never nationalists. Why Love the unseen God?

So that we learn the Direction of our The Way, The direction of our Life – or, for it is the same thing, the Direction of our Love. To Know this Logos, this tao, this Way is to Know the nature of Love and Life that is always and everywhere Towards.

Love is ecstatic – it is ‘Away from’. We love away from ourselves. Love flows towards – Love is not about acquiring or drawing to ourself. Love does not seek to possess – this is a tragic distortion of love. Loving that which we see all too often perverts love by reversing its direction – from away from like the flow of a River, from releasing and letting go, forgiving we might say, to eeking to possess and hold on to – to draw to ourself.

‘So and so ‘completes me’’ Oh, I saw that piece of furtniture and I just Had to have it . . . this is the perversion of Love.

We learn Love, The Way by loving that which we cannot see, so that we learn not to set our hearts on things that do not last, and so move away from life which is eternal. We learn not the false misdirected love which seeks to acquire – and we learn to love that which surrounds us as ourself.

Sin in Greek is hamartia – it means to miss the mark. Sin is misdirected love. It is against The Tao, against the Logos. Sin is to draw towards for our sake.

We are made to Love, but we are surrounded by many things which we seek to possess for our own sake. Rather than to direct our Love to the One thing necessary – the Love towards God which is the Way, the Way which orders and directs all Love.

Sin is misdirected love, for the moth and rust consume and thieves break I and steal. It is the Love that always ends in our loss, for it is the love of things that pass away, which is misdirected love.

A couple of weeks ago I mentioned the rich man, who had many possessions. He had loved everything he had seen – he had set his heart on them. This is idolatry. In the early church it was called the spirit of fornication, to Love as God that which was not God. It was disordered love. Yes it had a sexual expression, but the deeper disorder was the problem, the sexual aspect was merely the most clear expression of the disordered love, as it strikes most deeply into our humanity. It reveals that to love is to become joined to, we become one with . . . We are created to be united to God, the young man had become united to his possessions

The Goal of the Christian Life is simple – it is to become One with God and so to become Love – The Direction of The Way is Up – that is why Jesus says – ‘take no thought for the morrow . . .  rather seek his kingdom and his righteousness’

This is what we call Resurrection. It is where our lives are to head. Not forward in time, but upwards towards God so that within the realm of time and Space which God has called into being the Tao, the Logos, The Way is manifested. To become expressions of the Eternal in the world of things passing away

So St Paul in his letter to the Philippians

I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead.

In the beginning was The Logos – our Christian announcement is that the Logos, the Way has become flesh in Christ Jesus and Him Crucified. The Resurrection is the revelation of that – through dying to self, considering not the things that are passing away, but rather fixing our hearts and minds on the Eternal – God manifested in Christ (this is faith – that which we set our hearts on) – The Human is Revealed in the heart of Creation. This is the Centre of all things, the meaning of all things – it is the way through death to Life. It was for this that Christ came, to make the dead Live!! To become Love is Resurrection, it is as St John reminds us, the grounds of our hope ‘for as he is, so are we in the world’

This is to be restored to our true humanity, it is to find our life in accord with the deep pattern of the entire Creation. As I wrote in the parish magazine this month, Resurrection is written into the Creation –  a true river always finds its course – And we, if we have come to know Christ have come to know The Way.

Our daughter sees a beating heart – her heart pours out – the River finds its painful course, towards the Sea – She Knows the Way . . . Those who walk in The Way, Know the Way

Resurrection

Resurrection . . .

Spring is in the air, in a sense it always is, but usually we don’t recognise the signs, which as Jesus tells us is a human deficiency. But all around for those with eyes to see . . .

Many years ago, one of my parishes ran out of people to mow the grass in the churchyard. In that moment a young couple recently moved to the village from Canada, came to the Vicarage. They were interested in the idea of a ‘Living Churchyard’ They had the right skills to actively care for the grass around the gravestones, that it was restored to meadow, with wild flowers, diverse grasses, and butterflies etc. etc. (From the place of death, Life)

This required very little work from them, except a gentle care and the occasional uprooting of gorse. ‘For the grass and plants know themselves best how to grow, and the wildlife will find its place’. I foolishly mentioned this offer in the next parish magazine. Almost immediately a delegation of well meaning village folk were on my doorstep –  telling me that they would mow the grass . . .

We find it very difficult as human beings just to let things be. T S Eliott wrote – ‘Teach us to care, and not to care, teach us to sit still’. Our attempts to ‘manage things’, to put the world, and of course ‘those people’ right, seems to infect us all from an early age. And so new life is smothered under our ‘care’. The Care which we are called to in Elliot’s poem is that of attentiveness, the work of Mary, of beholding. If you take time to learn this way of Seeing the world, you discover as my Canadian friends had, that Creation Knows its maker and its own way. And it requires far less of us, perhaps simply our wonder? Resurrection wonder.

The other night in a time of darkness, something Sarah told me came to mind. She had been listening to a podcast about a beck (a small river) on the Eastern edge of the English Lake District. Some years ago, well meaning folk had straightened its course. (There was money in such things from city politicians who knew nothing of the ways of a stream). As a result the water ran far more swiftly down its new (dead) straight course. (There are no straight lines in the Living World) As the water ripped along it took with it all the gravel and small pebbles, which up until this ‘improvement’ had been the spawning ground for fish. These fish knew the beck as their home, their source, the place from which they came, and to which they returned, their place of birth, death and resurrection.

Some local folk, rather like my Canadian friends, wondered if there was a way to restore the stream and thus its Life. So they set about the task of diverting the river to its old course, starting from the upstream end. They had done very little yet arduous spadework, when one night there was the sort of rain which those parts knows too well. A late summer deluge. Under the ‘improved’ course, this water would have rushed down the river and possibly flooded out a village further downstream, and the labourers woke expecting to see not only flooding down the valley, but also their small work washed away . . . but they hadn’t counted on Resurrection. We never do.

The small change they had made, enabled the deluge to open up the older course of the river. Slow, meandering. The River Knew its course . . . it was written into it In The Beginning. And over time, back came first the pebbles and gravel, and then the fish

As I pondered this, I had one of those Mother Julian moments. Light flooded into darkness, ‘All shall be well, and all shall be well, and all manner of things shall be well . . .’ Resurrection is written into the Creation, by the Logos of God, if we would just let it be so.

Our place as Christians in these days, perhaps more than ever before is Holy Saturday – to rest in the tomb. The old way of fixing things is over. This is the message of the Cross. We wait on new birth. Watch and Pray. Wait and Behold, the Glory of the Lord . . .

In the Church, in the World, and within ourselves . . . Resurrection is built in if we do but stop to See it

Your Money or your Life – on debt and forgiveness . . .Trinity + 14

How do you earn a living?

Interesting q. Not because of the answers, the q itself . . .

‘Earn a living’  – Why do we use such language?

Have you bought into the latest thinking in this area?

How do you spend your life . . .

The criminal must ‘pay their debt to society . . .’ I’ll return to debt shortly

Arguments ‘the bottom line is . . .’ I could go on almost ad infinitum. The language of Money is woven through our way of being . . . We work, to get money, to buy bread, to live . . . Money and Life woven together, which is a problem for us

Of course one might be very otherworldly about money

God will provide! Why is the church always talking about money, yet the next moment turn round and say ‘but you owe me an apology . . .’ This reveals in a sense that money is more than cash – it is  . . . well some kind of Spiritual force – or Mammon

The mammon one way or another radically infects our language and thus our lives and indeed our faith . . .

And so it is with the issue of forgiveness – as anyone who knows presbyterianism will attest – we ask God to forgive us our debts . . . (but woe betide any customer of mine who doesn’t pay his bills . . .)

Which is odd, when you think about it for a couple of reasons.

Firstly because we live in a world where it is assumed that, you must pay your debts. I owe, I owe, its off to work I go . . .

Debt and the money system are a prison and an utterly unforgiving one – is that LIFE?

Secondly the language of debt in the prayer, takes it for granted that  we can ‘owe’ God . And whether we use that language or not, the sense of ‘being in Gods debt or that of another overshadows our understanding of forgiveness . . .

Yet owing suggests a deficit in God . . . By our sinning he has lent us something and thus is diminished – so it is rooted in a wrong idea about God. For God is overflowing abundance – Life in all its fullness . . . yet we won’t have it

This approach in some respects has really kicked into gear since the Protestant reformation, although it was very alive in the church since the late middle ages – ‘As soon as the coin in the coffer rings, the soul from purgatory springs’ The Sale of indulgences, buying time off paying what you owed God – was one of the rampant abuses the reformers rightly railed against but unwittingly, as the man who kicked a demon out of his house found, it only made matters worse let the spirit of Mammon loose without retsraint – The Protestant work ethic and consumer capitalism are happy bedfellows . . . that anyone should get – Something for nothing . . . the underserving . . .

And it infected our language of faith – ‘There was no other good enough to pay the price for sin . . .’ And I as was taught regarding confession – you need to ‘keep short accounts with God . . .’

What is Peter doing in his approach to Jesus but the work of accounting.

Jesus has already told his disciples that as servants of God, their work is to seek and save the lost, to renew connection. To reconnect them to the ever flowing stream of the Life of God – To seek out the brother who sinned against you, not that your honour might be satisfied, not that they owed you, but because this is what God does – in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us

But Peter is still counting – Peter lives in the small minded world of Mammon – a world with an unforgiving bottom line –  world of scarcity – there’s only so much forgiveness to go around. A world in which Life runs out . . . So you wouldn’t want to waste it.

This is a world in which secretly we don’t want to forgive, as if we will thereby lose something . . . yet Peter will begrudgingly push himself if Jesus requires it – How much do you require of me Jesus?!

He guesses that Jesus might go further than the rabbis who counselled that your forgave three times only, but ‘Jesus is better’, but ‘We know the story so the Jesus story is the same’, . . .of the same mould . . . so 7 times – after all that is perfection, but Jesus isn’t interested in ‘a better version of the world’, he has something New to say, or rather something original . .  from the Origin of Creation, from the heart, from the heart of God

Jesus’ teaching is from the origin . . . from the source of the river of LIfe

And his shocking words expose the world for what it is – ruled by accounting, and limitation, harsh limitation, begrudging forgivness merely to keep the rules.

This parable of Jesus is often taught like this –

 A tale of two debts. One owed by the first servant, one owed to the first servant. The debt owed by the first servant is 60,000 times greater than what he is owed. So . . . we owe God an unpayable debt . . . except that is something we have made up, assuming that the world of debt is normative.

Nowhere in scripture are we told we owe God, after all, if God is your father, does your parent lend you their life, their house, do they bill you for your sheer existence?? The language of infinite debt is the infection of the faith by those who do not know God – who understand faith in terms set by the money system – serving Mammon still – and so using the language of accounting in the world of faith

And if your brother really IS your brother . . . The words of Jesus are Shocking to our world . . . forgive 7×70 times – forgive and forgive and forgive . . . ad infinitum – If money is our picture of life, then it is limited, But if God is our picture of life, then . . . boundless forgiveness is the Reality

Note that the master has pity on the slave . . . He doesn’t see the debt, he sees the person – a person in trouble. He doesn’t see someone who has sinned against him, he sees someone who has cut themselves off from life and is in trouble . . . he loves the servant. He pities him . . . and he forgives him, he connects his Life to that of his servant . . .

But the first slave goes out and although he has not been treated according to the harsh unforgiving money system – goes and implements the harsh unforgiving money system . . . he has been given Life, but chooses limitation and death . . .

He only sees the debt . . . he doesn’t see the person. He is blinded by what is owed – by the offence, and has no pity . . .

This is not a story about the debt system – it is a story about Love, or not . . .

It is about Life – or death . . . After all, the wages of sin is death . . . the Gift of God is eternal Life

In our world Mammon – holds the power of life and death, and its doctrines infect everyday life, to the last cent . . . which is why we tend to see this parable in terms of the vast amount of money and the small amount of money, and miss the pity, the love. Why would the fellow slaves be shocked by the treatment of their fellow? Because they are servants of their master – and live a life according to love. If they lived according to money they wouldn’t be shocked – their is no sense that they know what happened between the master and servant – it is ‘of the heart’s inner room . . .

Forgiveness from the heart is a different life. Life that is a never ending stream – a river.

From the heart says Jesus – as he says in John’s gospel, out of the heart of the one who believes will flow rivers, rivers of living water. Wells run dry, but rivers . . . they are a flow of life throughout scripture.

It really is your money or your life . . .

You can serve God, and live a life of love, or live under the system of Mammon, which has a bottom line – Death . . .

Servants of God . . . Angels . . . Trinity + 13 Year A 2020

Sermon for Trinity + 13

Matthew 18:15-20

Servants of God

‘God was in Christ reconciling the world to himself . . . and has entrusted to us the message of reconciliation’ 2 Cor 5:19

I wonder if you’ve ever encountered an angel? I’ve had one fleeting encounter, and my father also, just before he died, although it was only later as my mother told the story of a strange encounter on an evening walk hours before he died, that I understood this.

One of the gifts of returning to each of the Synoptic gospels on a three year rotation is that you see things you had previously missed. This year is Matthew and this week as I have sat with today’s gospel that I have realised that Matthew is the gospel of angels. There are considerably more angels in Matthew than in Mark or Luke combined. The angel who appeared to Joseph in a dream, the angels who separate the wheat from the chaff, the twelve legions of angels Jesus says he has at his disposal should he call on them.


But for our purposes today – two mentions are significant. One, which we may remember is to do with Jesus’ argument with the Sadducess over marriage in the Kingdom – for he says ‘in the Resurrection, they are neither married not given in marriage, but are like the angels’, and, a verse that has been important to me this past week as I have prayed over Hannah’s child – a verse from Matthew which comes a few verses before this week’s gospel reading and is part of its context.

Jesus has set a child in the midst of his disciples and said, ‘unless ye repent and become like one of these, ye shall not enter the kingdom of heaven’ – and further “Take heed that ye despise not one of these little ones, for I say unto you, that in heaven, their angels do always behold the face of my father in heaven”

Last week we considered the uncomfortable truth for those who think much of themselves, that God chooses the none-people to be his people . . . Put simply, it’s not about us, our talents and abilities, it is about God. Moses’s question, “who am I?” , is responded to with God’s I AM. (And we’ll consider this further this evening).

God is God of the none-people, and in most of history children have been none-people, indeed before birth they are not considered by the law of this land to be people, and in certain appalling circumstances, not after birth either.

Jesus places a none-person in front of the disciples – one whom we in the Significance and Importance of our busy meaningful lives overlook – one whom we overlook the more our lives are escapes from the vulnerability of childhood. He says, you must become like this to enter the Kingdom of my Father. Possessing nothing, and thus possessed by nothing – and those for whom it might be said, because of their vulnerability and openness, their angels always behold the face of God . . .

Last week we asked – “Who are the people of God?” This week we are confronted with a different but equally important question, “What are the people of God?” For as Jesus’ says, in the Resurrection they are like the angels . . . and Christ is Risen. We are the people of the Resurrection – as St Paul says, if anyone is in Christ, He is a New Creation, the old has gone, the new has come . . .’

Like the angels . . .

Well you may well say, “But what has that got to do with our gospel reading? After all it’s a sort of ethical injunction, isn’t it? A code of conduct for life in the church?” Well yes, but if you don’t know who and what you are, you will not understand it. Put another way, how we hear these words of Jesus are a measure of whether we have heard him at all . . .

“If your brother sins against you, go!” Jesus sends us with three levels of engagement. 1. Tell them alone, 2. Take on or two others, 3. Take it before the church . . .

“If your brother sins against you, go!” Note that this almost always works its way out the other way. Someone sins against another and if the person who is sinned against takes it badly . . . well do they go and tell the person privately? No, they go straight to Level 3 and tell Everyone!! You have no idea what this person has done to me! . . .

But here’s the question . . . Why? If another Christian signs against you, why would you go and tell them their fault . . . Why tell them their fault? Because they need to know what they’ve done wrong? Because they need to know how you are hurt? Because you have been offended? Because they are going to have to do certain things before you’ll think of trusting them again?? Because they need to say Sorry, and say it like they mean it? That they wake up to the injustice of their lives?? So that your honour, your story about the world is proved to be true? Why tell them their fault??

You see, all those reasons why the children of the world might tell them their fault, are all about them . . . My pride, my feelings, my offence, the wrong that has been done to me . . . and notice btw how much contemporary discourse is precisely of this nature . . . these are the reasons of the children of the world – but not the children of ‘my father who is in heaven’

But is this why Jesus tell us to go and point out their fault? And then if necessary to draw one or two people in? And then to take it to the church?? Why? To satisfy your honour? To deal with your hurt feelings??

Did Jesus cried out from the cross, “You have no idea what they have done to me!” ?? No, he said, “Father forgive them, for they know not what they do . . .”

You see, if we don’t know who we are and what we are as the people of God, we don’t know how and why we act . . . we do not know what we are doing . . . We have lost sight of the face of our Father in heaven, who says I AM, and it’s all about us . . . but God, but God uses the none-people because, it is all about God and God’s purposes, and God’s life which he wishes to share with all.

We talk very glibly about doing the work of God . . . but unless we know who we are and where we are, we do not know what the work of God is, the work of Jesus.

St Paul puts it the work of God like this – ‘God was in Christ reconciling the world to himself . . . and has entrusted to us the message of reconciliation’ 2 Cor 5:19 The four verses before this weeks gospel read – ‘Take care that you do not despise one of these little ones – don’t overlook them, pay attention – ; for, I tell you, in heaven their angels continually see the face of my Father in heaven. What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of your Father in heaven that one of these little ones should be lost.

Therefore! If your brother sins against you . . .

The angels of the little ones, the none people – Jesus’ people always behold the face of God, and in the resurrection, they are like the angels of God in heaven . . .

So . . . to be one of God’s people is to be like an angel . . . which means??

Angels wait on God, Like Mary – they pay attention to God in Christ, and serve His purposes. They wait on his command. That is what they live for, the people of God . . . they are messengers, connection makers

Why like an angel in the resurrection? God in Christ has reconciled the world to himself? He has woven together heaven and earth in his Son. Christ on the Cross is lifted up holding heaven and earth together . . . Like an angel he dwells in both places – he moves effortlessly between the two . . . He stands at the right hand of God, yet is with us always . . .

When your brother sins against you, Go! Commands Jesus, go into the world to do the work of your father which I have revealed to you – GO! seek and save the lost, to restore the relationship. They have sinned and so have broken the life giving bond – they are thus cut off and lost from the household of God. They have become a lost sheep, go find them! Bring them home.

We do not go to point out the fault of our brother or sister because of what they have done to us, in the same way that God in Christ does not seek us out to tell us how we have hurt him. God’s own self forgetfulness – your sins and iniquities I will remember no more – is the Life of the Church which has been entrusted with the message of reconciliation.

We are like the angels who dwell before the face of God. That is what we are – in ourselves weaving heaven and earth together, so that whatever we bind on earth is bound in heaven and whatsoever we lose on earth is loosed in heaven. It is only in knowing who we are, what we are and where we are that the gospel of Jesus Christ becomes plain to us and we become its self forgetful, God serving expressions . . . Only those who lose their life will find it . . .

Amen

God of the non-people

Trinity + 12 – 2020

Exodus 3:1-15; Matthew 16:21-28

Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. 1 Peter 2:10

What does it mean to be ‘The people of God’?

Jesus in the Sermon on the Mount starts out by naming God’s people – the poor in Spirit, those who mourn, the meek, the hungry, the thirsty . . . that is where God starts . . . These are the Blessed for from them God will create a people for his glory

The writer Dallas Willard in his book, the Divine Conspiracy, a book about The Kingdom of God, so chokes over these words of Jesus that he has to completely rewrites them. In Willard’s picture God obviously  needs competent people, skilled people, talented people. ‘If we are going to bring in the Kingdom of God! . . .’

 In short people like him. So these people . . . the nothings, the non-people he . .  . well he says ‘Hey when Jesus is announcing his Kingdom he says ‘it’s even for people like this!’ We competent people we are the ones charged with the business, and so doing we’ll help these non people. So Sure is he of this that he spends an entire chapter deliberately these people as losers, as non-people . . . The losers, the people no one would look to if humanly speaking they were setting out on a great endeavour, let alone ‘The great Endeavour’ . . .  Humanly speaking . . . That’s the worlds story – vote in the right government and the poor will finally be looked after – This is how We will fix things . . . We the competent and powerful will help out the less blessed.

Except Jesus has named the blessed, THESE are the blessed, and there’s no ‘also’

What is perhaps a little unsettling to consider is why Willard has to do this . . . Why? Because he is working from an unexamined assumption, that he and his fellow middle class Christian friends, the Movers and shakers, the people with ‘significant’ roles and the like –  are OBVIOUSLY ‘God’s people’ –  The story is so pervasive we believe it – It is our job as God’s people to look after the non-people . . . But Jesus says, the non-people are God’s people. And there are no ‘alsos’ . . .

If the ‘Blessed’s of Jesus aren’t like those people Willard knows . . . and Jesus says blessed are ‘those people’ . . . what of him, what of us?? (And you might like to take a moment to reflect on how like Willard we immediately try and hold our story together . . .)

The Jesus story tips the world on its head, because it is not about human glory except as Christ and him Crucified. At the end of the Sermon on the Mount, people come to Jesus saying ‘Hey Jesus, look what we’ve done, what we’ve achieved ‘in your name’’ and Jesus is less than impressed – away from me, you doers of evil. For this is not about human glory, but the glory of God.

God’s work is always a work of Creation – and he caps out the creation by Creating His Image and placing it at the Centre – so that the creation would know what the Creator was like. God creates a people Like him, He does the creation, the work is all God’s. Even Jesus says ‘I only do what I see the father doing’ and that Creation is from that which is ‘nothing’, the formless and void of the waters of the deep, he forms a people from those who were not a people. They do not make a name for themselves, there are no laudatory memorials to those people – he places his name on them

As St Paul puts it in a text that has been much on my family’s heart these past few days – God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God. A child growing in her mothers womb turns our world on its head . . .

[We have a society and culture which is set up by the powerful who may or who may not do good for the weak . . . but they dominate the story. And this story is also the story which dominates the church. So Synod, reduced to just a one day zoom ‘meeting’ will debate the usual well meaning motions about ‘helping the non-people’ – top down. But ignoring our Christian Story which is that the people of God are the non-people.

You see it’s only the non-people that need God . . . the rest of us can and usually do get by very well without God. Indeed we think so much of ourselves that we say that it is our job to ‘bring in the Kingdom of God’. Faith is hard not for those who have no other hope, it is hard for those who have a thousand and one alternatives]

So God comes to the raw material of the non-people. The enslaved Hebrews

‘I will send you to Pharaoh’! If we read further on, the LORD says to Moses, I will give you words . . .

And Moses Knows he is not up to the task . . . Who am I? I am NOT . . .

I AM has sent you. And I AM brings them out and makes a people for himself, to reveal his Glory . . .

But they looked around and sought to emulate other nations. Hey we need a King! If folk are going to take US seriously . . . so they fall into the failure of the nations who do not know God. They get their king-  first David, who wouldn’t lay a hand on Saul but became king by popular acclaim as the one who slew his tens of thousands . . . Then the glories of the Solomonic era, in which the liberated people were ironically enslaved to their own imperial project. Imperial projects always enslave – as anyone paying attention to their own life might notice . . . Solomon intermarried with a gusto . . . he built an amazing temple and an even more amazing palace for himself . . .  and following his death as with the death of any emperor, the succession led to a bloodbath and the separation of the 12 tribes.

And one of the most pertinent facts regarding God’s people is that they are largely absent from the historical record . . . even Solomon in all his glory . . . In vain do we look for the historic record of the non people. For all their glorious past, they barely deserved a footnote in the annals of the Human story . . .

From then the story had not been good, and at the time of Jesus, God’s people are waiting for ‘the Son of David’. . . An imagined glorious past . . . how we love to live in the past and fondly remember it . . . not really a good call. The powerful amongst them are trying to hold things together. The Pharisees are not narrow minded legalists – rather they long for the return of God’s King, and understand that only when Israel perfectly keeps the law will this happen . . . but their understanding of God’s Messiah is still one built not on God’s creative acts amongst the non-people. They are looking for the movers and shakers . . . The King, The Messiah to restore ‘the good old days’

So Peter’s cry ‘this must never happen to you! Is based on that story. He has just been graced BY GOD to see that Jesus is the Messiah, the long awaited one. He didn’t figure this out for himself  for this is a story about God, not about how clever Peter is . . . note by the way that the gospels do NOT exalt the disciples . . . They are very raw material . . . We note the ‘joke’ that on this rock Jesus will build his church and like Sarah we laugh! Really? Peter??? That flippy floppy nobody?? Because it’s not about Sarah or Peter, it is about God

Jesus calls the non-people . . .

Peter is allowed to see who Jesus is, and then Jesus tips Peter’s world upside down . . .  he must go to Jerusalem and suffer . . . and be killed . . . and on the third day be raised. The word Suffer is passive – he becomes a non person, the target of those who have a different story, he becomes the ultimate non person by being killed . . .

So Peter when he says ‘this must never happen to you’ isn’t saying out of his deep devotion to Jesus, but because that’s not the Messiah story. The Messiah is the top down ruler who will save Israel . . . the Messiah institutes an eternal reign – He comes to make us a GREAT nation! The Messiah does not die!

         But that is the way of Satan, the Prince of this world. It is designed to leave us without hope, because we think – the next government, if only we had the right ruler . . . a world of eternal despair in the human – ‘Get thee behind me Satan! You do not have in mind the things of God, but the things of Man. because we have not in mind the things of God.

It is perhaps the Great Satanic illusion which grips our hearts and minds – just get the right people at the top  . . . (Which is why I have no time as a Christian for politics – its not the Jesus way, and the temptation for us is that it takes our hearts and minds off Him, and our neighbour, and through the power of the internet focusses us on false hopes . . .)

But more – if you would be my disciple, to be God’s people –  you also have to give up on your story . . . Jesus takes the story back to the start – into the deep waters of death . . . it is out of that that life emerges. Our story as I said last week is Life through death, when we try and avoid that we try and solidify Our existence protecting ourselves

The disciples looked on the glory of the Temple and said, what fine stones – and Jesus destroys it. All Their hard work . . . all their self justification, all their self righteousness, because God needs raw material to form a people for himself who perfectly reflect his Glory – that is the purpose of The Image of God, to Manifest God . . . it is the vocation of the Church, the Body of Christ – but we do like our Temple building projects, those things which give us a sense of self satisfaction – of course inscribe it AMDG. – to the great er glory of God, but the glory of God is revealed in the non people

Which leaves me thinking about us, the people of St John’s

We have a long and it may well be said ‘proud’ history . . . When I came here and folk outside the parish realised who I was, they would say ‘Oh! The new Vicar of St John’s’ As I got to know some of the history I realised what they were talking about – This parish had achieved so much, but also that it had a darker side. Over the years we had let go of the small weaker churches and retreated to the high ground. During a polio epidemic in the 1930s, the Vicar sent people round the parish, not to pray for people and to share bread, but to raise funds for the church  . . . The question I have is, do we cling on in hope, looking for a Messiah who fits, or are we prepared ourselves to become once more the non-people, the raw material for New Creation . . . to let go of our ‘glorious’ past??

Like Peter, and like the Pharisees we are So given to ‘clinging on’ to whatever gives us security – but God can only work with those for whom He is their security . . .

Some years ago I spoke of Two cities in Northern England – Bradford and Leeds. Bradford lived long on past glories . .  . and collapsed. This seems to me to be the story of the Anglican church, at least in our Tikanga,, less so in Tikanga Maori, MUCH less so amongst our Pasifika brothers and sisters .  Those who are little are by far the most vibrant and alive

We live in a time of shattered illusions. We who talk so much of ‘bubbles’ don’t realise that what COVD has shown us is that we were living in a bubble. Our technological prowess and scientific knowhow was supposed to protect Us from all of that – flee from the virus deeper into our bubbles, even more divorced form the reality of the world by burning phenomenal amounts of fossil fuels and building houses insulated against the storms they created.

To be Safe in human terms is to be separated from God. In our Scientific technical bubble we were separated from God, although he got a look in now and then, the occasional prayer, but really it was our job to ‘bring in his kingdom – We created a world – so as the creator of the world was the centre of the story – – – we became the centre of our own story – in which we, of course were going to ‘bring in the Kingdom of God’, because of course it would never occur to us that we couldn’t, after all, look at the fabulous things we humans have done!

COVID amongst other things is shaking things up – do we cling on and try and climb higher and higher up the mountain securing ourself, or do we follow Jesus into the waters of death, and allow God to raise us and reform us – do we cling on, or do we let go, let go and Let God . . .?

To fix or to heal? Weeds or wheat?

To Fix, or to Heal?

Sermon for Trinity + 6
2020
Year A

Romans 8:12-25
Matthew 13:24-30, 36-43

For the creation waits with eager longing for the revealing of the children of God; Romans 8:19

The revealing of the children of God

Each Sunday as we prepare to pray in the words that Jesus has taught us, I preface our prayer with these words ‘As our Saviour Christ has commanded and taught us, we are very bold to say . . .’

Why? Because it is true. To dare to say to God, Father – is an act of extraordinary boldness . . . after all, what if it weren’t true? And how would we know? What if we called to Jesus, Lord Lord, and he said to us, away from me, you doers of evil, I never knew you . . . How do we know?

Jesus, in Matthew’s gospel, most clearly in the sermon on the Mount makes it very clear how we would know

I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous. Be perfect, therefore, as your heavenly Father is perfect.

Or as Luke puts it – ‘be merciful, as your father in heaven is merciful . . .’

Like Father, like the child . . . As I say we Are Very Bold to say . . . our Father . . . Indeed the prayer presumes this for it presumes for example that we are forgiving – forgive us as we forgive others . . . Whilst there are often sermons given over agonising over forgiving, to pray the Lord’s prayer presupposes it is ‘natural’ which it is for a child of God.
No wonder as St Paul says: For the creation waits with eager longing for the revealing of the children of God; Romans 8:19
Creation is gasping, it can’t breathe . . . it longs for the revealing of the children of God, for those who in truth call upon God as Father . . . for those who look like God . . .

Jesus did not die to make bad people good – he died so that the dead might live – that we might become Children of God. Christian existence is not a matter of moral performance, it’s a matter of a new Life – that we might become pure wheat . . .

8:12 So then, brothers and sisters, we are debtors, not to the flesh, to live according to the flesh — for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are children of God.

All who are led by the Spirit of God are children of God. Becoming Christian is not a matter of tidying up your moral performance . . . of loving and forgiving and being merciful because we have a different or better set of rules – not it is a new Life, the very life of God flowing in and through us. As Jesus says, you must be born from above – you must be born anew as God’s children, bearing his likeness and revealing him in the world . . .

Which brings us to our parable. We tend to assume that Jesus used parables of growing living things because he was a country boy, but the reality is that he used living things, for to enter the Kingdom of God was to become a Living thing . . . birds, trees, seeds, weeds, wheat . . .

Weeds or Wheat? How can you tell? And the answer is that you can’t – only God sees the heart. There are suggestions that the weeds that Jesus had in mind based on the word he used, were notoriously hard to tell apart from wheat. Perhaps he had the hypocritical pharisees in mind . . .

But how do you know? That’s none of our business!

You have to wait to find out. Good seed in Good ground produces God Life. Even good seed in the wrong soil can’t produce wheat as we heard lats week . . . But you have to wait, this is why Jesus uses the Last judgement imagery

Like the sheep and the goats, it’s only at The End that the truth of things is revealed. At The End – when the fruit is born. If these weeds were so hard to tell from wheat, it was only at The End, when they bore seed that it became clear . . .

So what should we do?? Well the answer is as old as time – every moment of every day, repent – turn towards God. Love the Lord your God with all of your heart, and all of your soul and all of your strength – Loving the Father ‘above you’ Rise from the chaos and darkness of death into the glory and light of life . . . you must become children of God – Wheat, not weeds . . .

Which brings me to a question I am asked from time to time – What can I do to ensure that my children become Christians? (Even now that they are grown up . . .)

When faced with such a question it is tempting to come up with some ‘technical solution’. , and I’ve heard them all and seen so many try them out . . . often to no avail . . .

We try all the time to fix things – but unlike our food processor, which we managed to fix on Friday – you can’t fix growing things, you can’t fix living things – you can’t make the dead live . . . There is no technique, indeed it is evil to try and fix things like this. For we are not dealing with machines, but living breathing human beings . . . People can’t be helped by tool sets . . .

By attending to people, you can no more ‘ensure they become Christian’, than you can raise the dead . . . Only the Living can raise the dead

Can you raise the dead? I know of a bishop who wouldn’t ordain someone unless they had . . . Jesus sent out his disciples saying As you go, proclaim the good news, “The kingdom of heaven has come near.” Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment. Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff; for labourers deserve their food.

These are Jesus instructions to his disciples – not to ‘put the world right’, not to ‘fix the world’, but to heal and thus direct the gaze of the world to the Father in heaven . . . .

We are not created to be machine and machine fixers – a living human being is no machine – there are no tools or tricks or techniques, indeed to use such things is evil. Yet we have been trained by the world to think that everything has its technical fix, and with the right rules, the right well, the right moral behaviours, the world will be saved . . . and after all, obeying Jesus and curing the sick and raising the dead and cleansing lepers and casting out demons??? . . . it is no surprise that these things only happen in non technical societies where people haven’t the power to fix things, and we think our society advanced and spiritually it is in ICU . . .

As I suggest from time to time, the real danger of Covid 19 is not the virus – it is what our response does to our souls . . . Jesus says do not fear the one who has power only to destroy your body . . . fear the one who can destroy body and soul . . .

As I said, these times reveal the truth about us, what we really love, and certainly as a society

We are in love not with the living God, we are in love with technique, with saving ourselves . . .

How can we fix the world? Vote for the right government? What will get the desired outcome? Vote out the weeds? Vote in the wheat? Can you tell the difference?

’What can I do to ensure that my children become Christians?? We are anxious, about . . . well about everything and so we are easy meat for technical solutions which promise success . . . So uproot the weeds – Clean it up! Vote for the ONE party . . . Make sure they go to ‘a bible believing church’ . . . Pray! Fast and pray! . . . What’s the technique?? What’s the fix?? Healing?? I can’t do that! Funny, Jesus disciples these simple fishermen and rag tag and bobtail didn’t say that to Jesus . . . but then they weren’t civilised like we are . . .

Yet were created to be healers not fixers – we were created to be the dwelling place of God, to have the Seed of His life in us, so that like Jesus we would heal, but that requires a struggle – a struggle to become chidden of God. For all who believe in Jesus are given the right to become Children of God

Jesus says ‘Do not worry about anything! Seek His Kingdom! Be drawn up and you will draw others up around you . . . Acquire inner peace and you will save a thousand around you – become Jesus sale in the storm! That is the upward call of God in Jesus! To be like him! SO make every effort to enter in through the narrow gate! Loving God with all you have and all you are requires your entire attention, for broad and easy is the way that leads to destruction . . .

And therein lies the answer to the question . . . Do we want our children to become Christian? We must become Christian ourselves! Wheat lives towards God with every ounce of its fibre and being . . .

You see, it is a matter of Life, of the Life of God . . . only the Living can do this, only those in whom is the life of God, because weeds beget weeds and wheat begets whea

Perhaps more than ever we need as church to realise that our faith is not a set of beliefs, or a set of morals, it is a life . . . and if the church is dying, then that life is missing . . . All over the Western world we see the same thing – folk coming up with techniques for pretty much every aspect of life . . . Like finding the right exercises to get the right abs, what do we have to do to inherit eternal life and Jesus says, leave the life you have behind . . . and follow me . . . so we go to the bookstore to find a better answer . . .

How can I ensure my children become Christians? How in the Life of the Father can we ensure anything?? Seek Him! Struggle – fight against all that wars against you soul – rise from the soil, Grow towards the Light

Make every effort to become a child of God yourself.

Life begets life. Wheat produces wheat, weeds produce . . .

Children of the Father produce the Life of the Father – for the healing of the world

Seeds . . .

The Gospel of John as the Parable of the Sower

Some thoughts . . .

The Fathers teach us about ‘logismoi’ – unhelpful thoughts. They are like birds flying about and through your head, and often like to sit on a branch of the tree. If given roosting space will drop their deposits into your soul to do their work . . . however, not all thoughts are ‘logismoi’ . . .

The Sower sows the seed . . .

Yesterdays gospel reading was ‘the parable of The Sower’, or ‘of the Seed,’ or ‘of the soil’ . . . take your pick, but you know the one I mean. Matthew, Mark and Luke all record it for us, and there’s good reason.

As Jesus berates the disciples in Mark? ‘You don’t get This parable? How will you understand ANY parable??’ (ROUGH translation) As Jonathan Pageau helpfully points out, this parable is a / the (?) Meta-parable, ‘the parable of parables’. Which brings me to that seed of a thought.

Recently I have been teaching on John’s Gospel, taking a largely thematic approach. Yesterday evening I set out again to teach on ‘Believing in Jesus’, perhaps THE theme of this Gospel of The Beloved. Yet when announcing in the morning that I intended to do that, I couldn’t help add by way of a thought, ‘including the Parable of the Sower in the Gospel of John’

To be totally honest, I hadn’t entirely thought this through . . . (‘question to self – “when did you ever?”‘)

I had previously spoken on ‘Jesus and Women in John’, working a theme about which I had given much musing over the years, that of how each significant encounter of Jesus with a woman in the gospel leads to Life in Abundance. Wine from Water, White fields of disciples from Sychar, Life from Death, and as at The Beginning, Light from Darkness.

In this, the Idea of the Logos Spermatikoi – the Seed of the Word was being worked out, which reminds us that Words are Seed Like. Rather than allowing those troublesome ‘logismoi’ a home, we might open up our soul soil to receive a life giving Logos, and thus finally by grace, become the Source (Beginning) of Abundant Life (John 7:37,8), Children of The Living God.

I was, I admit, teaching on the fly. There is a link here to the recording. Yet with regard to ‘believing in Jesus, I was gently suggesting that this required total identification with Jesus. (We are after all baptised into his death) So, I had noted ahead of time Jesus words in John 12 Whoever serves me must follow me, and where I am, there will my servant be also.

And then I saw the context . . .

The Seed falling into the ground to die – but then more, much more, at least to my mind.

In Matthew, Jesus’ words come as Judgement. Indeed his presence is understood as Judgement. The ‘Woes’ announced on Chorazin and Capernaum had come hot on the heels of Jesus revealing that John the Baptist, was ‘the Elijah’ who was to come at the end of the age, and then refers to himself as ‘The Son of Man’ – the One coming on the clouds in Daniel. The End is present in Him. The judgement of the crowds on The Baptist and Jesus, is turned back on themselves, as all judgement is so turned back (Matthew 7:1)

We had excised from the RCL reading those words of the prophet which, in our supposed fragile state we could not bear:

“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.”

‘I’m teaching in parables because you don’t want to hear . . .

So back to John 12 where we read:

After Jesus had said this, he departed and hid from them. Although he had performed so many signs in their presence, they did not believe in him. This was to fulfil the word spoken by the prophet Isaiah:
‘Lord, who has believed our message,
   and to whom has the arm of the Lord been revealed?’
And so they could not believe, because Isaiah also said,
‘He has blinded their eyes
   and hardened their heart,
so that they might not look with their eyes,
   and understand with their heart and turn—
   and I would heal them.’
Isaiah said this because he saw his glory and spoke about him.

These words come after Jesus has ‘departed and hidden from’ the crowds, from public ministry. He cries aloud after this, but having withdrawn John suggests to us that He is not heard. Shortly thereafter begins the chapters of the gospel, 13 through 17, in which Jesus opens up “the secrets of the kingdom of heaven“, to his disciples “For to those who have, more will be given, and they will have an abundance

In other words, John 2-12 finds the Logos being scattered, then the Words of judgement, then the ‘explanation’ to the disciples in 14-17. So it follows the pattern of the parable in Matthew, Mark, and Luke.

Having in his public ministry scattered the Seed of The Logos, and occasionally bring forth fruit in receptive soil, the time draws near for Jesus to enact the entirety of the parable in Himself, as The Seed which falls into the ground and dies to bear much fruit. The Life which brings forth Life towards The Father springing up from the Earth.

The Word which hovers over the waters of chaos, calling forth the Life of repentance, the Life towards God which He Is, from those who have ears to hear and eyes to see.

And THAT is a parable, The Parable of the parable of parables . . .

The Sower . . .

As usual – a slightly different take . . .

Sermon for 5th after Trinity, 2020. Year A

Genesis 25:19-34
Matthew 13:1-9, [10-16], 18-23

“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.”

Stories . . .
We love them. As human beings we are wired for stories – indeed when asked about our lives, we will usually speak them as story . . . Some people say that it is ‘reason’ which sets human beings apart from other creatures, and are perhaps a little disturbed to find other creatures also ‘reason’, but stories? Perhaps that is what sets us apart…

When asked about The Bible, people have all sorts of ideas. Many, many say ‘Oh its just full of rules’. Well actually it isn’t, indeed ‘rules’ as such take up a very small portion of Scripture. It isn’t a ‘book of rules’ in that sense at all. There is a lot of poetry – and indeed the words of the prophets, which fill a considerable part of the book are often rendered poetically. But its fundamental form throughout, embracing poetry and law and letters etc. is that of story, of human stories, of universal stories, or perhaps One story retold multiple times . . .

Take the story from Genesis we have just heard. Jacob ‘steals’ Esau’s birthright – or, according to the book of Hebrews, he sells it, for ‘a mess of pottage’ in the delightful turn of phrase in the AV. Like Jack selling the family y cow, which was all they had, for a handful of beans . . . Esau is famished and easily gives up what is life giving to him, for . . . a plate of stew.

And if we’re paying attention, we’ll realise that this story is one we have heard before, not just the story of Jack and the beanstalk.

Right back in the beginning, the man and the woman in the garden. As we explored a couple of weeks ago, the Garden of Eden was a mountain. At the top was a tree, the Tree of Life, the offer of ‘being like God’, but hey . . . it’s such hard work getting to the top and the Snake whispers in their ear . . . you can get what you want, here, eat this apple . . . the man and the woman not alert to what was really offered ate the apple, and lost their birthright . . . The Snake won

And Jacob?
If you have read this in a bible with notes, you’ll know that his name means ‘deceiver’, or ‘one who grasps the heel’ . . . He knew where the point of weakness was – like Achilles, immortal but for the heel and so the deceiver strikes the heel . . . He knows Esaus weakness and buys him off . . . stories within stories within stories

As humans we are easily bought off. We prefer the easy way . . . And we are put to sleep – And that story is repeated throughout Scripture . . .

Any burglar knows, you carry a nice steak, buying the guard dog off – and lace it with sleeping pills . . . and so we are put to sleep, and as those who are put to sleep, we don’t like being woken up . . .

So much so that we even cut out those passages which might disturb our slumber from the scriptures . . . every week at the moment.

What’s missing this week? What was in danger of waking us up and spoiling our sleep?

Here we have Jesus telling the familiar parable of the sower, and then he explains it . . . but we missed the disturbing element out
Jesus tells the story of the sower, the parable, and concludes, ‘let those with ears to hear, hear!’ Well immediately we should be on our guard, after all, haven’t we all got ears to hear??

Here’s the bit we have cut out . . .

Then the disciples came and asked him, ‘Why do you speak to them in parables?’ He answered, ‘To you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. The reason I speak to them in parables is that “seeing they do not perceive, and hearing they do not listen, nor do they understand.” With them indeed is fulfilled the prophecy of Isaiah that says:
“You will indeed listen, but never understand,
   and you will indeed look, but never perceive.

WHOAH! Strong stuff there Jesus! You’re telling these things in parables BECAUSE you don’t want them to understand? You’re giving this story to those who have much? You’re telling it as a story so that ‘the little they have will be taken away??

Yes he is . . . but there’s a good reason

We read on

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.”

Jesus is speaking in parables precisely so that the people are confirmed in their own choice . . .

He is pronouncing the judgement that they have themselves made. They don’t want what he is offering. Like Chorazin and Capernaum before whom he made the deaf hear and the blind see and raised the dead, and were entertained and applauded, but did not respond – fundamentally they don’t want what is on offer . . . Waking up to Life. They’d rather sleep

Last week as we were talking on Sunday evening, someone asked about God hardening Pharaoh’s heart. But if you read the story, you will notice that time after time, God reveals himself to Pharaoh and Pharaoh hardens his own heart . . . when God hardens Pharaoh’s heart, he is merely confirming Pharaoh’s choice

We wake up – We realise that someone has sold us a dud and we set off to find Life . . . not many, but here and there a few – and those who seek will find . . . it is those who do not seek who do not find.

God is looking for his lost sheep, those who know they are far from home, those who have welcomed his Salvation, who love his Son

The parable is precisely told about its hearers – Most of the seed falls on ground that is no good for the seed – Some have chosen their path through life, thanks. Some are kind of enthusiastic, like the crowds who were, but when faced with the force of Imperial Rome, they call for him to be crucified – Some, well there elves are just to full of other things . . .

But here and there there are a few . . .

Back in England, there was a wonderful priest called Robin Gamble. He worked in a very difficult part of town, and would go into the pubs and clubs telling folk the Good News of Life in the name of Jesus. He used contemporary music – so you had, The Good News according to Abba, or The Beatles’ He used humour, a lot of it – well not ‘churchy’ – he shared the Good News with many, but few responded . . . and as he taught what he did to others he would say, out of 100 people, there are perhaps about 5 who are looking for life – the rest are just looking for entertainment. If you are going to ‘fsh for men’ you have to seek out the seekers’

He had a point . . . most people actually don’t want to know, and God after many efforts to persuade them otherwise, even raising his Son fro the dead, seems to allow us to choose.

Do we want the Life that Jesus is offering? Will we do that soul work which prepares the soil? Do we eagerly grasp each opportunity God gives us to live up towards Him? Or are we easily bought off with a pot of stew?

Which ground, which soil has this word fallen into??

A few weeks ago – on Pentecost Sunday we heard these words of Jesus – ‘Whoever is thirsty, let him come to me and drink, for as the Scriptures say, ‘out of the heart of the one who believes will flow rivers of living water . . .’ Whoever is thirsty . . . whoever desires Live . . . whoever is waking up to the fact that they have been sold a dud and Seek Life – et them seek, for the father seeks after those who seek, and they will bring forth life in abundance. The question Jesus asks is – are you seeking? Are you thirsty . . .

The Saviour who doesn’t fit – Fourth Sunday after Trinity Year A 2020

As delivered – somewhat different from the text below

Romans 7:15-25

Matthew 11:16-19,[20-24], 25-30

On a lonely road in ancient Greece there stood an inn. Far from anyone else the inn keeper lived alone, and occasionally a solitary traveler would stop for the night. If this has creepy echoes of a horror movie, then you’d be right.
Each traveler would be shown to the one guest bed. For some it was too short, for others too long. Those for whom it was too long would awaken to find they’d been put on a rack, to stretch them out to fit the bed. Those who were too long for the bed . . . well they awoke to find missing feet or more . . .

This ancient myth reveals a deep truth about human beings – that which doesn’t fit is not comfortable to us. We Know how the world is . . . so we can spot that which doesn’t fit, and deal with it. After all we have eaten from the apple of the tree of the knowledge of good and evil. We Know! Get with the programme! Then we can all be comfortable . . . or perhaps dead . . . after all, that is supposed to be just a long sleep . . .

And Jesus says . . .

‘But to what will I compare this generation? It is like children sitting in the market-places and calling to one another,
17 “We played the flute for you, and you did not dance;
   we wailed, and you did not mourn.”

This generation, every generation . . . Every generation with its opinion about what fits. ‘Hey look it’s a time for dancing, why are you so miserable?’ ‘It’s a time for fear, why do you live so freely?’ Here’s the bed – Get with the programme!

The spirit of Procrustes lives on . . . as Jesus found

For John came neither eating nor drinking, and they say, “He has a demon”; Hey John,, all that camel hair shirt and Repentance stuff! Don’t be so miserable – we just want to have fun. John, he’s too moral.

Jesus . . . he’s not moral enough the Son of Man came eating and drinking, and they say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!”

Of course, we are not like that are we . . . especially in respect fo Jesus. Yes, John is a bit miserable, but Jesus . . . well he’s our version of an all round good person – we wouldn’t distort his message, stretching him or cutting him to fit our comfortable Procrustean bed, would we?

He’s ‘A friend of tax-collectors and sinners’ – Just like us . . . or is he?? Who are those people? Those whom the dominant narrative declares do not fit – those who are ‘beyond the pale’.

The tax-collectors were collaborators with the brutal Roman power – Jesus hung out with them. Think of any ghastly regime you like, Stalin’s, HItler’s . . . Trump’s even, if you will. The Romans were right up there – and these Jewish people collaborated with them. Those how have thrown their lot in with the brutal oppressors?? Tax-collectors. Jesus hung out with them – why one of them was his disciple, and may even have written a gospel!

Sinners – well that’s all of us, isn’t it? But if you want to get a feel for the force of it in the ears of Jesus’ detractors – think of Hilary Clinton’s ‘deplorables’ . . . everyone has them. The ‘good’ people always have their ‘nasty people’ – Those people . . . the people you wouldn’t be seen dead with? They are ‘sinners’ . . . they are the ones Jesus is hanging out with . . .

Perhaps Jesus is not moral enough for us . . .

Perhaps Jesus isn’t moral enough for us – He’s not a good fit for the Saviour we were looking for. And so here and there we trim Jesus to fit our story, and if you know Matthew Chapter 11 – you’ll realise that that’s exactly what we have done, or at least someone has done on our behalf . . .

the Son of Man came eating and drinking, and they say, “Look, a glutton and a drunkard, a friend of tax-collectors and sinners!”

Yet wisdom is vindicated by her deeds.’ Wisdom is vindicated by her deeds . . . What does that mean?? But we skip over the verses about the deeds of Jesus, about the vindication of Jesus, the Wisdom of God . . .

Then he began to reproach the cities in which most of his deeds of power had been done,

John the baptist, in prison has just asked – are you the one who is to come??

And Jesus says Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. Look at my deeds!

20 Then he began to reproach the cities in which most of his deeds of power had been done . . . because they did not repent.

Hang on there Jesus! Leave the repentance stuff to your miserable cousin! But he doesn’t seem to have heard . . .

21’Woe to you, Chorazin! Woe to you, Bethsaida! For if the deeds of power done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. 22But I tell you, on the day of judgement it will be more tolerable for Tyre and Sidon than for you.

And he doesn’t stop there – he turns his eyes much closer to home –

23And you, Capernaum, will you be exalted to heaven? No, you will be brought down to Hades. Jesus had been living in Capernaum – he was theirs . . . the local boy . . . made good – after all the crowds were going after him and lauding him – ‘Jesus, he’s one of us . . .’
For if the deeds of power done in you had been done in Sodom, it would have remained until this day. 24But I tell you that on the day of judgement it will be more tolerable for the land of Sodom than for you.’

More tolerable for SODOM?? Well that Stung . . . no wonder we cut THAT out. That’s not the Jesus WE know . . .

Yet – Wisdom is vindicated by her deeds . . .

But we’ve cut the miracles out, they don’t fit our advanced ‘scientific’ view of the world . . . We’ve stripped out judgement – OUR Jesus wouldn’t say ‘Woe to you and you and you and it will be better for Sodom in the day of judgement . . .’ Not the Jesus made in our image . . . (because of course we neevr judge anyone . . .

We’ve reduced Jesus to a size we can handle, we can use to justify our lives. We’ve put him on the procrustean bed of the god of our imaginations who is as Freud rightly said, merely a projection of ourselves . . . We don’t do miracles . . . so neither did Jesus. We know what is right . . . we’re the judges – just read your news feed – we don’t need Jesus to judge the world.

We want a tame god, a domesticated god, a saviour who agrees with us, whom we can believe in, who measures up – so miracles?? Fairy tales. Judgement?? Don’t be silly – we know what is right and wrong – we know who the good people are and those who are not.

We have taken Aslan and tied him on the procrustean bed of a stone table, stripped him of his claws and his teeth and tied down with a knife through his heart. Because that is the story of the World – we would be better off without THAT Jesus . . . So we crucified him

And then we wonder why a church which so often does this – to get a more respectable faith – why is it dying . . . because it has rejected its Life.

Yet Aslan is not dead. On the third day, God raised him from the dead . . . He is the One who lives – and his word to us is the same. Behold Me. Behold my works. Repent and come to feast in my kingdom

We look out at the world and see so much that is wrong – but we don’t look too close to home . . . We judge the world . . . but the church is dying . . . why? What is wrong? What is wrong with the world – or closer to home, what is wrong with the church – or closer still, what is wrong with me?

‘What is wrong with the world? I am . . .’

St Paul gets this – Paul doesn’t look out at the world, he looks deeply into his own heart

21 [There] I find it to be a law that when I want to do what is good, evil lies close at hand. 22For I delight in the law of God in my inmost self, 23but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members. Wretched man that I am!

As Jesus says – ‘whoever sins is a slave to sin’

Who will rescue me from this body of death?
25Thanks be to God through Jesus Christ our Lord!

Jesus is not the Saviour we were looking for. Indeed if we are honest, he probably isn’t the Saviour we want, BUT for the Salvation of the World – he is the Saviour we NEED

Yet . . . blessed is anyone who takes no offence at me.’ Blessed is anyone who doesn’t try to rewrite my story in their own image – who doesn’t feel the need to fit me to their story, blessed is anyone who accepts what I say at face value, who accepts my judgement of their life. For I judge justly.

I am numbered amongst the transgressors – I hang out with ‘the deplorables’ . . . Jesus hasn’t come to call the righteous, those who are right in their own eyes – he has come to call sinners to repentance – and I will feed THEM my Life . . .

Come to Jesus’ table, accept His judgement on your Life – be numbered with the deplorables . . . Say Yes to Him – receive His Life in bread and wine . . .

Amen

Dangerous Faith

Draft notes for Sunday Sermon – Trinity +4 2020

Genesis 22

Baptism and Genesis 22

Dangerous faith

Today we have a baptism! And a reading about child sacrifice . . .

Keep Safe! . . . School holidays, Air NZ

Then Covid!

Lockdown . . .

Economy . . .

Who knows? Everyone apparently . . .

Have you had conversations about this with folk?? 

Have you even once asked – ‘where is God in all of this??’

On the planet Zog?? Is God involved?? As Christians surely that is where our focus should be, shouldn’t it? 

Yet all I hear is ‘Lockdown!’ – ‘No Lockdown!’ . . .

Thank you god for giving us a PM who kept us safe . . . Are we the elect of God???

Because where were you in the US or Italy or the UK . . .

It’s a lot more convenient not to have to think of God . . . to avoid God . . .  and if we’re ruthless honest with ourselves, this is precisely what we do, almost all of the time, and it’s why this mornings text is so terrifying – because we don’t want to pay attention to God . . . If the God we encounter in this text seems strangely alien to us . . . is it because we don’t know him??

———

As good members at St John’s we have four patron Sts – Mary, John, JRR Tolkien and CS Lewis

Aslan – is he safe?? 

Good is Not the same as Safe -you have to choose – between the Good and the Safe . . . Cognitive Dissonance

Church is Aslan’s Realm – there is a Lion Loose! 

If you want to be safe – Church is not the right place!

Annie Dillard – Why do people in church seem like cheerful, brainless tourists on a packaged tour of the Absolute? … Does anyone have the foggiest idea what sort of power we blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning. It is madness to wear ladies’ straw hats and velvet hats to church; we should all be wearing crash helmets. Ushers should issue life preservers and signal flares; they should lash us to our pews. For the sleeping god may wake someday and take offense, or the waking god may draw us to where we can never return.”

We are going to Baptise Marie today . . . We invoke the name of God . . . blithely?? 

And THEN we have this reading from Genesis . . . Child Sacrifice . . . we are not on safe ground here – and it is not comfortable . . .

But it is a move away from the Safe God story, the God avoidance story . . . It’s a move away from illusion to Reality

God draws Abraham away from all his security blankets – all that keeps him from Reality – all that keeps him Safe

Leave your country – culture – kindred – relationships – father’s house – home – and go to the land I will show you . . .

No Heir – this really Is the end of the line! Ishamel?? No . . . 

Can a child be born to a man who is 100? Can Sarah who is 99 bear a child? Oh that Ishmael might live before you . . . but no . . .

This makes no sense . . . but then, does anything? Have you got COVID figured?? 

God has promised Abram a Son, through Sarah . . . the son of the promise. Isaac

And joy of Joys, Hope beyond all hope! He is . . . and then we come to Gen 22 . . . and it is a terrifying text . . . Not Safe -YET – THIS IS CHRISTIAN LIFE . . . This is THE Exemplar of faith into which we are going to baptise Marie

After these things God tested Abraham. 

Whoa!! . . . Who trusts who? 

The question is not, can we trust God, it is can God trust us to trust him . . . after all if we are charged with living out His purposes . . .

He said to him, ‘Abraham!’ And he said, ‘Here I am.’ 

Abraham is Alert to God

He said, ‘Take your son, 

your only son Isaac,

Just to be clear

whom you love, 

Just to make it abundantly clear what is going going on within Abraham

and go to the land of Moriah, 

and offer him there as a burnt-offering on one of the mountains that I shall show you.’ 

So Abraham rose early in the morning

, saddled his donkey, and took two of his young men with him, and his son Isaac; he cut the wood for the burnt-offering, and set out and went to the place in the distance that God had shown him. 

WHAT???? NO discussion???

On the third day Abraham looked up and saw the place far away. Then Abraham said to his young men, ‘Stay here with the donkey; the boy and I will go over there; we will worship, and then we will come back to you.’ 

OK So Abraham says ‘we are coming back’ WE ARE

Abraham took the wood of the burnt-offering and laid it on his son Isaac, 

He laid the Wood on his Son – pay attention here folk . . .

and he himself carried the fire and the knife. So the two of them walked on together. 

Isaac said to his father Abraham, ‘Father!’ And he said, ‘Here I am, my son.’ 

Abraham is alert to God – he is alert to Isaac – he is responsive to both – he is attending to both – he loves God, He loves Isaac

Isaac said, ‘The fire and the wood are here, but where is the lamb for a burnt-offering?’ 

Abraham said, ‘God himself will provide the lamb for a burnt-offering, my son.’ So the two of them walked on together.

Abraham Cannot see how this is going to turn out . . . none of us can . . . but he trusts God

When they came to the place that God had shown him, Abraham built an altar there and laid the wood in order. He bound his son Isaac, and laid him on the altar, on top of the wood. Then Abraham reached out his hand and took the knife to kill his son. 

But the angel of the Lord called to him from heaven, and said, ‘Abraham, Abraham!’ And he said, ‘Here I am.’ 

Still paying attention in the midst of it all!! He is attentive to God

He said, ‘Do not lay your hand on the boy or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from me.’ 

And Abraham looked up and saw a ram, caught in a thicket by its horns. Abraham went and took the ram and offered it up as a burnt-offering instead of his son. So Abraham called that place ‘The Lord will provide’; as it is said to this day, ‘On the mount of the Lord it shall be provided.’

God is His Life

Jesus is our Life

Meaning of Baptism

We place our life in the hands of the Lion – The one who isn’t safe – The one who Is Good . . .

Fear, Control and The Human

Do not be afraid! This is the most oft repeated injunction of Scripture. Because it is often so difficult to do, it is necessary to examine the ‘Why?’ of this Command of God, so often on the lips of Jesus . . .

Recently I’ve been feeding on various podcasts, not least those from the Ancient Faith website. Recently I came upon this one by Michael Haldas from his often excellent series ‘Sacramental Living’, entitled ‘Fear and Control’. It’s worth a listen, and I’d like to make a few additional comments.

As you will note, Michael is speaking in a daily series of talks and I suspect a little unscripted as he becomes a little contradictory, not least with respect of ‘Control’, so I offer hear a few thoughts which might possibly help direct our Spiritual Exercise in these days.

Fear and control are intimately linked

Life is full of uncertainty. If we have until now only believed that in our heads, the events of these past weeks have caused that knowledge to become Knowledge. It has moved from the head to the heart, the seat and root of our lives, and there has born much anxious fruit.

So much about the Coronavirus situation has the potential to make us fearful, and in many ways we can see that fear realised, not only within us, but also externally to us. This latter is a significant point to which I shall return in a few moments.

A short personal reflection regarding my own heart.

Here in New Zealand, we were given about 48 hours notice of the lockdown. I noted that all of a sudden the streets were alive with cars making their way to our local supermarket. I was told that after only an hour, the queue for the checkouts went right round the store . . . of course, I wasn’t so foolish . . . yet that wasn’t quite so. As I went to shop early the next morning, I found myself pausing in the aisles and looking at certain products, and an internal nudge arose, and ‘mysteriously’ this or that ended up in my basket, despite the fact that we had some at home! I stocked up on potatoes and yoghurt starter, whilst self righteously ignoring the toilet rolls . . .

. . . so to continue in many ways we can see that fear realised, not only within us, but also externally to us. The simple fact is that we are far more alert to that external to us, than internal. The more we internally fear within our hearts, the more we See reasons to fear out there. (This is because as humans we are microcosms – tiny Worlds. We See as we are) And we are trained ot think that what we see is Reality. But Rather, what goes on within us constructs a false reality ‘out there’, because we are afraid. The internal which guides our eyes and our thinking, from fear to fear, not the external.

And our response to fear is to seek to control. Indeed Control is always a response to fear. We try to get the world ‘the way we want it’ because we are afraid, and if we have power, we exert our will on the World around us. Technology of course which is at root an instrument for exercising control over our Reality, feeds not only our sense of agency, and control, but also feeds our fear. Now of course we are afraid of what in our fear we have done to the Creation . . .

Consider the working of fear in someone who has been bullied. Because they have been bullied, often when young, they seek to protect themselves from that first fear they knew. So they exercise control over others, they themselves bully. They exercise Dominion. To a greater or lesser extent this is true of us all, but as in so many things, we only recognise it in particularly significant examples of it, Out There. Our ‘Desire to make the world a better place, to turn the people around us into our projects to improve them, are merely our attempts to make the world Safe for ourselves, so it fits how we think it should be.

This perhaps is why we know so little of the truth of prayer.

We pray and we pray, seeking God to intervene and change things Out There, so our lives can ‘return to normal’, but then God doesn’t respond . . .

YET if it really is God we seek – rather than just getting the world’s electrician, plumber, etc. to appear briefly and fix things – then God may well respond and do a far more significant work – within us. God asleep in the storm – God intervenes there through His Son Jesus and the disciples world is shattered, they’re more frightened than they were of the storm . . . Do we really want God to step in?

So often prayer is simply, “Lord I know that the world is really yours, but can you fix it so that I have it as I want it? Please can I have the life I want.” But that isn’t prayer – it’s magic . . .

These words of Father Stephen Freeman have really struck me these past days “ . . . when we seek to use the unseen in a manner that controls or directs the world around us, we have left the path of true belief and entered the world of magic and superstition. It is, oddly, the opposite of the sacramental life. In the sacraments, material things are used for the purpose of communion with the immaterial with the sole intent of communion with God. In magic and superstition, we seek to manipulate the immaterial world for the sake of controlling and managing the material world. It is actually a form of secularism – one which presumes that the material world itself is the true and final place of our existence.”

God comes to us in Jesus to give us His Life. And this requires the upending of all the tables of our lives, of many things being driven out, of a renewed Vision of what Life actually is.

To return to the theme of Control, when God steps in we have to cede control and that is the last thing we want to do, to lose our life, so it seems.

But is there no place for control?

Here I think Michael became a little confusing – for he was speaking about control as a sign of fear, but then switched ot speaking of it in healthy terms, but not defining the sphere of good control, or its home.

For there is a place where we are to exercise dominion – in our hearts. Over what rightly are we to have control? The simple, yet difficult answer is, ourselves.

It is not our place to control anything outside of the domain we have been given, our bodies, until we have mastered that which lurks within us. Michael helpfully uses the example here of God’s words to Cain ‘sin is lurking at your door, waiting to master you . . .’ Cain has no self mastery, no self control, and the rest as they say is history. Sin and death are the fruits of lives which have no self control, just self gratification, however beautifully packaged . . .

Self Control is a Fruit of the Holy Spirit.In other words, it is Evidence of the life of God within us, the Life of Jesus, abiding in us

Jesus can speak words to the Creation ‘Be Still!’ and rightly rebuke us for our lack of faith. He alone, The Human (as Pontius Pilate will remind us), can exercise dominion over the Creation for He alone is that Life that comes from God. It is only as we allow Him in to change us that we might grow into true humanity. Only when he comes ot the Temple of our lives, or indeed stills the storm outside, and reveals the Storm within.

Only when we train ourselves to only do what we see the Father doing, moment by moment, only when our life comes to us in and through Jesus, are we in the still place from which in truth we might exercise Control, not from Fear, but from Love, Joy and Peace.

‘The prayer of Jesus’ people’ – Trinity 6 Year C 2019

Sermon for Trinity 6, Year C 2019
Colossians 2:6-15
Luke 11:1-13

Pray your Life

I wonder what you ask for when you pray? Why do we pray for the things we pray for? What is it that causes us to pray – not what deep ‘spiritual thing’ does, but what in the world we inhabit makes us pray?
These questions which I suppose we rarely if ever give thought to – but are called to mind by our gospel and also a presentation at our clergy conference this past week.

Firstly our gospel. Jesus’ disciples are being good disciples here – they are asking their rabbi to teach them. Jesus let us never forget is our rabbi also! Our teacher. We are to listen to his words for they are Spirit and they are Life. We might say ‘they are true’ – although the idea of truth is so thin in our modern world that perhaps this isn’t the best way of putting it. Better to say with Peter that they are ‘words of eternal Life’. To Hear Jesus – to listen and allow his words to shape us, is to come alive! Just like old Lazarus – this is what the Words of Jesus do! So when we hear Jesus’ words on prayer they also if we hear them bring us to Life – to Life filled Prayer.
Or quite literally a Prayer filled Life – Your body is a Temple of the Holy Spirit, a House of prayer to use Jesus’ words. As Paul tells us – the Spirit prays within us – the Holy Spirit, the Spirit of Jesus. His Life giving words of prayer are perhaps the most clear form of Spirit filled prayer we can know. Well we shall return to the Holy Spirit towards the end

As with any good rabbi – what Jesus says – is pithy, short and memorable. His words are Life – they are bread for us – we need to be able to come back to them over and over again for our Eternal Life in the age that is passing away.

So when Jesus teaches us to pray he gives us a simple prayer. Not a set of techniques – ‘Just’ Words – but these words are Spirit and Life, for they are the words of Jesus.
We learned to pray it ‘on our mother’s knee’ – although in my case it was from my father 🙂 As we were taught these Words – the Life in Jesus was handed on to us. Do you want to know how to pray? Then listen to Jesus and say these words that are Spirit and Life. As Paul reminds us, we don’t know how to pray, the Spirit pray within us. Jesus words. Life – Spirit. Within us

But back to that question of what to ask for. We are told to pray for the coming of the Kingdom – on earth as in heaven – for bread and forgiveness. That’s it!

Christian Life is a gift from God. Like Jesus – this Life is physical and relational. Bread is fundamental to our physical existence – it keeps us alive. Eugene Peterson translates this ‘keep us alive with three square meals a day’ but I think that pushes it rather. We just need bread for the day. Give us this day our daily bread. It has an immediacy to it. Tomorrow’s bread can take care of itself – we seek bread for this day. We live too much in terms of the unknown future. A place of myths and terrors or enticements. At the moment there are those amongst us who are worried about things that lie in the future – but our prayer is for daily bread. This Life flowing from God now – our Life now. We live in humble dependence on Our Father in heaven from moment to moment.
And for forgiveness, We begin the prayer – our Father – we pray as His children his offspring in the world – He is The Provider. The Life giver – the Life of His Son. Breaking relationship is death – it is intimately connected to Bread. Bread shared – is Life shared. But sharing of bread requires relationship. So broken relationship is Death. We pray for Life. Knowing that this Life comes from the Father we seek forgiveness of our sins

But it doesn’t stop there. You see life doesn’t.

Your body is a Temple of the Holy Spirit. and the dominant picture of the Temple and the Spirit in Scripture is of water flowing out from it. In the garden – that first picture of the Temple – the Temple which we have indeed turned into a den of thieves – there are rivers flowing from it

A river flows out of Eden to water the garden, and from there it divides and becomes four branches.

Ezekiel speaks of the water flowing from the Temple in these terms
The LORD showed me ‘This water flows towards the eastern region and goes down into the Arabah; and when it enters the sea, the sea of stagnant waters, the water will become fresh. Wherever the river goes, every living creature that swarms will live, and there will be very many fish, once these waters reach there. It will become fresh; and everything will live where the river goes. People will stand fishing beside the sea from En-gedi to En-eglaim; it will be a place for the spreading of nets; its fish will be of a great many kinds, like the fish of the Great Sea. But its swamps and marshes will not become fresh; they are to be left for salt. . . On the banks, on both sides of the river, there will grow all kinds of trees for food. Their leaves will not wither nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary. Their fruit will be for food, and their leaves for healing.’

And of course, Jesus – the Temple destroyed and rebuilt in 3 days is the source of this Water – Spirit and Life ‘whoever is thirsty let him come to me and drink, for out of the heart of the one who believes will flow rivers of living water’

For that for which we pray is the centre of, perhaps the entirety of the Christian active life – as Jesus fed the multitude and forgave all from the Cross, pouring out his life, so our Life is the reception of that life and the passing on of it. Share your bread with the poor, forgive others.

indeed the prayer suggests this very flow. Forgive us as we forgive others! We are asking God to replenish our lives. Feed us as we feed others. What does Jesus say – do not worry about what you will eat and drink or what will you wear do not worry about the Life coming to you— but rather seek his kingdom and righteousness and all this things will be given you

Of course as we learn, be it ever so slowly to share what we have, to share bread, to share forgiveness – this Life Of Jesus is revealed in us, amongst us and flowing from us

And so Jesus teaching on prayer concludes with a prayer that sums up the Lord’s prayer
He asks us to reflect on our lives. Do you give bad gifts? No, though you are evil you know how to give good gifts . . . how much more than will the Father [who is Goodness] give the Holy Spirit to those who ask Him – the gift of his Good being. The transformation of our inner being, that we are converted to temples of life giving spirit, spreading bread and forgiveness wherever we go

Do we pray each day for bread? Do we pray each day for forgiveness? Do we pray for the Life of the Holy Spirit? It is perplexing. Jesus gives us words to pray, but so many think they have moved on from this to more ‘advanced’ forms of prayer . . .

This brings me briefly to the talk at ministry conference. In it, Dr Tim Cooper spoke to us about most Christianity in the World – which is not Western. What is more it is a story of almost continuous persecution, of millions who imitated Jesus in their deaths. Millions upon millions of Christians over 2000 years who lived on the edge – not just materially but culturally. Our Western Tradition which has been at the heart of Western culture at least for the last thousand years is one which does not know what it is to be marginal, although there are some who would say that we are now discovering that. When you are on the edge – you depend on others for your life. You depend on people not killing you – you may well depend on them fro bread – and because you depend on them, relationship is key – forgiveness

If we think that The Lord’s Prayer – Words of Spirit and lIfe flowing from Jesus are not the Essence of prayer – the Essential Prayers – is it perhaps it is because we have become so self sufficient? After all – how many of us ever have to think about where our bread comes from let alone ask for it? If we can get by without close relationships with others then forgiveness isn’t part of our needs for our relationships are rarely Life or Death matters
Listen to Jesus ‘Blessed are you who are poor, for yours is the Kingdom of God’ As his brother James says ‘Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him?’

When we have little or nothing we live in dependence on the goodness of others, relationships matter more because of this. Life is bared down to its essentials. We who have much are much further from the Kingdom – perhaps this is why we are so quick to come up with alternative visions of the Kingdom that better suit our lives, and different forms of prayer?
With whom are we sharing our bread, that we need to pray for Bread? With whom do we share in Life, such that broken relationship is life or death?

In this respect it is sobering to consider that the absorption of the General Synod of the church in maters of sexuality over the past 25 years has been the wealthy driving the agenda, and ignoring (and I saw it happen over and again) the cries of the poor – our pasifika brothers and sisters whose lives are literally being submerged under the water, homes destroyed by tropical storms . . . but where is the church most alive in our province?
Are our lives lives Real Lives? Life flowing from God through us? Lives of Receiving and giving? Perhaps we need to hear the words of Jesus?? ‘How much more will the Father give the Holy Spirit to those that ask Him? Perhaps we who are so comfortable with our own lives, need most to pray this prayer that we be saved by His Life in and amongst us? Amen

Fat in the day of slaughter . . . Evensong

Evensong
Genesis 41
Luke 16:1-9

Come now, you rich people, weep and wail for the miseries that are coming to you. Your riches have rotted, and your clothes are moth-eaten. . . You have lived on the earth in luxury and in pleasure; you have fattened your hearts on a day of slaughter. Jas 5:1,5

One of the first things someone coming to these shores to live notes is how expensive food is here. And what is more food prices are going up. I know that this is probably a heresy to say so, but I think that that might be a good thing. Anything which disturbs our comfortable slumbers and wakes us up to the world in which we really live

Slumbers are of course the place where sometimes dreams intrude and thinking of the price of food will lead us to Pharaoh and other players, not least those who have ‘fattened their hearts on a day of slaughter’ – those whom James says must now ‘weep and howl’. And I trust that if nothing else that quotation woke us up at least a little?

A local farmer in one of my parishes told me how troubled he was that so very few people nowadays had ever known what it was to live in genuine want and shortage of food . . . he knew history and scripture well enough. The story of Pharaoh was one not unfamiliar to one who lived with the daily vagaries of the weather let alone climate collapse as the director of each days work, or his daily life . . .

Pharaoh’s dreams, were not just dreams – they were an awakening to reality. For so very long people lived knowing that there were times of feast and times of famine.
Our culture has for a season broken these natural cycles by our technology. Technology of course always separates us from reality and changes our perspective on it, but we have lost any awareness of this as our lives have become so divorced from The World of The Real. The cycle will kick in again, one way or another, and the longer we put it off the harder will be the fall . . .

Pharaoh’s dreams reveal a deep underlying anxiety – how do I cling on to what I have in a world of uncertainty. And as the collapse of the climate inexorably quickens, til we begin to feel its hot breath even on us which live divorced from the Real World – such dreams are being given fresh impetus to this day.
The nightmare of the Pharaohs of the modern world. A recent conference of what we have come to call plutocrats, people of immense wealth, was given over to consideration of how they would survive the coming famine, or to put it in their terms, ‘the inevitable collapse of civilisation which climate change is already bringing about’. One of their key questions was ‘where is best to go and hole up? Alaska, or New Zealand?’ As you may be aware several such people have already opted to make our country their bolt hole, some investing large sums in secure underground shelters. Another question, interestingly was ‘how do I keep my personal guards loyal?’ Options such as fitting them with electric necklaces were explored. After all, if things collapse, who can you trust in the world we have created for ourselves?

It is a dark irony that in the world we have created, friends and family are barely visible in comparison to previous socially rich ages. Who do you count on in a world of individuals? If the only thing you have is wealth and no tribe??
The Pater familias who had risen to ascendency through prowess in battle, like for example David -Saul has slain his thousands and David his tens of thousands as the crowds shouted – no wonder David took over at the top.
Yet in a world of individuals separated out by their money, we discover that it hasn’t the power with which we had invested it, especially when the so ‘economy, so-called, collapses. Family ties, blood, runs deep and so powerful local chiefs did not need to worry quite so much about those they pay to protect them turning on them. ‘How will we stop our personal army turning on us? the wealthy ask
The age of the individual has ushered in an age when the fabric of existence is shattered – who can I trust? This is in so many many ways a dystopian vision. James once more ‘you who say ‘Today or tomorrow we will go to such and such a town and spend a year there, doing business and making money . . . weep and wail for the miseries that are coming to you.’

Pharaoh’s disturbing dreams – visions of skeletal livestock – led him to a programme of self protection. We miss in our following the Joseph narrative what it is that Pharaoh with the help of Joseph does – that is accumulate everything to himself. During the fat years he exacts a tax from all the people of Egypt – and during the thin years he sells the grain he has accumulated back to the people – until they have nothing left to give him but their bodies. He has grown fat in the age of slaughter – he has enslaved his people – he is an absolute ruler . . . and this will come back to bite him, as it all come back to bite all those who live for themselves.

There is the irony that the plutocrats have no friends to rely on – but speak of chaining their security personnel like dogs with electric collars. This Pharaoh at least went to his gold encrusted tomb ‘in peace’ Later Pharaoh’s reaped the harvest of God’s judgement against them as we go on to read in Exodus . . .

What judgement we may well asked will soon be reaped on those who have accumulated in the day of slaughter. Think of how difficult for example it is to buy a house now if you are young? I wonder at the piles of money accumulated by the St John’s college trust board – the wealthiest theological faculty outside of Harvard – in excess of $500 million. A huge percentage of this accumulated off the back of the housing market – a ghastly monster which tips people into forms of effective slavery and wrecks family life . . . Have we not ourselves as the Anglican Church grown fat in the day of slaughter?

A year or so ago our Synod passed a motion calling on ‘those in power to do all they could to alleviate poverty.’ I suggested that perhaps we could do much with that $500 million. Oddly enough, or perhaps wearily predictably no one thought this a good idea. The poor are someone else’s problem.
We worry about the collapse of the church – but consider the mission impact of Christians actually emptying themselves for the sake of the poor? Ah well . . .

On a wider stage The Creation has paid a terrible price but our lives have been ones of unimaginable ease and comfort . . . we have had cheap food for an historically unimaginably long period – we are accustomed to it – but the Creation has collapsed as a result. Intensive farming which we live off the back of, before we go criticising the farmers, has all but ruined soil, water, plant and insect life. And some have grown fat in the day of slaughter. If we have been paying attention these past few years you will no doubt have heard of ‘disaster capitalism’ – wherever something terrible happens, there is money to be made – she even suggesting that countries have been deliberately destabilised in order that a few can make a quick billion. Brexit anyone? The vultures are readying themselves to feed of the carcass. But we are living now with disaster capitalism on the biggest stage. This is not the collapse of nation states, it is the collapse of the entire creation.

One think I have in common with The plutocrats, apart form coming to live here, is that I also have taken a close interest in the numerous indicators of the coming Judgement. I wonder if perhaps their underground bunkers are a manifestation of those calling for the mountains to fall on them . . .

———

What is the gospel in all of this? Well I have to admit to taking once more a slight liberty with the readings for there are words of Jesus which speak directly to this, which I chose for tonight.

As we read this morning ‘Mary has chosen the one thing necessary, and it will not be taken away from her’. The One thing as we heard was that she listened to the words of Jesus, which are Spirit and Life. The irony I pointed out was that whoever people fall to arguing over this story of Martha and Mary which are about listening to the words of Spirit and Life which fall from His lips, they always ignore the words of Jesus . . .

The reading from Luke we have heard this evening is to our ears a perplexing tale. We who have been brought up to accept ‘economic realities’ in terms of abstractions like business ethics etc are confused by Jesus using the action of someone who defrauds his boss to save his own skin. But then our idea of economics has nothing to do with God’s.
Economics literally is ‘the law of the household’ – put another way, it is how we live together, sharing in life together. it is little surprise that in the age of the individual, it has become the abstract idolatrous monster to which we must all bow down at any cost. China’s GDP falls and the world is terrified – our gods are crumbling. So to hear the words of Jesus, we need to understand that His words are Light and Life – not the latest prognostications of the economists and bankers and politicians and plutocrats.

Jesus it must be said says things that are not music to our ears – he has no time for money – which is essentially a technology of abstraction separating people from people. So he is unconcerned about financial ‘justice’ per se – as we shall hear in a few weeks time as we continue to read this gospel on Sunday mornings. Rather he is in the business of making friends. Use unrighteous mammon to make friends for yourselves, so that when the Day dawns . . .

Job says If I have withheld anything that the poor desired,
or have caused the eyes of the widow to fail,
or have eaten my morsel alone,
and the orphan has not eaten from it—
for from my youth I reared the orphan like a father,
and from my mother’s womb I guided the widow—
if I have seen anyone perish for lack of clothing,
or a poor person without covering,
whose loins have not blessed me,
and who was not warmed with the fleece of my sheep;
if I have raised my hand against the orphan,
because I saw I had supporters at the gate;
then let my shoulder blade fall from my shoulder,
and let my arm be broken from its socket.
For I was in terror of calamity from God,
and I could not have faced his majesty.

If we hoard, like the Pharaohs we will rot with your wealth, but if we live with an open hand to those around us, we will find yourselves welcomed into many homes when things fall apart. Making friends is a lengthy task – may God grant us in his mercy time for this work of Life

And if anyone things these words not fit for the delicate ears of evensong, let us not forget the song of our mother Mary – ‘He has filled the hungry with good things, and the rich he hath sent empty away . . .

Perhaps we ought to give thought once more to that $500 million stashed away under St John’s college?

Martha and Mary . . . sigh. Trinity 5 Year C, 2019

Sermon for Trinity 5 – Year C 2019

Colossians 1:15-23
Luke 10: 38-42

Are we good listeners?

Many years ago, I was asked a rather left field question at an interview. ‘What would you say if Jesus walked into the room?’ I must admit I was not however taken aback – the question had been asked of every candidate and my interview was after lunch – I had the advantage of the incredulity of my fellow interviewees at the question to prepare an answer. Ironically, I didn’t want the job. Even more ironically, I got it and in some respects it prepared me for my life as a priest.

What do we do in the presence of Jesus?

Today’s gospel recounts the familiar tale of Martha welcoming Jesus into her home in Bethany, yet ending up on the end of a gentle rebuke. I must admit ever since I preached on this text three years ago – I have wondered about this encounter.
For last time it became clear to me that every time I had preached on it, which might be as many as 8 times over the years, someone pushed back at what I said. Occasionally I do get a ‘I’m not sure’ type of response to what I’ve said, but with this gospel reading it is every time

A few nights ago – I was having trouble sleeping – I listened to a podcast which turned out to be focussed on these words of Scripture. Not for the first time I heard it told as a tussle as it were between the life of Action, embodied by Martha, and that of Contemplation, as embodied by Mary. It’s fair to say that rather like last weekends cricket it was a close call with neither side deserving to lose, but the podcaster received pushback, exactly the same as I receive every time I preach on this.
This response is summed up in the words of one of my former church wardens, a dear soul who would shake her head each time and say ‘we can’t all be Marys, Eric’

Three years ago I was actually sent a lengthy paper on why Martha gets a raw deal . . . but . . . but . . . what if the incident has nothing to do with that . . . nothing to do with ‘the active vs the contemplative life’? Being vs doing?

I must admit than in suggesting this, I am going against pretty much all of the commentary on this text through 2000 years! But . . .
Certainly I could argue that we could do with lots more Marys. Is the world collapsing around us because no one is working? Because there are far too many people sat around contemplating? Is the problem with Donald Trump that he’s sat quietly in the Oval office meditating? Is the problem with his opponents that they’re doing the same? Is Brexit the result of too much contemplation? Are the shops and airwaves empty and the economy collapsing because we have all been overtaken by a tsunami of mindfulness? I think not. So I could make a very good argument for contemplation over action . . . but what if this incident has little if anything to do with that?

What seemed to get missed on the podcast, which worked the Action vs Contemplation angle as well as I’ve heard it worked; what gets missed in every response I’ve ever had, are the words of Jesus . . . which is more than ironic, it’s genuinely tragic. And I can’t help but wonder why we don’t listen to what Jesus says, and what are the consequences

Let’s consider the story again.

Martha is of course the one who welcomes Jesus into the house. Martha had a sister called Mary who, seated at the feet of Jesus [by the way note that this is how the healed demoniac is found, in the position of the disciple] – Mary ‘listened to what Jesus was saying’.

Note that as it happens Jesus has no issue with Martha. Martha has chosen her work. Mary has chosen hers. Yet, this won’t do for Martha.
‘Martha who was distracted by all her serving,’ comes and try to use Jesus for her own ends. Jesus is speaking, but she’s uninterested in Jesus except as one who will serve her will – She rebukes him “Lord, does it not matter to you that my sister left me all alone to serve?’ Apparently not. Indeed as we shall see again in a few weeks Jesus seems remarkably uninterested in all the things we can get very worked up about – our notions of justice and fairness. A man comes to him and says ‘tell my brother to share the inheritance with me’ – and we’re all with him, and Jesus isn’t interested in deed he tells the man not to be greedy, even though all he wants is what we would call his fair share. Is Jesus bothered because Mary is not helping Martha? Apparently not.

‘Tell her therefore that she should help me’.’Speak Jesus! put the world right the way I think it should be! Sort those people out! Again another theme which will come up – those who think they have a hold over others calling on God to send them to help. It was the Rich man in Hades calls to Abraham to send Lazarus to come and serve him . . .

I can’t help also thinking of the parable of the Prodigal here. We are not told, but I suspect that Mary is the younger of the two. Only because as an elder sibling I recognise myself in Martha 🙂 Thinking she’s in charge of her little sister.
She certainly acts in such a way towards her, albeit trying to manipulate Jesus. Her complaint has more than a faint echo of the complaint of the elder brother ‘All these years I have slaved away for you . . .’ ‘Lord, does it not matter to you that my sister has left me all alone to serve?’

It is at this point that we as it were get to the nub of it all – Jesus’ words. And perhaps there is something here which we so need to hear, that it is not at all a bad thing that we come back to it every third year in the lectionary cycle – for perhaps we haven’t heard it – or better, we haven’t heard the words of Jesus . . .

Martha, Martha, you are worried and distracted by many things; there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.’

What is The One Thing Necessary? What is the One thing which Mary has chosen?

Again let us pause and step back.

We miss what is going on so often. As I have said there are echoes of this story throughout Luke’s gospel, and if we have paid attention to the gospel so far, we should see threads coming together here.

What is the occasion? We are assuming that Martha is dealing with food here. I’ve never heard it suggested otherwise – yet just recently Jesus has fed 5000 people! Does Martha not know? Jesus will says ‘do not concern yourself with what you will eat . . . your father knows you need all these things . . .’ Those are his words
Jesus is in the house and he is speaking. Martha – do you remember the feeding of the 5000??? Why are you so stressed about the food???

Well that might help us be a bit more relaxed about getting a meal ready. [again an echo of when Jesus is teaching the disciples about the yeast of the pharisees and they take it as a rebuke for forgetting the bread. Jesus asks them to remember how he fed them in the wilderness . . .]

Then having fed the 5000 Jesus goes up the mountain with Peter and James and John and a voice from heaven says ‘This is my Son, the beloved. Listen to him’

This is the very command of God – Listen to Jesus. One thing is necessary. What is Mary doing?

Mary has chosen the better part . . . She is listening to Jesus.

Man does not live by bread alone, Martha, but by every word that proceeds for the mouth of God. Here are words coming from the mouth of God! Jesus is speaking.
How ironic that we miss what he says. ‘Oh it’s all about the active vs the contemplative life!’ Jesus says nothing about that. What is the One thing necessary – what is the better part that Mary has chosen? – she is doing the will of God – listening to Jesus!’
When we start a conversation about the active Martha vs the contemplative Mary – not words that come into scripture at all (!!) we ignore the words of Jesus.

Jesus says ‘My words are Spirit and they are Life – the flesh avails nothing!’ But do we take him at his word? Do you know the deep sustaining life that comes from the words of jesus? Have you had your heart and soul and mind and strength set on fire by the words of Jesus? When Jesus rebukes . . . the devil! . . . he says ‘Man does not live by bread alone, but by every word that proceeds fro the mouth of God!’ D owe know the deep satisfaction and Life that comes to us through the Word of Jesus?

Jesus is our Life – His Words are Spirit and Life. Unless we think we have moved beyond this, above all, we need to listen to Jesus – not least because as Jesus says ‘there is only one thing necessary.’

As Jesus says in exasperation at one point – ‘why do you call me Lord Lord and do not do what I say? Did you not hear? this deafness to the words of jesus, exhibited in a failure to understand this incident is at the heart of our fallen condition

“The days are coming,” declares the Sovereign LORD, “when I will send a famine through the land– not a famine of food or a thirst for water, but a famine of hearing the words of the LORD.
Amos 8:11 . . . Jesus is speaking – do we hear? Do we even want to hear?

Jesus ask yourself, what would the world look like if everyone heard Jesus?
What would your life look like? What would this church look like?

Do we recognise the Life flowing from His mouth?

Trinity 2 ‘Devoted – Your Salvation is not about you!’

Sermon for Trinity 2, Year C 2019

Galatians 5:1,13-25
Luke 9:51-62

‘Devoted – Your Salvation is not about You!’

Let the dead bury their own! You follow me!
St Matthew 8:22

I’ve always been a little puzzled by big celebrations of wedding anniversaries. Given that people are marriage is, ’til death do us part’, it seems to be a bit odd to congratulate two people for neither of them dying!
Of course to quote Bob Dylan, ‘things have changed’, and one is regularly met with astonishment should one say one has been married for over 30 years. In a sense this is because in a relationship thin world, we have come to invest so very much in finding ‘one’s souls mate’. Expectations regarding marriage are sky high as revealed in the extravagant wedding ceremonies and celbrations, where once people often did little more than turn up before a priest or at the registry office, or jump over a stick.

Ordination services too, it must be said, are extravagant affairs, where once all that happened was that a bishop laid hands on another – and the Spirit did the rest, now . . . And, in parallel with modern marriage, I think that it is beyond dispute that we have in a world where the church seems to be struggling, to invest far too much expectation in the ordained.
I remember one of my tutors expressing his unease at the implicit liturgy of ordination at a local Cathedral where the Ordination service began to the doors being flung open to reveal as he put it ‘the white robed saviours of the church’.
Those inflated ideals are all too often unexamined by the ordained who hold public services of worship celebrating the anniversary of their ordination, be it 25 years, 40 years, or in that first case, 60 years. This I have found very troubling – for it seems to re-emphasise a deep and troubling pattern within the church, that of 2 track faith. Those who were ordinary christians and those who were totally devoted. A little like the cult status that grew up around the Saints in the late middle ages. Why no special services for 90 years a baptised follower of Jesus?
And what is more it creates a comfortable division – so the idea of clergy as ‘professionals’, or people ‘doing their job’, finds a well prepared soil.

The notion of a two track Christian life is anathema. That there is a High Road and a Low Road, not to Scotland but to the heart of God, is a detestable idea. Yet it runs deep. The idea of being devoted to the service of God, given over to God is one which one finds in writing about ordained ministry, but not baptism . . .

Yet, as I will say this until they bury me, “what counts is our baptism”. Baptism is about the totality of our being. It is the total work which cannot be added to. And any understanding of ordained ministry which however unintentionally suggests otherwise, is to be shunned. In Baptism we are totally consecrated to, devoted to the Living God.
(It always struck me as a little odd that those who had concerns over the baptism of infants often had their children ‘dedicated’ – in the background was the offering of Samuel to live with Eli the priest. I never found any of these dedicated babies being left behind, dedicated as they were to God. it was most muddle headed)

No. No one Christian is more baptised than another – we become in the words of St Paul ‘living Sacrifices’. Not, that is sacrifices that got away with just donating a leg or a hand and so are still living, but Sacrifices who having died, Live! Again St Paul, ‘as dying, yet behold we live!’ Priests are called amongst the community of the church to teach this, to bear witness to this, the faith of Christ’s body in it’s totality, the Church, that we might live it out together as ‘a Kingdom of Priests’. To be a visible reminder us that we are a people, a body of Christ – given over in love and service to Him, This is Our Life. And thus, this is our Salvation. Devoted to God.

But what does it mean ‘to be devoted to’ in this regard?

I remember the same college lecturer working through with us to find a suitable metaphor for the priesthood, and his words have stuck with me – they are first in the line at the Coliseum. First in the line – OK maybe they get a certain benefit, the starving lions are likely to make much swifter work of the first meal of the week 🙂 but not that priests ‘go in place of’ . . . they lead the way that all must follow . . . there is One Lord, One faith, One church, One Baptism . . . One Way of Jesus.

We might speak of our Salvation of ‘the assurance of ‘going to be with Jesus’, or the assurance that ‘Jesus is with me’, but that is not the picture revealed in the gospels – which turn it on his head, to wit – Salvation is to go with Him. We might say ‘so and so has gone to be with Jesus’, but that is the language of those outside the Church. For going to be with Jesus is at once our death – you have been crucified with Christ as St Paul puts it – I no longer live, but Christ lives in me. He becomes our Life as the Church. If the Church has any Life at all, it is the Life of the crucified and Risen One.

Which brings us to our gospel reading today – and seemingly two Jesus’s. One who rebukes James and John (not the Evangleist by the way, that’s another John . . . but another time) – the kind Jesus, and then the Jesus who tells thos who’d follow him to leave the dead to bury their own .  . Will the real Jesus stand up?

The clue is in the fire . . . Jesus reveals to his disciples that the fire must come down not on the hapless Samaritans, but on them! Certainly hearing his words, sears and scorches

As they were going along the road, someone said to him, ‘I will follow you wherever you go.’ And Jesus said to him, ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ Are we going to be with Jesus?

To another Jesus said, ‘Follow me.’ But he said, ‘Lord, first let me go and bury my father.’ But Jesus said to him, ‘Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.’

Jesus does not die to make bad people good. No, he dies that in Him the dead may live!
‘Let the dead bury their own!’ What do you have to do with the culture of death? You are for Life! Jesus command to follow is a call to Life – don’t return to the place and ways of death – as the angels ask the bemused disciples ‘what are you doing looking for the living amongst the dead?’

Another said, ‘I will follow you, Lord; but let me first say farewell to those at my home.’ Jesus said to him, ‘No one who puts a hand to the plough and looks back is fit for the kingdom of God.’

To be with Jesus is to identify with Him as our life – which is to be devoted to God . . . to be living sacrifices

Jesus is at one and the same time God giving his life to human beings, AND the human giving his life to God. As we are devoted to God, we become God’s gift to the world. This is Salvation, and Salvation is not for your own sake.
Jesus is devoted to God his Father – it is his total self giving we call to remembrance – we awaken to afresh Sunday by Sunday. His Body and Blood, Bread and wine are offered to God, and God comes upon them by the Holy Spirit and they become His Life given to us. Every Sunday we are at the Cross, we are at the empty tomb, we are at Pentecost – that Life might flow from us. The fruit of the Holy Spirit. We put aside our life that we might be temples of HIs Life flowing from us. This is what it is to be a Temple of the Holy Spirit. One where a life is laid down, and a life flows out in response.

To return briefly to the Coliseum – our forebears in the faith knew this well. As St Ignatius – an early Chrstian was on his way to his death, he urged people not to prevent it – that he ‘might become pure bread ground in the teeth of the wild animals’ As Life, blood and water flows from Jesus’ side, so Life flows from those who witness to Jesus in Life and Death.

There are many stories of Salvation, but this one is unlike any other. Some of them pass as Christian. become a Christian and you will go to heaven when you die!’ It’s subtly, all about you. Many modern churches act as therapists for troubles souls in these days . . . and of course the idea that God loves you . . . whilst there are grains of truth in all of these things, they are not the essence of Salvation – which is Life poured out for the sake the world. We enter into the work of Jesus by laying down our lives in all respects – together, all the baptised, priests and people.

And a suitable metaphor is that of fire – as the sacrifices were consumed by fire, so the fire of God is at work in devotion to God. Living Sacrifices consumed by the Fire [as incidentally Luke will go on to recount in the account of Pentecost . . .]

Just recently I came across these words which speak of this devotion in the way of Jesus

At the very first moment you decide to turn to God, your heart begins to be warmed by the action of the Holy Spirit. [hopefully we have all known something of this] Your heart is kindled with the divine flame that will transform you. This flame will consume you completely, and will melt everything of a fallen nature within you. Once this flame of divine love has been actualized within your heart, do nothing that would allow it to be extinguished. Cooperate with the Fire of God, and let it completely consume you. [That is Devotion]

In Christ Jesus, together with Him, as His Body, we offer ourselves to the refining fire of God, until God resides completely within and amongst us – and His Life flows out for the Salvation of the entire Cosmos

So our writer concludes : Put all your effort into this spiritual transformation that is beginning in your heart. Let nothing else take centre stage over this action by God that is meant to save you, and make you complete. From a little flame, this fire will burn in your heart, and nothing of your fallen nature will be able to withstand it. This flame will transform your whole being, for the action of the Holy Spirit will take you into God’s Kingdom, which resides within you.

As one of the elders of the church said – if you will, you can become all flame. That is our calling, our path, our Way. This is the Life of Jesus. Becoming a sacrifice for the sake of the whole world

Amen

Clothed and in his right mind – Trinity 1 Year C 2019

Sermon for Trinity 1 – Year C – 2019

Galatians 3:23-29
Luke 8:26-39

‘Clothed and in his right mind’

‘And this is the judgement: that the light has come into the world,

and men loved the darkness rather than the light, for their deeds were wicked’ John 3:19

Whatever it is we encounter when we encounter the Life of Jesus, it is most definitely not business as usual. Our gospel today recounts the second of two consecutive incidents in which this life is manifested. Jesus has suggested to his disciples that they cross the lake, during which a great storm kicks up, which he orders to be quiet, and it is quiet, and the disciples are afraid – more afraid than they were of the storm.

Upon reaching shore, Jesus is confronted by the demon possessed man. Luke’s description is itself terrifying – this is not a bedtime story for small children!

As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, ‘What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me’— for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) Jesus then asked him, ‘What is your name?’ He said, ‘Legion’; for many demons had entered him. They begged him not to order them to go back into the abyss.

Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus to let them enter these. So he gave them permission. Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned.

In the same way that we find the disciples more afraid of Jesus calming the storm than of the storm, we find a similar response to Jesus’ work.
The populace of the region when they came to Jesus, found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. Those who had seen it told them how the one who had been possessed by demons had been healed. Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear.

As we explored during the season of Easter, the Life of Jesus, Resurrection Life, Life of the Ages of Ages explodes our categories regarding ‘business as usual’ – or ‘everyday life’. We considered how we needed to find new words to begin to speak of such things – like Tolkien’s word ‘Eucatastrophe’ – the Good Catastrophe. We can see the eucatastrophic breaking in here – something which calls to us and invites us to Goodness, Life itself. It calls from beyond because we are held captive by the safety of the known, ’business as usual’.

What do I mean by that?

Well let me ask a question . . . what is the opposite of a disease?

There is perhaps no word in our language which is, which does the opposite of a disease. What does a disease do? It takes that which we call ‘well’ or ‘healthy’ and reduces it – makes us less well, less healthy . . . But what is our word for that which takes what we call healthy, normal, usual, wellness and improves on it??

Disease, change and decay is part of the story of ‘business as usual’ of course. At best we hope to stave off decline and ill health . . . but that there might be something which surpasses this human ideal of staying well as the world knows it – is an alien concept to us . . .

Somehow we are concerned to stave off that which is not Good – disease – but to genuinely welcome the Good? Famously here of course we might remember our brother Jack Philips and his admonition to his grandchildren when in true Kiwi fashion they told him they were ‘good’, replied, ‘you’re not good, you are well!’ But what is wellness? Is it no more than the absence of disease??

We try in many ways to stave off the ill – H&S for example – or keeping fit – or 101 other things we ought to be doing . . . but these are all examples of keeping change and decay at bay. And there are many many more examples of this which operate in far subtler ways.
Consider for example our habit of demonising others . . . what are we doing? Separating ourselves from others – casting the illness onto them . . . We can call it ‘virtue signalling’, but at root it is a way of confirming our sense of ‘being in the right’ by damning others. Demonising them

We live in an era when it might be said ‘through the agency of the internet, demonisation has gone viral . . .’ Interesting that we use a word to do with disease to explain the rapid spread of something ‘going viral’ a ‘pandemic’ . . . We have no alternative Good word

James the brother of Jesus chides us – ‘The tongue is placed among our members as a world of iniquity; it stains the whole body, sets on fire the cycle of nature, and is itself set on fire by hell . . . no one can tame the tongue—a restless evil, full of deadly poison. With it we bless the Lord and Father, and with it we curse those who are made in the likeness of God. From the same mouth come blessing and cursing. My brothers and sisters, this ought not to be so. Does a spring pour forth from the same opening both fresh and brackish water? Can a fig tree, my brothers and sisters, yield olives, or a grapevine figs? No more can salt water yield fresh.’

Well James is writing before the internet – before Facebook and Twitter – where ‘good’ people go to town demonising those made in the likeness of God – we seem to need to have ‘enemies’ whom it is socially acceptable to damn . . . Donald Trump anyone?
How many ‘good people’ do you and I know who regularly take to the ethereal internet to damn others? Individuals and groups? And then this or group demonises back, and to use James terrifying phrase, the circle of nature is set on fire . . . by hell itself.

And in our culture this is ‘business as usual’. It is socially acceptable to demonise . . . Respectable members of society, the church even, Lord have mercy, damning left right and centre and no one considers this evil . . . ? ‘Business as usual’
I wonder how much of our discourse – of our conversation with others about ‘the pressing matters of the age’ reveal us to be full of Life and Light and how many reveal our lives to be merely the purveyors of socially acceptable demonisation?

Where do demons come from? They seem to wander around until they find a home. They seem in my experience to find a home in and between people, people who in the world’s eyes are good and respectable people, who then force them onto others.
I have never come across of acute demonic activity which wasn’t tied up with human relationships. That which is means to be light and Life and Love – is infested with darkness and death and hate. So we try to deal with the disease and come up with the demonised . . .
He dwells in the place of the dead, amongst the tombs – far from home – rejected even by his family familial rejection is a common aspect of this. ‘The black sheep of the family’ anyone? And then Jesus comes and brings one back from the dead. The Demonised is sat, clothed and in his right mind. This clearly is not simply about simply restoring someone to society – for it is the society which is complicit in the demons within the man. Rather Jesus performs what is a powerful evocation of the harrowing of Hell. Brings back a man from the place of the dead.

And the people do not see that his healing calls them to their own healing, would they had it. They are still living in fear. Terrifying Goodness has broken out and they can’t stand it. Life, business as usual is revealed as something which happens in the shadows – the Light of Life is too bright – and they asked Jesus the Light to depart from them.

It is not uncommon to hear people argue that Jesus’ healings etc. are contrary to the natural order. They offend for example against Science . . . of course we might ask what is a science that has no place for Goodness beyond goodness? Yet their real disturbance goes much much deeper than that, pressing down into the deep reality of our very existence . . . shocking and terrifying Goodness. Revealing to us the utter brokenness of what we call ‘the natural order, ‘business as usual’
He Manifests Health beyond health. Salvation beyond Safety. The formerly demon possessed man is as it were at peace. As Jesus had stilled the storm on the lake, so the agonising storms within the man have been calmed. He is Saved. Profoundly healed, inside and out. And this is not business as usual . . .

Have salt in yourselves, and be at peace with one another. To use Marks phrase. The man is free to return home – internally and externally healed. Not least in the area of his relationships. He leaves the people who need a demon possessed man in order to maintain ‘business as usual’ and goes out to proclaim the mighty acts of God

Clothed and in his right mind. The presence of the man resonates with the presence of Jesus. In our epistle St Paul says As many of you as were baptized into Christ have clothed yourselves with Christ

Clothed with Christ – in our right minds – the eye of our heart – we are to be clothed and in our right minds. Sitting at the feet of Jesus (by the way this is where Mary is in the story of Martha and Mary) . . . this is our vocation as children of the resurrection – to have nothing to do with the deeds of darkness, to have nothing to do with ‘business as usual’.
At peace with one another and within ourselves. Clothed with Christ. Such lives stand out – and are light in the World, full as they are of the light of the World, but they may not be welcomed, for they remind the world that it’s end is not business as usual

You may even, indeed I hope you do, form time to time recognise this. You make a simple offer to someone – something which speaks of the reality that is the life of Christ within you. But it is too much for the person – and it is refused. ‘I couldn’t possibly’ . . .

To accept the gift would call the person into a Life beyond life as they have known it. It is too much. And a chasm of separation opens up between you and the person. The Life in you has been too challenging

Whatever else the Christian Life is, it is not ‘business as usual’. It is the Life of God

Amen

Trinity Sunday – Evensong – Great is the Mystery of Faith

Sermon for Evensong
Trinity Sunday 2019

Exodus 3:1-15
John 3:1-17

The Mystery of our faith

As the Modern age has progressed one can to a certain extent map a reduction in the explicit consciousness of God in our human affairs. Charles Taylor in his magisterial work ‘A Secular Age’ asks the question “Why, was it virtually impossible not to believe in God in say, 1500 in our western society, while in 2000 many of us find this not only easy but even inescapable?” [check quote]

In our consciousness it is probably very fair to say that Man has grown larger and God smaller. For those who follow Jesus, it is becoming almost an embarrassment to speak of The Fear of the Lord. The sense that God is beyond our capacity, in greatness and splendour . . . has receded. We have perhaps reduced God to our own image, in our consciousness – perhaps this was why Freud was so quick to assume that god was merely some ego projection, for the God he encountered in Modern Christians was so human sized – as the human grew . . . so we are told we live in ‘the age of the Anthropocene. The Human stamp is stamped everywhere – human consciousness invades every moment of our day . . .

I speak of consciousness for in part Taylor’s question is a question not so much of belief, but of how we are aware of ourselves and the world around us. We live with forms of certainty – granted in small part by science and technology, couples with what we call ‘the power of human reason’, yet, it seems we are rapidly accelerating into a world where we realise how little we know.
As the Creation falls apart around us – I suspect we are becoming more and more conscious of a reality far greater than we had been led to believe in. That the human brain and intellect so powerfully advertised as of a complexity and power far far beyond that of super computers – turns out on the grand scale of things to be not much more advanced or indeed useful than an abacus in terms of its ability to discern the Truth of Existence.

Of course this huge and I suggest anxiety driven emphasis on Reason etc. has had a powerful impact on our faith where all too many either abandon faith or retreat to the ‘certainties’ of ‘what the bible says’. Biblical fundamentalists are the mirror image of the Dawkins of this world – being imbued with the same ratioreductionist [un]conscious approach to faith. We can see everything – nothing is hidden from our unseeing eye – perhaps we have in our own imagining become like Sauron in the Lord of the Rings?
This anxiety driven certainty creates a consciousness which has little time for mystery – perhaps this is why we are so obsessed with Safety – a flight from our inability to rationally calculate everything that might conceivably happen in a world which something somewhere suggests to us might Not be as it seems. If we increasingly limit the possibilities open to us, through for example highly developed H&S policies, then we might conceivably keep Reality from breaking in.

So too mystery and faith. My training incumbent, a thoughtful evangelical has an almost visceral response to the word ‘mystery’ and would endlessly quote Colossians 1:25-27 “I became its servant according to God’s commission that was given to me for you, to make the word of God fully known, the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.” There! He would say “the mystery is revealed -there is no mystery . . . however he didn’t than qualify it with other words of St Paul, namely “Without any doubt, the mystery of our religion is great: He was revealed in flesh, vindicated in spirit, seen by angels, proclaimed among Gentiles, believed in throughout the world, taken up in glory.” And of course most of Reality is in truth mysterious

Well today is of course one of the days of great mystery in the church calendar – Trinity Sunday – the day when many right thinking, or perhaps rationalist clergy decided to take a holiday and allow someone else to have the benefit of their pulpit! God as Three in One. As the cover of our font reminds us The Father is not the Son is not the Spirit – yet the Father and the Son and the Spirit are One God . . .

And no doubt here and there people are being subjected to images of God as a clover leaf etc. Trying to make it visible . . .

And of course the hyper rational age loves the visible – where mystery is done away with. We live in the age of the image – or as the French philosopher Guy Debord calls ‘the society of the spectacle’ I’m not here going to engage with Debord’s thesis but he certainly points us towards a society where our gaze is captivated by that which we see on a screen – and of course if we see it, it must be The Truth. No mystery in what we see is there, after all?

Most tragically perhaps we might apprehend this in the deluge of pornography which is freely available. The cultural critic Naomi Wolf writes on on how this deluge has changed people. On the one hand she speaks with evident envy of a female friend who converted to Orthodox Judaism, and went about with a headscarf. When asked by Wolf why she did this, she responded, ‘my hair is for my husband’. Wolf noted a new incredible erotic charge and energy about her friend, where the sexual had become ‘mysterious’ shrouded, hidden, and thus more vividly alive – Real perhaps?
Her musings closed with a young man who was speaking about the effects of porn on himself and his friends When asked by Wolf about the mystery of sex, responded thus “Mystery?” He looked at me blankly. And then, without hesitating, he replied: “I don’t know what you’re talking about. Sex has no mystery.”

It is perhaps here that we see the root of the familiarity of the erotic with the deeply Spiritual. Both engage us in a deeper knowing. A knowing which cannot be rationalised, a knowing which is beyond Reason, yet somehow far more sure. A knowing perhaps which is truly Personal and hoas to do with the depths of our hearts and our Loves.
Jesus says – ‘now this is eternal life, that they might Know you the only true God and Jesus Christ whom you have sent’ Knowledge of The Mystery takes us into the place of the powerfully personal – into the very depth of our being.

Jesus tells us ‘when you pray, go into your inner room and close the door. There, pray to your Father who is in secret, and your father who sees in secret will reward you’ Here of course the contrast is wth those for whom – its all out there! Those who stand on street corners to pray, that they might be seen by men

And so we come to our two texts for this evening – both of which take us beyond the place of the simply rational – although we must apply our minds, if only to draw us into the mystery of our faith.

Moses alone in the desert – the place of the encounter with the depths of who you are – reminiscent of the old teaching of the church fathers, ‘stay in your cell and it will teach you anything’ It is when we close our eyes to the easy lies of the visual – when the world around us is devoid of fascination, that the vast interior spaces open up. So the wilderness – the desert.

’Nothing to see here’ yet here Moses encounters the bush ablaze yet not burning – and draws aside – it is not a thing of direct vision. It is off to one side, pretty much as this Life which comes to us from God does not apprehend us in the three dimensions with which we are so familiar but comes at us if you like perpendicular to time and space

Who are you he asks? And the answer ‘I Am what I am, I will be what I will be’ An answer that is no answer at all . . . Certainly an answer which places us in a position where we cannot use God for our own purposes, for He does not allow us to touch Him, to lay hold on Him – to Close the story so that we can simply move on – rather we are called to move towards, deeper into the unseen, yet ever near.

And again – Jesus words leave Nicodemus drowning in incomprehension – You must be born again . . .what does this mean? Of course a faith which seeks to abandon mystery must make of this a simple formula. Repent of your sins, believe in Jesus and you will be born again – but with Nicodemus we MUST ask – but what does this mean? To repent is to reorient the eye of the heart . . . it is to turn our forgotten organ of perception, something perhaps akin to our intuition towards God, to Light, to fire, to a burning bush. It is to behold!
As I have been at pains to point out over the years, our English language often does not serve us well, in this case particularly with respect to Seeing. In Greek we have two verbs, one we might say is to see with the eye, as I see you and you I. Yet that that sense is one of the most readily deceived.
So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate

In our looking, we miss the Big picture -the relatedness of the apple to the provision and command of God.

The second verb is translated in older translations, Behold. This is the verb Jesus uses when he speaks with Nicodemus. Unless a man is born again he shall not Behold the Kingdom of God. Behold the Lamb of God says John the Baptist – when to the eye, all there is is a wandering dusty rabbi from Nazareth of all places! Behold, the Lamb of God who takes away the Sin of the world . . . surely in part our loss of God consciousness is our reduction of the second person of the Trinity to simply that Nazarene. The divinity of Jesus, the Christ, the Son of God, is largely ignored – and with it tragedy of tragedies, our own destiny shrinks

What is it to be ‘born again’? Perhaps it is to become the vessel of that uncreated Light – Wisdom – over which we have no hold – Uncreated Light . . .

One of the old fathers of the desert asked his disciples – what does the following verse mean? One after another each gave his answer – until he came to the last disciple, who answered ‘I do not know’. The Abba said ‘you have answered truthfully’

Such hiddenness, such uncertainty, such mystery is so frustrating to we Moderns, but if we are to find our way back, perhaps it is the place to start

How is God, Father, Son and Holy Spirit. I do not know

Amen

All too much? Easter 2 – 2019

Sermon for Easter 2 2019

‘All too much?’

CS Lewis in his stunning allegory – ‘The Great Divorce’ – suggests that the reason we do not seek the True Life of ‘The Great World we are made for’ is that it is too Real, Too much for us.

In this he imagined Hell not as fire and torment, but dark and somewhat dismal – like a Northern English industrial town on a rainy afternoon in winter. In his story, every day a bus left Hell to go to Heaven and anyone could make the journey, and anyone could stay in Heaven should they so wish, but Heaven was too Real, it was too much. Almost everyone got back on the bus to return to their lives of quiet desperation – Too Good to be True – Too Good to bear . . . perhaps their lives had not prepared them to bear the beams of Reality, to bear the beams of divine Love as william Blake puts it . . . for our lives here are meant to prepare us to Life in the fulness of the Reality of the Great world for which we are made. Each day an opportunity to grow deeper into the Life that is Life in its fullness

Here we have an echo of our suggestion of last week, that we struggle with the Resurrection of Jesus, because it is Too Good to be true . . . how can anything be Too Good? Yet if Goodness is Too much for us when we encounter it? Unbelievable – and we all too readily shape our lives to comfortable mediocrity and our perception of heaven is to say the least vague and nothing we set our hearts on – The Good. God Himself. Our struggle to believe something Too Good to be true is a sign of our alienation from the One who is Good.

And the early days after the Resurrection find the disciples struggling to come to terms with the Good Reality, to use Tolkien’s word – the Euchatastophe – the good Catastrophe – that has come crashing in , like bright sunshine rousing us from comfortable slumbers.

Yet the idea of a catastrophe, can this be Good? Can’t we keep things just as they are? Ok? Nice? Safe even? Safety having become the secular version of the Good – there is no room for Aslan in New Zealand for Aslan is not Safe . . . which means there is no place for the Good!

I think perhaps we are so insulated here – we struggle really to comprehend the Good. Evil breaks in and we cannot comprehend, but good also.

My primary school headteacher, whose class I was in – had been evacuated from the beaches of Dunkirk railed against the word ‘nice’ – and I guess anyone who had survived such an ordeal – a Life and Death Reality, would want something more Real, Awake, Alive! from what we wrote.

The Reality of the Resurrection of Jesus being Too Good to be true may be in no small part the product of our desire not to believe, for if it is true, it is the announcement that the world is not as we thought – our lives don’t fit a World shaped by the Resurrection. And we have two choices, to remain as we are or to begin the long hard work of reconfirming our lives to fit the new reality.

The Resurrection calls forth from us is a life that is we had not known – New Life, in Jesus. Now and again I hear this phrase but not for some years now.

Is it just easier to doubt and hope that things will turn out ok? That the Resurrection in its Catastrophic nature isn’t true?
Is it not an avoidance of the Responsibility of walking through the door to a new life which the Resurrection of Jesus holds open to us? Perhaps when one is growing old, new life is not something we readily desire . . . I remember one of my former bishops railing against ‘it’ll see me out-ism’. He would visit dying churches and all folk could say was ‘it’ll see me out . . .’ Just leave us as we are . . . don’t disturb us with tales of New Life in Jesus

Yet if the Resurrection of Jesus is True, then like things being ‘nice’, this is a failure to walk in the new Life, to receive the Gift, a failure to take Responsibility, to Believe and not doubt

Of course here we have an echo of the words of Nicodemus who comes to Jesus in the dark, at night . . . and Jesus’ telling him that unless he is born again, born from above, born of God he cannot See the Kingdom of God’ But Nicodemus is getting on in years – ‘‘How can anyone be born after having grown old? . . .’

Being born is the greatest catastrophe – it is a Good Catastrophe – it has happened to all of us, but we forget it. There we are in the comfort and the warmth, food on tap, we don’t even have to think about it, no responsibilities, we are the centre of our own universe, everything is nicely arranged – and then the catastrophe takes place and we’re forced out into light and a place where after a time we discover that we’re not the centre of things, and then seemingly try and get back, to construct the world as it was in the womb when we knew no better . . . Too much effort, all that change. Don’t bother us with your promises of sharing in the Eternal Life of God . . .

So New Birth is highly appropriate as a means of describing the Good catastrophe that is the Resurrection of Jesus, that in Him we are raised to a New Life. A life which calls us into the full stature of our humanity – a life of Responsibility. A Life in which fear has no part, for Death itself has been trampled down. A Life that can only be lived from the clean wellsprings of faith, not doubt. A Life which comes from and is directed towards God . . . and perhaps it is too much?

So this week Jesus comes to his disciples – their door locked for fear of the Judeans. And says the most earth shattering thing to them . . . What had they said? ‘Only God can forgive sins!’ If we push it onto God, then we can cary on not forgiving because it’s God’s job not ours, and Jesus breathes on them ‘Receive the Holy Spirit – whosoever sins you loose, they are loosed, and whosoever sins you hang onto, they are hung onto . . .
There is a starkness in these words – We have the responsibility – We are now by the Life of God in us Sent into the World, as Jesus was sent by the Father – do do God’s work of forgiveness. But we are responsible . . . This is why He gives us his Life! That we might do what he does . . .
but in freedom, so the door always lies open to return to the sleep of death and sin – to hang onto sin and not release . . .

We are Sent – sent into the World as the Father sent the Son, so Jesus the Son sends us – to do the Father’s work of forgiveness and reconciliation . . . And Sent in Faith of the Risen One

Which brings us to Thomas . . . frequently over the last couple of weeks I have recounted how Thomas is badly done by. He believes in Jesus far more than the rest of the disciples – ‘Let us go with him that we might die with Him!’ He is the one who asks Jesus What is the Way you are going? He identifies with Jesus – there is no ‘I do not know him’ as with Peter. He sees Jesus as his Life . . . and he has seen that Life go . . . is it any surprise he struggles at this point?

He Loves Jesus . . . Jesus who said ‘Blessed are the pure in heart, for they shall See God’ To be pure of heart is to Love truly. Thomas Loves Jesus, and now he Sees Him for who He is. ‘My Lord and My God!’ John has thought his gospel kept the true identity of Jesus open to differing interpretation – but not now. Thomas declares the Risen Christ Jesus to be LORD, and God . . .

it is because of who he is that we go out – He has passed through death – He calls us from Death to Life – all authority is given to him and he sends us to responsibly carry that into His World. Forgiving Sins and pointing all to the Centre of Life – God, manifested to us in Jesus Christ, the one who has trampled down death by death. He is Risen indeed! Or is it all too much?

Sacrifice – Maundy Thursday 2019

Sermon for Maundy Thursday 2019

‘Jesus came to Simon Peter who said to him, “Lord, do you wash my feet?” Jesus answered him saying “you do not Know what I am doing now, but afterwards you will Know”’

One of the thoughts that has been going through my head of late is of how unaware we are of . . . well of anything. We are amazed by ‘the sum total of human knowledge’, yet the more I consider that, the more I realise that ‘the sum total of human knowledge’ is the merest drop in the vast ocean of the sum total of human ignorance’ Just consider you own life . . . there is so much which in truth we do not know . . .

For example, think of someone you know – do you know anything about what it is like to be that person? How it feels to be them? How they are feeling right now? How they will feel tomorrow? And then you multiply that by all the people you think you know, let alone those you don’t.

Or the effect you life has on others? Think of your car. Who works in the factories, what are their lives like – what are the true costs?? What about the land where the raw materials were mined? What is happening to the emissions our car makes? I like to say ‘you never just . . . do anything’ Certainly ‘you never just . . . buy a car’

The car stands as a metaphor of our life – a bubble of the things we know in which we feel secure as we go about the world, a tiny bubble with airbags and side impact protection – keeping us from the terrifying universe of our ignorance

This evening we See Jesus as he kneels to wash his disciples feet – Peter thinks he understands – but Jesus tells him that he is ignorant – ‘you do not know what I am doing now’
Peter stands for us all in our tiny bubble of understanding ‘Lord, you will never wash my feet . . .’ , but as ever we do not Know what we are saying . . . Jesus tells him ‘unless I wash your feet you have no part with me . . .’

Jesus does not teach us more lessons about life. If we come to Him hoping to as it were take away some useful nugget tonight to help expand the minuscule bubble of our ignorance. we would be missing the point. For it is not about Understanding in such terms – rather the Gospel that is Jesus Christ is about coming to Know even as we are fully Known. And that as St Paul reminds us is the End – the Goal of Love

Jesus is not teaching us in the sense of telling us things, he is teaching us by identifying himself with us, and inviting us to identify ourselves with Him. To Know Him. To Love Him. Not to Know about Him, but Know Him. Not to love abstract facts, but to Love Him

Jesus identification with us is total – and so it goes way beyond our tiny bubble of what we falsely call ‘knowledge’ . He identifies with he full reality of the Life we cannot see – we are so unaware of our lives, but Jesus assumes the entirety of the human condition . . . and he does this most deeply in terms of Sacrifice

Jesus tells us that Sacrifice is the Centre of Knowing – it is the centre of Love – ‘Greater love hath no man than this than a man lay down his life for his friends’ – Sacrifice is the expression of Love – sacrifice is the deep pattern of our existence . . . but we are a sacrifice averse people

Years ago I remember a British ‘agony aunt’ who happened to be a secular Jew, [Claire Rayner] saying that she thought the idea of a religion based on sacrifice was a terrible idea – backwards – medieval even . . . Yet in so saying she was displaying her profound ignorance of Life itself – she was a stranger to her own existence. For, for each of us, our entire way of life is one of sacrifice.
And so much we have has called forth willingly or unwillingly the sacrifice of others – from the moment of our birth and before, the Mother gives up so much of herself to bring us into the world – she relinquishes so much to bring us up . . . and then . . . and then . . . and as we go about in our ‘low emmission’ bubble of knowledge – who has sacrificed what, what lands, what lives have been laid down for our convenience? Gradually the perception grows that we may have even sacrificed the Created world for the sake of our comfort . . .

Our lives are actually sacrificial, through and through. Every decision we take, is a choice for one thing and therefore a sacrifice, a closing the door to many many other things . And each and every sacrifice involves not just us, but the lives of those around us and by extension the lives of all around them. Think of how the choices parents make affect the lives of their children . . . and these choices are driven by our desires. We sacrifice something today for the hope of something we desire tomorrow. Our desires – our loves – but our loves are distorted, for we do not See our lives and their effects, we do not understand, we do not Know.

From Cain and Abel on, sacrifice is the pattern of our existence in a fallen world. Indeed before that. We are driven from the Garden of Paradise, for we sacrifice Knowing God, in order to Knowing Good and Evil.

We sacrifice being the Image of God in our attempt to Be God . . .

‘Father, Forgive them, for they know not what they do’ The Words of Jesus from the Cross . . .

And So, there at our feet, The image of God, Jesus the Anointed One, embraces all of our humanity. From the tiny plot of our pitiful knowledge, to the vast universes of our ignorance. He steps down into the deepest place, washing our feet – and we do not Know what this is.

Jesus comes as a Slave of all – he takes upon himself the entirety of our human condition – not in a superficial way – it’s true Jesus IS a first century Palestinian Jew – he has never played golf, or seen New Zealand – and we think these things are SO important, based on ‘the sum total of human knowledge’ – yet they are as nothing for we do not Know the Truth of ourselves . . .

but Jesus does Know – He Knows our humanness in a depths and dimensions we cannot begin to conceive – he binds himself utterly to the fulness of who we are – he Knows intimately and in every detail the Life of Sacrifice – He Becomes the Sacrifice. We all become what we love . . .

But Jesus Loves Truly. He is the One who Loves God with heart, soul, mind and strength and in dying for us, loves his neighbour as himself. The Cross is the revelation of Love of God and neighbour.

As we sacrificed being the image of God in order to try and be God, so God in Jesus re-enacts that sacrifice. The Image of God lays down his life in our place that that which we had thought nothing might be restored – returned to us in His total identification with us and ours by the tiny spark of faith in The New Creation, where we Know fully, even as we are fully Known

This is his identification with us, and then he invites us to identify with Him –

Take, eat, this is my body given for you – Drink This is my blood shed for the forgiveness of your Sins – Love covers a multitude of sins – I am the Loving cover for your not Knowing.

‘Afterward, you will know’

Jesus The Anointed – Palm Sunday YrC 2019

Sermon for Palm Sunday 2019 Yr C

John 12:12-16

‘Jesus – The Anointed’

There are words we often use as Christians which we give little or no thought to – indeed which we may not have ever stopped to wonder what they mean. Salvation – for example. But the word we use most is caught up in the very word Christian – that is Christ. What does this word mean? The apostle Paul uses it a lot – he speaks of Christ this, Christ that, Christ the other . . . What is he talking about? He says for example ‘If anyone is in Christ, he is a new creation.’ He speaks frequently of being ‘in Christ’ – but what does it mean?

Well to the early Christians it would have not been a mystery at all. For Christ was the Greek word used to translate Messiah. Jesus Christ could as well be rendered Jesus the Messiah – and both Christ and Messiah meant the same thing. The Anointed one. The Messiah was of course The King, the long awaited one – and the King was the one who when sat on his throne was Anointed with oil. Just as our own sovereign is to this day in an echo of that

So when we say Jesus Christ – what we are saying as a wonderful translation of the new Testament puts it everywhere – The Anointed. Indeed when you read a translation which uses an unexpected word in this way, you really notice how frequently it crops up. The Anointed this, The Anointed that, the Anointed the other . . . but if you picked up the book without any prior knowledge and read ‘The Anointed’, you would of course be left with a question . . . Who is ‘the Anointed’?

The modifier ‘Christ’ – points us to a person – that of Jesus of Nazareth.

The title points us to a person, and cannot be understood apart from that person. It directs us to some aspect of a particular person, but the focus is on the person. And for Paul and all the other writers of the New Testament, whenever you read ‘The Anointed’, you were directed to Jesus of Nazareth . . . but as we are so familiar with Christ as a word apart from its meaning, so often we seek to disconnect Jesus and The Anointed, or rather The Christ.

The other day a friend pointed me to a new book – a New York Times Bestseller no less – endorsed by Bono!! who said ‘I couldn’t put it down!’. It was entitled ‘The Universal Christ’ which is one might say an oxymoron. For the title The Anointed points us to a particular.

We live in a world increasingly dominated by Universal Abstract thought and the end of this always is the loss of the personal and the local. Wendell Berry speaks of this as he recounts his brother going to hospital for a difficult operation. After the operation with her husband in intensive care ‘his wife Carol was standing by his bed, grieving and afraid. Wanting to reassure her, the nurse said, “Nothing is happening to him that doesn’t happen to everybody” And Carol replied “I’m not everybody’s husband”’ None of us is . . . we are all particulars people . . . and there is only a Particular Christ, not an Everyman Christ, or a Universal Christ, but Jesus The Annointed, The Christ . . . who comes to us humble and riding on a donkey, on a colt the foal of a donkey . . .

This is the true focus of what we call ‘the scandal of particularity’ By that we often mean ‘Christian faith is right and others are wrong’ – but the Real Scandal of particularity is not an idea, but a person – Jesus is the Anointed one – He is the World’s true King! As the earliest proclamation of the Church was, when the Spirit had been poured out on the gathered disciples, ‘Jesus the Anointed is Lord!’ Not Caesar, nor any other human Ruler, but Jesus. And not any Jesus, ‘This Jesus whom you have crucified!’ . . . Not only the King of Israel, but the King of all . . .

A Jewish carpenter’s son, with his band of rough and ready devotees – as Isaiah says ‘there was nothing in him that we might desire him. He was nothing to look at . . . According to the eye what do we see?

Remember two weeks ago? The elder brother does not see aright, he does not see with the heart of the Father, as the Pharisees didn’t See Jesus.
So too last week Judas does not see theLove and devotion of Mary, all he sees is in an echo of the elder brother in the parable the Waste as Mary reflects the gratuitous wasteful love of Jesus back to Him . . . so Judas will continue to See wrong.

Judas is as I said last week a universal – the one who judges, calculates . . . he lives in the sea world of numbers and money . . . 300 denarii, and indeed as he looks he asks ‘what does this crowd, this rabble Jesus has gathered around him add up to’??

He sees the powers of the religious authorities, he see the might of Imperial Rome, he sees Jesus on the colt of a donkey with the band of fishermen and other assorted nobodies. The peasant teacher with his rabble band – storming the city with his donkey and filthy footed galilean hangers on! . . . and he judges, he calculates where he is going to be safest, and casts his lot with what to all intents and purposes looks like the winning side . . .

Yet . . . what do the crowds say

‘Hosanna!
Blessed is the one who comes in the name of the Lord—
the King of Israel!’

and

Do not be afraid, daughter of Zion.
Behold, your king is coming,
sitting on a donkey’s colt!’

The King! Your King!

but this weary, dusty hungering Galilean, with his unsophisticated band of disciples so called doesn’t look like much. His teaching on the perils of wealth and comfort don’t resonate with those whose lives are built on such things. His demand that unless we give up all we possess we cannot go his way . . . – and at the very end, what kind of a king is just another dead jew on a cross . . . as Pilate puts it ‘Here is your King’ ‘here is your Anointed!’ Here is your Christ . . .

So we find – and it must be said, entirely amongst the wealthy and comfortably off, those whom Jesus repeatedly warns – as we have been reading Luke we become aware that Jesus’ teaching is not comfortable listening for those with comfortable lives . . . Gnostic teaching is popular amongst those for whom the particularity of Jesus is too disruptive and disturbing – not the sort of king for the cultured elites, amongst whom such teaching is so popular getting to the top of the NYT best seller list and avidly read by pop stars – and this is an old story.

The early roots of Christianity are not auspicious – it was largely a movement amongst the poor and off casts of society. As we have said recently – Galileans are pretty much beyond the pail – certainly not the sort of folk you’d invite to polite Jerusalem, Judean Society . . . it grew as one of its most clear eyed critics put it as mainly a slave movement, a revolt amongst the poor.

Sometimes when we speak of sharing the Good News of Jesus with those around us, we uses the metaphor, ‘one beggar showing another where to find bread’. Well for many if not most of the first Christians that wasn’t simply a metaphor as they shared the little they had with one another, homes and food

Yet as ‘a new thing’ it attracted the curiosity of those who looked for a more ‘spiritual cast to life’, particularly amongst the Greeks, for whom the association of Christ with The Anointed Messiah of the Jews was not part of their story. There’s always a market for something spiritual but undemanding – These people – the Gnostics – were so spiritual that for them the body was insignificant, and so thus the particularity of Jesus an offence. They would be into ‘spiritual things’, ‘Spirituality’ would be a buzzword amongst them. They would be more than happy to talk about The Universal Christ, The Cosmic Christ or whatever – . . . but Jesus? Happy to patronise him . . .

Tidy him up, scrub out his awkward jewishness and of course don’t refer to him by name – don’t get into all that ‘Jesus worship stuff . . .’ Let’s just call him Christ. ’We mustn’t make the mistake of attaching too much significance to this one man . . . he is merely pointing the way – his teachings were about how we might be spiritual, and we shouldn’t take at all literally his words of judgement for the rich and comfortable . . . then as now despising the company he keeps, His body of disciples, the Church . . . “Spirituality is IN! Organised religion is OUT!” You will always find reason to criticise if you look with the eye of Judas . . . Jesus’ followers nothing to look at, and as for the man himself . . .

And so it goes on – As one very popular modern gnostic writer puts it, ‘Jesus is probably seeing at a much higher level than most of us’ and then goes on to explain why Jesus view is so restricted, and implicitly teach those who drink deep from this guru’s wells, that he sees at a higher level than Jesus . . .

The offence of the gospel in the early years as today is that it offends polite sensibilities – we want another King! But as we begin to walk through Holy Week we get closer and closer to The Cross . . . where our King, Jesus is Crucifed . . . will we go with Him?

‘Away from Home’

Sermon for Lent 4

Year C 2019

The parable of the two sons

Luke 15:1-32

‘Just as at that time the child who was born according to the flesh persecuted the child who was born according to the Spirit, so it is now also.’ Gal 4:29

“Those who say, ‘I love God’, and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen.” 1 John 4:20

‘Away from Home, in Body and Heart’

So we are half way now through Lent, and the fourth Sunday is observed in parts of the Church as Mothering Sunday. In part the roots of this are found in the practise of allowing those in service to go home to Mother for the day, and of course Mother Church.

Returning Home is the journey of the Christian Life, beginning as it does with our ‘coming to our senses’, waking up to the Reality of existence and setting out to find its beating heart.

Of course, Home doesn’t always carry positive and hopeful attributes in our minds. People run away from home. Home is where family is, and on days such as Mothering Sunday down through the years I’ve been confronted with the fact of broken homes and relationships. Mothering Sunday wasn’t universally a day of warmth and joy – and indeed returning to Church can carry similar baggage, indeed it usually does. The family of the body of Christ can be just as challenging, indeed it helps if it is . . .

As a fridge magnet we were once given by some friends put it ‘Friends are the Family we choose for ourselves’. Much as I appreciated the warmth shown by the gift, it troubled me, for of course the grounds of our salvation are not what we choose for ourselves. Our core problem is that we do not love well – so we choose poorly. Our desiring capacity is off beam, and being wrapped up in our self we tend to flock together with those we are like.

Consumers that we are trained to be – we love the idea of this – ‘have the world to your tastes’. Indeed even in the church, there are those who say we each need a church according to our own personality. Yet consciously or unconsciously to choose this path – and it is often unconscious and rationalised to suit our deep misdirected loves – to choose this path is to avoid the difficult task of renewal of our hearts and minds. Which is to avoid God himself, made known to us in Jesus.

(In this regard, as I often say, people become Vicars who have most to learn, for God puts us in a place where we don’t get to choose with whom we worship 🙂 We are given a family 🙂 )

Being a Vicar in a rural context was instructive in this regard, for there was only one (Anglican) show in town. If you were Anglican and it mattered to you, there was no choice. Indeed we were often the only church in ‘town’. And of course then we realised that as the family of the church we weren’t all with the family we’d choose for ourselves . . . as it was of course in the rest of the week. The people we didn’t want ot see on the street, then turned up in church on Sunday

Family dynamics. The Givenness of Family, the givenness of a church family – the arena for finding our way Home, the gift of God, towards the heart of God.

Confronted with the difficulty of the Command to Love those amongst whom we find ourselves – I have been told, ‘but I’m not Jesus!’ Which of course is the point. No, I am not, but to find my way Home I must grow into his likeness, to Love as God Loves, not in the partial selective way we do.
We are not well served by consumer faith, or indeed spectator faith, watching on whilst Jesus ‘does it for us’ His call is to follow, to go with Him, and to be shaped by that cross shaped journey into His Likeness.

Yes, we may well say we believe in Jesus, but to believe in Him is to Know Him – to Know His Heart – to have his heart, the heart of the Father, the heart of God. When we love God with all we have and all we are, His heart grows within us – and if it isn’t growing, we are not loving God.
Jesus said, ‘As the Father has loved me, so I have loved you . . . love one another as I have loved you’ How are we to love one another? With the Love of the Father for the Son . . .

And so in this parable, a parable about our hearts, the focus is not on the ‘Prodigal Son’, it is the elder Son. We can like him be at home in Body, but far away in regard to our heart.

We know little if anything of the heart of the Prodigal – we tend to make a set of assumptions, but they are just that. Judgements of his motives as we observe him, but that is all.

“There was a man who had two sons. The younger of them said to his father, ‘Father, give me the share of the property that will belong to me.’ So he divided his property between them. That’s it. We might say ‘he disrespected his Father!’, ‘he couldn’t wait to see his father dead!’, but the parable doesn’t say that. He simply asks for His share and His Father without hesitation gives it to him, and also btw gives it to the elder son . . . ‘he divided his property between them, a few days later the younger son gathered all he had’ . . . the elder son didn’t, but was welcome to . . .

There are a couple of moments when we see a little deeper into the younger son. He ‘came to his senses’, sat amongst the pigs . . . a place where the senses may well be awakened 🙂 And he tells a story about himself. If we heard well, we may remember an echo of a theme we explored last week, that of shame. And how, full of shame he doesn’t See clearly and he judges his Father.

You remember? We Sin and then for shame, judging God by our standards – we imagine that God cannot forgive – and we hide. Well the younger son decides not to hide and sets off for Home, but in expectation of at the best a place as a servant in his father’s house – yet, as we heard last week ‘your ways are not my ways, neither are your thoughts my thoughts’. We judge the Father incorrectly, we always do, until we have his heart, until we Know not just about His heart, but Know His heart. Until we Love Him, we shall not See Him, or Know Him

The Father’s response, to this errant Son? He runs to meet him! He has been looking out for his return ‘from afar off! He puts his arm around him and kisses him. He doesn’t seem to notice the shame ridden testimony, for that he knows as a cover, a fig leaf of shame – he rejoices to have his dearly beloved Son home. He sees deeper than the surface – he sees the Beloved Son.

He dresses him in the best robe! He orders a ring for his finger, a sign of restoration to full sonship, and sandals for his feet. And a fatted calf is prepared – this is going to be a feast, a great banquet with celebration! What a celebration – when the elder son returns from working in the field, he hears ‘music and dancing’ The word for music is ‘symphonie’ 🙂 But this isn’t like being sat in the town Hall for some high culture, which perhaps we might ‘judge’ – no, it is wild and exuberant! You Have to join in!! To share in the music, to share in the heart of the Father.

The Father is rejoicing! Like the man who found his lost sheep, like the woman who found the lost coin . . . a party is in order! And what a party . . . but someone won’t come in

As I said, we know nothing of the heart of the prodigal – just the odd glimpse, but even that open to misinterpretation – whilst the elder son is revealed. Quite simply, he does not have the Father’s heart for his brother. He does not look with love upon him. He cannot rejoice to have him back . . . and not having the heart of the Father he is estranged not only from his brother, but from his Father also. The two go together . . . we are left wondering if he will respond to the father’s plea regarding his brother . . . will he go in? Or will he shut himself out? As C.S. Lewis puts it ‘hell is locked on the inside’.

For as John says, “Those who say, ‘I love God’, and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen.” The elder brother does not know the Father – he has no love for Him. He considers himself a slave, trying to earn his Father’s love . His Father has already given him all he has, but he cannot see it – his heart is closed to his brother and to His Father. He does not Love, thus he does not See, thus he does not Know.

He does not See – all he sees is the Sin the younger son bears – besmirched with Sin – that is all he sees. The younger Son is a scandal, a stumbling block to Him – his vision is filled with his judgement of his brother, and so he cannot See His Father in truth. He is blind by the Sin of his own judging.

When we judge another this is what happens – our eye is filled with what we take to be the truth of a situation and a person, but to See truthfully. We see the mote, and it is all we see. Think of how a single thing fills our mind about a person when we judge them. Apart from Love, we are blind. To Love is to see the other as God Sees . . .

To return to something we explored last week, the purpose of Judgement is to heal. This is the Cross, it is the judgement, it is the place where Sin is shown to be utterly sinful – and we get that far . . . but this is not to See the Cross in truth, for it is also the place of atonement – of Healing. We seeing only the Sin, as we observe the Prodigal, do not see the Cross as the place of healing

Only in the Light of the truth of Sin can healing come about – The Cross diagnoses and Heals! . . . but do we want to be healed? Do we want others to be healed? Do we Love God? Do we love our sister and brother? Are we children of God? Do we love as he loves us?

This is the command of Jesus and the way of Jesus . . . and the business of the church of the messy family we are born into, is to become like him. Loving as he loves us. Having the Heart of the Father.

Do we Know Jesus? Do We See Him? Do we Love Him?

Of course, we  readily enough see God in the parable . . . the Father who throws a party for the Son who has returned, but do we see Jesus?

What is the context of the parable?

Now all the tax collectors and sinners were coming near to listen to him. And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.” So he told them this parable . . .

The younger Son comes out from the Father’s house – ‘He left his Father’s throne above . . .’

He carries the wealth of the Father – ‘So free, so infinite His Grace . . .’

He squanders it seemingly carelessly to the point of notoriety – on those who don’t deserve it – prostitutes no less!!! – ‘Emptied himself of all but love  . . .’

When at the last he is emptied – he is abandoned by all – and hungers . . . then, carrying all the shame he goes to the face the judgement . . . ‘and bled for Adam’s helpless race’
the judgement – which is revealed to be the place of healing and feasting and celebration . . .

He who was dead, has come to life . . .

Do we see our sister and brother with the Father’s Love?

Do we see Jesus?

May God use this season of Lent to heal the eye of our heart, and together with our brothers and sisters, may we hear with our brother Jesus, his call to come Home.

Amen

Lent 2, 2019 YrC – Face your healing!

Sermon for Lent 2 – Year C 2019
Philippians 3:17-4:1
Luke 13:31-35

Face your healing

A couple of years ago, I watched Wolf Hall, the TV dramatisation of Hilary Mantel’s novels about Henry the VIIIth, his first three wives and the political manoeuvring of Thomas Cromwell.
Amongst many things that stuck out from this elegant production, one thing speaks to our Scriptures today. it is when Cromwell is summoned to Hampton Court Palace in the middle of the night. The King is in a terrified state. He has just had a dream in which he sees his late brother, Arthur. Henry you might remember was married firsT to Catherine of Aragon, who had . . . or perhaps had not . . . been married to his brother. Henry wishes to divorce Catherine so that he can marry Anne Boleyn, and believes that the dream is a warning from God. His Spiritual destiny hangs in the balance, and He is terrified. God looms large in his dreams and thoughts.
Cromwell, ever the consulate politician of course, like the false prophets, give Henry a soothing interpretation which calms his fears, and so the die is cast.
What struck me was how unlike the age in which we live . . . I think it is not unreasonable to point out that for most if not all of us, we are far far more attentive to the state of our physical health than we are of our Spiritual situation before God! Tummy trouble may keep us awake at night, but not our eternal condition.

In this respect it is worth briefly considering what seems often to be the case in the church and its curiously paradoxical position regarding Sin. There is much smoke and heat around issues of so called ‘social justice’ – often married to a theology which speaks of a benign grandfatherly God who seems rather loathe to speak of Sin . . . one wonders what some of our co-religionists think shall be The End of all those involved in social injustices, if God is so Nice? If the state of our souls, of our spiritual condition is of no import in The End? Perhaps this is nothing more nor less than a blind unbelief in God, who may or may not be there but has at the least clocked off and left us all to ‘put the world to rights’.

Whatever, the point is that we seem less than interested in our spiritual state than our physical or material state.

Lent as we aware is a time for careful reflection, but not upon the state of the world, the ghastliness of which we are all too often reminded, rather upon the state of our spiritual life – our Life before God. In the grace of the Church it is the gift of a season of 6 weeks, and given we otherwise do little in this respect, we would do well to make the best use of each and every hour of these weeks.

The Tradition of the Church offers us three disciplines, based upon Jesus’ teaching in the Sermon on the Mount; Prayer, Fasting, and giving alms to the poor (over and above any we might usually give as part of our lives as Christians). Jesus, it must be said seems curiously quiet on the subject of Lent study groups . . .
Prayer fasting and almsgiving – How much? We like to know what the standard is . . . well simply all three need to be carried out until we notice them! That is we pray, fast and give around the perimeter of what we are comfortable with,until the comfortable contours of our existence are disrupted – and then notice our discomfort. We do these things until we notice that we do have a soul and a spiritual life, and perhaps they are not in the best of order.
Last week Father Hugh spoke of Jesus being tested to destruction in the wilderness – we will not go too far in the way of prayer, fasting and almsgiving until the chasis of our spirit begins to shake alarmingly, the steering goes awry and bodywork starts to fall off! Certainly not forty days and nights

Indeed we may become aware of how spending more than a few minutes in prayer bores us – we might feel it to be pointless, and a hundred and one ‘more important things’ run through our heads. We thus wake up to a sense of our lack of love for God . . . The words of Jesus ring through our ears as they did those of the first disciples – ‘could you not watch with me one brief hour?’ Just one hour??

Or . . . to be honest, we prefer not to fast at all, if we are typical modern Christians; it seems to have disappeared from common practise, thus revealing we are hungrier for food than God. Jesus fasted forty days, yet at the end his hunger for God was greater than any temptation to turn stones into bread.
We may then hear our epistle as a call to wake up! For many live as enemies of the cross of Christ; I have often told you of them, and now I tell you even with tears. Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things.

Our lack of desire to fast that we might sharpen our awareness of God and our Spiritual situation before Him – making us aware that perhaps our real god is our belly! Our minds are full of this and that and the other, not on things above. What does Paul say of us? We are thus marked out as those living ‘as enemies of the Cross of Christ’! That is our spiritual condition.

Or we find a hundred and one rational ways to disobey Jesus and not give to all those who ask of us . . . and discover that our hearts are far from the heart of God who is kind to the ungrateful and the wicked and the scheming and the malingering . . . Jesus says ‘If you love me, you will keep my commandments’ We are exposed, we argue our way out of his commandments . . . or, more hopefully we notice ourselves doing it, and cry out to God for help

All of these disciplines can and do alert us to our deep spiritual malaise . . . if we use them, but like with respect to our physical health, we often try and avoid paying attention, perhaps until it is too late.
I Wonder how many times doctors think, even if they do not say, ‘if only you had come to see me 6 months ago . . .’

We might think that with regard to our spiritual health, Jesus is always there, when we finally get round to it. This week I was with someone who has lived into their 90s and is now dying. Suffice to say that most don’t make it that far and all too often people die unprepared. A few verses before our gospel reading today, Jesus warns us thus:

‘Strive to enter through the narrow door; for many, I tell you, will try to enter and will not be able. When once the owner of the house has got up and shut the door, and you begin to stand outside and to knock at the door, saying, “Lord, open to us”, then in reply he will say to you, “I do not know where you come from.” Then you will begin to say, “We ate and drank with you, and you taught in our streets.” But he will say, “I do not know where you come from; go away from me, all you evildoers!” . . . the grave danger of our lives is that we are so caught up in what we call ‘our’ lives that we miss The Life of God.

What are our hearts and minds full of? The practices of Lent are given to us to alert us to our Spiritual malaise – to bring us to a point of painful Realism as the penetrating Healing Light of God is thrown into the many dark and perhaps long neglected nooks and crannies of what may have become a seriously deteriorated soul . . .

Put simply, there is something gravely wrong with us – and the disease from which we suffer is called Sin. We may not have been conscious of sinning . . . or perhaps its effects, that it leads to death. When St Paul says, the wages of Sin is death, he is not saying, Death is the punishment for Sin, no! He is saying Death is the consequence of Sin.

We do not have to point at the murderous events in Christchurch to see this – indeed our concentration on them and our constant gawping at bad news stories far and wide is part of the distraction the devil uses for keeping us from seeing closer to home.
A simple example, one to which we can all possibly relate – a common or garden sin, or perhaps to use the gardening metaphor more fully a weed going up amongst the wheat – telling a lie. A simple lie. But what happens when we deceive? We cut the life giving connection between ourselves and the person we lie to. We as it were hide from them. Life stops flowing, we prefer not to be known.

Perhaps we lie because we are ashamed. So we hide. We hide from any possibility of healing, from forgiveness, from Life itself. We avoid the doctor coming to us in the shape of the person from whom we hide . . . thus is the way of Sin.

It is at root a lack of desire for the Life of God, which is in Truth a lack of desire for Life, lack of a desire to be well – which is why Jesus asks the man at the pool, ‘do you want to be well?
Sin is to use the words of one philosopher, a ‘sickness towards death’, and we are half asleep with it.

Sin is not primarily a moral problem. Think of the young man who wanted to follow Jesus – who said ‘all these commandments I have kept since my youth!’ Or St Paul who by his own admission was with respect to the law, and there were 630 of them, faultless! Yet he was exposed as neither knowing nor loving God. He loved his own life – how many of us do! We may come to the point of death saying ‘I have had a good life, yet it is not the life we have that is the point, it is the life god offered us – His Life! Materially speaking the young man Jesus met had no desire for the Life of God, as twas revealed when Jesus offered him this life, if he would only lay down his own . . .

Sin and sickness away from the Life and Light of God, towards Death.

As I have said before, Jesus does not die to make bad people good, he dies to make dead people live!

He is the Great Physician, the Great Doctor of our souls – this is why he comes healing. It is sign of his deep work . . .

So when the pharisees warn him about Herod, how does Jesus reply . . .
‘Go and tell that fox for me, “Behold!” Look! Pay Attention! See! I exorcise demons and accomplish healings today and tomorrow, and on the third day I finish my work.

Behold! I am Coming! I am Healing – setting people free from there demons! Accomplishing healings!

We are moving through Lent – we move towards the finishing of his healing work in Jerusalem.

Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed away from Jerusalem.

Soon his work is complete and the door closes . . .

Lent and its disciplines are given to us that we might, unlike our contemporaries, pay attention to our Life before God.
Jesus is the Great physician – he comes with healing Love! Fundamentally it is Life and Love in its fullness that we are terrified of! It is too much, yet, God is too much at one go! Yet in his Grace, and with our co-operation, the lIght of Christ can shine into our hearts, drawing our attention to our plight and binding us more anymore tightly to the one who is coming in the name of the Lord.

Why is it so very costly to follow Jesus? Because our plight is grave – yet He has the words of eternal Life. In Him is light and love and mercy and compassion. We are seriously afflicted and the remedy is nothing less than the Cross, in our lives. This is the healing for the whole world, one person at a time . . .
We look out at the world around us and bewail its condition, but watch an hour with Jesus? Go without a single meal? Give to everyone who asks of us? Simply obey Jesus . . .

Learning truly to Love him, bound to Him, we do not even avoid going to the Cross, the place where Death is confronted. our plight is fully revealed, yet bound to our Healer. In the Way that leads to the fulness of Life

May God give us the Grace to stick with our healing and our Healer these weeks. May we pray, fast and give alms; may we know the healing of the Great Physician, who brings Life, even out of Death

Amen

‘As in the days of Noah . . .’

 

 

The Orthodox scholar Philip Sherrard writes,

“ONE THING at least we no longer need to be told is that we are the throes of a crisis of the most appalling dimensions. We tend to call this crisis the ecological crisis, and this is a fair description in so far as its effects are manifest above all in the ecological sphere. For here the message is quite clear: our entire way of life is humanly and environmentally suicidal, and unless we change it radically there is no way in which we can avoid a cosmic catastrophe. Without such change the whole adventure of civilization will come to an end during the lifetime of many now living.

Unhappily we do yet appear to have realized the urgency of the need for such a change, and in spite of everything we continue to blunder on along our present path of devastation in a kind of blindfold nightmare enacted with all the inevitability of a Greek tragedy, planning to extend our empire of sterilized artificiality and specialist methodology even further, advancing even further into our computerized or electronic wilderness, devising bigger and better banking system, manipulating the natural reproductive processes of plants, animals and human beings, saturating our soils and crops with high-powered chemicals and a variety of poisons which no sane community would allow out of a closely guarded laboratory, stripping the world of what is left of its forests at a speed which defies belief or understanding, and behaving generally in a manner which, even if we had deliberately programmed it, could not be more propitious to our own annihilation and to that of the world about us.

It is as if we are in the grip of some monstrous collective psychosis, as if in truth a huge death-wish hangs over the whole so-called civilized world.”

Philip Sherrard in ‘Human Image : World Image’, pub. 1991

 

It is, to put it at its perhaps ridiculously mildest to suggest that these are sobering words, all the more so when we consider that since 1991 we have, among many many markers of this devastation, more than doubled the sum total of man-made Carbon Dioxide emitted into the atmosphere since the Industrial Revolution.

Hope? Well on Friday across the world, children will go on strike from school – they at least seem to be waking up to the fact that there is something monstrous occurring which calls into question their very future . . . it remains to be seen of course if they will all be walking to school from now on, however it is something . . .

For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, and they knew nothing until the flood came and swept them all away . . . Matthew 24:38-9

‘The Timbered Choir’

Even while I dreamed I prayed that what I saw was only fear and no foretelling,
for I saw the last known landscape destroyed for the sake
of the objective, the soil bludgeoned, the rock blasted.
Those who had wanted to go home would never get there now.

I visited the offices where for the sake of the objective the planners planned
at blank desks set in rows. I visited the loud factories
where the machines were made that would drive ever forward
toward the objective. I saw the forest reduced to stumps and gullies; I saw
the poisoned river, the mountain cast into the valley;
I came to the city that nobody recognized because it looked like every other city.
I saw the passages worn by the unnumbered
footfalls of those whose eyes were fixed upon the objective.

Their passing had obliterated the graves and the monuments
of those who had died in pursuit of the objective
and who had long ago forever been forgotten, according
to the inevitable rule that those who have forgotten forget
that they have forgotten. Men, women, and children now pursued the objective
as if nobody ever had pursued it before.

The races and the sexes now intermingled perfectly in pursuit of the objective.
the once-enslaved, the once-oppressed were now free
to sell themselves to the highest bidder
and to enter the best paying prisons
in pursuit of the objective, which was the destruction of all enemies,
which was the destruction of all obstacles, which was the destruction of all objects,
which was to clear the way to victory, which was to clear the way to promotion, to salvation, to progress,
to the completed sale, to the signature
on the contract, which was to clear the way
to self-realization, to self-creation, from which nobody who ever wanted to go home
would ever get there now, for every remembered place
had been displaced; the signposts had been bent to the ground and covered over.

Every place had been displaced, every love
unloved, every vow unsworn, every word unmeant
to make way for the passage of the crowd
of the individuated, the autonomous, the self-actuated, the homeless
with their many eyes opened toward the objective
which they did not yet perceive in the far distance,
having never known where they were going,
having never known where they came from.

Wendell Berry
For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day Noah entered the ark, and they knew nothing until the flood came and swept them all away . . . Matthew 24:38-9

Becoming Theologians – EPIPHANY 2019

The Feast of the Epiphany 2019

Ephesians 3:1-12
Matthew 2:1-12

‘Becoming Theologians’

‘Seek first the Father’s Kingdom and His Righteousness,
and all these things will be given to you also’ Matthew 6:33

As we don’t have the screen this morning, I thought I’d better draw your attention to the theme of what I have to say on your pew sheet – that is ‘Becoming Theologians’. I would like to say that I’m not seeking to drum up attendance at Chris Holmes lecture courses this coming semester, although I’d never discourage that, but I do want to begin with a brief illustration of what I mean which involves a university professor. He was an Eng Lit Prof and said he was having a lot of trouble teaching his students about English literature, older than the last 50 years, because few if any of them were conversant with the Christian story as made known in the Church and through the scriptures. English literature which was not very recent, came from a culture which was underpinned by that story, and so knowing the story was a vital key to understanding the works he asked his students to read.

Well he was right, but I want to use this fairly obvious point to illustrate something far more fundamental, that to truly understand anything, we have first to become theologians. Any of the university disciplines, if they are truly going to lead us ‘into all truth’ must first be theological. Indeed if we are to begin to understand anything we start with Faith.
For The Earth is The Lord’s and all they that dwell therein. The study of anything at all is the study of that which God has Created, and so to know it, to understand it, to make true sense of it, and therefore not misuse it, we must know God . . . This was the premiss of the first universities, and so theology and then philosophy and metaphysics were considered the foundational studies, before one turned to anything else, for everything else flowed from Knowing God, because everything does come from God

And today, the Feast of the Epiphany is in a sense our door as Gentile Christians to this journey of understanding – to ‘Becoming theologians’. It is for us, our first encounter with the living God, the God of Israel, the God of the Jews who is revealed to be The God of all. As St Paul puts it ‘the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel . . . in accordance with the eternal purpose that he has carried out in Christ Jesus our Lord, in whom we have access to God in boldness and confidence through faith in him.’

Our entrance into the Life of God in boldness and confidence through faith in Jesus Christ, who is the One in whom all things hold together, the very centre of Creation, its beginning and its End . . . to Know Him is to begin to know and to understand the entirety of the Creation, and without knowing Him, the Truth of our existence, of our very lives is hidden from us . . .

So the Magi come to Jerusalem, and immediately we are in the language of the revealing of the deep truth of our existence – for over and again we hear the word ‘Behold!’ See the Deep Truth here – So Matthew says ‘Now, Jesus having been born in Bethlehem of Judea in the Days when Herod was king, Behold! Magi arrived in Jerusalem from the East, saying “Where is the new born King of the Judeans? For we saw His star at its rising, and have come to worship him”’

Matthew grabs our attention. Behold! Look! These strange foreigners, come to seek ‘the new born king of the Judeans’ – What is happening? Pay attention! To Behold is to see ‘with the eye of the heart’. There is a surface meaning to all of this, but we are called to Behold, to Understand . . . we are called to be theologians. To ponder these things, to ask – ‘What is God doing?’

Herod of course doesn’t have a clue. He is not remotely interested in the God of Israel, just hanging on to his power under the Romans . . . the news of a new king disturbs the order of things – things aren’t as they seem. So he asks around and the chief priests and scribes tell him of the Old Story, that the Messiah, the Anointed one is to be born in Bethlehem of Judah. ‘From you will come one who will shepherd God’s people . . .’ yet here are these foreigners . . . the prophet only saw in part, now is the full revelation.

Well, we might ask, what has all this to do with becoming theologians? Well, the first step is of course to pay attention to what God is saying and doing. Why was no one keeping an eye on Bethlehem? Because they hadn’t listened to the prophets. Why were the Magi there, well they were paying attention! They were in their own limited way watching for signs, they were attentive. They were watching and waiting, and so at the appearance of the star at its rising, they set off.

So the first step as theologians is to pay attention. To be watching, but for what? Well they don’t really know, but they do know one thing. That they are come to worship. ‘We have come to worship Him’ they tell Herod . . .
There is nothing more fundamental to our human experience than worship. GK Chesterton, says this, ‘when people stop believing in God, they don’t believe in nothing, they will believe in anything!’ – So also when we stop worshipping the One True God, our fundamental need to worship, will be misdirected but it will still find a way out and we will worship anything, even our own selves . . . We are Created to be the recipients of Life from God and to enter into the flow of this gift through Praise and thanksgiving. It is fundamental to who we are – to be those who live in response to God, who know our lives As response to God . . .

Well, Herod as we know sends them on their way, and the Magi, and they step out of the darkness of his palace and immediately, Matthew says ‘behold! The Star, which they saw at its rising, went before them until it came to the place where the child was . . .’ They are the seekers after the Truth of things – that is in the depths of their being they desire to worship aright – and ‘Beholding the star they they were exultantly joyful!’

So we need to follow these leads – these movements of the depths of our heart – after paying attention and watching, these are the next steps to becoming theologians. We pay attention, we follow the lead, to Jesus. This is the sign that we have followed well, that we come to Jesus, to His Appearing, and here the journey both ends and begins, with the one who is the beginning and the end of all things, Here own Jesus our humanity finds its home in God . . .

For they beheld the child with his mother Mary. Here there is so much . . . Here we Behold the one who is born of God, but also of Woman. Here in this babe we see all babes. All of us, born of a woman. All of us Seeing Jesus, opening up to the power to become born of God . . .

This simple scene, yet this Universal scene . . .

Several times over the past couple of weeks as we moved through Advent and then Christmas we have seen Mary, perhaps we have beheld her, seeing something of the depth of who she is -and we have been invited to follow her example and ponder these things in our hearts, that they might take root. Now we see, and perhaps we behold the Magi Beholding ‘the child with his mother Mary’ . . . and we allow this picture to take root in our hearts. Certainly it is a picture that took root in our faith, so many icons depict Mary, the God bearer and the child Jesus . . .

And? ‘and falling down they worshipped Him. Now they are entering into the fundamental work of theology, of theologians. Without which there is no theology nor access to any Truth in its deep manifestation.

Becoming theologians – in truth by our being here that is what we are doing. We gather together, we worship, we pray and in the midst of this we hear the word – we allow it to take root within us – this is the first and fundamental work of theology, and it is its end that it bears fruit

One of the old saints of the church puts it most succinctly – ‘A theologian is one who prays [one who worships], and one who worships and prays is a theologian’

Theology is first faith, it is paying attention, watching for God, and then responding, and allowing al our response to be Worship and prayer. Theology does not lead us to faith, Theology is faith which is then led by the star of the Light od Life that is in Jesus. Being so led, it then seeks to understand For Faith is the centre of all understanding, it is the Centre of Knowing the Truth of all things, for in coming into the presence of ‘the child and his mother’ we have come to the very centre of all things.

Let us take a few moments now in silence, in the Centre of our worship to See with the eye of our heart – to Behold the child with its mother

Amen

‘Born of God – Born in wonder’ Christmas 1 Year C 2018

Sermon for Christmas 1

Col 3:12-21
Luke 2:41-52

Born of God

Well it is an unwritten rule in our household that we don’t use stories about our children to illustrate sermons, however, just this once, not least because its a story of parental incompetence and therefore I think allowable . . . as a family we can’t hear this story of Jesus being left in Jerusalem without recalling an incident which occurred some years ago in Keswick. We were there for the annual Bible convention and had gone to the local supermarket before departing for a campground with a large group of friends and family – well we hadn’t gone a couple of days walk but we had been about half an hour before we realised that Megan wasn’t with us.

Running as fast as I could I returned to the supermarket to find she had been found by some fellow campers and convention members – one of the lovely things about Keswick when the Convention is on is that the town is full to bursting with Christians 🙂 We were Mighty relieved . . and it must be said didn’t scold her as Jesus’ was scolded by his distraught Mother!

Although of course Jesus gently rebukes his mother . . . ‘“Why were you searching for me? Did you not know that I must be in my Father’s house?” (or about my Father’s business)

So, although we haven’t yet got to the 12th day of Christmas, Luke has moved forwards 12 years to this account of Jesus’ family – about the time of the Passover, and how he goes missing in Jerusalem, for about three days . . . surely an echo of years later when Jesus is three days in the tomb before being found in the garden . . . the scriptures are full of these allusions, of stories within stories – it reminds me of those Russian Dolls which I was always fascinated with as a child. dolls within dolls within dolls – and here stories within stories within stories – and so, to pick another incident of Jesus life with his mother Mary, we might hear the words, ‘my time has not yet come’, so Jesus does not remain physically within the Temple, but returns to Nazareth with Mary his Mother, and Joseph . . .
Yet the incident is not forgotten – Mary ‘treasured all these sayings in her heart’

This is a repeated note in the Gospel. Mary treasuring things that have been said about Jesus and now by Jesus, in her heart. She treasured them – you might say having as it were lost her son for a while, she held him in her heart through all that had been said about him and by him . . .

What is immensely clear in this story is that Mary and Joseph do not understand. If they are going to understand they will have to live with these words, these seeds in their hearts, until such time when with persistence and in a good soil, they take root and bear fruit . . .

‘I must be in my Father’s house’

I wonder, what is it that we treasure in our hearts? What finds a home in us? To pick up on the image of Russian dolls again, Jesus uses the idea of Abiding, or Living within us. Abide in me, as I abide in you. We live in Him as He lives in us, or will if we attend to Him, if we follow Mary, our Mother in faith, who for nine months says Yes to this Word of God growing within her, and bearing fruit. Who goes on even though she does not understand, for who truly can hope to fully understand, who goes on treasuring these words in her heart. As the child conceived in her comes to birth, so the Word in her comes to bear fruit in her life.

One of the things I find most odd about faith in these days is how readily we dismiss these stories, beach we do not understand. They do not make sense to us. You are not likely to find many even within the church who attest to truth of The Virgin Birth. ‘Why? This is nonsense!’
As if we understood. As if we stood in a place where all of existence and reality was beneath our feet . . . Anything which doesn’t readily fit our casual notions truth discarded, for ‘this saying is too hard’ . . . like Jesus’s words ‘Whoever eats me will live because of me’ . . . too hard. Thus the Word is snatched away and perhaps we see within the church the effect of that word being snatched away – where is the Life? – as our ‘Modern’ understanding dismisses anything we cannot fit into our own picture –

Yet if is something which fits into our picture, we may well ask, why bother with it in the first place? If it is something that we infinitely small creatures can readily comprehend – why do we consider it of worth? Do we think that the understanding of ants is rational, and truthful? On the scale of the Universe and all that is – It is as if we were ants and proudly thought we comprehended existence itself . . .

Mary, although she does not know ‘how can this be, since I am a virgin?’ does not understand, she allows the words, the announcement to find a home within her. Although she is distraught at the actions of her son which have so upset her and Joseph, actions which make no sense to her and upset her greatly, she does not dismiss them, she treasures his words in her heart. She is not proud. She blows that she doesn’t understand, but believes

We have 12 days of Christmas. Days in which we can in humility allow these words of Jesus, this story of Jesus to find a home within us – even though there is so much of it which is ‘hard to understand’, much which indeed we may find dismays us.

And I wonder what might happen were we to hear the words of Jesus and ponder them and allow them to take such root in us, that they become our words? When His life becomes ours?

‘“Why were you searching for me? Did you not know that I must be in my Father’s house?’ What if we became the sort of people who were so given to attending to the Word in us, that perhaps our lives became lives that perplexed others, that caused them to question, that asked questions of the very way we understand our lives in the world, that had others searching us out.
If we stopped our casual denials quoting that simple convenient ‘modern science’ or something other such thing. (It is amazing how those who so readily quote ‘Modern Science, don’t know an science, and when challenged cannot explain ‘how modern science refutes all these things) It is easier not to allow the Word to take root within us. Like Mary gives birth to the Word in patience and great labour – if we allowed that existence was at once more glorious and full of wonder than we might imagine – if we became once more little children ourselves and said YEs to God’s word.

I only do what I see the Father doing . . . I must be about my Father’s business . . . if, to quote St Paul as dearly loved children, knowing we knew very little about anything, we became imitators of our big brother Jesus, the true human, and the true God, who pours out his life for us if we would beat let it take root . . .

In the beginning of John’s gospel we read ‘to all who received him, who believed in his name, he gave power to become children of God, who were born, not of blood or of the will of the flesh or of the will of man, but of God.” To all who received him . . . who allowed his Word to sink deep into their heart, to find a home in them, to bear fruit in them . . . to become those who rise to new life each morning and say as His words become ours as we abide in Him and he in us – ‘I must be about my Father’s business, I must be in my Father’s house’.

Of course, Megan wasn’t lost in the Temple, or indeed a church, she was in the Supermarket – perhaps that has become our father’s house in these days, perhaps we have become children of the consumer age, with endless options before us, or perhaps we might again attend to the One thing necessary – hear these words of Jesus ‘Did you not know that it was necessary, – we might attend to this ‘that I must be about my father’s business’ – allow it to take root, and grow us into the fulness of Children of God

The Creation – To See Truthfully – Christmas 2018

Sermon for Midnight Mass 2018

Hebrews 1:1-4
John 1:1-14

‘The Creation’

‘For we live by faith and not by sight’

As human beings we have a problem. For our most powerful sense – Sight – is also the one most easily taken hold of and deceived. We live in an age where visual stimuli assault us at every turn, increasingly so that we can be sold things. To compound matters to a significant degree, we now carry devices with us pretty much all the time, whose power over us is rooted in this weakness to have our attention stolen, to the point that we often find ourselves looking at our cell phones for no reason whatsoever.

In this age as much as any other if not mores, our Sight needs to be returned to us, that we might See truthfully.

So as when we seek to heal someone of an unhealthy addiction, we take the desire that is distorted and for a while put it to one side. To use a Christmas metaphor, we go cold turkey 🙂 When we want to speak of things that are outside the realm of our physical seeing, indeed perhaps to remind ourselves that there are things beyond the realm of sight, or better to our Sight so that we might behold the true nature of all things – there is perhaps no better time than in the depth of night.
For as the sun hides the stars and the entire Universe from our gaze, and our cell phones seem to rob us of the ability even to see those around us – thus the created lights of the World hide from us The Light, the light of Life. The Truth of our existence.
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. The light shines in the darkness

The Light shines in the darkness

The Light which is the Life of all people. The Light by which we Behold the Truth of our own existence – The Light by which we See clearly, by which we Behold All things – Everything.

For the message of Christmas goes well beyond anything that we might care to consider – out into the depths of space and time – filling them and completing them,

Here in the depths of the night we listen to words of John, coming to us from ‘the beginning’ When John wishes to speak to us of the coming of Jesus into the world, he opens his account ‘In the beginning’ In speaking of what we like to call The Christmas Story, John wants us to pay attention to the story of Everything. In the beginning, when God created the heavens and the Earth . . . and God said . . . Let there be Light, and there was light – In the beginning was the Word, and the Word was God . . . in Him was Life and that Life is the Light of all people

Whilst it is true in some very limited sense to speak of the birth of Jesus as occurring 2000 years ago, that is only a fragment of a much greater truth – that the birth of Jesus, the story of Bethlehem and shepherds, and Mary and Joseph, and Angelic announcements in the night, is the Revealing, the Appearing of that which is true ‘from the beginning’ and also that which is true ‘to the ages of ages’. It is the Revelation of the entire work of God in the World . . . To See truthfully, to see Truth in its entirety, to See all things, our gaze must be restricted, drawn to a single point, a pin prick of light in the Universe, in the sign that is a child lying in a manger – to recover our sight we need to begin in the darkness in order to see Jesus

If the physicists are to be believed, and being a physicist myself I guess I have to declare an interest in physicists being believed, were we able to stand outside of the universe – an impossibility – we would see all of space, and therefore all of time. We would in a moment see everything from East to West, From North to South – from its beginning to its end. All space, all time – but we do not need to take a space ship to get outside of all space and time – for to Behold the Word made flesh is to begin to See all things – to have our sight restored, that we might truly be able to see all things

The writer of the epistle to the Hebrews puts it like this in speaking of the coming of Jesus into the World ‘in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word.

For the One born to us in the depths of this Holiest of Nights, He is the Alpha and the Omega, He is the Beginning and The End. ‘[The Word] was in the beginning with God. All things came into being through him, and without him not one thing came into being.’ He is the Light that is the light of all people. He is in all and through all and above all . . . He Encompasses All things in His Being

One of the old Saints of the church says of God, ‘A circle whose centre is everywhere and circumference is nowhere’ – This Word of Life which calls forth the entirety of Creation is revealed in the Centre of Creation, in the One who sustains all things

The Incarnation, the birth of Jesus we might say is the coming into the world of Centre of History, a Centre that is Everywhere and at all times. That has no boundary. A Love without borders. This is the meaning of History., the meaning of all things.

 

Amen

The Word of Life! Advent 4 – Year C – 2018

Sermon for Advent 4 – Year C 2018

Luke 1:39-45

‘The Word of Life’

And so, we come closer to the centre of the mystery of Christ, The Word of Life. Soon and very soon, we shall celebrate the great Feast of the Incarnation – Christ Mass – the Feast of the Eucharist of Christ himself. The Word made flesh – The Word of Life which John says ‘was from the beginning’ – being revealed within history.

Perhaps the most powerful story in scripture of this Word of Life at work is the account of the resurrection of Lazarus. Jesus stands outside the tomb and cries out ‘Lazarus, Come Forth!’ Lazarus is summoned by the Word of Life from the non existence of death, to Life in its fullness.

As a favourite writer of mine likes to say, God in Christ did not die to make bad men good, he died to make dead men live!

So this Word, which Is Christ Jesus, is The Word of Life in the most profound sense . . . and in our Gospel Reading, again we observe this Word at work in calling forth life. We see it, and of course part of the tradition of the church is devotional art and ikons.

In ancient ikons and in the tradition of the Syriac Church, Mary is depicted as conceiving Christ, through her ear. This is a visual metaphor for what is happening.

So Mary’s response to Gabriel, ‘let it be to me, according to your word’, is much more than a simple, if breath taking obedience – rather it is the speaking forth of what is happening. It is according to the Word, the Word of Life, finding its place within her, that she will become the very bearer of God.

This is the How of the very creation. The Spirit hovers over the face of the Deep, The Word comes, Life springs forth. So the Word enters Mary and the Word of Life springs forth!

And so, as Gabriel greets Mary who has become a bearer of the Word that gives life, the heavenly Word is passed on as Mary greets Elizabeth – and there is Life! Mary comes to her cousin Elizabeth who is carrying John the Baptist

‘And it happened that when Elizabeth heard Mary’s greeting . . . ‘And it happened . . .’ the Greek word is egeneto – the word from which we get Genesis – the Beginning – Creation language!
The baby leapt in her womb, and Elizabeth was filled with the Holy Spirit’ We can perhaps see here the coming to Life of the child in her womb, John the Baptist when addressed by The Word of Life

So, The Spirit born Word comes to Mary to be borne by her, and now Her greeting, full as she is of the Life of God, brings Life! And the language is so very physical.

How sad that our translation removes this beautiful picture from our gaze – ‘as I heard the sound of your greeting’. For Elizabeth says ‘Behold! As the sound of your greeting entered my ears . . .’

‘As the sound of your greeting entered my ears . . .’ We are called to use our imagination to See, to Behold this Word passing into the ear of Elizabeth. as you received the spoken Word of God’s messenger, the one carrying the Word from God . . . there is something tangible about this Word, it is carried, it enters the ear – the ear which the Psalmist says in the most physical of language ‘you have dug for me’ . . . God has carefully crafted us with ears to hear – the Word of Life – this is why we should if at all possible NOT look at the screen with the reading on it, I understand that this is good for the hard of hearing, but listen – Allow the Word to enter your ear – to come into you, to bring Life. ’As the sound of your greeting entered my ears, the baby in my womb leapt for joy!’ How often I wonder have we known our heart leap for joy as the Word enters our ear, created for this very purpose.

And how full of bliss is the one who has faith . . . I find a recent translation of this so helpful in some regards if a bit odd on the ear, for to be full of bliss is to have been filled. Something has entered into us , has filled us 🙂

This is the nature of The Word of Life – when we hear it, when it enters into us – it produces Life in fullness. We become Full of Life, Full of Grace!

For a Word is not mere sound, or rather sound is not just sound – it is the very passage of the Life of God. This is why I think it most helpful that we Listen. That we Hear the Word. Even when we read scripture alone – read aloud – Listen to the Word

The Word written, is always one step removed from the Word spoken. The Word is to be Heard. The Creation vibrates with the Energy of Life itself – to be received into us. Life coming to find a home within us in Jesus Christ

Mary of course has already allowed the Word to take root in her – as she is addressed by Gabriel we hear, “But she was much perplexed by his words and pondered what sort of greeting this might be.” – Mary as we shall hear over the next few days – powers things in her heart – she allows these words to go deep into her very being

As we prepare once more to Hear the Angelic announcement – may our ears be open and our hearts prepared for this Word of life to come into our hearts, to find a home amongst us and within us.

Amen

Salvation and the People of God

Sermon for Advent 2
Year C 2018

Malachi 3:1-4
Philippians 1:3-11
Luke 3:1-6

I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ. Phil 1:6

Back in the middle ages, a certain set of changes in how people thought about things began to emerge from the prevalent views – largely known as ‘The classical period’. What is most significant for we who live in the Modern world was the rise of the significance of The Individual.

At the same time, the significance of communities – of shared life and existence began to wane, slowly at first, but gradually accelerating. The experience of Life as something richly shared became more and more something only experienced within first family, then nuclear family to the point where relational language disappears. I was in conversation on Friday with someone discussing the increasing prevalence of children calling their parents and other family adults by their first names . . . although there are aspects of this which might be considered a positive, if you have a very negative view of family structures, one aspect of it which we found disturbing was the absence of the language of relationship. Fewer and fewer people used relational language.
In traditional societies it is still common to use extended language to describe relational links – so for example ‘my mother’s brother’s daughter’, as opposed to the Western ‘Cousin’, a word which speaks of relationship but lacks depth.

With the rise of the individual also came the gradual erosion of the significance of the Church. The idea that to be baptised was to be brought into a community, the significance of which took up but also transcended any merely human relationships . . . increasingly took a back seat. Church increasingly became a place to which you came often to be alone. The idea that the people amongst whom you sat Sunday by Sunday were people with whom you shared in a most profound way, Life, indeed Life in all its fullness, evaporated. And the idea that broken relationships between members of the church were remotely significant was dissipated . . .

And so to our readings today

For the wilderness announcement of John, son of Zechariah, is an announcement not to individuals but to a people. The people of God. For too long they had lived as if they were not a people – the rich and poor lived cheek by jowl, yet there was no sharing in life – the announcement of the Gospel is an announcement first of all to the people of God.
The Salvation of our God is something which comes to life amongst a people and it is not an easy work.

The prophet Malachi uses the language of ‘fullers soap’ – the highly caustic soap which was used to wash cloth – to bleach it – to make it Clean and white after it has been woven – again he speaks of the refining of Gold and Silver which could only be accomplished by fire – and the goal of this work? To ‘purify the descendants of Levi and refine them like gold and silver, until they present offerings to the Lord in righteousness.’

The message is plain and clear – the people of God need straightening out . . . but why? That the glory of the Lord might be revealed, to prepare a highway for our God . . . or as Jesus puts it – ‘by this shall all people know that you are my disciples – that you love one another as I have loved you, that is with the love that the Father has loved me’

It is without doubt the witness of the Scriptures to the Christian Life, that to encounter the Church is to encounter Christ himself. So St Paul as he writes to the churches, almost without exception give thanks for their shared life and its witness as the body of Christ in the world. One of the key exceptions to this is his first letter to the Corinthians where after his customary greeting he as it were draws back and goes on to challenge them saying ‘I hear that there are divisions amongst you’. Splits and schisms, intentional breaking in the Church are literally breaking up the Body of Christ, yet in the age of the individual, such language seems odd

One of Paul’s most commonly used words is Koinonia – that is Communion, or we sometimes have it translated ‘fellowship’, or today very weakly ‘sharing’. In our epistle St Paul speaks of the Koinonia in the gospel – it is a powerful phrase. We express something of this Koinonia in our liturgy. In sharing the Peace we declare – ‘We are the body of Christ, in one spirit we were baptised into one body’, and we share one bread, and all drink from one cup’

I’ll conclude with a brief reflection on what has happened to our faith over this last millennia – and it could be summed up in the words of a bishop who told me that he would have no problem ordaining someone who considered that the Resurrection of Jesus was a ‘purely spiritual matter’, that the body of Jesus lay still in the tomb.

Such thinking is commonplace – but especially in the age of the Individual – so we no longer talk in any meaningful terms of ‘The faith of the Church’.

But there are two significant, indeed fundamental problems with such a statement, not to mention the act of ordaining someone into the church who denies its Creeds, wherein we, the Church, affirm ‘the resurrection of the Body’.

First, to affirm the resurrection of Jesus as ‘purely spiritual’ simply that it suggests that The Incarnation never happened. That Spiritual and material are inseparably woven together in Jesus Christ, that you can separate out the spiritual Jesus from his material being – and as many in the church today push it even further to deny his very Koinonia in the Life of God as the Second person of the Trinity made flesh – has become the unthinking way of the world. To separate the spiritual an the physical in this way is to deny the possibility of the work of God in the material creation, indeed even in ourselves.

But secondly, in the Separation of matter and spirit you separate the Church from Christ, who is woven into us by his Spirit, we deny our Koinonia in His Life. We end up denying that The Church Is the Body of Christ in the World, and consequently that we have any shared existence, for He is our life.

This is of course convenient belief. It is easier to stand outside of the Body of Christ, not to have to go through the process of coming to birth in this body, of having to change how we live out our common life, to give priority to this shared life. It is so easy to take the Individualist line and to participate in Church as it is convenient – for genuinely sharing in life, in having to learn to love the unlovely and as the unlovely learning to be loved in return – is a hard work. It is like fullers soap, it is like a refining fire, it is like the levelling of mountains and the filling in of valleys, it is to have our crookedness straightened and our roughness ground away as if under a sandstone. And these people amongst whom we sit this morning are the soap and the fire and the sandstone

This purification, this setting straight, is the business of being the Body of Christ – that ‘the one who began a good work among you will bring it to completion by the day of Jesus Christ.’ and that the glory of the LORD will be revealed.

Later this morning we shall have our annual Advent Pageant
During it we shall use this prayer
Let us pray

O Christ, the Master Carpenter
Who, at the last, through wood and nails,
Purchased our whole salvation.

Wield well Your tools in the workshop of Your world,
So that we, who come rough-hewn to Your bench
May here be fashioned to a truer beauty of Your hand.

We ask it for Your own Name’s sake.

Amen

‘A faith that keeps us standing . . . ?’

Sermon for Advent Sunday – Year C, 2018

1 Thess 3:9-13
Luke 21:25-36

‘A faith that keeps us standing . . . ?’

‘When the Son of Man comes, will he find faith on earth?’ Luke 18:8

If you’ve ever travelled to Europe and visit one of the many medieval cathedrals or churches, you may have noticed that around the walls of the nave, there are often stone benches, clearly carved to be part of the building. It is from these benches that the phrase ‘Gone to the wall’ comes from. For until the C17 in most places, the great body of the congregation would stand for the entirety of the liturgy – those who couldn’t ‘went to the wall’

Standing for the liturgy remains the practise of the Eastern Orthodox churches. There are no pews, or indeed cushioned seats . . . for why? Because we stand in the presence of God. God addresses us, and his address to us dignifies us as human beings.
When God speaks to Job out of the whirlwind, he tells him to get up out of the dust – perhaps an echo of our creation from the dust of the earth – and prepare to face me! Several times in his letters, Paul speaks as one who ‘stands before God’
Jesus in our gospel for this Advent Sunday in which we begin our journey with Luke exhorts us ‘Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.’

Our essential posture before God is to stand – it is the posture of our faith, of our life and of our prayer.

One of the Saints of the our Orthodox brothers and sisters, Theophan the Recluse – a C19 Russian monk speaks of prayer in this way. ‘To pray is to stand before God, with the mind in the heart, and to go on standing before God to your last breath’ This is the posture of prayer, prayer is our life and it is our faith. Aside from prayer we are not – aside from faith we are not. And so we stand . . . or at least we used to.

As our lives have become more comfortable and less rigorous, less demanding, so has our prayer and with it our faith. Faith, Life and Prayer are of a whole. Looking at the history of our faith it is hard to escape this conclusion.

Take dogma, for example. Those teachings which are held to be at the core of our faith. The Virgin Birth and Incarnation, the bodily resurrection of Jesus, the alarming teaching that this wandering Jewish Rabbi is the only begotten Son of God coming to us in flesh and blood, and in bread and wine.
Yet we live in an age when dogma, dogmatic, is an uncomfortable word. We are in our age apostles of Pilate, who has little time for hard realities of Truth, he has little need of Truth when after all we seem to be so in control of our own existence, even to deciding for ourselves about the very nature of reality . . . until of course we are not . . . until something unwanted crosses our path and crashes through the fog of our unconsciousness

Advent as a season is a case in point. As I have had cause to remind folk these past weeks its traditional uncomfortable focus and rigour has dissipated. So the theme of Advent Sundays even in my life time has turned to ‘Faith, Hope, Joy and Love’ as a preparation for an infantilised and somewhat saccharin version of the story of the Incarnation, one increasingly shorn of its jagged edges. Who after all will give time to consider the massacre of the Holy innocents this Christmas time? It is telling that there are few who remember the traditional Advent focus – on the Four Last things – Death, Judgement, Heaven and Hell.

Judgement, heaven and hell seem to have all but disappeared from the Christian lexicon. Well perhaps not heaven, but our ideas about it seem often to extend no further to playing rounds of golf for ever with old friends . . . And as for death?

Well, there is no avoiding it except we don’t give it much thought. Which is odd, because if there is one thing that is certain, it is our death. Despite the fact that every time we download or go to watch the latest Disney movie, we help Uncle Walt continue in his cryogenically preserved state, awaiting The Scientific breakthrough which will, pardon the pun, re-animate him . . . Death is something we cannot avoid yet give it little thought, until of course it intrudes into our existence. And that can wake us up.

A grown man stood weeping on my doorstep one day. A successful business man – Death had terrifyingly intruded on his plans for his own life. His son and nephew had died together in a road accident, and Mick told me how this tragedy had called into question his entire way of life up to that point. Why had he given himself to things that now seemed so unimportant, so ephemeral? No longer insulated and cosseted away from this most concrete fact, Life all of a sudden was thrown into its proper light. The Reality of death had been a light, a pitiless light and judgement on his life.

Sebastian Junger, a Journalist who went to war with US forces in Iraq spoke of the effect it had on those who fought around him. He spoke of PTSD – Post traumatic stress disorder – but of two types. One we may have expected. There were those who had lived comfortable lives before encountering a war zone found that experience traumatising.
But there were others, another form of PTSD he noted. Those who had lived in hard and difficult circumstances before joining the army found the return to civilian life hard, because it was so shallow, so insignificant. Faced with the Last Things – well three of them in Death, Judgement and the Hell of war – they had found deep significance in their existence – it had as it were made them more fully alive. Every moment was freighted with significance – It had wakened in them a quality of seriousness of existence – which evaporated upon their return to the comforts and conveniences of the modern world where so much came easily, where you depended on no one and no one depended on you. Where life was not something demanding to be negotiated on a moment by moment basis.
Coming back from a situation where Death faced them with the significance of life, to be faced by lives of apparent insignificance was too much for them and they broke down under the strain.

These things – these realities which we work so hard to keep out of our consciousness are those things which face us with the Seriousness of the business of our lives. And thus for us, the Seriousness of Prayer. The Seriousness of Faith.

Jesus as he speaks of the Last Things says this

‘There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. Then they will see “the Son of Man coming in a cloud” with power and great glory.

These words shake us – call us to Wake up. Given that such language was part and parcel of much of the language of the time of Jesus, and age unlike our own when folk felt very much as powerless against so much that happened around them in the world. Do we sense we have so conquered existence that these words no longer have such power. Has our own sense of matter of our own lives led us to believe ‘this will never happen to us?’ And if they did??

Jesus’ counsel Now when these things begin to take place, stand up and raise your heads, for your redemption is drawing near. Our temptation may well be not to stand up, and raise our heads, but to duck! Unless of course this is what we have always faced?

In many regards what Jesus speaks of here is The Cross. Much of what he speaks of here, he also speaks of with regard to his Crucifixion and the fall of Jerusalem with which he associates it. The Cross working its way in and through the entire created order. Death and Judgement combined in one place and yet ever present if we are awake.

It is this that gives our lives as Christians an deep moral seriousness. I don’t mean that we are moralists, but the How of our lives takes on tremendous urgency confronted with the Cross of Jesus. Our lives are given us, that they might bear witness to The Truth, to Christ himself.

A simple example of how that seems to have deserted us is in a conversation I once had about a married priest who had, to use the vernacular, ‘run off with’ a member of his congregation’. I was speaking with another ordained minister who said, ‘well, the timing wasn;t ideal, he could at least have waited until he’d left the parish – but then you can’t help who you fall in love with’, as if that were the last word on the matter. Vows? The abandoned wife and children now having to come to terms with a broken home? No, you can’t help falling in love . . . How we might ask does that bear witness to the Truth? What ‘god’ looks benignly down on that smiling gently at ‘falling in love’? . . .

Stanley Hauerwas, a provocative Christian writer and thinker says – ‘The reason our age has produced no truly challenging atheists [and it hasn’t], is that the ‘god’ of the mainline churches has become so uninteresting’ Put it another way, in may respects, our faith now speaks of a ‘god’ who is not worth the effort of belief . . . and if you disagree, perhaps you might care to consider the question, ‘what compelling reason if any can we give to others to share in faith with us?’

Yes Advent does us in our preparation for the feast of the Incarnation, but it is This Jesus who comes to us, the One whose presence in the world is for judgement, is for the Last Things. It is the Incarnation, the coming to us in the Flesh of the Alpha and the Omega, the Beginning and the End of all things. Yet it is so easy to be lulled to sleep,and as we all know the little Lord Jesus, no crying he makes to wake us

Yet the Jesus who comes to us in Word and Sacrament, This Jesus calls us to alertness.

‘Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day does not catch you unexpectedly, like a trap. For it will come upon all who live on the face of the whole earth.

In the Light of Christ Jesus, Crucified, Risen and Ascended and coming in Glory, Life takes on a seriousness which we have lost sight of. These Realities when we remain alert, held onto, hold us in place. Standing before Him.

Jesus calls us to Stand in the Presence of God, predominantly as His people in Worship, but also in private prayer and to be so disposed in each moment of our existence.

. . . and to go on standing, before God with our mind in our heart, to our last breath . . . that at the last we might stand before the Son of Man at his appearing.

Amen

Facing the Inconvenient Truth – Christ the King, Year B, 2018

Sermon for CHRIST THE KING
YEAR B, 2018

John 18:33-37

‘The King we didn’t choose’

The philosopher Sam Harris has a little book called ‘Lying’. It’s a brief book, but not an easy read. It’s not an easy read because its a painfully forensic analysis of why lying is a bad idea in [almost] each and every circumstance. In this analysis, without intending to, it reveals something fundamental to our human nature – we don’t like being faced with the Truth.
And it’s an uncomfortable read because most significantly we don’t like to be confronted with the truth about ourselves. As you read the book, over and again Harris exposes evasions that are pretty much common to us all, lies that is, and their unwanted outcomes.

In 2006, the former US vice president Al Gore released a film entitled ‘An Inconvenient Truth’ – it was about the impact human activity was having on the Created Order. It was and is an Inconvenient because it requires humanity to radically change the way we live together, and that is not convenient. You can’t slip it into your life as it is at present, between 3 and 5pm on a Monday, for example.
What is more it demands far more in terms of change for we wealthy westerners living in liberal democracies, than it does for so many of the world’s population. That is it is a truth that is very inconvenient for us – thus it is largely gone ignored, not just by the climate denier constituency, but pretty much by everyone else. In a sense, the truth is that we are all climate change deniers, for our lives do not bear witness to this truth.

Bearing witness to the truth in our lives is a matter of conforming our lives to the truth, and in our case as Christians, of conforming our lives to The Truth.

If small truths, like climate change are very inconvenient – The Truth is Completely Inconvenient – it requires us to change everything. Put another way, as Jesus commands, it calls us to die to our old way of existence, and to follow him . . . as we saw in the case of the rich man, this is Very Inconvenient. Put in the terms that the Scriptures put it, he was unwilling to Repent. [And if you think Climate Change is a Big truth, how recently may I ask have you been overwhelmed by the Truth of God?]

Repentance requires us to face the Truth, as the rich man did – the inconvenient truths about ourselves, irrespective of their convenience, and then act in accordance with The Truth. The Fear of the LORD is the beginning of the way of Wisdom

But we have two problems – firstly that change requires of us a degree of humility about ourselves which is all but absent in these days. We note that the truth about ourselves is the hardest to face – it is in more ways than one, too personal, as we shall see . . .

GK Chesterton’s words in a letter to the Times of London, “What is wrong with the world today? I am” are not words likely to fall from the lips of the vast majority of us. our media point us everywhere to ‘the source of our problems apart from the human heart.

Such honesty as Chesterton’s, such truth telling is as rare today as it ever has been in pretty much every sphere of life. Politics is mired in double speak – political leaders won’t speak the truth for fear of those who don’t want to face it – and it is worked out at the level of our personal lives – and that is because those whom they represent do not themselves wish to be confronted with inconvenient truths about ourselves. The Truth often embarrasses our own sense of who we are – or the person we’d like to be thought to be. Our actions before others often fall into an attempt to impress – or, put another way, to deceive

Sam Harris’ book tells the story of a friend who went to visit someone. She’d intended to take a present, but had forgotten to buy one. ‘Fortunately’ for her, the hotel she was staying in had very luxurious bathroom products in a nice bag. She picked one off them up and went to her friends - accompanied by her small child. Her friend was thrilled with the gift, and asked where it had been obtained, to which Harris’ friend replied with the name of an apartment store, only to be corrected by the child who said, ‘No mommy, you got them from the bathroom’ . Bringing a gift was meant to elevate Sam’s friend in the eyes of her friend ‘Oh how Kind, how thoughtful!’ The reality was she hadn’t been kind or thoughtful, and was exposed and such and as someone who would lie to save her own self image . . . it’s not a pretty story

Yet, honesty about who we are is rare – Groucho Marx amusingly said ‘I would never want to belong to any club that would have me for a member . . .’ – perhaps it’s an aphorism that we’d all do well to adopt.

If, the first problem with Truth, that it is Inconvenient to us, our second problem is perhaps more pernicious. For we live in an age in which it is not the words of Jesus we remember, but the words of Pilate in reply. ‘What is Truth?’ Although we say a great deal about ‘Post-Truth Society’ the reality goes much further back in time that the past few years. After all I only have to say ‘on the one hand you have scientific facts, and on the other religious opinions’ you will feel the power of this abandonment of Truth at the deepest level. Truth is relegated to ‘matters of opinion’, even within the Church.

Chesterton again puts it in terms of both ourselves and wider truth. He says that we have suffered as it were an earthquake regarding Truth – that once we took the deep Truths of our existence – say religious truths about the person of Jesus Christ, which is fundamental to our entire faith – that he is the eternally begotten Son of the Father, was born of the Virgin Mary, the Incarnation of the Divine Logos, that he was crucified under Pontius Pilate and on the third day rose again – once we took such things as Truth, and questioned ourselves. Now he says we are certain about ourselves, and unsure of everything else is relegated to the arena of mere opinion.

Earthquakes as we know create liquefaction – the solid ground turns to quicksand. Much of the current malaise of the Church is that so much of what we decide in synods and the rest is built on no firmer foundation than the quicksands of public opinion. For it often seems we have given up on Truth – it being too inconvenient, not conforming itself to our lives . . .

As I said earlier, we take Pilate’s question ‘What is Truth?’ with far far greater seriousness than the words of Jesus. As if his dismissal of The Truth rested on some very firm ground indeed. Witness the ending of today’s gospel – the words of Jesus regarding The Truth. I wonder if any of us can remember them?
We All remember what Pilate said in response – ‘What is Truth?’ The tired question of someone to whom the Truth was inconvenient. The Truth is always inconvenient to those who think they are in command of their own existence – who think they are their own sovereign authority – news of another King will always destabilise the sandy foundations of our existence. If The Truth is out there, then my very existence is called into question – Jesus facing Pilate undermines him with his words

‘For this I was born, and for this I came into the world, to testify to The Truth. Everyone who belongs to The Truth listens to my voice.’ Pilate Must dismiss this – if The Truth is out there, then he must change and conform to it, or lose his very existence. ‘What is Truth?’ is his impoverished attempt to flee from the Truth. He tries to divert and engage in a philosophical question about Truth
when it is staring him in the face.

Pilate, the Roman, a speaker of Latin in a world where several languages would be used commonly . . . What is truth? in Latin is an anagram of ‘The One standing before you’

Jesus says

Everyone who belongs to the Truth listens to my voice . . . The Truth is not something inside our head – it is something we are to belong to, and if we belong to the Truth we listen to the voice of Jesus.

‘I am the Good shepherd of the sheep . . . My sheep hear my voice.’ He is the Good Shepherd, the True King – those who belong to Him hear his voice . . . they respond to Him

Jesus does not merely mouth timeless truths like mottos on cereal packets or lines from self help guides – He Is the Truth – Hearing His voice, continuing in His Word we are truly his disciples; ‘and you will know the truth, and the truth will make you free.’ . . . ‘if the Son makes you free, you will be free indeed.’ To Know Jesus Christ, is to know the Truth

The Truth is Personal. Knowing the Truth sets us Free, but the Truth is not an abstract thought, it is deeply personal – it is Jesus himself

I am the Way and the Truth and The Life

As Jesus says to Pilate – ‘Everyone who belongs to the Truth listens to my voice . . .’

We hear his voice, we listen to his voice. This is our way to Freedom from the deceptive voices both surrounding us and within us – the voice of Jesus is the Word of Truth which sets us free from the Deception of the Cosmos which binds our hearts and minds and imaginations and wills – yet it is Personal – and as I said earlier, all but too personal. Facing Jesus Christ is to face the Truth about ourselves, for he manifests the Truth of Everything, nothing is exempt or left out

Facing the Truth is truly Inconvenient – it calls us to profound Change, to deep repentance – – to orient our lives to the Life of the World, the Truth of the World, Jesus Christ, and to walk in that light, freed from deception without and within.

We have come to the end of the Church’s year. We have over twelve months heard the whole gospel of Jesus Christ. Nothing has been missed out – our picture of The Truth, embodied in Jesus is complete. He stands before us. Christ the King – Inconvenient, almost in the extreme – not one we would choose for ourselves. But then if we truly need saving, then only one we wouldn’t choose can do this. And the Church in her Grace does not let us go at this point, rather we advance next week into Advent – we do so Looking towards the One who is coming towards us

For our lives to bear witness to the Truth as He comes to us, they need to be conformed to the life of the one who is the Truth. This is the way of Repentance, of Facing The Truth and acting in accordance with it, it is the Way of Life for us all who bear the name of the one who is the Truth.

King Jesus – not a King we would choose for ourselves, for when we face the Truth we know we need a Saviour. Facing the Truth we know we’d not take the inconvenient way. Only in following the King we wouldn’t choose for ourselves are we saved.

Passing Away . . . or Eternal? Tr+25 Year B 2018

Sermon for the 25th Sunday after Trinity, YrB 2018

Hebrews 10:19-25
Mark 13:1-8

‘Passing Away, or Eternal?’

Children are great truth tellers – well until they learn other ways. (One traditional reading of the story of the Garden of Eden is that through the deceptive snake, the infant humans learn to lie, and hide from the Truth)

The other day I was on the receiving end of such truth telling. I visited a couple as they were at lunch. Their three year old son who has only seen me once or twice asked who I was, and was told by his father, ‘that’s Megan’s daddy’. I smiled at the child and said ‘I’m very old’. Quick as a flash he looked me in the eye and said ‘you’re going to die!’ (I gather that they’d just been talking about death and the story had been told them that this was something that happened to old people and I had just put myself forward as a representative of ‘old people’ 🙂 )

It is Good to hear the Truth and certainly you can’t get more truthful than ‘You are going to die’ You may escape taxes, but there is one escape none of us will make! But we try to, not least in trying to leave some lasting trace of our existence upon this earth. Like Job we complain about our lot and look for a steel pencil and rock to inscribe our words on . . . yet as any visitor to an English churchyard will attest, the years rapidly do their job of making a mockery of our attempts at permanence, erasing our name from human sight.

In a world that is passing away, we seek to hold back the years. Not least by erecting great buildings – and of all the buildings in the time of Jesus, none dominated the view more than the Temple of Herod the Great. Vast and Covered in Gold, so that one could not look at it in the full glare of the sun. Surely this would stand until the end of time!!

In that light the words of Jesus ‘‘Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.’ can be understood as shocking. Reminding us of the temporariness of even the greatest buildings. Imagine if you will how the architects stood back and admired the twin towers of the World Trade Centre in New York as they were completed in 1973 [The Wikipedia entry for the WTC is followed by (1973-2001) – we even memorialise our building s nowadays]. . . Imagine the first St Paul’s Cathedral in London if you have ever seen a picture of it . . . Conjure up a picture of what remains of the parthenon in Athens . . . Stand for a million years?? Tower and temple fall to dust. Dust you are and to dust you will return as the words of our Ash Wednesday liturgy remind us.

The things that are seen are passing away, yet it is an affront to the sense of our own significance to face this. ‘’Behold! These great buildings?” See them, relies Jesus? . . . not one stone will be left on another . . . In the light of this, we hear the words of Jesus afresh – ’Do not store up for yourselves treasures on earth, where moth and rust, where wind and rain, and sun and frost wither away, where thieves break through and steal where armies and men of violence and fire and flood destroy . . .’ Don’t invest in dust . . . [Even Amazon – Jeff Bezzos declared this week that Amazon would eventually folk – he gave it 30 years or so . . .] Against the inevitable we try in vain to secure our existence

Yet we fail to perceive the true depth of how shocking the words are for Jesus’ disciples. They may well have replied, ‘Yes obviously we know that, but The Temple! Surely not The Temple??’

The Temple filled not only the sight but also the entire imagination of the Jewish people regarding their entire existence. It was The Marker of their Identity as the people of God, the people chosen for the dwelling place of God. From the beginning, had not God dwelt in their midst . . . if the Temple goes, what does that say?? Their entire social and religious world was built around it. Had not Jesus just shown them the widow who put her entire being into the Temple treasury? All that she had to live on? The Temple was their Life!!! Jesus just seemed to have suggested this.

If the Temple goes, we are as good as dead . . . Our sense of Security is in these stones . . . Who we are is tied up in this . . .
Yet we still do not fully comprehend the deeper sense of trauma – for The Temple was not merely about the Jewish people – the great vision of the prophets saw all peoples streaming to the Temple, for the Temple was about everyone, and everything, everywhere!

For those who knew the old stories, the Temple wasn’t Just a Jewish religious building giving meaning to a Jewish religious world. The Temple stood for the entirety of the Creation – the seven days of Creation mapped out the Temple – The Temple held everything together . . . if the Temple goes, everything collapses . . .
The destruction of the Temple would presage the collapse of everything as they saw it . . . wars, rumours of wars, earthquakes, famines . . . the End of everything . . . Jesus’ words about the birth pangs resonate throughout the whole cosmos.

The destruction of the Temple . . . All things hold together in the Temple . . . the brutal fact was that the Temple was passing away, not merely worn away by the sands of time, it was to be destroyed . . .

We approach the end of the church’s year – we live in the last times , and our readings point towards this end. We think of Advent as the start of the New Year, yet Advent orients us towards the End of all things. We start as we mean to go on, oriented towards the End of all things.
Advent is in a sense The Church’s season. It is the season for watching and waiting, it is the season that if you like gives us our posture for the entire year ahead, waiting for the Coming of the son of Man and the revealing of the fulfilment of all things . . . in Him who is the End of all things
It is the season in which we mediate on the Last Things, Death, Judgement, Heaven and Hell. Young Welsey’s words were a very timely reminder – I am going to die. We meditate on the our impermanence, all that is passing away – and so look to that which is eternal. Not a building built by human hands – and the destruction of a Temple built by human hands, of the human attempt to supplant the story of God, is central to all of this . . . but this is not merely about the destruction of the Temple and the Cosmos built around it . . . it is about a new Temple, a new heaven and a new Earth

The destruction of the Temple. ‘Jesus [said], ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘This temple has been under construction for forty-six years, and will you raise it up in three days?’ But he was speaking of the temple of his body.’

At the centre of everything – at the centre of Creation was to be The Man, the human who lived loving God above and tending to all that was below. That was what was in place in the Creation Temple, but the human rather than accepting the name given to him, chose to try and build a name for himself apart from God – disconnecting the Cosmos from her Creator. Trying to turn the things that are passing away into the things that are eternal, trying to build heaven on earth, rather than being heaven’s presence on earth . . .

But at the End this is revealed as the fraud that it is.

In the Resurrection of Jesus The True Temple is established, the Temple of his body, where everything is held together, where heaven and Earth are united. It is the breaking in of eternal Life for all who believe. We are called to be his people with our eyes set on the eternal, storing up treasure in heaven, living into the eternal life of the Risen Christ, who was from the beginning the very centre of the True Creation that is not passing away.

We have a Temple, not one built by human hands – but that of his body. He is our Temple, The Human who holds heaven and Earth together in himself. Jesus’s words are very shocking, but they are as it were the blowing away of all that is passing away, and the revealing of the eternal life which ‘was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life— this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us— we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. We are writing these things so that our joy may be complete.’

And so in the words of the epistle to the Hebrews, ‘my friends, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way that he opened for us through the curtain (that is, through his flesh), and since we have a great priest over the house of God, let us approach with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Let us hold fast to the confession of our hope without wavering, Do not be alarmed, do not be led astray – for he who has promised is faithful.’

Let us look not at what can be seen but let us desire to Behold that which cannot be seen; for what can be seen is temporary, but what cannot be seen is eternal. Fixing our eyes on Jesus, in all through all and above all – our place of Access to God, the Centre of God’s plans and purposes. Let us not get caught out seeking to secure that which is passing away and being consumed by it as surely as it will be consumed. Let us not be distracted by wars and rumours of wars, by earthquake fire and famine. Let us fix our hearts on God, the Eternal one – let us consider how to provoke one another to love and good deeds, not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day approaching. As we see these things come to pass . . .

God is our refuge and strength,
a very present help in trouble.
Therefore we will not fear, though the earth should change,
though the mountains shake in the heart of the sea;
though its waters roar and foam,
though the mountains tremble with its tumult.

Amen

Of Love, and our loves . . . 23 after Trinity, Year B, 2018

Sermon for the 23rd Sunday after Trinity, Year B, 2018

Deuteronomy 6:1-9
Psalm 119:1-8
Hebrews 9:11-15
Mark 12:28-34

‘How much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead observances to worship the living God! ‘
Hebrews 9:14

‘Therefore be imitators of God, as beloved children, and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.’ Ephesians 5:1,2

The Christian Life is from beginning to end a life of Worship of the One true God, Father, Son and Holy Spirit, held in existences we are In each and every moment by the Love of God.
It is in God and through God that we have life, and our worship is the rational offering of ourselves as ‘living sacrifices’ to use the words of St Paul, offering that Life continually to God as He continually offers His Life to us. The Flow of Love from God and to God is the fullest meaning of our existence, revealed to us in Jesus, who only does what he sees the Father doing. His very Life lived as the dearly loved child.
This is the entirety of Life free from sin. Truly to Love is to worship. We find an echo of that in the old marriage service where the husband is called on to worship his wife. Worship is Love set free from the distortion of Sin.

Love of God in all through all and above all is our human vocation, and for many many years we knew this. It was the clearest vision of our life in the Church. After the Psalms the most preached book in the Scriptures was the Song of Songs. The Song of the Lover to the beloved and that Love returned.

Yet, sin above all, distorts our vision, and so distorts our Love. Sin fractures, breaks apart. The word diabolo, which we use for Devil means to throw apart, to separate out. Love is thus fractured. It is not One, it breaks up and turns Love into loves. It suggests as all things diabolic do, that love is a matter for our choice, or, for it is the same thing, our power.
Do I love this? or that? or the other? Will I? This is of course to understand oneself as separated from Love. Will I take up Love, will I walk in the way of Love, as if it were an option, rather than the very essence of Life, rather than its very Flow.

Through Sin, we love what we see, or we do not. We learn to love by sight and not by faith. So this or that or the other thing, this or that or the other person captures our gaze. Depending on our decisions. Of course we might blithely assert, I love everyone! Until that everyone become the person who suggests to you that love is something you can choose, and we choose not. Love in the General, doesn’t boil down of all in all and through all. We see, but we do not See, and thus we do not love.

As we remember last week, the consummate disciple is the blind man, Bartimaeus. The one who does not see as others see – but who Beholds God in Jesus Christ. He does not see a world of things which possess his sight, captivating his eye, and thus holding him back from this Life with Jesus.
But it is those who think they See who have the problem – for our eyes are captivated by many things – we are like Martha distracted by them. They hold our attention, and thus we are held by them. Like Martha we are divided, pulled apart – the literal meaning of distracted. But this is not the Love of God. For this Love is the Love of pure freedom, Love itself Free. The One Thing Necessary.

Love’s best visible examples as so often, because of course it points us in the direction of the deepest truth, is the love of a parent for a child which becomes the free love of the child for the parent. This reveals to us the deep reality before Sin gets in the way of our Life, first loved by the Father, and then ‘loving because He loves us. In those early days before Sin distorts the picture and from time to time makes love a matter of will or choice – of our power.

Just at the moment, one of our daughters’ is learning just how Lovely she is, as our grand daughter loves nothing better than to gaze at her mum, at EVERY hour of the day and night!
How has she learnt this loving gaze? Well of course the is returning the gaze of love which she has received since the hour of her birth. As St Paul puts it, ‘there is no compulsion in Love’. Love cannot be demanded. Worship, Love is the return of that gaze of Love of the Father

In a deep sense this is why God comes to us in such unlovely form. His Love manifested in the crucified One, of whom the prophet says ‘there was nothing in him that we might desire him’ God does not compel us to love him, so when he appears it is in a form which we may miss. We are to Love by faith, not our distorted sight.
Thus he reveals the true nature of Love – it has nothing to do with things that are seen, but those which are unseen. ‘You did not choose me, I chose you’ Says Jesus.

Throughout Mark’s gospel to date we have noticed how over and again, the disciples fail to see for their eyes are fixed on things seen, that are passing away, not on the Eternal One. They fail to see the hidden unseen way of Jesus, and in truth fail to see Him for who he is, except very occasionally.
Finally it is the Blind Bartimaeus who reveals the nature of true discipleship, going to be with Jesus, as Jesus fills his vision, his imaginative world. The Eye of his Heart is pure and clear, and thus he is in a sense safe to see.

So they come up to Jerusalem and we have skipped a little bit of the story – Jesus has cleansed the Temple, causing a bit of a ruckus. And then he is asked a series of questions. our gospel reading is the last of those questions. As the story of Bartimaeus brings to an end the quest to reveal the true nature of the disciple, so this last question puts an end to the questions.

Briefly the other two questions, for the illuminate the final question.

First term is the familiar question of taxes to Caesar. The Pharisees ask this. There lives are tangled up in a sensitive relationship with the Roman authorities. They depend on Rome for their power and influence in Palestine, most notably in Jerusalem. They are wary of upsetting this relationship – it fills their view. We might consider this like those who spend their time on the internet, troubled by the state of the world, constantly worrying that this or that or the other will cause things to fall apart. Living in fear.

Of course the question is also a trap, but Jesus handles it with ease, for Caesar does not fill his vision. The Pharisees do not love God – they are terrified of Caesar. Yet Jesus reduces him to his place, a two bit tyrant who feels the need to stamp his image on bits of metal . . . whose image is this? What do you see? Of course the Pharisees notoriously, like us, love money. Money gives you power, you can choose how you use it – you can giver it away, or you can keep it for yourself . . . this of course is how we think of it as well. And like the Pharisees, taxes and Caesar’s loom large in our mind. We give ourselves in devotion to them out of fear . . . better get the right government, or it will all turn to custard. We are careful with our money . . . we worship it, we love it. God disappears and our neighbour disappears – we carry devices which tell us moment by moment how much money we have . . . For our vision is fragmented, we see many things, but one thing is necessary. ‘You do not love God’

Then the question from the Saducees, not seven brides for seven brothers but one bride for a succession of seven brothers . . . They do not believe in the Resurrection – Jesus tells them, ‘you do not believe in the power of God! God doesn’t fill your view! You do not Love God!
As St Paul puts it again when he is being tried ‘Why would anyone think it extraordinary that God raises the dead?’ Of course if your eyes are not on God, then it Is extraordinary. In the same way that the rich man acted in accordance with what he saw, but acted wrongly – so the belief in the Resurrection depends on whether you See the One God! But their vision is fragmented! Seven to choose from. Whom will she love?

In the same way that Bartimaeus receives the sight that in a sense he already has – his faith reveals his Sight – so the Resurrection is also Seen, by those who See God – for to See God IS Resurrection life. Barnabas, although he is blind Sees! He leaps up – he Comes to Jesus, he Comes to Life with Jesus, he throws away his funeral shroud cloak, and sets out into Life

So Jesus rebukes the Saducees – you do not know the power of God – you do not see him – you see your thorny metaphysical and theological problems – they fill your view. We could say a great deal a this juncture about the church and her obsession with this or that or the other – no Vision of God . . .

The Pharisees see Caesar – they do not See God, the Saducees see problems, they do not See God. There are so many things, so many many things which obscure our vision – holding it captive. In the church we get consumed by issues – it is as if they hold our vision – not God.
This is what it is to give up on worship, and thus our giving up on Life itself. We invest heart, soul mind and strength in this aspect of church life, or that campaign – we are consumed by it . . . when we are called to invest our all in God. To Love him with all we are – ‘that my whole being may proclaim, his being and his ways’ It is to live The Life which is from God and for god and Too God.

So the question in todays gospel is The Question. And here we find something most remarkable – Jesus is commended for his answer by the Scribe and in a sense reveals himself to be a disciple in repeating Jesus’ answer to him – revealing that he is not far from the Kingdom of God

BUT . . . it seems to us perhaps that there is a problem. The first one is simply this – we might be tempted to think that Jesus adds to the Great Commandment. That Love of Neighbour is an additional command, to Love of God. We might say ‘well the Pharisees or the Scribes were very religious but not lovers of neighbour’. Yet the two earlier questions rule that out – their problem is that they don’t love God – they fear Caesar – they do not believe that God can raise the dead. God is Small in their eyes! In the words of the writer to the Hebrews, their religion is dead observances. They observe correctly all the feasts, but their heart, soul, mind and strength are not focussed on God. They do not Love God

It’s like putting all your effort into Christmas for the sake of Christmas and not for the sake of God himself! Dead observances

But the second problem is more worth considering – ‘if I love God with all my heart and soul and mind and strength, what is left over for my neighbour?’

We come back to what it is this Christian Life – it is the worship of God – it is the Life of God flowing out and returning – it is that Love which moves the stars, that Love which calls everything into being and sustains them – it is the totality of Love. To Know that Love of God, to return it, is to live in Love as St John puts it, to begin to Know Love as existence and Love as something which can only be shared. We are not held captive by it, it flows – it is like a might river flowing, we share in it – as does everything and everyone else! To Know Life, to Know Love is to Know that our life is with our neighbour. For that very Love and Life which by the grace of God Is our Very Existence, is also our neighbours. My brothers Life is my Life!

To See clearly is to See the same Life in our neighbour as is in us – ‘it is to See our neighbour as ourself’, a vision made possible by the Love of God, by the Life of Worship. It is no longer to love by choice, by an effort of will – it is to become that which we love – which is the End for all of us.

We become what we love. If we love things that are passing away, we will too pass away, but if we set our hearts and minds and souls and strength on God who IS Love, we by Grace Become Love also, and thus the love of neighbour is the most natural thing in the Universe, which is how it is Created to be

Amen

‘Gone to be with Jesus’ – Sight Restored. Sermon for 22nd Sunday after Trinity – YrB2018

Bartimaeus reveals the true nature of discipleship – going to be with Jesus.

Sermon for the 22nd Sunday after Trinity – Year B, 2018
Hebrews 7:23-28
Mark 10:46-52


‘Gone to be with Jesus’


At the beginning of this past week, a friend told me of the death of Eugene Peterson, someone whose writings I’ve closely read, a most gifted pastor, but above all, in all and through all, someone who deeply loved Jesus. We Might say “he has ‘gone to be with Jesus’”, but is that really what has happened?

I was forwarded some words from his family which I think teach us something about reality as we Perceive it as Christians.
Speaking of the time of his death they said – “During the previous days, it was apparent that he was navigating the thin and sacred space between earth and heaven, we overheard him speaking to people we can only presume were welcoming him into paradise.”

I have to say that I wasn’t surprised – this isn’t the first time I’ve been privy to such accounts. I remember the death of a dear friend, whose last days according to those who sat with her, were given over to speaking with and encouraging those who were making the same passage.

In both cases, I knew that for these people, it would be perfectly natural for them to see things so clearly in their final hours, for they lived with a deep sense of the closeness of the realm of the eternal, indeed a vision of it.

I don’t mean by that that they ‘visions of heaven’, as if this was something ‘supernatural’ or ‘out of the ordinary’, but rather that their hearts and minds were naturally and in their ordinary lives set on God and the things of God. It was the natural ordinary air that they breathed - the air of the eternal woven into the temporal. In this way their lives were not only receptacles of but also pathways of Eternal Life into the world, in the pattern, in the deepest sense, of Jesus Christ, in whom heaven and earth are woven together. They lives being woven into His, the intersection of Earth and Heaven was not alien to their life. Eternal Life was something Present to them in their 

It is a matter of note that so many of Jesus healings are those of the blind – those who cannot see – for it is our Vision which needs awakening. We live day to day in the world in the way that we perceive it. How we See is fundamental to how we live. To Live the Christian Life is to See the world at the intersection between Heaven and Earth, to See the rich tapestry of the Eternal pervading the Quotidean, it is to See Jesus as Present, to the end of the Age.
If like Peterson and my friend we have Seen Him and live with eyes fixed on Him, if we perceive the world freighted with the Glory of God as revealed in Christ and Him Crucified, if we See aright, then there are times when we realise that boundaries between heaven and earth are not as concrete as we might have otherwise assumed – that is that there is little but our blinded sight which ‘separates’ them.

I don’t mean by this, to repeat myself, that we go around having ‘heavenly visions’, but rather that we know the truth of our faith that in Jesus Christ, Heaven and Earth are woven together. Put another way we learn to set our hearts and minds on Jesus . . . we learn to Love Him, in all, things through all things, and above all things.  And we see things as they really are - having left all things for Him, we discover that we have all things in Him. We discover that our life is in him and his in us - woven together. Following Jesus, we Know and Experience Real Life as that Gift coming  to us from God in each moment of time, the eternal flow of the Spirit.

This is an act of learning to see the world aright – and as I corresponded with someone regarding Peterson’s last days a description came to me, of our Christian life as a journey of learning to see – of Imaginitiation – our initiation into the Christian Imagination. For as we See, so we Live, so we Walk to use the Greek verb for Life. In the same way as our daily path in directed by our sight, so Life in its details is ‘Walked’ in accordance with our Seeing.

This put me in mind of some words I referred to when we first came here seven years ago. They are the words of the Roman Catholic Archbishop of Paris, Suhard.

“To be a witness does not consist in engaging in propaganda, nor even in stirring people up, but in being a living mystery. It means to live in such a way that one’s life would not make sense if God did not exist.”
We Walk according to Sight of Jesus, we Walk with Jesus

If God n Christ is always before your eyes, if we love him with heart should mind and strength then your life takes on a different direction. It doesn’t follow the well worn world weary grooves of existence ploughed by so many around us. We find our selves in more ways than one at Cross roads, at Cross purposes. Standing at the Intersection between heaven and Earth – (St Paul uses the phrase ‘standing before God’) – Where others see barriers, we See God. Where others see impossibility, we See God, where others See anything other than God, we See God. Your life takes trajectories are unthinkable to those who do not as yet See.

If we consider the gospel from a couple of weeks ago, Jesus’ encounter with the Rich man. His actions make perfect sense if he does not See God! If we don’t See Him in Jesus then the man’s failure to give up al he has and follow him makes perfect sense, it is the height of reasonableness. Perhaps this is the sting of this story for us – his behaviour is too reasonable to us who have an abundance of possessions, which possess our attention. It causes us to ask, do We See Jesus? Do we see the Eternal woven into flesh and blood?
The man sought eternal life – yet he didn’t recognise it stood in front of him . . . He just didn’t have an imagination filled with God, he didn’t in the deep sense of the word Fear God. His possessions possessed his imagination. He couldn’t See – his Stuff stole all his attention. (Some wonder if ‘demonic possession’ is real, if demons are real – they seem not to be anything we come across, yet demons don’t need waste their desperate and limited energy with possessing those who are possessed by their possessions)

As we have been journeying with Jesus in Mark’s gospel, we have constantly come across instances of the disciples failure to see. When Jesus rebukes Peter with those stinging words ‘Get behind me Satan!’ he follows up by saying ‘you are setting your mind not on the things of God but on the things of men.’ For having acknowledged Jesus as the Messiah, He still doesn’t See. God doesn’t fill His vision – you do not Know Him – you only see as the world sees.

And so another encounter. Jesus has passed through Jericho – he’s not stopping there he is on his way towards Jerusalem. And as he passes by the gate, the place where in times of old the ruler of the city would sit in judgement over the cases brought to him, there sits one Looking – Looking for Mercy – the blind beggar, Bar-Timaeus.
We come here in many respects to the climax of the journey so far, the End of the continual failures of the Disciples, brought to an end by True Discipleship. As Jesus is about to go up to Jerusalem, after all the failures of his disciples to See, and to Follow – to go with Jesus in truth, here finally is a disciple.
‘One of those little ones’. A man like a child – without any power – utterly dependent on alms from passers by, uncluttered by visions of power and possessions, for all his blindness he ‘Sees’, in contrast with all those who have think they see . . .

And just as the disciples hinder the little ones being brought to Jesus, so too many people try to quieten him. You can imagine the dynamic, like the self important disciples dreaming of power – what place does this nobody have in the story? We’ve come to watch the Jesus show, Be Quiet!But that is just it! They have just come to watch – Bar-Timaeus wants in on it – He is the one who enters fully into the story, he steps into Life.

At the command of Jesus he leaps up from the ground, throwing away his cloak, his security, his cover for the night, as day light breaks in. He abandons what is in effect his life – for Real Life.
And his cry is so unlike any other made to Jesus. ‘Son of David, Jesus, have mercy on me’ – not a theological question, unlike the disciples asking for seats of authority – indeed he cries out for something Only God can do.

The words of address Jesus uses to him are exactly the same as to James and John with their request for seats of power. “What do you wish that I might do for you?” James and John don’t understand Jesus or See him truthfully for what they ask of he cannot give. ‘To sit on my right or on my left is not mine to give’ You can share my cup and be baptised with my baptism, you can share my death and so share my life – for that is all I have of mine own to give, my Life, but who gets crucified along with me, well I guess that that is in the hands of the Romans.

But Bartimaeus asks according to true sight. For all he cannot see Jesus, he can See him. “What do you wish that I might do for you?”
‘Rabbouni’ he cries out. Robbouni – the cry – heard only on the lips of Mary Magdalene in the Garden on Easter morning. The word of her shocked recognition – My Teacher! My Life – Eternal Life is Seen by Mary – it is Seen by ‘Blind’ Bar-Timaeus.
Faith has been awakened in Bar-Timaeus. Rabbouni, my teacher, he Recognises Jesus – “Rabbouni! That I might see again. And in a sense all Jesus does is to name that awakened faith – he as good as says to him, ‘There is in truth nothing wrong with your Sight – you See well enough’ Your faith has healed you. Your Vision is Fine and Good 🙂 Go!

Well where do you go? You’ve left your life behind – you’ve begun the heavenly journey, where He is your Life. You follow Him, you go to be with Him . . . think of those words – ‘gone to be with Jesus’ – Oh that that became our way of speaking of the Christian life!! In the days that follow the crowds may wonder. I doubt they will have seen – they hadn’t given much consideration to him in the past. ‘Where’s he gone, that beggar? Bar-Timaeus??’ ‘Oh, I think he’s gone off to be with Jesus . . .’ He no longer fits into the imaginative life story of the World. He’s gone off into another story.
When we look to Jesus, what do we see, but the place where Heaven and Earth are woven together, the place where the Life of Heaven, the Life of God re-enters the Creation, and we go to be with him, in the between place, the woven together place. Betwixt heaven and Earth – manifested in the Cross

The author of the epistle to the Hebrews puts it like this
Therefore, since we are surrounded by so great a cloud of witnesses, [again a matter of heaven vision] let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, fixing our eyes on Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.

What do we Fix our eyes on? This is the great question of human Life and Death. In the garden our forebears, surrounded as they were by the Glory of God fixed their eyes on the apple. We fix our eyes on that which we love. What is our Love? Is is Love Himself?

The Rich man had so much that his eyes were fixed on. His vision was full of his Stuff. Bartimaeus has only his cloak. With so little between him and the heavenly vision, like the finest of gauzes, he threw his cloak, his old life away, he leaps up and comes to Jesus.

What obscures our vision of Jesus? Are our eyes fixed on him? Has our Christian image Initiation been growing? Has it begun?

Where do we fix our eyes? Eugene Peterson loves Jesus, his eyes are fixed on Him, the joining place of heaven and earth. It was not a sign of his piety that he was blessed with this encounter between places – rather it was a sign of his Loves.

To fix our eyes on him is to begin to See Heaven, to see it woven into Earth, to See the Eternal as illuminating the Temporal – it is to be initiated into Christian Imagination. It is to Go! To be with Jesus.
Amen

Of Metaphysics and Marriage

Sermon for Trinity + 18, Year B – 2018

Genesis 2:18-24
Hebrews 1:1-9
Mark 10:1-14

‘More things in Heaven and Earth’
Of Metaphysics and Marriage’

Having listened to the gospel, it may be that our thoughts are on Jesus’ teaching on Divorce and Remarriage – just at the outset, let us remind ourselves that Jesus’  words about not entering the kingdom, are addressed to those who do not receive it like a child . . . We ignore the words about children at our peril thinking that it is the ‘Adult’ words which are Obviously more significant . . . and thinking of children directs us towards those words in Hebrews, about angels . . .

Listening to the reading from Hebrews I wonder how many of us pondered the place of Angels in the great scheme of things?
You may remember Jesus dramatic warning regarding the little ones from last week – words, I should add addressed to us all – regarding ‘causing these little ones to stumble’? If we followed these words in Matthew’s gospel we would read this ‘And if your eye causes you to stumble, tear it out and throw it away; it is better for you to enter life with one eye than to have two eyes and to be thrown into the hell of fire.‘Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven.’

The role of guardian angels is a mysterious one. I know of three experiences of encounters with these creatures, one my own, but perhaps the most striking was a conversation with an elderly parishioner when I was a curate. As a young mum, perhaps suffering from post-natal depression, she had gone to take her own life, and had placed her head in her gas oven when she saw ‘two enormous feet in front of me, stood in the kitchen’ She had caught a fleeting glimpse of that which lies beyond our usual sight.

Yet Jesus speaks of what we call ‘guardian’ angels in particular with respect to children, or at least ‘little ones’. ‘their angels continually see the face of my Father in heaven.’

Angels belong to a branch of science, largely forgotten called metaphysics. We have all heard one ‘Metaphysical question’, concerning angels, namely ‘how many angels might dance on the head of a pin’. A question which perhaps sounds ludicrous to us, but to those who asked it wasn’t unimportant – the question was essentially, do angels take up space in the world in the way we do, or could you place thousands of them in the same space, the head of a pin? What is the nature of this unseen reality which surrounds us?

Such questions are questions of metaphysics, or put another way, if we remember the famous quote from Hamlet – questions of the ‘more things in heaven and earth than are dreamt of in your philosophy, Horatio’. Questions of the very nature of our existence. Even ‘ordinary’ physics speaks of aspects of our existence which make no sense at all – are impossible to our way of understanding things.
When I trained as a physics teacher, half those training with me were Christians – perhaps as Christians we had more time for the weird world of quantum mechanics and special relativity, for the holographic nature of the universe, or the notion that every solid object is full of light . . . perhaps we were more open to the mysteries of physics, because we were comfortable with its older brother, metaphysics

Yet, as I said, Jesus speaks of guardian angels in particular with respect to children. And he speaks of children here in the context of speaking of marriage.

As I have said once or twice these past weeks, our habit of chopping the scriptures up into segments according to topic, destroy the fabric of the picture where themes are woven together throughout the gospels. They are a narrative, not a ‘collection of sayings’. So we might think that our gospel today we have ‘a saying of Jesus about marriage’, followed by ‘an incident with children’, as if, perhaps conveniently they were unrelated, but inconveniently perhaps, they are not. We may well sing that ‘love and marriage go together like a horse and carriage’, but perhaps at least as significant if not more so, do children and marriage.

We have noted these past weeks how there is a too and fro between the disciples and their assumptions about power, and greatness, and Jesus repudiation of such power, and over and again Jesus brings a child into their midst . . .

There is a discussion about marriage and divorce, we might say a conversation between adults as all these conversations seem to be, as if children don’t have a stake, yet ‘their angels continually see the face of [the] Father in heaven.’
There is an ‘adult conversation’ going on – and then the disciples try to block the children from coming to Jesus, from getting in on this adult conversation . . . it is hard not to feel the significance of this. Adults arguing – children kept out of the picture, Those with power deciding their own lives, but not only there own lives – the powerful deciding for the powerless, and the powerless the innocent victims of it all . . .

Of course our society is full of such conversations. Recently as you will be aware there have been conversations about Euthanasia going on in our country. What sticks most powerfully in my mind when this topic is raised is the look in the eyes of elderly people . . . for this is a discussion happening amongst the powerful. Those who have control of their lives as they see it, and who want to keep it, and listening in, those who sense that the determination of some to have power of their lives over their lives will have consequences for them . . . after all, in a world dominated by money and economics, by usefulness, by ‘the working life’, what we mean by a meaningful life takes on a very different hue . . . so it is the vulnerable elderly who have good cause to fear . . . despite the ‘adults’ the powerful ones saying – ‘there there it will all be fine.’ Being powerless helps one to see much more clearly what is going on . . .

Well so too, the children. But let us first look at Jesus teaching on marriage and divorce – and again we shall turn to metaphysics. Here Jesus is confronted by the pharisees – although we have skipped a verse. The context is that Jesus is teaching the crowds – so here we have a teaching session and the pharisees use it as an opportunity to place a distance between Jesus and the teaching of the elders.

‘Is it lawful for a man to divorce his wife?’ Of course in the culture of Jesus, that a woman might divorce her husband was simply not a possibility . . . but where in either case are the children?
Jesus answered them, ‘What did Moses command you?’ They said, ‘Moses allowed a man to write a certificate of dismissal and to divorce her.’ . . . and Jesus replies ‘Because of your hardness of heart [Moses] wrote this commandment for you.’ Because you were determined to have it your own way . . .

‘But,’ says Jesus, ‘but from the beginning of creation, “God made them male and female.”

Perhaps the two most powerful words in Scripture, But God . . . and then Jesus quotes from Genesis. Not only have they lost sight of the children, they have lost sight of God. Perhaps when it is issues of power we lose sight of all that seems to us powerless . . .

‘but from the beginning of creation, “God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” So they are no longer two, but one flesh.

And here we come to metaphysics of marriage. This is no mere human contract between two autonomous individuals – In the joining together of the man and the woman something which is at once New, and as old as Creation itself comes into being – or something Old is revealed once more – in that the two are made one flesh as of old the one became two. Where the unseeing eye might look only at two individuals who have chosen a way of life together – what is seen to the eye of God is something He has made, a marriage.

A New thing is made - there is still the man and the woman, but now they are husband and wife - a new thing has been made, has come into existence - the one flesh, the marriage - and it is God’s Creation! Thus the metaphysical significance of the declaration at a marriage which are the very words of God himself in Jesus ‘That which God has joined together, let no man separate.’

Through the self giving of one to the other, the man to the woman and the woman to the man, God creates a marriage, God does
The couple gives their consent to the marriage – marriage must always be freely entered into – but it is God who makes the two, one

As he makes the water, the waters of the Jordan, the waters of the baptism of Jesus, as he makes the bread and wine the body and blood of Christ, as in Christ he joins together things heavenly and things on Earth, so in the same way he makes of the man and the woman a Sacramental Union, a one flesh . . . a new creation – can a human undo what God has done?? Can one separate a child into two parts?

. . . and the blessing of that union? The one flesh fruit of it? The child. Here we might say is the visible manifestation of a marriage – Called forth from God.

As I said last week, Jesus constant reference to children lead us to sentimentalise his saying. Jesus blesses the little children, declares them blessed. The fruit of the marriage, is its blessing. But ‘in the real world’ . . . in the real world we come up against the harsh realities of life for children, of life for those whose ‘angels continually see the face of [the] Father in heaven.’ The disciples, the adults, want a ‘real world conversation’ – Jesus in speaking about marriage, in speaking of divorce, in blessing the children shows them The Real World, of things which we do not see, but are so very real.

In this light we must be so grateful for the words of Jesus from the Cross, ‘Father, forgive them, for they know not what they do . . .’ yet we need also to remember, that the words of Jesus are the very words by which worlds are created – when he declares ‘the two shall become one’, then he speaks that which is so . . .

We who are adults are so full of our stories of ‘the real world’, once more Jesus takes a little child, those whose angels continually see the face of [their] Father in heaven, and reveals the true nature of things – for Christ is Himself the fullest manifestation of the true nature of things

In the name of the Father and of the Son and of the Holy Spirit, Amen

‘Making Life Difficult . . .’

Sermon for 18th Sunday after Trinity, YearB 2018

Numbers 11
James 5:13-20
Mark 9:38-50

‘Confess your sins, one to another and pray for one another that you might be healed’

On (not) making life difficult . . .

Years ago I remember a chance remark my Spiritual Director made to me about her own perspective and how it was changed. She had been visiting her own director and in a conversation about her parish said ‘well at least I’m not responsible for their salvation’ – to which her director shot back, ‘what on earth gave you that idea?’

As James says ‘My brothers and sisters, if anyone among you wanders from the truth and is brought back by another, you should know that whoever brings back a sinner from wandering will save the sinner’s soul from death and will cover a multitude of sins.’ . . . ‘confess your sins to one another, and pray for one another, so that you may be healed.’

James the brother of Jesus seems clear enough on this responsibility for one another’s Salvation life, yet, starting from Cain, humankind has tended to ask over and again ‘Am I my brothers’ keeper’, and if we listen we might hear the Lord reply, ‘his blood cries out to me from the ground’. Our lives are intimately woven together – we ignore this at our great peril, indeed the challenges we face in the world in this hour are deeply rooted in this loss of consciousness amongst us.

We are responsible for the life amongst us. And our lives can either assist the flow of this Salvation Life, or impede it, and sheer ignorance of our responsibilities in this regard lead us far more often to the latter, rather than the occasional ‘accidental’ moment when by the Grace of God, our lives intersect those of others in a way which causes faith to spring up . . .

The prophet says of Jesus ‘He grew up before the LORD like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him.’ Easy to miss, easy to pass over, easy, all too easy to crush as Jesus keeps reminding his disciples, yet they seem not to get the message.

Last week we considered character of the Servant – and prime amongst the characteristics of the Servant is gentleness – Wisdom from above comes to us in humility and gentleness and it is easy, tragically easy to crush it, by following the way of power.

As we have said Jesus follows the way of powerlessness, in the way we understand it, in the way we use it without reflection. But as I was reminded by someone on the way out last week,’but we have the power of the Spirit!’ To which Yes, and Amen! The power of the spirit, gentle as a dove . . . all too easy to impede. All too easy to make life difficult . . .

We continue our readings in Mark’s gospel and the narrative of powerlessness, and of following the path of gentleness with the disciples again getting it wrong. Jesus has just put a child amongst them, he has said – ‘he who welcomes one such welcomes me, and whoever welcomes me, welcomes the one who sent me’ Jesus comes amongst us in many ways as a little one, as a child, yet John seems not to get it. “Teacher, we saw someone casting out demons in your name, and we forbade him because he was not following us.” But Jesus said, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me.”

Perhaps one of them was a disciple on the edge of the group, seemingly unimportant to the apostle John, who after all has recently been on the Mount of Transfiguration with Jesus, so OBVIOUSLY is a Very Important Disciple – and he throws his weight around . . . like all those who think themselves important – the irony is that having come down from the mountain they come across some of the disciples who can’t cast out demons! So here is someone who can and they are stopping him . . . Making life difficult – opposing the power of God . . . Perhaps the one casting out demons who John stopped is literally a child – after all isn’t this what children do? They See Jesus casting out demons, and they copy him . . . in simple faith

Jesus commands them not to stop such as these, for if they are channels for the life of God, they will soon know the one from whom that life comes . . . done as it is in the name of Jesus.

But Jesus goes on to issue a warning – ‘If any of you put a stumbling block before one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea.’ Those who have any sensitivity to matters of faith in Jesus Christ know how very very easy it is to crush it . . . the words of Jesus are the starkest of reminders of our responsibilities towards those young in faith, both children and adults . . . we can permit the gentle work of the Spirit space, we can refrain from laying heavy burdens, we can seek always to encourage ad to build up . . . or we can do the other, and we are responsible. When Jesus says ‘great millstone’ he’s talking about one that a donkey would have turned . . . it is so easy to make Life difficult

What is more e often do this in a way that makes out we are helping . . . we get in the way. Often we might do this by seeking to please a third party. Why after all does John tell Jesus what he has done? The subtext is, ‘we knew you wouldn’t like this so we put a stop to it . . .’ It’s a stark warning not to act on behalf of others, especially to please them

It is so easy to snuff out this Gentle work of the Spirit – God does not impose himself. I remember speaking with a doctor friend about some wonderful healings I knew of that were taking place. She was a little sceptical – she wondered if those who claimed such things would open them up to ‘scientific’ testing . . . not understanding that this was entirely contrary to the hidden small work of the Spirit . . . Not realising that she was asking God to bow to her command . . . which is of course what is going on . . .

Finally there are Jesus’s stark words about cutting off hands and feet and gouging out eyes . . . It is so very easy to get in the way of the Spirit in the lives of others, to crush the tender shoot – and it is very easy in ourselves. If carelessly crushing the work of God in a child or young disciple bears such consequences that it would be better we were thrown into the depths without hope of return, then we need to do all in our power Not to do it – for our lives are woven together,

Jesus’ words on cutting off feet, and hands and gouging out eyes come into focus when we realise the huge responsibility we bear for one another, not putting obstacles in the life of Grace in them for the consequences for us of doing so are terrible for them – and us. This only makes sense when we see our lives are woven together

The word translated Hell here, is Gehenna – it is the name of a valley close by Jerusalem – it was until the time of King Josiah a place of Child sacrifice – although the story goes that to put a stop to it, he turned it into the rubbish tip, so the imagery of fires and worms would be very clear to the disciples.
What is Jesus saying here? That in ignoring the work of the Spirit, amongst the least of these, amongst the children and those new to faith – you would be in danger of going to the very place where at one time all the nobodies were sent for sacrifice. The announcement of the Justice of God is one of the great reversal. In the words of Mary our Mother – He hath cast down the mighty from their seat and raise up the humble and meek He hath filled the hungry with good things and the rich he hath sent empty away.

Jesus is saying you are so casual about getting in the way of others, but equally casual about your own sin! You should take great great care over both! Yes, we are responsible for our own Salvation and for that of those around us. The two are intimately woven together.

For everyone will be salted with fire – here the idea of Salting is that associated with purification in the old rites of Israel – the refiners fire of Malachi. Don’t lose that purifying salt in your life, for how can you result salt? Keep Salt within yourselves and be at peace with one another

The words of James point us to this peace. Peace which is no simple absence of conflict – that is no different to death! No Peace in the Scriptures is Rich fullness of Good Life, Shared life – and how is it achieved? Therefore confess your sins to one another, and pray for one another, so that you may be healed. The prayer of the righteous is powerful and effective. This is how we know God’s life amongst us

Like cutting off hand or foot or gouging out eye it sounds hard, but in truth it is the way to healing and wholeness – putting our lives in the hands of those amongst whom we share in Christ’s life – like Christ, allowing ourselves to be handed over

Amen

‘The Way of Jesus – and the way of the world’ Trinity +14 Year B 2018

Sermon notes for the Fifteenth Sunday after Trinity – Year B 2018

James 2:1-17
Mark 7:24-37

“The Way of Jesus, and the way of the world”

‘Hi brothers said to him, “Leave here and go to Judea, so that your disciples will see the work that you do; For no one does something in secret and expects to be in public view; if you do these things reveal yourself to the World” for his brothers did not have faith in him’ John 7:3-5 DB-H

I once received a phone call from Buckingham Palace. (Not because the Queen wanted me to form a new government . . .)
My Church Warden had died and he had been a Lord Lieutenant of the County – the Queen’s Official Representative – so the now Lrd Lt was coming to the funeral, with Mrs Lrd Lt – and there were ‘protocols to be observed’ Special chairs at the front – I was expected as the Vicar to be on hand to show them to their seats – meanwhile the villagers had been crowding in from early to find a seat anywhere – cramped up at the back . . .

The Words of James seemed ‘other worldly’ – My brothers and sisters, do you with your acts of favouritism really believe in our glorious Lord Jesus Christ? For if a person with gold rings and in fine clothes comes into your assembly, and if a poor person in dirty clothes also comes in, and if you take notice of the one wearing the fine clothes and say, ‘Have a seat here, please’, while to the one who is poor you say, ‘Stand there’, or, ‘Sit at my feet’, have you not made distinctions among yourselves, and become judges with evil thoughts? . . . Do you really believe in our glorious Lord Jesus Christ . . .??

I was at a church gathering recently when someone said, ‘we must be careful here, or we will become counter cultural’ the person to my knowledge seemed to assume that this would be ‘NOT a good thing’ . . . but the way of culture is precisely to be enamoured of wealth and position . . . it is a human given, and we ought to ask why?

Perhaps an answer can be found in the temptations of Jesus, who throughout shuns the way of the World – once again we hear how he ‘ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. They were astounded beyond measure, saying, ‘He has done everything well; he even makes the deaf to hear and the mute to speak.’’ Of how after he had fed the 5000 ‘they tried to make him king by force’ . . . take power Jesus, step up! After feeding the 5000 Jesus comes into conflict with his brother

‘Hi brothers said to him, “Leave here and go to Judea, so that your disciples will see the work that you do; For no one does something in secret and expects to be in public view; if you do these things reveal yourself to the World” for his brothers did not have faith in him’ John 7:3-5 DB-H

Power – in so many different ways we all crave it. Even the idea that ‘if we just elect the right government . . . everything will be right’ – With Harry Secombe we all sing, ‘If I ruled the World, every day would be the first day in Spring . . .’ This narrative feeds the myth that ‘it is our place to build the Kingdom of God’, or ‘for the love to go on we must make it our song . . .’, or ‘Make America Great Again . . .’ All built from the same presupposition that ‘we can make the world a better place – If I ruled the world . . .’ After all, all of us know what’s wrong with the world, don’t we . . .

As we head into Diocesan Synod next week there is a motion to sell Selwyn College. I’ve listened long and hard to all the arguments, but they all boil down to the same sad old tired story – ‘Don’t sell! We will change the college culture!’ Do Sell, we don’t have the right people in these days to be able to . . . or, if we did obviously we would . . .’ All based on the World’s Sad tired story . . . the myth that if we only did this or that or the other, everything would be right . . . and it is a story that Jesus rejects. Turn the stones into bread . . . leap from the Temple, show everyone how amazing you are . . . only worship me and all this will be yours . . . well its pretty fair to say, it is all ours now . . .

The Way of Jesus is the way of hiddenness – it is the way of poverty in the things of the world – Jesus says, ‘Blessed are you who are poor now, for yours is the Kingdom of Heaven.’

We have a diocesan Prayer which says words to the effect of ‘we need to be doing our bit for the last the lost and the least . . . ‘ it never occurs to us that the people of Jesus ARE The lost, the last and the least . . . ‘Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him?’

The poor are the rich in faith – why, because they have no power and cannot succumb to the blandishments of control – what is the prayer of God’s children? Give us this day our daily bread . . .

Which brings us to the gospel and the collision of Jesus with the Syro-Phoenician woman and it is a collision

[Jesus] went away to the region of Tyre. He entered a house and did not want anyone to know he was there. Jesus is once again not showing himself – indeed he has left Judea and Galilee and gone into the territory of the Greeks – Yet he could not escape notice, but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet. Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. He said to her, ‘Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.’

You can almost hear the tutting – you can imagine the shock – perhaps a Synod motion requiring that we do not hear Jesus referring to this woman in this way! And I have heard many a sermon agonising over this text . . . but Jesus is the one who relinquishes power.

What happens?

Firstly Jesus treats her with enormous honour! His opening remark is exactly the way a Rabbi speaks with a disciple – there is a request, he responds with a saying – he is seeking to elicit from her faith. And she acts as a Rabbi’s disciple, she responds to him. On the one hand as someone has said ‘Jesus drops his own honour code, his own honour to respond in the first place’ but more than that he elevates the woman who knows that as a gentile woman she has no call on this Jewish man. He by putting the statement, like God responding to Job, says to her – stand before me, lets have this out . . . Here’s a saying ‘Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.’ – What do you say to that? And her response is so very illuminating ‘Yes, Lord; and the dogs under the table eat from the children’s crumbs . . .’

What is happening here is an act of mutual recognition – she has seen the truth of Jesus – the one who has nowhere to lay his head – who has come into a hostile world entirely dependent on hospitality – who says to his disciples I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, no sandals; and greet no one on the road. Whatever house you enter, first say, “Peace to this house!” And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. Remain in the same house, eating and drinking whatever they provide’ I have no call on you, and you have no call on the world . . . we are in the same position

The disciples of Jesus go out into the world in a position of vulnerability – like the dogs under the table, living off the scraps that are thrown to them. They go out into the world in the way of Jesus. The woman Knows who Jesus is – she recognises one who lives off the scraps himself – she claims kinship with him – and he shares with her what he has – LIFE – and her daughter is healed

So again he goes back towards Galilee and in the region of The Decapolis – an area not under Herod but having some autonomy – a mixed area of Jews and Gentiles. And they brought to him one deaf and mute – and Jesus heals him – and orders them to tell no one but the more he ordered them, the more they broadcast his name – after all – if he can do this, think what he can do, and after all, hasn’t he performs those works we’d expect of the Messiah? The mute speak! The Deaf hear . . .

But Jesus will not put himself in their hands, for they are consumed by the old story – ‘here is someone to rule – here is someone to put it all right’ the old story of power, vested of course in wealth

This Old Story is pretty much the story we live by – it is woven into all our assumptions.

It is a fact little remarked that we seem unable to free the tongue of the dumb, to make the deaf hear and the blind see, let alone raise the dead . . . but is this mot perhaps because we have chosen the wrong story? For ten centuries Western culture has been dominated by the story of power over as the way to ‘make things right’ ‘to build the Kingdom of God’ if you will . . . but as the Catholic philosopher DC Schindler puts it ‘Pure power and utter powerlessness now converge into one, and man becomes the abject servant of his own limitless freedom, a passive object of active power: a slave of modern liberty’

We have so much power – and as we look out on the Creation – we are helpless

Of course, that is not the end, and as always we are offered another way – Follow Me says Jesus, who empties himself of all power, to reveal the Life of the Spirit. He comes to us in hiddenness, in words we may not wish to hear – he comes to us in a crumb . . . a crumb of bread – from where did this crumb fall? He comes to us in a crumb of bread and a sip of wine – he comes to us in powerlessness – and offers to share His Life

Vestry Talk

Here is the recording of the address. I’d like also to add a comment regarding the story I told regarding Archbishop Winston, later in the morning. Of how his way of Knowing, deeply embedded in his context was profoundly different to ours, where we are trained to think as if we are not part of the world and look out at it. So he tried to help us by using Power point, but his way of Knowing which we might called ‘Participatory’, or ‘Knowing by Love’ cannot be translated into bullet points.

So the most Truthful aspect of a funeral eulogy are tears and silence and to a degree poetry . . .