Sermon for the First Sunday after Christmas

Herod is about to search for the child, to destroy him

It is a rather sobering thought.

After Christmas, after the sparkle of the tree, the tinsel, the feasting, the lights, the presents, the time spent with family, the good cheer that this season brings,
we are faced with the massacre of babies.

We are faced with the fact the right from the start of his life,
Jesus was trouble for those in power.

Joseph, who was righteous in terms of the Law,
but became truly righteous with grace in his dealings with Mary,
was now the legal father of Jesus.
He had named him.

The Wise Men have come to pay homage and give Jesus gifts.

Joseph is again visited by an angel in a dream.

‘Get up, take the child and his mother, and flee to Egypt,
and remain there until I tell you;
for Herod is about to search for the child, to destroy him.’ 

Joseph must be used to angels by now.
He trusted the first visit.
And now again, he will follow the angels advice.

He takes Mary and Jesus to Egypt.

He is again visited by an angel in a dream,
this time telling him to go back to Israel.

Then again, he is warned in a dream about the goings on Judea,
and he goes to Galilee instead.

From his beginning, Jesus was homeless,
going from place to place to keep out of danger.

Right from the beginning, Jesus was excluded and dismissed.

There was no room for him at the inn.
The king at the time searches everywhere in order to kill him.
Later he will have no home, no stone to lay his head on.
He will be betrayed by one of his friends, Judas,
he will denied by his best mate Peter,
he will be abandoned as he crucified.

The same powers that yearned to kill him at his birth
will 33  years later get their way in his crucifixion.
Well, they think they will get their way.

It is that exclusion and dismissal by the leaders and powers
that should remind us of what being a follower of Jesus is all about.

King Herod wanted Jesus dead,
because he knew that this ‘King of the Jews’ would only be bad news for him.
He could feel his power being usurped.
Even if he knew that the Messiah as promised by the scriptures
would be the greatest thing for his people,
he could not let go of power,
and was willing to kill every boy under two to hold onto his reign.

The way of Herod was to destroy any threat to power.

This is opposite of the way of Jesus.

Throughout his earthly existence, Jesus was threatened by the powers.
They sought to kill him because he threatened their power.
Yet, in his dying on the cross, he showed that they had no power over him.
In his dying and rising, Jesus showed that death has no power.
The ultimate tool of the corrupt powers is deemed useless.

At the beginning of his life, the powers wanted to kill him.
When they heard what he was saying in his ministry, they wanted to kill him.

The way of Herod is the way the world runs.
The holding on to power at all costs.
It is way most organisations run.
It is the way politics runs.

The church is to run counter to that.
We are to take our lead not from Herod, but from Jesus.

Jesus resisted any form of power or status for himself.
We are called to renounce power and status.
Take the lowest seat at the table.
Not to accept honour in public.
To be alongside those who are suffering, not with those causing the pain.

We are to watch ourselves that we are not seduced by power.
It is better for us to sit with those with nothing than those with everything.
It is better for us that we let go of control than become controlling.
It is better for us to be suffering than to be the ones causing the suffering.
It is better for us to be like Jesus rather than Herod.

The way of Herod destroys any challenge to power.
The way of Jesus is to lay ones own life down for ones friends,
not to lay down others lives for oneself.
It is a very different way of being.
To this day, it is still an alternative way of being.
This is because the way of the Herod, the way of power is so seductive.

So while Herod sought to keep his grip on everyone by killing innocent babies,
Jesus never sought power.
On the cross, Jesus unmasked the religious and political powers to reveal them as the corrupt and deathly thing they are.
In his rising, he showed the world that the powers are powerless.

Sermon for Christmas Day

In the region where Mary gave birth to Jesus were shepherds living in the fields, keeping watch over their flock by night. 

We are here to celebrate the birth of Jesus,
yet we hear all about a bunch of shepherds and angels, away in a field.
Not much about the birth of God’s Son.
What’s so special about shepherds?

Now we can all agree that the appearance of angels make this birth something spectacular,
God’s own messengers are sent to proclaim the birth of his son.

But the fact that they are sent to Shepherds is perhaps even more significant.

The first clue is that the shepherds are living in the fields.
Not just working, but living.

These were men who were on the outside.
They were not in the town, they were not with families, they were not rich. They were quite alone, other than with each other.

Shepherds were not highly regarded at this time.
In fact, they were not regarded at all.
They were thought of as pretty low in society.

Shepherds were thought of as criminals, due to their habit of grazing their flock on others peoples paddocks.

So, they were thought of as criminals,
and because of that, it was job that also attracted criminals.
These were guys who society had no time for.

Furthermore, due to the hours of their work,
they could not take part in the religious goings on.
They couldn’t go to the temple or the synagogue.
They couldn’t hear God’s word, or pray with everyone.
So in Jewish understanding at the time, they were outside of God’s realm.

They were both outside of society, and outside of God.

So the fact that an angel appears to them must have been quite a shock.

It would be shock to anyone, angels are always saying ‘Do not be afraid.’

These men who believed they were outside of God were being brought in.

God’s very own messengers were telling them what was going on.

The angels didn’t go to the King, the Emperor, the leaders of the Temple, or the wealthy merchants.
They went to these lowly men.

I am bringing you good news of great joy for all the people:
to you is born this day in the city of David a Saviour,
who is the Messiah, the Lord.

God chose to tell the shepherds.

The first thing that happens after Jesus is born is a great expansion of who God regards as having his favour.

The circle that had some in and some out was being expanded to include anyone who wanted to be with God.

Being with God was no longer dependent on race, status, or class.
All this moments after Jesus was born.

So they went with haste and found Mary and Joseph,
and the child lying in the manger.

This morning we join with the shepherds.
In many ways, we take the place of the shepherds.
Gods all embracing love that was expanded to include shepherds 2000 years ago is now so expanded it includes us.

So while the actual birth was rather normal,
the ripples of God’s love that went out from the manger,
out to the field with the shepherds, out of Bethlehem,
out through the middle East, over Europe, all over the world,
and to here in Branxton.

Somewhere along the way, we have heard the story of Jesus being born,
and today we are gathered around the stable to celebrate the moment when God became truly with us,
in his Son, Jesus Christ.

We remember where God has been with us in our lives,
we think about those who may not know of God’s love for them.

Now we are the shepherds, kneeling before God’s  Son.
We are loved with all our failings.
We may feel at times that we are outside,
but the shepherds remind us that we too are loved by God.
The shepherds remind us that even though we may get it wrong, God still loves us. He forgives us.

After the shepherds had visited Mary, Joseph and Jesus,
they returned glorifying and praising God for all they had heard and seen,
as it had been told them.

We are to be the shepherds now, going back home,
telling everyone about the wonder of the birth of God’s Son.
The story that comes from that manger has reached us,
and we are to continue it, to pass it on.
The Good news of Jesus birth is good news for everyone.
It is the story of God’s love.

The birth of his Son is the revealing of his love,
in his desire to be with us,
his desire to be with us through all the messiness of life.

God loved the world so much that he gave his only son,
so that anyone who believes in him will never die,
but have eternal life.

Sermon for Midnight Mass

the time came for her to deliver her child. 

And she gave birth to her firstborn son and wrapped him in bands of cloth, 

and laid him in a manger,

It is a remarkable thing.

That the actual birth of Jesus is spoken of in such a normal and brief way.

There is nothing in actual birth which if taken away from the rest of the story would lead us to believe that this baby was anything special at all,
let alone the Son of God.

This was noted by the earliest Christians,
many other birth narratives were written which include the baby being born in a cave, great luminoius light everywhere, and one even have Jesus standing up and speaking straight away.
Even the Islamic holy book the Koran has a more detailed and fantastic birth narrative for Jesus.

In our time, this brief sentence about the birth of Jesus seems bizarre.

Remember earlier this year when the Prince George was born.
It was all over the news, reports from inside the hospital were leaked out.
We hear how perfect the birth was.

It was everywhere. It was more than a sentence.
It was tweeted, facebooked, instagrammed, blogged and youtubed.

People want to know:
Was the birth natural? Was it a cesaerean? A water birth?

All this information is offered to the media, and we are fed it on a 24 hour news cycle.

Even a mother’s bodyshape after giving birth is big news.

A celebrity giving birth is big news.

So, it is no wonder that we find this one rather ordinary sentence about Jesus birth unsatisfying.

It is unsatisfying until we start to look at what happens around this birth.
We learn how important the baby is, not by his actual birth, but the events surrounding it.

We hear of shepherds and angels.

Now we can all agree that the appearance of angels make this birth something spectacular,
God’s own messengers are sent to proclaim the birth of his son.

But the fact that they are sent to Shepherds is perhaps even more significant.

The first clue is that the shepherds are living in the fields.
Not just working, but living.

These were men who were on the outside.
They were not in the town, they were not with families, they were not rich. They were quite alone, other than with each other.

Shepherds were not highly regarded at this time.
In fact, they were not regarded at all.
They were thought of as pretty low in society.

Shepherds were thought of as criminals, due to their habit of grazing their flock on others peoples paddocks.

So, they were thought of as criminals,
and because of that, it was job that also attracted criminals.
These were guys who society had no time for.

Furthermore, due to the hours of their work,
they could not take part in the religious goings on.
They couldn’t go to the temple or the synagogue.
They couldn’t hear God’s word, or pray with everyone.
So in Jewish understanding at the time, they were outside of God’s realm.

They were both outside of society, and outside of God.

So on this night,
the fact that an angel appears to them must have been quite a shock.

It would be shock to anyone, angels are always saying ‘Do not be afraid.’

These men who believed they were outside of God were being brought in.

God’s very own messengers were telling them what was going on.

The angels didn’t go to the King, the Emperor, the leaders of the Temple, or the wealthy merchants.
They went to these lowly men.

I am bringing you good news of great joy for all the people:
to you is born this day in the city of David a Saviour,
who is the Messiah, the Lord. 

God chose to tell the shepherds.

The first thing that happens after Jesus is born is a great expansion of who God regards as having his favour.

The circle that had some in and some out was being expanded to include anyone who wanted to be with God.

Being with God was no longer dependent on race, status, or class.
All this moments after Jesus was born.

Tonight we join with the shepherds.
In many ways, we take the place of the shepherds.

Gods all embracing love that was expanded to include shepherds this night nearly 2000 years ago is now so expanded it includes us.

So while the actual birth was rather normal,
the ripples of God’s love that went out from the manger,
out to the field with the shepherds, out of Bethlehem,
out through the middle East, over Europe, all over the world,
and to here in Branxton.

We are the shepherds, kneeling before God’s  Son.
We are loved with all our failings.
We may feel at times that we are outside,
but the shepherds remind us that we too are loved by God.
The shepherds remind us that even though we may get it wrong, God still loves us. He forgives us.

The birth of his Son is the revealing of his love,
in his desire to be with us,
his desire to be with us through all the messiness of life.

God loved the world so much that he gave his only son,
so that anyone who believes in him will never die,
but have eternal life. 

Sermon for the Fourth Sunday of Advent

Her husband Joseph, 

being a righteous man and unwilling to expose her to public disgrace, 

planned to dismiss her quietly. 

We are used to the story of how Mary was told by the Archangel Gabriel that she was to conceive in her womb and bear a son.

We remember her words:
‘How can this be, since I am a virgin?’

Gabriel informs her how this is to take place:
‘The Holy Spirit will come upon you,
and the power of the Most High will overshadow you’

Marys consent is given:
‘Here am I, the servant of the Lord.
let it be with me according to your word.’

That Annunciation we celebrate on March 25 each year.
It is a beautiful story, it expresses great tenderness.
It has a mystical feel.
It is no wonder it has inspired artists for centuries.
There is something in that passage that speaks to us on a very deep level.

The Annunciation to Joseph on the other hand is not celebrated.
It doesn’t t attached itself to our consciousness or our spirit as does Mary’s.
It has not inspired artists.
It remains a very much a neglected passage.

But that neglect is not justified, and in many ways,
the Annunciation to Joseph reveals much about how the baby that is to be born will change the way the world understands and lives with God.

Matthew tells us that Joseph is engaged to Mary,
but before they lived together,
she was found to be with child from the Holy Spirit.

Joseph at this point does not know the child is from the Holy Spirit.
All he knows at this point is the woman he is marrying is pregnant.
He also knows he is not the father.
A rather difficult time for Joseph.

We hear that Joseph,
being a righteous man and unwilling to expose her to public disgrace,
planned to dismiss her quietly.

Joseph was righteous.
We are not to understand this in a contemporary way.
Righteousness in this sense means a conformity to the Law of God.
To be righteous was the supreme standard of Jewish holiness.

We need to look at the laws Joseph would be considering at this time.
Mary should have come to him at marriage a virgin.
If this is not the case, the Law had a few options.

Deuteronomy chapter 20 explains all the laws around this.

The Law says there are two ways in which a woman may become pregnant before marriage.

If the pregnancy is by adultery:

If evidence of the young woman’s virginity was not found,
then they shall bring the young woman out to the entrance of her father’s house and the men of her town shall stone her to death,
because she committed a disgraceful act in Israel by prostituting herself in her father’s house.
So you shall purge the evil from your midst.

If the pregnancy is the result of a rape:

if man seizes her and lies with her,
then only the man who lay with her shall die.
You shall do nothing to the young woman;
the young woman has not committed an offence punishable by death, because this case is like that of someone who attacks and murders a neighbour. 

Now if Joseph was to go about his predicament lawfully both of these options would mean an investigation of Mary.
She would be put on trial and have to prove her case.
The trial would involve the use of her sheets to prove her virginity.
On one hand she would die, on the other she would still be shamed.

Joseph being righteous should have demanded such a trial.
If she were found guilty of either, he would be in the clear,
a divorce would be granted and he would he be able to keep the dowry.

The righteous thing for Joseph to do would be
to expose her to public disgrace.
That was what was expected. That was the law.

But something else is going on for Joseph,
even before he knows the origins of Mary’s baby.

He doesn’t want to put Mary through that.
He obviously loves her.
He is also righteous.
He has to do the right thing by the law, but then he thinks of Mary.
He thinks of the baby.

Already the new covenant with God and his people is working.

He decides he will go about this quietly.
He will divorce her, but will not expect any compensation.
He will just do it and get on with this life.
He will let Mary get on with her life.
She would probably still be in trouble,
but this would not be at Joseph’s instigation.

Fortunately for Mary,

an angel of the Lord appeared to him in a dream and said,
‘Joseph, son of David,
do not be afraid to take Mary as your wife,
for the child conceived in her is from the Holy Spirit.
She will bear a son, and you are to name him Jesus,
for he will save his people from their sins.’ 

The angel tells Joseph that he is to marry her, and more than that,
he is to be the baby’s father in a legal sense.
By naming the child, Joseph accepts the role of father.
This saves Mary, and this saves the baby.

We are to be very thankful to Joseph for following the direction of the angel of his dream.
If he were to have followed the law,
Jesus would quite likely not have been born.

Joseph is a reminder to us of being legalists.
His predicament reminds us that while we can follow the rules
and ‘be right with God’ there are times when we have to go deeper.
We have to look into our hearts and ask what is actually the right thing to do.

Is what I am doing loving my neighbour?
Is my behaviour showing God’s love?
Is my attitude toward those who live a life that I don’t like revealing my love of God or my own bigotry based on a law?

If Joseph had followed the law, we would not be here today.
That bears thinking about.

If we behave in a legalistic way, hiding behind rules and laws instead of embracing God’s love, we can very easily miss the mark. We can very easily get it wrong. We can very easily cause harm.

Joseph was truly righteous.
He went about his ordeal with grace and love,
even before he knew what was really going.

In responding to God’s call on his life,
he was revealed to be righteous in the truest sense:
his response was one of loving God and loving his neighbour.

Within Joseph’s story, the new covenant is already coming into being.

Christmas Service Times

Come Down to Us

'Come Down to Us'

Rival Dealer EP

Burial

2013

I have been a fan of Burial since the self titled first album in 2006. 

Each successive release has been a wonderful thing, something special to share with music friends. 

Every once in a while, there is an artist that we all agree is brilliant. 

It is rare that it is someone contemporary. 

That has been one of the great things with Burial. 

Each release has been an event that has made for discussion. 

Urgent discussions take place regarding the place in the canon the new release will take. 

Rival Dealer has only been out for a week or so, and those discussions are taking place. 

It reminds me how much I love music, how it can bring people together, how it can open up new areas of thought and feeling within a group of friends.

This is the first major change in the Burial catalogue. 

Each previous release has engaged and progressed in a similar soundworld. 

Progressing, like giving the same scenery more detail. 

Think of Truant / Rough Sleeper (2012): here Burial experimented with form and structure, a more longing gaze on the same territories as previous works. 

With Burial up to now, we have been with him in South London, walking with him down rainy streets in the evening, the harshness of modern life given a gentle, dusty, melancholic glow that is both inviting and frightening. 

That has been his genius: to portray the world he sees both honestly and  romantically.

The track 'Come Down to Us' is in a different realm, particularly the second half of the track. 

Where previous tracks had a feeling of dejected contendedness, now we are confronted with something new: unadulterated hope. 

This is not a naive hope or a bland happiness; it is hope in it's purest form. 

It hope that has been hard won. 

It is the hope that comes from being in darkness. 

It is hope that is real and obtainable.

Yesterday afternoon, I listened to 'Come Down to Us' in the church where I work. 

I was alone. I sat in a pew in the middle of the empty church. It was a  beautiful experience. 

To me, the hope that is in the track is the same hope the Christian faith operates in. 

The hope that Christians have in the coming Kingdom of God, to me, feels like the same hope that is expressed in the second part of 'Come Down to Us.' 

Furthermore, it is the Season of Advent in the church, a time when we wait and prepare for the Coming Christ at Christmas. 

This is a penetential time: hope is within and approaching. 

Advent is a time when Christians express their longing for Christ's return. 

Come down to us, indeed.

There is something else at play with 'Come Down to Us.' 

Burial's work has always worked in the realm of nostalgia and longing. 

Here it hits a deeper spot. 

There is something 80's about the sound. For a 40 odd year old like myself, I am transported back to there. I am hearing 'Never Ending Story' as a kid. The same hopes I had as a kid are present in 'Come Down to Us.' The feeling that there was everything to look forward to and the whole world was open. 

That is the hope of childhood. 

'Come Down to Us' hits that same spot, but as an adult. 

As an adult it is hard to have hope sometimes, so when we are nostalgic it will often go to those hopeful memories. 

The brillance of 'Come Down to Us' is that it works on both realms: the nostalgic hope of childhood and the hope that has been hard won. 

Hope is rare thing. 

It seems as if everything conspires against anyone actually having any hope. 

Personally, the greatest hope that I have is found in the Christian faith. 

'Come Down to Us' is the piece of music that expresses that same hope in a most wonderful and accurate way.

Sermon for the Third Sunday of Advent

St John the Baptist in the Prison
Juan Fernández de Navarrete
1570

Go and tell John what you hear and see:

Last we heard John’s message of what the coming Messiah would be like.

His winnowing-fork is in his hand,
and he will clear his threshing-floor
and will gather his wheat into the granary;
but the chaff he will burn with unquenchable fire.’

John understood the coming one as a great judge who was going to sort out the good from the bad, the wheat from the chaff, the saved from the unsaved.
It was a stark image. He warned:

Bear fruit worthy of repentance

Later, while in prison, he begins to question whether he has gotten it right about the coming one, the one whose sandals he is unworthy to carry.

The world he thought was coming to be was not happening.
There was no winnowing fork.
Everything seemed to be the same.

What was this Messiah actually up to?
Was he going to do the things John said he was going to?
It didn’t look like it, and now John was in prison because he preparing everyone for him.

He sends messengers to ask Jesus

‘Are you the one who is to come, or are we to wait for another?’ 

Jesus doesn’t say yes.
He doesn’t say, Yes, don’t worry about it John, you were right.

Instead he 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. 

Not you were right John, but rather
“Look and listen. Look at what is happening. Hear what is going on.”

Jesus is pointing John to other things.

What John proclaimed and what happened were different.
For John, Jesus was to be judge and sort the whole lot out.

Jesus did sort the whole lot out, but he went about it in a different way.

Jesus showed everyone how God really was.

God was different than they thought, or what they had been led to understand.

Jesus lists all he has been doing.

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.


All these doings were spoken by the prophet Isaiah about what the messianic age would look like.

Jesus is using one of the prophets to say
“look John, I may not be going about it as you thought or would like,
but if you think about, I am doing what prophets said would happen.

Jesus revealed the true nature of God that had become hidden.

Jesus, the Son of God,
became human to show us and be with us,
so we could know God, so we could be with God.

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.


Jesus did these things to show how God longs for all people to be made whole.

A group of people who had been excluded from God were now included.
A group of people who were thought of as nothing were revealed to be as important as anyone else.

But there is more.
While these things did happen,
and I have no reason to doubt they did,
they also speak of what we are to do and how we are to be.

The blind are those who do not see God working in their lives.
They are surrounded by a darkness that does not allow them to see God.
That darkness can be many things, depression, addiction, violence.
It is often in such darkness that God becomes visible,
but it often takes a caring heart to be there through the hard times.

The lame are those who are stuck, who are trapped by their lives,
who can’t walk away from constant hard times.
They are those whom society entraps in a cycle of debt,
those who do not have the freedom to make any choices,
but only stay still and put up with whatever happens.
To be able to move into a new life can be scary.
It can feel like learning to walk again.
Having someone to hold onto for those new steps can show the love of God.

The lepers are those who no one wants to be with.
Those whose lifestyle, habits, class, or race people find difficult to reconcile with their own way of being.
Jesus included all people to be within God’s love.
Those who no one wanted to be near.
For someone who feels that excluded by everyone and everything,
a kind word or a smile can show them they are not alone at all.

The deaf are those who cannot hear the gospel.
They may have heard it many times,
but they can no longer hear the radical invitation that Jesus is offering.
All they hear is judgement and boredom.
The Gospel can be spoken in many different ways so it can be heard by all.

The poor have good news brought to them.
This is straightforward.
But the significant part for us is “brought to them.”
The good news is taken to the poor, not the poor coming to the good news.
The poor are searched out and helped.
Jesus is speaking in an active sense.

All of these things speak of those who have been excluded now being included.
Jesus is saying to John that God’s plan is bigger than anyone thought it would be.
Jesus is saying to John that God’s love is so big that it includes everyone.
Jesus is saying to John that God desires and will  make everyone whole, not those who believed they were chosen, but those who thought they were rejected.

To live this way, to carry on this work is to bear fruit worthy of repentence.

Sermon for the Second Sunday of Advent

Bear fruit worthy of repentance. 

Do not presume to say to yourselves, “We have Abraham as our ancestor”; 

for I tell you, God is able from these stones to raise up children to Abraham.

What are we to make of John the Baptist?
He is a formidable character.
He is challenging and harsh.
He doesn’t mess about, he hits us with how it is, how it will be,
and most worryingly, how it will be if we don’t get it right.

He tells us what the coming messiah, Jesus, is going to be like.

His winnowing-fork is in his hand,
and he will clear his threshing-floor
and will gather his wheat into the granary;
but the chaff he will burn with unquenchable fire.’

In John’s mind, Jesus will see the world as a threshing floor.
He will keep those who get it right with God,
and will lose those who don’t.

It is a stark image.

Even now the axe is lying at the root of the trees;
every tree therefore that does not bear good fruit is cut down
and thrown into the fire.

John must have been confused when Jesus started speaking of God’s forgiveness,
of God’s love for all people.
We know, because later, while he is imprisoned,
he will send messengers to Jesus asking him if indeed he is the one.

What John thought was going to be and what was where somewhat different.

They were different, but not as entirely as we maybe would like.

It is easier for us to think about forgiveness and love than it is about bearing good fruit,
and the ultimate result if we don’t.

As we heard last week, Jesus also speaks of a final judgement,
where some will be left and some taken.

We can’t ignore this, even it makes us uncomfortable.

Bear fruit worthy of repentance. Do not presume to say to yourselves,
“We have Abraham as our ancestor”;
for I tell you, God is able from these stones to raise up children to Abraham.

Bear fruit worthy of repentance.

To repent,
of how we are,
to say sorry,
to turn away from the way we have been is not really enough.

Repentance is vital in our lives, I believe in everyone’s lives,
but if it is hollow, if it is only words that we say, it is nothing.

True repentance will consist of a true change of heart,
it will bear good fruit.
It will not be a simple rote phrase that is spoken and then forgotten.
Repentance is an internal change that makes the past impossible to go back to.
The fruit of repentance is forgiveness itself, loving all, caring for the sick, the poor, the imprisoned.

Martin Luther spoke about this:
 “Good works do not make a person good, but a good person does good works.”
Being a good person comes first,
the fruits are what grows from that goodness.
From repentance comes the good works.
Good works without repentance are not enough in this case.

John follows up this comment with a pointed barb:

Do not presume to say to yourselves,
“We have Abraham as our ancestor”;
for I tell you, God is able from these stones to raise up children to Abraham.

This was pointed for the Pharisees and the Sadducees.
It is equally as pointed for us today.

Those he rebuked believed that their ancestry was enough.
Their holiness in life was enough.
Their obedience to the Law was enough.
They were right with God because of who they were.

We can be like this.

I’m ok because I keep the church running.
I’m ok because I tithe the right amount.
I’m ok because I go to church every week.
I’m ok because I arrange the lawn being mowed.
I’m ok because I make sure the church is cleaned.
I’m ok because my family left the church some money.
I’m ok because my Dad was a warden for 20 years.
I’m ok because I’m a priest.

John the Baptist looks at us and spits.
He calls us a brood of vipers that we would dare think we have it right.

None of these things mean we have it right with God.
None of these things mean we have truly repented.

If you place where a pew is as being above forgiving someone,
it may be time to look into your heart.

If your heart is more interested in keeping things comfortable for yourself
rather than looking into the eyes of someone who you need to forgive,
it may be time to be still and listen to what God is saying to you.

If you are more interested in holding on to power
rather than walking alongside someone who is in pain,
it may be time to contemplate what all this Christianity stuff is all about.

John the Baptist reminds us that it is not about being right,
it is about being right with God.

He reminds us that sometimes we can think we have it right when we may in fact be far off.

And John the Baptist is indeed the greatest reminder of how to get it right.
His mission was to prepare the way for the coming one.
His function in God’s plan was to point all towards Christ.

In Advent, we await the Coming Christ.
Like the Baptist, we are to point all toward Jesus.

The way of pointing to Christ for us to be Christlike to those around us:
 to walk with the lonely,
feed the hungry,
care for the sick.

Those are the fruits that are worthy of repentance.

Sermon for the First Sunday in Advent

and they knew nothing until the flood came and swept them all away

Preparedness and patience.

These seem to be the two key points when Jesus speaks of his return.
He tells that even he, the Son of Man does not know when he is to return:

But about that day and hour no one knows,
neither the angels of heaven, nor the Son,
but only the Father.

This should be enough to stop anyone predicting the end of time,
but unfortunately some will always proclaim that they do indeed know when the end of time is about to come upon us.
The point is, we are not supposed to know.

if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into.

The meaning here is that if we knew, we would not worry about staying awake.
We would do what we like, carrying on in whatever way we saw fit,
and only cease at the appointed moment.
So the point is not to wait for Jesus return, but rather be prepared.

and they knew nothing until the flood came and swept them all away

Jesus speaks of those in the time of Noah.
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

They were carrying along as normal.
Going about their normal lives, doing normal things.

and they knew nothing until the flood came and swept them all away

See, they are the ones swept away, taken away.

Then two will be in the field; one will be taken and one will be left.
Two women will be grinding meal together; one will be taken and one will be left.

Who are taken and who are left?
Is it those who are prepared that are taken, or those who aren’t?

In the case of the flood, it is those who are unprepared that are taken.
Noah is left. Noah was prepared and was left.

Those who were unprepared were taken by the flood.
Swept away in a flood.

What is the flood that could come and take us away if we aren’t prepared for it?
What is the state we need to always be in as we await Jesus return?

I think the flood and the state of preparedness are related.

The flood is all the things that keep us from loving each other and God.
Those things are the things that will sweep us away.
Those are things that we will cling to as the waters rise,
yet they are the same things that will drown us.

Not forgiving those around us
will sweep us away in a wave of resentment and bitterness.
If we don’t love our enemies,
we will be pulled under and our lungs filled with the waters of hatred.

The flood that will come will be one of our own neglect and hard heartedness.

The key to our preparedness is contained within that flood.

To be prepared for the return of the Son of Man,
we need to forgive everyone always.
We are to love all.
To feed the hungry,
quench the thirst of those without water,
to look after the sick,
to visit those imprisoned, whether in jail or by any other thing that makes them unable to partake in society.

That is our state of preparedness.
Love all. Forgive all. Care for all.

This is about being present to each other.

The overarching way of the flood is one of not being present.
The ones I mentioned were about not being present to those around us.
But the more general way is of not being present full stop.

The flood can be the past that we drown in, or can be the worry of the future.
We drown in both if we are not able to be present.
Being present allows us to be prepared.

Jesus tells us about being present:

Keep awake therefore,
for you do not know on what day your Lord is coming. 

Keep awake, be present to others.
Keep awake, be present to God.

The flood is a great sleep that we fall into.
Sometimes it is not only  matter of staying awake, but rather waking up.

Paul tells us in his letter to the Romans:

it is now the moment for you to wake from sleep.

So if we are asleep it is time to wake up.
We need to wake up to what is happening around us,
to search out the lost, the lonely, the sick.
It is time to wake up, lest we be caught sleeping.

And once we are awoken, we are to remain vigilant.
We are to be present to all and to God.

The flood that comes from indifference and distraction is one we all need to keep afloat of,
because, unlike those in Noah’s time who

knew nothing until the flood came and swept them all away

we have been warned and given the a means of being left, the words, works and life of Jesus Christ that we are to imitate.

Come, Lord Jesus.

Sermon for Christ the King

He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. 

Christ the King is a relatively new feast in the church calendar.

It was introduced by Pope Pius XI in 1925 to remind Christians at the time that their allegiance was to Christ rather than their earthly rulers.

We need to remember what was happening in 1925.
Europe was recovering from World War 1.
The war was the result of rampant nationalism.
At the end of the war, the national boundaries in Europe and in the African colonies were redrawn,
with the victors claiming the spoils, the vanquished handing over land and money.

We know where this led: the rise of Fascism and even more nationalist fervour in the nations that had been defeated.

In 1925, this took the shape of Mussolini and the fascist ideology, which would be taken up by Hitler and the Nazis in Germany.
In this, nationhood and race became the governing ideals to much misery, suffering, and death.

They were ideals of who was in or who was out.
Those who were in were safe as long as they bowed down to the state,
and those who were out were ejected either by deportation or death.

Ideas that were the opposite of Christ.

It was into this that Christ the King as a feast was introduced.

Nearly one hundred years later, the world has changed a great deal.
Sort of.

It has changed in the sense that the instruments of power of different. Similar tyranny exists, but it is far more subtle.

The idea of King does not have the same power of meaning as it did.
The idea of nation does not have the same power of meaning as it did.
The idea of political governance does not have the same power of meaning as it did.

Think about it.
In 1925, young men would risk their lives for King and Country.

The wars that are being fought now are guided by a different ideology.
Young men still go and fight, but not for king or country.
If we are brutally honest, wars are now fought for oil companies and weapons manufacturers.
A lot of propaganda goes into making these wars look like they are about national sovereignty and safety,
but that assumes it is governments who are making the decisions.

In the 21st century the name Christ the King doesn’t have the same power as it did in 1925.

It is true that Jesus is spoken of throughout the Bible as a King:
King,
King of Israel,
King of the Jews,
King of Kings,
King of the Ages,
Ruler of the Kings of the Earth.

The idea is still as powerful, and is just as true, as it was and will be forever more.
Christ is the one to whom we will show our allegiance to.

The problem is the language and the change in power structures in our time.

It is not kings or presidents or prime ministers that rule our world.
The democratic system is gradually showing itself to be a fraud that doesn’t represent anyone other than the wealthy elite.
The world is gradually becoming controlled by multinational corporations, so much to the point that a corporation can sue a country if it feels that that country’s laws may harm their profitability.

The reason I am going on about this is to give context to what the feast originally meant, so we can recontextualise it for today.

As the Feast was originally to remind Christians about who their allegiance was to be given in the context of what it should not be given to, today we need to examine what are the competing ism’s for our allegiance.

It used to be nationalism, or communism, or fascism.

Today it is trickier.

The only real ism is capitalism, and we all, the church, the entire world is controlled by this ism.
Materialism and greed are the isms that have our allegiance,
whether we like it or not.

The church doesn’t compete with world leaders or philosophies,
but rather is lost in a sea of marketing, branding, logos and meaningless product placements.

In a world where image and brand and product are dominant,
Christ does truly offer something different.

When Christ the King was introduced the idea of King worked as an attractive alternative.
Now it is different.
Now that idea has no cultural relevancy.
The meaning is true and correct, but the idea and the name are neither strong nor big enough for today’s world.

The letter to the Colossians was written at the time of the Roman Empire.
The general thrust of the letter is to remind the early believers of their true calling:
to follow Christ, not the pagan religions or the Empire.

The reading from Colossians this morning gives us a more cosmic understanding of rulership:

He is the image of the invisible God, the firstborn of all creation;
for in him all things in heaven and on earth were created,
things visible and invisible, whether thrones or dominions or rulers or powers
—all things have been created through him and for him. 

I’ll finish with a reading from Brian J. Walsh and Sylvia Keesmaat’s book Colossians Remixed: Subverting the Empire. They reconfigure this reading to speak about the rulership of today’s world.

In an image-saturated world,
        a world of ubiquitous corporate logos
            permeating your consciousness
        a world of dehydrated and captive imaginations
            in which we are too numbed, satiated and co-opted
            to be able to dream of life otherwise
        a world in which the empire of global economic affluence
            has achieved the monopoly of our imaginations
        in this world
    Christ is the image of the invisible God
        in this world
            driven by images with a vengeance
    Christ is the image par excellence
        the image above all other images
        the image that is not a facade
        the image that is not trying to sell you anything
        the image that refuses to co-opt you
    Christ is the image of the invisible God
        the image of God
            a flesh-and-blood
            here-and-now
            in time and history
            with joys and sorrows
            image of who God is

Sermon for the Twenty Sixth Sunday after Pentecost

‘Teacher, when will this be, and what will be the sign that this is about to take place?’ 

If you watch or listen to the news, you are guaranteed one thing:
you will hear of violence, injustice, and disaster.

Right now, we are hearing about the typhoon that has hit the Phillipines,
leavings thousands dead, hundreds of thousands homeless and without water or food.

We hear of the constant struggle of refugees being played with by governments as political pawns.

We hear of a refugee woman and baby separated because of political gameplaying.

We hear of suicide bombings in Afghanistan and Iraq.

We hear of the threat of chemical weapons in Syria.

We hear of government close downs because of debt ceilings being broken.
We hear of the poorest in society not having enough to eat.

Everyday, we hear of the how the world is not perfect, in fact is far from perfect.
You could, if you wanted, to get apocalyptic about it all.
We could see ourselves as standing at the door of end times.

When you hear of wars and rumours of wars, do not be alarmed;
this must take place, but the end is still to come.
For nation will rise against nation, and kingdom against kingdom;

Jesus doesn’t really talk about the end times.
He talks about some things that must happen before the end times can occur.
And it seems the types of things he is talking about have always been happening.
You could say that he was saying that things are always going to be tough.

So, what are we to make of the disciples question and Jesus response?

‘Teacher, when will this be,
and what will be the sign that this is about to take place?’ 

Since Jesus’ time, there has rarely been a time of peace.
There have been periods where there has been less conflict, or conflict on a smaller scale, but always some conflict.
Our own time is one of the worst for international war.

The constant war in the middle east, the looming threat of economic collapse,
the devastation of the typhoon, the ever growing amount of bushfires,
the never ending stream of refugees throughout the world are not signs of the end times.

Elsewhere in the Gospel Jesus teaches a different way of thinking. He says:

Do not worry about tomorrow, for tomorrow will bring worries of its own.
Today's trouble is enough for today. 

Be present to what is happening.
Not worrying about what might happen, or whether things are getting that bad.

Being present and be aware of what is.
Be ready to help. Be ready to fight injustice. Be ready to comfort.
Be like Christ in the middle of it all.
Be still and know that I am God.
Be still, be present to what you are in.

The way to be present is to renounce all the violence of the middle east.
The way to be present is to unmask the causes of the violence not add to them by taking sides.

The way of Christ is to fed, clothe and home those who have suffered through the typhoon.

It is to be present to the suffering of economic hardship.

It is not to bury ones head in the sand and pretend that these things are not happening.
They are happening, and they will continue to happen.

We can’t let them bury us in a pit of helplessness, nor can we ignore them
We need to be in the middle of it, present to the pain.
Worrying about whether it all is the beginnings of the end times isn’t being present, isn’t being like Christ.

It is natural to worry about the future.
We all want to know what is going to happen.
But Jesus reminds us to be present to where and when we are:

do not worry about tomorrow, for tomorrow will bring worries of its own.
Today's trouble is enough for today. 

Look at what is happening around us, not in some
way to predict the future, but to be truly present to what is actually happening.
Be present like Christ was present to the suffering he witnessed

It is by being present to what is occurring that we can be like Christ:
helping, healing, teaching, showing the light and love of God to all we meet.

Instead of trying to work out when the end is to happen,
Jesus tells us to present to the suffering and anguish that is around us, in our present time.

It is about being still in the midst of difficulty, not running away into tomorrow, but staying with what is happening. The good and the bad.

Do not worry about tomorrow, for tomorrow will bring worries of its own.
Today's trouble is enough for today. 

Sermon for the Twenty Fifth Sunday after Pentecost

The Resurrection- The Angels rolling away the stone from the Sepulchre
William Blake
(c1820)

Now he is God not of the dead, but of the living; for to him all of them are alive.

Jesus tells us this to reassure us that in God there is no death.
There is death in the physical sense, but death is not the end.
It is a stage of the journey.
A very significant stage indeed, but it is just stage, a step on a journey.

Death is quite scary.
It is a bit of a mystery.
It scares us because we can’t really know what lies beyond.
However, we can believe that there is something that lies beyond.

The reading from the book of Job tells us:

“and after my skin has been thus destroyed,
            then in my flesh I shall see God.”

Jesus tells us numerous times about what happens,
most explicitly in the gospel of John:

 ‘I am the resurrection and the life,’ says the Lord.
‘Those who believe in me, even though they die, will live,
and everyone who lives and believes in me will never die.’ 

‘Those who believe in me, even though they die, will live
Death is not end.

But it is the next phrase that speaks to me:
and everyone who lives and believes in me will never die

"everyone who lives in me."

What is living in Christ?
What does that entail?

Life in Christ is about being in the present.
It is about present to who we are, who we are with, what we are doing.
It is not about how or why or where or when.
It is about now.

It is about being truly present to the present.
It is about being present to the presence of God.
It is about being present.

Being present is hard work.
It is impossible to be present all the time.
We need to reflect on what we have been and done to learn from then.
We need to plan our future and put events and happenings into our calendars to keep on top of things.

But the problem is that often all we end up doing is reflecting and planning.
We don’t let the present moment exist,
because it is either being taken up with what was or what is hoped to be.

But there are moments and times in life where we need to present.
When we are listening to a friend.
Being present means listening.
Being present means being with them.
It means being with them in their story, pain or difficulty.
It means listening and feeling, not thinking or fixing.

We need to be present to ourselves.

We need to be present to God in our lives.

Psalm 46 tells us:

“Be still and know that I am God”

How we interpret still is going to be different for all of us,
but we can all agree it is the opposite of race around.
It is opposite of our minds racing around in all directions at once.

Be still in your mind.
Be still in your heart.
Let the sting of the past and the anxiety of the future exist,
and be still in the middle of them.
In that stillness, in that present, it is possible to know God.

That is living in Christ.
It is about being present, being still, and allowing ourselves be in the midst of difficulty.

God is God of the living, not the dead.
Living is about now, not then.
When you receive communion “Keep you in eternal life” not “help you to get to”, or “remember you were” but keep you in.

So, as in death.

One of the great factors in fearing death is that we may not have lived our lives.

There is regret that we may not have done as much as we would have liked,
or have achieved as much as we would have hoped.
There is an intense longing for the past,
a past that did not maybe have as much in it as we would like.
There is regret because we feel we haven’t lived.
There is worry because there is something missing.
There is fear about losing something that was never found.

Richard Rohr puts it this way:
“Something in me says ‘I haven’t done ‘it’ yet.
I haven’t touched the real, the good, the true, the beautiful,
which is of course what we are created for”

The danger is that we have not been present.
Not been present to God, or present at all.

Richard Rohr again:
“Its heaven all the way to heaven and its hell all the way to hell.”
Not later, but now. Not then, but now.

If we don’t believe in life now, how can we believe in life after?

This is why I would like to start a contemplative prayer group.
I believe it is through contemplation that we can truly experience the present.
I believe that it is through contemplation that we can be learn to be present.
To ourselves, to each other, to God.

To be truly present means to be truly vulnerable, to be truly honest.
It means being where we are, whether it is pleasant or awful.
It means being in the middle of both.

God is God of the living.

This is a reassurance that our physical life is just one stage, that we don’t die.

Those who live in me, Jesus says, will never die.

This is a reassurance and a warning: living is now, and we are to live in Christ.
That is to be present.

Sermon for All Saints' Day

Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. 

As often happens,our gospel reading throws up something very pertinent to what is happening in our lives around us.

As I sat down to gather up the week into this sermon,
a famous pastor in the US put up a post on his blog about the hardest part of his ministry.

In this article, he lists all the dreadful things that have happened to him:
being abused, people threatening him, all dreadful things.

He blamed all these awful things on people hating God, how Christians are persecuted, that there now has to be a great resurgence against those that oppose him and his flock.

Love your enemies

The dissonance between what he was saying and what Jesus says to us today was enormous.

I wondered if I was reading a different gospel.

I don’t believe the church is being persecuted.
I don’t think the church has enemies as such.
Not here in Australia.
It is in Egypt and countries where Christianity is a minority faith.
We don’t suffer abuse for believing in Jesus.
Our lives aren’t threatened because our belief in the Trinity.

I think our situation may indeed be even a bit more painful for us to recognise.
No one really cares about us.
No one really knows we are here.
We have become an odd little group of people that do very little of anything.
I don’t mean us, I mean the church as a whole.

It is easier for us to be like this.

If we don’t rock the boat, if we don’t stand up for those who are at the bottom, we won’t make enemies.
All we have is disinterested folks. We are basically irrelevant to most people.
And it is easier for everyone if the church remains a toothless social club.
The government or society as a whole doesn’t want us to really start acting on our beliefs.
If we were to, we would be the best troublemakers around.

If we were to start acting on the teachings of Jesus, we would very quickly gain some enemies.

 ‘Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man.'

On account of the son of man.

That is key.
If you are going to have enemies, make sure it is because you live and speak the gospel,
not because you are a jerk or you are just plain mean.

You see, if we were to live and speak the gospel of Jesus,
very quickly we would put many offside.

I know for myself, I censor my speech because I don’t want to offend.
I do this at the pub, in the shop.
I do it here when I preach.

What would happen if we did speak up?
Where in our world is the gospel ignored the most? What parts of our lives is it difficult for us to let the gospel in?


What would Jesus have to say about the current global economic system,
a system that allows the rich to get richer, and the poor to suffer?
We know his teachings.

But then he says this:

‘Blessed are you who are poor, for yours is the kingdom of God. 

He congratulates the poor.
He is saying they have suffered, and they will get their reward.
Jesus knows the poor have nothing to lose, so they can live their life in the gospel.
They live a live that is free from the fear of losing their goods and status.

‘But woe to you who are rich, for you have received your consolation

And how does that sound to us?
It is pretty hard to hear.
It makes me very uncomfortable,
it hurts, it goes straight to my sense of shame.
I have received my reward.
Woe to me.

The only thing I can do about that is speak and live the gospel.
To stop being a hypocrite,
to speak the gospel where people don’t want to hear it,
to speak the gospel to you when sometimes you may not want to hear it.

If we are to have enemies, this is how to make them.
Because of the Son of Man, because of the gospel.
Not by being a jerk,
not by being uncaring,
not by thinking we are superior,
but rather by living and speaking the gospel.

Even with the best of intentions, we are going to have people who don’t like us, regardless of the gospel. There are people in lives who probably don’t like us much, for whatever reason.

Loving our enemies is hard work.
I mean, Jesus is taking the whole ‘Do to others as you would have them do to you’ idea much further than we would probably like.

What does loving our enemies look like:

Do good to those who hate you.

To those that hate us for what ever reason,
whether it is deserved or not,
we are to help, comfort, give freely and treat like we would anyone we love.

Bless those that curse you.

I get cursed at sometimes. Do I bless those who do that?
No I don’t.
I get angry, I feel hurt and threatened.
I am sorry for that.
I ask God to forgive me for behaving that way.
It is a difficult lesson that I am struggling with.

Pray for those who abuse you.

And I don’t think Jesus means that kind of praying which is essentially a righteous judgement.
He means pray for them.
Pray that they will recognise God’s loving presence in their lives,
pray that whatever it is that makes them abusive is healed.

The church is not an irrelevant social club. We are not lazy uncaring people.
But the sad thing is that we are perceived as being like that.

That is something we can change, but it takes courage, patience, and honesty.

If we are honest to the call of the gospel, no one will think we are irrelevant.
Many will think we are doing what we should have all along.
Others will think we are great.
And yet others will hate, exclude, revile and defame us for doing exactly what we should be doing.
And it is then that Jesus call to us will be needed:
Love your enemies.

And by doing so, they will know we are Christians.

Sermon for the Twenty Third Sunday after Pentecost

‘Whoever does not receive the kingdom of God as a little child will never enter it.’

When we started our children’s ministry here, this was what we talked about on our first session.
We showed the kids the window at the back of St John’s which depicts this scene.
We got the children to imagine what it would have been like to be one of those children.
What would you talk to Jesus about?
What would you ask him?
They wrote their thoughts and drew pictures about this and we put them on the wall.

Starting with this saying was deliberate.
It was important to let the children know how important they are to God,
that they are as important to him as anyone else.
That in fact, there is something about being a child that is very important to God,
that Jesus tells us adults we need to find or recover for our own salvation.

So, what is it about children that is so important?
How does a child receive the Kingdom of God?

Children are completely dependent for everything.
They depend on their parents for food, clothing, shelter, warmth.
They depend on their parents for love.
There is nothing they can do to earn this.
They can’t buy it,
they can’t do chores for it,
they can’t take out a loan to pay it back,
they can’t do anything like that.

They can only receive everything as a gift.

All a child can do is receive all these things,
which all come from love, as gift.
They are given freely, they are received freely.
A child doesn’t understand stand the concept of dependence.
They just are dependent.
That is the way life is.
Complete dependence, complete acceptance, complete love.
The only thing a child can do in return is love.

That is how we are to receive the Kingdom of God.
We can’t earn our way into it.
We can’t do anything at all to get it.

All we can do is receive it.
All we can do is accept our complete dependence of God for the gift of life.
All we can do is accept that God loves us.

The only thing we can do is love God.

Well that all seems pretty easy.
Love God, and hunky dory, the Kingdom of Heaven is yours.

Unfortunately, we are no longer children.
We are adults.
Some of us have children, grand children, even great grand children.
We are no longer young dependent loving little people.
We are adults with years behind us,
lives that have been filled with unmet expectations, disappointments, fractured relationships, illness, addictions, depression, and unanswered questions.

The little child who once was dependent and only loved in return became an adult with bills to pay,
battles to win,  and an urge to be someone that counted for something.
The little child developed a shell to protect it from the harsh reality of living.
The little child got lost in the world of accomplishment and ego,
and shrunk away hidden as the adult blustered its way into ageing.

It is a terrible tragedy.
This is what Jesus is getting at.
Notice that Jesus is speaking about little children because the disciples are being negative about them:

People were bringing even infants to him that he might touch them;
and when the disciples saw it, they sternly ordered them not to do it.

Jesus is making a comparison.

But Jesus called for them and said,
‘Let the little children come to me, and do not stop them;
for it is to such as these that the kingdom of God belongs. 

You guys reckon you have gotten it all sorted out.
You think you know everything.
That is exactly the problem.
You think you know everything.
You don’t.
The fact that you do think you know everything shows precisely that you don’t.
You don’t get it.
See these children.
They get it.
They don’t think they know anything.
And that is exactly why the Kingdom of God belongs to them.
They are open.
They will see the kingdom of God because they have no preconceived idea of what it is like.
They are open to learn what God is like.

It is very hard for us to get back to this state of unknowing.
It is very hard for us to get back to the state of complete dependence and love that we at some stage we lived in.

It is scarey.
It makes us very vulnerable.
To let go of our preconceptions of who God is, is a big leap of faith.
It takes courage.
It takes humility.
It takes the mind and heart of a child.

And this is exactly what Jesus is telling us.
It is a journey that we need to go on.
And continue to go on.
It takes time.
It takes guts.
It takes patience.
It takes the mind and heart of a child.

It is in that state of unknowing, of letting go, of being open to God that we begin to find ourselves and who we are in God.
And it is in that place,
in that prayer,
that we find the mind and heart of a child.

Sermon for the Twenty Second Sunday after Pentecost

“God, be merciful to me, a sinner!”

Jesus parable starts off like a joke:

‘Two men went up to the temple to pray,
one a Pharisee and the other a tax-collector.’

And like that oh so familiar joke, the point is juxtaposition.

In the joke, it is usually that one particular group of people,
whether it be based on race, region, or religion
is singled out as being stupid, or odd,
or whatever ever peculiarity that comes from their culture.

By their difference, they are placed on the outside of the norm.

Their difference is seen as a reason to discredit them,
and they are put outside.

It’s a bit like that in Jesus parable.
Yet it is not a joke. It is serious.
It is a matter of who is truly justified.

Now, we know from Paul, particularly his Letter to the Romans,
that we are justified by faith, not by works.
We know this.
Do we believe it?
Do we live it?
Is it the way we really live out our faith?

This is a very tricky area for us in the church.

You see, we know we are doing the right thing.
We know by coming to church,
by giving of our money and our time and our gifts,
we are doing the right thing.
The church survives because people like us continue to worship
and continue to give.

And that makes us feel pretty good.
We may at times feel we are better than those who don’t do those things.
We may feel justified because we do those things.

A dangerous and slippery slope.

Let’s change it around a bit.

‘Two men went up to the temple to pray,
one an Anglican Priest, the other a drunkard.’

The Priest, standing by himself, was praying thus,
“God, I thank you that I am not like other people:
thieves, vandals, adulterers, or even like this unemployed person.
I pray twice a day; I spend my time talking to people about God, I give my time and money to the church.”

Now, those of you who have prayed with me,
or have heard me pray in church
know full well I wouldn’t pray in such a way.

When I sit at the pub and see some of the nonsense that occurs,
do I feel better than those people?
Well, sometimes, I guess I do.

I remember doing those same stupid things when I was younger,
and I remember the hangovers, the empty wallet, the regret for saying stupid and mean things.

But it isn’t really that I think I am better than them,
rather, that I think I am now making better decisions.

Am I justified because of my decision to serve the church rather than drink every night?

No. I am justified because I believe in Jesus in my heart.

This is the danger of comparing ourselves with others.

You see,
when we place ourselves in a position as being better than others,
or that we are holier than others,
or that we do more for the church than others,
or that we give more money to the church in others,
or what ever it is that we think that we are better,
we are falling into the trap of vanity, or judgement,
of being exactly like the Pharisee in the parable.


We all want to lead holy lives,
we want to live the way God leads us to live.

If we follow the way of the Pharisee in the parable, we miss the point.

The tax collectors prayer is a far better way.

“God, be merciful to me, a sinner!”

If we can recognise where we have gone wrong,
where we have missed the mark,
we put ourselves in a much better relationship to God.
To recognise our shortcomings,
to admit we have gotten it wrong,
to ask for forgiveness from God,
and from those we have hurt opens us up to the presence of God.

That presence gets cloudy and blurry when we are boasting or judging or whinging about someone else.
When we behave in such a way, we move ourselves away from God.

It is a humble heart that is open to God.

for all who exalt themselves will be humbled,
but all who humble themselves will be exalted.

“God, be merciful to me, a sinner!”

Sometimes our greatest sin will be our sense of entitlement, superiority, or self righteousness.
This is the sin that the Pharisee was committing. This is the sin we commit when we judge others as not being as holy or faithful or as good as we are.

“God, be merciful to me, a sinner!”

This is where we need to place ourselves.
Rather than seeing the fault in others, we need to see the faults in ourselves.

This can be an unsettling experience.
It can be hard to admit how we have gone wrong.
It is a humbling experience.

for all who exalt themselves will be humbled,
but all who humble themselves will be exalted.

It is a humbling experience. To think that God who created all time and space cares about how we go about our lives is humbling.

And the fact that he forgives us is both humbling and exalting.

Sermon for the Twenty First Sunday after Pentecost

Your faith has made you well.

The letter to the Hebrews tells us:

faith is the assurance of things hoped for,

the conviction of things not seen.

Faith allows the miraculous to be a reality.

We hear today of the role faith plays in healing,

the role faith plays in the bringing in of those who were out.

These ten lepers were the lowest part of society.

They were excluded from all aspects of society,

they were completely on the outside of everything.

And because they couldn’t go to the temple or the synagogue,

they were outside of God.

It was a dreadful, in the truest sense of the word, predicament.

This horrible disease had placed these people to the outer edges of the universe, a place where God could not reach them.

They don’t ask Jesus for healing. They ask for mercy.

Their life situation had reduced them to beg for not wellbeing,

but just a touch of hope.

Furthermore, one of the lepers is a Samaritan.

We will remember that Samaritans were regarded as pretty low on the social scale.

So not only does Jesus heal those who were regarded as outside of God, he heals one who would also be regarded as an enemy. 

This Samaritan leper represents all that is wrong in the eyes of the old way of being.

In this one man, all that is to be rejected, ignored, and scorned is present.

And to make this point even stronger,

it is the Samaritan leper who responds to Jesus.

He turns back, praises God with a loud voice, and prostrates himself at Jesus feet.

The others, who we can only assume were Israelites,

go off to show the priests, as Jesus told them to.

But this Samaritan acknowledges that something far greater is going on.

The other nine go to the priests to thank God for their healing.

The Samaritan works out something far greater has happened, something far greater is happening.

That far greater thing is that God is incarnate in the person of Jesus,

that God’s healing power and love is present in the man who stands before him.

Who are the leprous Samaritans in our time?

Who are those who are regarded as enemies,

who are regarded as being outside of God in our society?

Who are the leprous Samaritans in your life.

Who is there in your life who you can’t stand to even think about?

What is the leprosy you see around you?

What is the section of society, the behaviour, the class, race, or religion of people that you struggle with?

Who is the person who you think of being outside of God’s mercy?

To those people, to that person,

Jesus puts his hands out and brings in, and loves.

Jesus heals those who we may be repulsed by.

Maybe it is us

who are quick to dismiss,

quick to remove from our sight,

quick to judge and damn those we don’t like,

maybe it is us that need the healing.

Maybe our behaviour toward our fellow human beings,

even our brothers and sisters in Christ is making us lepers to the world around us.

Maybe it is us who need to ask for God’s mercy for our behaviour that can be very unchristian.

Maybe it is us who need to prostrate ourselves at Jesus feet.

The good news is the Jesus is the healer of all.

He heals those who are lepers, he heals those who treat others as lepers. All can be healed by Jesus, and he never refuses anyone who asks.

We as a parish need healing.

We are about to say goodbye to St Mary’s in Greta.

That will hurt, and will leave a wound which will need healing.

The community in Greta will be upset and angry that what they had believed would always be there, will no longer be.

There will be healing work to do with the people of Greta.

There are relationships within this parish that need healing.

There are memories and hurts that need healing.

The vast division between our two centres needs healing.

What has been allowed to stay an open wound must be healed,

and we all have a role to play in that work.

The truth is, if the wound remains open, it will start to fester, it will rot, and it will eventually kill the parish.

The time has come for us to begin this most important work.

As a parish, this is our most important work.

This work begins most simply with forgiveness.

It is time to let go of any anger, hurt, or pain,

and give it to Jesus to be healed.

It is time to be whole, not a part.

It is time to forgive any wrong that has happened.

This is the first step on the way to healing.

As forgiveness flows, so will healing.

As God forgives us, we forgive others.

As God heals us, we can heal others.

As we are healed, our church is healed.

And as our church is healed,

so we can heal our communities of all that causes them suffering and pain.

Jesus said:‘your faith has made you well.’

You faith will indeed make you well.

God will heal you through your faith.

God will heal our church as he heals us.

Lord Jesus, let your healing love be upon us.