14th Sunday of Trinity 2019

Brian Reader

What should be made of our readings for today, what are they trying to tell us? They all seem to be pointing in different directions. Firstly, I think we should consider the Gospel reading from Luke:

Then Jesus said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. So he summoned him and said to him, ‘What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.’ Then the manager said to himself, ‘What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.’ So, summoning his master’s debtors one by one, he asked the first, ‘How much do you owe my master?’ He answered, ‘A hundred jugs of olive oil.’ He said to him, ‘Take your bill, sit down quickly, and make it fifty.’ Then he asked another, ‘And how much do you owe?’ He replied, ‘A hundred containers of wheat.’ He said to him, ‘Take your bill and make it eighty.’ And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes. “Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much.  If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? And if you have not been faithful with what belongs to another, who will give you what is your own? No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.”

Luke 16:1-13

Some have thought that Jesus was condoning sharp practice in Business, but Jesus was not applauding fraud; he was telling a story where the master was commending his steward because he acted cleverly, not because he acted dishonestly. How can we sort all this out? The first thing to do is to understand how the story works. It would seem that the master in the story had himself been acting in a somewhat underhand manner. Jews were forbidden to lend money for interest, but many people got round this by lending in kind, with oil and wheat being easy commodities to use for this purpose. It is likely that what the steward deducted from the bill was the interest that the master had been charging, with a higher rate on oil than on wheat. If he reduced the loan in each case to the basic sum that had been lent, the debtors would be delighted, but the master could not then bring a charge against the steward without owning up to his own shady business practices. Thus, when the master heard about it, he could only admire the man’s clever approach. We know, as many lottery winners have discovered, that money can’t buy true friendship. This manager decided that by helping his master’s debtors, he would at least put them under an obligation to himself. He ‘made friends’, by writing off their debt; and his action recalls in part, the ancient Hebrew law of Jubilee when every fifty years debts were cancelled.

We should remember that the best that any of us can be or become is one of the ‘friends of Jesus’. He calls you to be his friend, and writes off all that you owe. He promises aid whenever you need it – all with no strings attached, and also gives us  – to each other – for ever.

But we should also realise, that the story is a parable, and not just a piece of moral teaching about money, and how or how not to use it. We are faced with a first-century Jewish story about a master and a steward, so we should realise that the master is God; and the steward is Israel. Israel is supposed to be God’s property manager, the light of God’s world, responsible to God and set over his possessions. But Israel – as can be seen in so much of Luke – has failed in the task, and is under threat of imminent dismissal. What then ought Israel to do? The Pharisees’ answer was to pull the regulations of the law even tighter, to try to make Israel more holy. But this had the effect that they were excluding the very people that Jesus was trying to reach. Jesus, in this parable, indicates that if Israel is facing a major crisis the answer is rather to throw caution to the winds, to forget the extra bits and pieces of law which the Pharisees have heaped up, and to make friends as and where they can. That’s what ‘the children of this world’ would do, and ‘the children of light’- that is the Israelites, ought to do so as well, learning from the cunning people of the world how to cope in the crisis that was coming.

Hear this, you who trample the needy and do away with the poor of the land, saying, “When will the New Moon be over that we may sell grain, and the Sabbath be ended that we may market wheat?”- skimping on the measure, boosting the price and cheating with dishonest scales, buying the poor with silver and the needy for a pair of sandals, selling even the sweepings with the wheat. The LORD has sworn by himself, the Pride of Jacob: “I will never forget anything they have done.”

Amos 8:4-7

The reading from Amos is also warning about unfair trading and social injustice. To have good law and justice in a country you must have a good government to make those laws and then see that they are obeyed. Amos is advocating that the Jewish state return to the teachings of the prophets and obey the laws that God gave them so that they would prosper as the people of God. I think that today, when we look around at the problems in our country, many of us feel that our Parliament, as a whole, has let us down very badly.

I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people – for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Saviour, who wants all people to be saved and to come to a knowledge of the truth. For there is one God and one mediator between God and mankind, the man Christ Jesus, who gave himself as a ransom for all people. This has now been witnessed to at the proper time. And for this purpose I was appointed a herald and an apostle – I am telling the truth, I am not lying – and a true and faithful teacher of the Gentiles.

1 Timothy 2:1-7

In the reading from the epistle, Paul is giving Timothy instruction about how to be a good pastor, and his teaching on prayer goes straight to the point. It is normal to pray for those close to us, but in this passage he strongly urges that we should start, as it were, at the other end. We should pray for the people who hold the world together by their rule, leadership and authority.  A few years ago people were more or less happy with our democratic institutions, and our system of government. We voted every few years, we answered opinion polls from time to time, and we had a sense that we lived in a free society. Are you aware that since the reign of Charles II, prayers are said before each day of parliamentary business? The Speaker’s Chaplain usually reads the prayer:

“Lord, the God of righteousness and truth, grant to our Queen and her government, to Members of Parliament and all in positions of responsibility, the guidance of your Spirit. May they never lead the nation wrongly through love of power, desire to please, or unworthy ideals but laying aside all private interests and prejudices keep in mind their responsibility to seek to improve the condition of all mankind; so may your kingdom come and your name be hallowed.”

You may not be surprised to hear, considering their recent actions, that in January of this year, some MPs have called for an end to the practice of holding prayers in parliament before the start of official business. This motion, backed by the National Secular Society, says “religious worship should not play any part in the formal business of the House of Commons”. And we think we are in a Christian country!

I remember that not so long ago, in every Anglican service there was a prayer for the Queen, but just not the queen but for all those in authority under her; this included all those in government, national and local, the armed forces, police and civil servants. When I was in the Royal Air Force, I liked that prayer because I felt it was also for me. I held the Queen’s Commission and I was part of all those ‘in authority under her’. That prayer was not just for the Queen but for the good governance of all in our country. We rarely hear it today!

Many Christians who were reasonably content with their country have been tempted to think that praying for kings and governments is a rather boring, a conformist thing to do. It looked like propping up the status quo. But now we have an unstable government, unable to find solutions to current problems and tending to divide rather than unite the country. We have knife and drug crime rife amongst our young, an under-resourced police force, a judiciary who appear weak, and there are other injustices affecting the less able and weak in our society. Our tackling of climate change and pollution can be said to be only half hearted at best.

No, this is not another chapter of Project fear, but a call to action for all Christians. The teaching given to Timothy is correct and just as meaningful now as it was then. Should we not all be joining together and praying for good government on a worldwide scale, for the United Nations and all who seek to influence the rulers of the nations?

This train of thought brings us exactly to the point the Jews had reached in the first century. They had suffered under persecution and unjust rulers for many generations. But they trusted in the one true God, and that God had sent his Son Jesus into the world to act as a ‘mediator between God and humans’. The fact that this view of God is centred upon Jesus, who died as a ransom for the sins of the whole world, means that the news of this one God, this one Saviour, must now go out and spread into all the world.

As so often in the New Testament, the call to prayer is also the call to think clearly about God and the world, and God’s project for the whole human race. Try praying for your rulers instead, and watch not only what God will do in your society but also how your own attitudes will grow, change and mature. So, if we want Justice for all, if we want a better government, if we want the best outcome from the current situation, if we want to see our nation united and thriving again in the future, then we had better start praying for it now.

“Oh Lord, the God of righteousness and truth, we are in a mess. Grant to all those responsible for our government, both in this country and to those who speak for the European Union, the wisdom and the guidance of your Spirit, that they may reach solutions which benefits all and brings the unity and wellbeing for which we all long; For yours is the kingdom and the power; and to yours be the glory now and for evermore.”

AMEN

11th Sunday after Trinity 2019

Come to the party!

Brian Reader

Proverbs 25:6 – 7; Ps 112; Hebrews 13:1-8, 15-16; Luke 14: 1, 7 – 14

A very good morning to you all on this the 11th Sunday of Trinity, or as Veronica has renamed it “Back to school Sunday”.

I am very pleased to be back with you today because last Sunday Jean and I were worshipping at Holy Trinity Church in Broadstairs, in the church where I was both christened and confirmed. Veronica would have appreciated the service as lots of incense was used.

We were there to celebrate the 80th Birthday of my sister-in-law, and it was a big family gathering and a party. To find a theme for the address for today is fairly straight forward as the short reading from Proverbs points directly to the Gospel from St Luke, which itself links in with the family party.

Did you know that Luke’s gospel has more mealtime scenes than all the others? If Luke’s vision of the Christian life, from one point of view, is a journey, then from another point of view it’s a party. Several stories end with a festive meal – like, for instance, the parable of the prodigal son which is in the next chapter of Luke. All these themes come together in the Last Supper and, finally, the reported meal at the end of the journey along the road to Emmaus.

In this chapter Luke has brought together two parables about feasting. The first we heard this morning, is not always recognized as a parable, because it looks simply like a piece of social advice, a piece of practical wisdom. So if you want to avoid embarrassment in front of your fellow guests, then follow this tip. But Jesus didn’t come to offer good advice; and often his own conduct seemed calculated to cause embarrassment. In any case, Luke tells us it’s a parable; in other words, we ought to expect it to have at least a double meaning.

One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, he was being carefully watched… When he noticed how the guests picked the places of honour at the table, he told them this parable: “When someone invites you to a wedding feast, do not take the place of honour, for a person more distinguished than you may have been invited. If so, the host who invited both of you will come and say to you, ‘Give this person your seat.’ Then, humiliated, you will have to take the least important place. But when you are invited, take the lowest place, so that when your host comes, he will say to you, ‘Friend, move up to a better place.’ Then you will be honoured in the presence of all the other guests. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” Then Jesus said to his host, “When you give a luncheon or dinner, do not invite your friends, your brothers or sisters, your relatives, or your rich neighbours; if you do, they may invite you back and so you will be repaid. But when you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous.”

What is Jesus really talking about? The rest of the chapter makes it clear that he’s talking about the way in which people of his day were jostling for position in the eyes of God. They were, so it appeared to him, eager to push themselves forward, to show how well they were keeping the law, not to benefit others, but to maintain their own purity. They were precisely the sort of people he now found himself with, people who would watch for any sign of irregularity, even frowning upon actions, such as Jesus’ healing a man on the Sabbath; which they would have accepted on any other day but not the Sabbath. And Jesus, throughout this section of Luke, is turning things upside down. He is associating with the wrong kind of people. He is touching the untouchable and going out of his way to speak to the nobodies.

The parable, then, isn’t so much good advice for social occasions – although there is a very practical human wisdom in the warning against pride and arrogance. No! The real meaning is to be found in the warning against pushing oneself forward in the sight of God. In Jesus’ day it was all too easy for the well-off and the legally trained to imagine that they were superior in God’s sight to the poor, and to those without the opportunity to study, let alone practise, the law. And even today, this is a trap that Clerics, Readers, and all other Christians can fall into.

At the same time, in the world for which Luke was writing, there would also be another wider meaning. Within Luke’s lifetime thousands of non-Jews had become Christians – they had entered, as you might say, into the dinner party prepared by the God of Abraham, Isaac and Jacob. Many Jewish Christians, as we know from Acts, had found this difficult, if not impossible, to understand or approve. They were so eager to maintain their own places at the top table, that they could not grasp God’s great design to stand the world on its head.

Pride, notoriously, is the great cloud which blots out the sun of God’s generosity. If I reckon that I deserve to be favoured by God, not only do I declare that I don’t need his grace, mercy and love, but I also imply, that those who I think don’t deserve it, shouldn’t have it. Jesus spent his whole life breaking through that cloud and bringing the fresh, healing sunshine of God’s love to those in its shadow. The Pharisees could watch Jesus all they liked, but the power, both of his healings, and of his explanations, was too strong for them. The small-mindedness which pushes itself forward and leaves others behind, is confronted with the large-hearted love of God. All Christians are called to the same healthy dependence on God’s love, and should have the same generosity in sharing it with those in need.

The last two verses are linked more with the next passage, but still have a message for us. Bishop Tom Wright, who has written many good commentaries on the Gospels said, that once, many years ago, he preached a sermon on this passage. He emphasized the extraordinary way in which Jesus tells his hearers to do something that must have been as puzzling then as it is now. Don’t invite friends, relatives and neighbours to dinner – invite the poor and the disabled. The sermon had a strange effect. In the course of the next week he and his wife received dinner invitations from no fewer than three people who had been in church that day. The Bishop didn’t know which category of guest he was in and he was too polite – or afraid – to ask. This time it looks as if the passage is real advice. The parable of the supper, which immediately follows, is a parable all right, but Jesus really seems to have intended his hearers to take literally his radical suggestion about who to invite to dinner parties.

Social conditions have changed. Once it was easier when people lived in small villages in which everyone knows everyone else’s business, when meals are eaten with the doors open and people wander to and fro at will, but now in many parts of the world this has changed and it may seem harder to put it into practice. Many Christians would have to try quite hard to find poor and disabled people to invite to a party – although you will know some who do just that.

But nobody can use the difference in circumstances as an excuse for ignoring the sharp edge of Jesus’ demand. In particular, they cannot ignore it in the light of the parable that follows. You will remember the story about people who very rudely snub the invitation to a splendid party. They make excuses of the usual kind. The householder, having gone to all the trouble of organizing and paying for a lavish feast, is determined to have guests at his table, even if he has to find them in unconventional locations. The original guests have ruled themselves out, and others have come in to take their place. Once again the invited and expected guests are the Jews, waiting and waiting for the kingdom, only to find, when it arrived, that they had more pressing things to occupy them.

Of course, in Luke’s day many Jews had become Christians. But the majority of the nation, both in Palestine and in the scattered Jewish communities in the rest of the world, were not. Instead, (as it must have seemed to those first Jewish Christians), God’s messengers had gone out into the roads and hedgerows of the world, getting all kinds of unexpected people to join in the party. Not just Gentiles, but people with every kind of moral and immoral background, people quite different from them culturally, socially, ethnically and ethically.

But there is a another twist to this parable, because it bends back, as it were, on itself, returning to the challenge which Jesus gave in those last verses. The party to which the original guests were invited was Jesus’ kingdom-movement, his remarkable welcome to all and sundry. If people wanted to be included in Jesus’ movement, this is the sort of thing they were joining.

Once again, therefore, the challenge comes to us today. Christians, reading this anywhere in the world, must work out in their own churches and families what it would mean to celebrate God’s kingdom so that the people at the bottom of the pile, at the end of the line, would find it to be good news. It isn’t enough to say that we ourselves are the people dragged in from the country lanes, to our surprise, to enjoy God’s party. That may be true; but as those of you who have done an Alpha course, or experienced a Cursillo weekend will know, party guests are then expected to become party hosts in their turn.

Jesus is asking you to invite non-Christians to come in and share His party, to share, His love, His joy and His forgiveness which is available to all.

AMEN

2nd Sunday after Trinity 2019 – Freedom!

Anne Coomes

You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. For the entire law is fulfilled in keeping this one command: “Love your neighbour as yourself.” If you bite and devour each other, watch out or you will be destroyed by each other. So I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. But if you are led by the Spirit, you are not under the law. The acts of the flesh are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. Those who belong to Christ Jesus have crucified the flesh with its passions and desires. Since we live by the Spirit, let us keep in step with the Spirit. [Galatians 5:13-25]

Freedom is a word that you often hear these days. There are many different forms of it, and many different people advocating it. Certainly people around the world want political freedom – from Africa to Asia to the former Soviet Union to Scotland. Then there are the economists who believe in FREE trade, the lifting of tariffs. There are the capitalists who dislike central controls because they hinder FREE enterprise, and then there are the communists who say they want to set the proletariat FREE from capitalist exploitation. Just now, with regard to Brexit, there are the Remainers who want to have the FREEDOM of belonging to Europe to enjoy travel and trade. And there are the Brexiteers who want the FREEDOM of NOT belonging to Europe, because of all the laws and regulations.

President Roosevelt way back in 1941 summed it up well when he listed four kinds of freedom that politicians should aim to deliver:
freedom of speech everywhere,
freedom of worship everywhere,
freedom from want everywhere,
freedom from fear everywhere.

What sort of freedom is Christian freedom? Paul talks about it a lot in our reading from Galatians this morning. So what is it? Primarily it is a freedom of conscience. According to the Christian gospel no one is truly FREE until Jesus Christ has rid them of the burden of their guilt. So Christian freedom is freedom FROM sin, not freedom TO sin. We have freedom to approach God without fear, not freedom to exploit our neighbours without love. Indeed, the reading this morning makes it clear that with regard to others, we do not have the freedom to even just tolerate them. We are commanded to love them, and because of that, to be willing to serve them, to act in their best interests. It is a remarkable paradox – we are free in relation to God in that we can approach him without fear, but we are slaves in our relation to others, in that we need to always consider their needs as well as our own. We are not to be destructive, but in Christ we are to be constructive towards others.

But how is that realistically possible? We all know the pull of the lower nature in our lives. Paul looks in some depth at the constant warfare that goes on between what he calls the flesh and the Spirit. He urges us to be aware of this constant pull downwards on us. He urges us to actively repudiate the it evil, selfish urges that will harm both ourselves and others.

Paul says we will only succeed if we stay close to the Holy Spirit. In fact, in our reading this morning Paul mentions the Holy Spirit seven times by name. He is called our Sanctifier who alone can oppose and subdue the sinful flesh, and He alone can cause the fruit of righteousness to grow in our lives.

Paul lists some beautiful traits that make you wish that you knew a lot of people who had them: these nine Christian graces together portray the beauty and attractiveness of a Christian life. The first triad, or three, if you like, is LOVE, JOY and PEACE. These Christian virtues primarily describe our proper attitude towards God. For our first love is for God, our chief joy is our joy in God, and our deepest peace is our peace with God. The second triad of graces are PATIENCE, KINDNESS, GOODNESS. These are, if you like, the social virtues, looking towards others rather than Godward. Patience is longsuffering towards those who aggravate us. Kindness is a question of our disposition towards others. Goodness is doing words and deeds which benefit others. The final three graces are FAITHFULNESS, GENTLENESS AND SELF-CONTROL. Faithfulness is a description of the reliability of a Christian, gentleness reflects the humble meekness of Christ, and self-control describes personal inner strength, the very opposite of personal weakness.

So ‘love, joy, peace’ is God-wards, ‘patience, kindness, goodness’ is towards others, and ‘faithfulness, gentleness and self-control’ is self-wards in that it describes a Christian’s character in themselves. And all of these are fruit that comes from the indwelling of the Holy Spirit within us.

If only it were easy to allow such beautiful characteristics as these to bloom in our lives! But we all know that it is not easy, and St Paul was above all a realist. He spoke in quite savage terms about the on-going struggle it will be, and was adamant about how we should treat our baser desires. He even said we should ‘crucify’ them – in other words, make a stern, decision to utterly reject the wrong, to put it firmly away from us. And we can look for help to the Holy Spirit. For Paul says we are to be led by the Spirit. The Greek verb which he uses for led, was used of a farmer herding cattle, of a shepherd leading sheep – in other words, a relationship of everyday calm familiarity, and of total trust and confidence based on on-going experience. We are to be led, and we are NOT to suddenly take off down the road on our own, as a cow did recently on the Silk Road on my way to Poynton. And Paul goes even further. He urges us to actively ‘walk with the Spirit’ – and the verb he used here is of moving forward actively, with purpose and direction. If you have ever walked a Jack Russell dog, you will know what he meant.

As one well-loved Bible scholar urges us: To keep our Christian freedom, and to enjoy it, we are to make it our task each day to take time to remember who we are. We belong to Jesus Christ, and his Spirit dwells within us. So we can actively decide to cooperate with Him each day, and ask Him for guidance when the way is not clear. Remember – we are FREE to do so.

So – finally – coming back to Brexit, with regard to our Christian lives, you can have it both ways this morning. With regard to the rule of sin in your life, be a Brexiteer – get yourself free of it and deny its control on your life. With regard to other people, be a Remainer, and make the decision to love others and be willing to help them.

You are a Christian – you are free!
So Brexit from sin, and Remain in the Holy Spirit.

First Sunday after Trinity 2019

Brian Reader

Luke 8:26-39

As you may have realized, I have been away from Bollington over the last two Sundays, but I have not missed Church. While I was away I realised that I have been a Lay Reader for 24 years…

was played on the organ by Jennifer (and those who knew the words joined in!)

This is really quite an achievement because I remember our team Rector saying before he agreed to the start of my training at the age of 61 “Well I suppose we might get two or three years out of you!” Why have I mentioned this? Well today’s Gospel story is well known. As well as appearing in Luke, there are similar stories in both Mathew (8.28-34) and Mark (5.1-20). Yet when studying the text and the various commentaries, I learnt something new. It does not matter how old you are, or how long you have been doing something, you can always learn something new if you approach it with an open mind.

The story is set on the shores of the Sea of Galilee, or Lake Tiberias. The lake is not very large, only about 13 miles long, and 8 miles wide, so I had assumed that in Jesus’ time all the people around the lake would have been Jews. This was not the case, as along the western edge of the lake was part of the Decapolis, a group of ten cities on the eastern frontier of the Roman Empire in what is now Jordan. The Decapolis was a centre of Greek and Roman culture in a region which was otherwise populated by the Jewish people and that was the reason they were breeding pigs.

But back to the Gospel story. Jesus had chosen to cross over on to foreign soil, perhaps to escape the immediate pressure of travelling around under the nose of Herod Antipas. There was, however, to be no peace there either. This violent man, possessed, it seems, by a multitude of spirits, at once confronts him and fills the air with screaming and yelling. The disciples must have wanted to get straight back in the boat and head for home again. Jesus remains calm before this human storm, as he had before with the wind and the waves on the lake. The same quiet authority will deal with the one as with the other. The man was wild and had almost superhuman strength; today he would probably be diagnosed with melancholic mania. He was certainly in mental torment, but Jesus was stronger than his whole regiment of demons. Jesus needed some visible demonstration of his cure and when the pigs were stampeded by his cries Jesus said, ‘There go your demons’.

There’s an ironic twist in the story; because the demons ask to enter the pigs and the pigs then rushed headlong into the sea; at the time, there was a popular superstition that the sea was the abode of condemned spirits. Now the story contrasts the well-being of man with that of the pigs and their owners; but the pigs’ drowning raises some awkward questions: was it right to take the men’s livelihood away? Were the men more worried about the money than about the animals? Did the pigs matter more than the man? Is business profit and the economy more important than the well-being of animals? The townspeople asked Jesus to leave, but were they afraid of such obvious divine power, or of the threat to their businesses, or because they just didn’t want to be disturbed?

We may have our own views but we cannot be sure of all the answers. It’s very sad that the only time that he came to them they asked him to go away. Jesus is then very careful not to do anything which might antagonize the Roman Authorities in the future. But Luke’s focus in telling this story is on the man himself, and, as always, on Jesus. For Luke, what has happened to this man isn’t just a remarkable healing; it is ‘salvation’. The salvation which God promised long ago, is now becoming evident in Jesus and his mission. It has already reached many in Israel, and it is now starting to spread further afield. The man, quite understandably, wants to be allowed to stay with Jesus. Not only is he now bonded to him by the astonishing rescue he has experienced; but he may well assume that things would not be easy back in his home territory, where everyone knew the tragic tale of his recent life. There might be considerable reluctance to take him back as a member of his family or the village. He would have to stand up and take responsibility for himself; he couldn’t rely on being able, as it were, to hide behind Jesus. Luke reserves the real point of the story to the last few words. ‘Go home,’ says Jesus, ‘and tell them what God has done for you.’

Just as from Israel’s earliest experience, deliverance always precedes commandment, so this healing comes before the commission; now that he has set you free and you are in your right mind: go and tell the others. And the man goes off and tells everyone what Jesus has done for him, and in doing so he becomes the first apostle to the Gentiles. Luke is not offering us, or not yet, any formula, or carefully worked-out doctrine, of how ‘God was in Christ’. At the moment it is simply something people discover in their own experience: what Jesus does, God does. Or, to put it the other way round, if you want to tell people what God has done, tell them what Jesus has done.

The best brains in two thousand years of Christianity have struggled to find adequate words to explain how this can be; but it is a truth known to many,
at a level too deep for mere theory, from the moment they discover God’s saving power in the person and work of Jesus. Jesus will not run from any danger or turn away from anyone. Jesus showed that he was stronger than a whole regiment of demons. He waits patiently for you to come to him, waits to set you free from all that troubles you, and give you peace.

Find the peace that Jesus alone can give, and go and tell others, of what God, through Jesus, can do for them.

AMEN

6th Sunday of Easter 2019

Brian Reader

Acts 16: 9- 15; Rev 21: 10, 22 to 22: 5; Ps 67; John 14: 23-29.

Now this may seem a strange question but bear with me, it does have relevance. Does anyone remember this? [played on the organ by Jenny]

It is one of the Beatles hits which was released as a single 1967, over half a century ago.
I first preached on these readings back in 2004 – fifteen years ago, and I played a recording of the first part of the song. Then I was able to ask – How many of you remember the Beatles? But now perhaps I might have to ask a younger generation, have any of you heard of the Beatles? The lyrics were:

Love, love, love
Love, love, love
Love, love, love
There’s nothing you can do that can’t be done

Nothing you can sing that can’t be sung
Nothing you can say but you can learn how to play the game
It’s easy
Nothing you can make that can’t be made
No one you can save that can’t be saved
Nothing you can do but you can learn how to be you in time
It’s easy
All you need is love
All you need is love

Today is the last Sunday before the Jesus’ Ascension into Heaven. After His resurrection, Jesus had to remind his disciples what he had taught them about God and Himself. Now in today’s Gospel reading from St John, Jesus is trying to prepare them for what is about to happen. “I’ve told you this ahead of time, before it happens, so that when it does happen, it will deepen your belief in me.” It will also give them a better understanding of His love. In another translation, the passage starts: “If anyone loves me, he will carefully keep my word and my Father will love him.” If you read John’s Gospel, you will see that just before this passage, Jesus is talking a lot about love. Hence my being reminded of the old Beatles hit.

All you need is love. But is that true? Yes, if that love is for God and for our neighbours as Jesus commanded. Yes, if it is the selfless love that a parent should have for a child and a child for their parents, then it is good and honourable.

Regrettably, in today’s permissive world, with all the media and peer pressures put upon us, love is more likely to be selfish or just plain lust. So it is not surprising that David Shepherd, who as Bishop of Liverpool, the home of the Beatles, said, when speaking on permissiveness and human love – “If I was clever enough and good enough it would be all right to say, ‘Love is all you need’, but because I am neither clever enough, nor good enough, there is a need for signposts (or rules) to show that it is not the loving thing to go down (some) particular paths.”

And Jesus said, “Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them.”
What is Jesus’ word? It is His teaching and His commandments which we can read in the Bible. To sum up the whole message of the Gospel: Belief in and love of God, means belief in and love of Jesus. For St John the two are inseparable. There is no adequate faith in God apart from faith in Jesus.

At the time of Christ’s passion, the disciples were worried and upset by the talk of His betrayal and the thought of Jesus leaving them. Jesus himself knew the effect his death had on them all. And so He is trying to explain and to get them to understand why it has to happen; that the time was coming when Jesus would no longer be physically present with them. However, His return to God will be for their good: it will bring a new power for action, together with a new certainty in prayer. If Jesus is to leave them, how can He be the ‘way’ to God when He is no longer there? The answer lies in the two successors to Jesus’ ministry named in this chapter.

One successor is the Holy Spirit. Jesus promises the disciples that they will not be left ‘orphaned’; he will send a ‘Helper’ , a ‘comforter’ or a ‘Counsellor’ for them – the Holy Spirit. The resurrection of Jesus will bring not only the promise of eternal life for the believers, but also his living presence through the Holy Spirit.

The Spirit will help the disciples remember and apply Jesus’ teachings to life after His ascension and give them the courage to endure the persecutions which will follow. And two weeks ago Anne spoke of the persecutions which are still taking place in the world today. Best of all, the Holy Spirit will come to be with them always and everywhere (not limited by a physical body as Jesus had been). The Spirit will teach and counsel and bring to mind all that Jesus has said. And Jesus’ own unshakeable peace will be theirs.

But there is a second successor, the church. With the promise comes a commission. Jesus promises that those who believe in him will “do what I have been doing. He will do even greater things than these”. So Christians can continue Jesus’ work. ‘Greater things’ does not mean more spectacular – it would be hard to outdo the resurrection! But the world-wide mission of the church does take the ministry of Jesus far beyond the bounds of His earthly ministry. The Holy Spirit is the power for this ministry. And our contribution lies in obeying Jesus and his teaching. Love of Christ and obedience are tied intimately together in this passage.

For all those who follow him, Jesus offers his ‘peace’. Note: the peace that Jesus offers his disciples is not the peace of an easy life. It is the peace of the obedient servant who has the full confidence and support of his master, and who carries out his commission effectively and joyfully.

With His death Jesus made the approach-road for men and women to come to God. His resurrection enables His return to the Father, and His ascension enables Him to get a permanent home ready for his disciples, and in due course he will come again for them. And we are included in that promise if we follow Him as His disciples today. We have seen that as disciples, we must continue to love and trust Jesus Christ. And the way we can show our love is to do all that he says and commands.

As we have seen, the Beatles’ phrase ‘All you need is love’ is not enough. It also requires prayerful action, commitment and courage to follow Christ. In the Beatles song we hear – ‘It’s easy, love is all you need’. But Jesus never said it would be easy, or without hardship, for the Christians who follow Him, but we know that with the help of the Holy Spirit all things are possible. Jesus’ ascension, His returning to the Father is the culmination, the completion of Jesus’ work as a man here on earth. It is the crowning of the Easter story – Hallelujah!

4th Sunday of Easter 2019

Anne Coomes

“My sheep listen to my voice, they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand.” 
John 10 27

No one will snatch them out of my hand. 

Yet today, there are many countries where the authorities are trying to do just that. To snatch Christians away from Jesus Christ, by persecuting them or even killing them. Just how bad is this persecution? Well, as you know, following the outcry over Asia Bibi, the Christian woman cleared of blasphemy in Pakistan late last year, the Foreign Secretary Jeremy Hunt commissioned the Bishop of Truro, the Rt Rev Philip Mounstephen, to carry out an independent review on the persecution of Christians worldwide.

Bishop Mounstephen was a good choice, because he used to head up the Church Mission Society, and in that role has worked with persecuted Christians in many countries.

Well, you’ll remember that on 3rd May, only about 10 days ago, the bishop published his interim report, and the findings made our national headlines. The report found that ‘religious persecution is a global phenomenon that is growing in scale and intensity’ and that there is ‘widespread evidence showing that Christians are by far the most widely persecuted religion’. Acts of violence ‘are on the rise, with an increase in the severity of anti-Christian persecution.’

As of 2019, 245 million Christians worldwide suffer high levels of persecution or worse. This is up 30 million up on 2018. That’s one in ten Christians globally. In Asia the statistics are even more shocking, with one in three Christians at risk of severe persecution. As for the persecution in the Middle East and Africa, it has reached such a ‘vast scale’ that it is arguably coming close to meeting the international definition of genocide, according to that adopted by the UN. Christians in Palestine now represent less than 1.5% of the population, while in Iraq they have fallen from 1.5 million to less than 120,000 in just 16 years.

The main impact of such genocidal acts is exodus. Christianity now faces being wiped-out in parts of the Middle East. In fact, ‘The eradication of Christians and other minorities on pain of the sword or other violent means is… the specific and stated objective of extremist groups in Syria, Iraq, Egypt, North-East Nigeria and the Philippines.’ These groups want to stamp out all evidence of Christianity. They remove crosses, tear down or bomb churches (think of the attack in Sri Lanka on Easter Sunday), abduct and kill the clergy.

But it is not just extremist groups. It is governments. In many countries to be a Christian is to risk arrest, imprisonment, and torture – for no other reason than that you believe in Jesus. For the report warns of an increasing threat from ‘aggressive nationalism in countries such as China, as well as from Islamist militia groups.’ For example, in India, ‘there is a growing narrative that to be Indian is to be Hindu.’

The report then analysed persecution around the world.

Christians in the Middle East and Africa use to be 20 per cent of the population – 100 years ago. Today, they are less than 4 per cent. In South East Asia, such as India and Nepal, militant nationalists are demanding anti-conversion laws. In other words, to make it illegal to even become a Christian. In sub-Saharan Africa, such as Nigeria there are the militant Islamists Boko Haram and the Fulani herdsmen.  Their specific aim is to eliminate all Christianity and thus pave the way for the total Islamisation of the country.

And so in Nigeria alone, hundreds of Christians are being killed every single month. During 2018, far more Christians in Nigeria were killed in violence than anywhere else in the world. What about East Asia?  Well, North Korea has been the most dangerous country in the world for Christians for the past 18 years. Here Christians face arrest, interrogation, severe torture, imprisonment and often execution. Over in China, the Government is currently demolishing church buildings and tearing down crosses. In Laos, Vietnam and Myanmar (Burma), again the growing influence of Islamic militancy… is driving persecution of Christians in the region. In Central Asia? The report says that ‘the situation for Christians is bleak, as authorities have further enforced a widespread crackdown on churches.  

All in all, Bishop Mounstephen has said: “Through my previous experience… I was aware of the terrible reality of persecution. But to be honest in preparing this report, I’ve been truly shocked by the severity, scale and scope of the problem.”

For of course the New Testament was always clear that to be a Christian is to face persecution. 

Matthew 5 11: Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven,

Mark 8 35: For whoever wants to save their life will lose it, but whoever loses their life for me and for the gospel will save it.

Luke 21 12-15: But before all this, they will seize you and persecute you. They will hand you over to synagogues and put you in prison, and you will be brought before kings and governors, and all on account of my name. And so you will bear testimony to me. 

John 15 18: If the world hates you, keep in mind that it hated me first. Remember what I told you: ‘A servant is not greater than his master.’  If they persecuted me, they will persecute you also. 

Romans 8 35: Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? No, in all these things we are more than conquerors through him who loved us.

2 Corinthians 4 8-10:  We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. 

2 Timothy 3 12: In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted.

1 Peter 3 14: But even if you should suffer for what is right, you are blessed. Do not fear their threats; do not be frightened.

1 Peter 4 12: Dear friends, do not be surprised at the fiery ordeal that has come on you to test you, as though something strange were happening to you.

So going back to our Bible readings this morning, it is not often that you can pick up a national news story and link it directly with the Bible, but when you compare the Mounstephen interim report with our reading this morning from Revelation, the similarities are striking: 

Revelation reads:  ‘there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands. And they cried out in a loud voice: “Salvation belongs to our God, who sits on the throne, and to the Lamb.” Then one of the elders asked me, “These in white robes—who are they, and where did they come from? I answered, “Sir, you know.” And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Therefore, they are before the throne of God and serve him day and night in his temple; and he who sits on the throne will shelter them with his presence. Never again will they hunger; never again will they thirst. The sun will not beat down on them, nor any scorching heat. For the Lamb at the centre of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes.’ 

2nd Sunday of Easter 2019

Brian Reader

Acts 5:27-32 / Ps: 150/ Rev 1:4-8 / John 20:19-31 /

Today is sometimes known as Low Sunday, after all the excitement of Easter Sunday. It is also a time when Cathedral choirs are away on holiday. This is good, because it allows good parish choirs to fulfil the role of relief choir in a cathedral setting, and I consider myself very lucky to have had the opportunity to sing with relief choirs at Bury St. Edmund’s, Gloucester Cathedral, and twice at St. David’s.

So what impact did this Easter have on you? For me it surprised me in a number of different ways; ways I did not expect and ways I did not choose.

Firstly there was the Lent group, movingly centred on the book ‘The Nail’, some portions of which Veronica used in the services leading up to Easter. It was a good Lent course as it made us realise that through our sins, we all had a responsibility for nailing Jesus to the cross. But it wasn’t nails that held him to the cross – it was His love for us. And then last Sunday we had our Easter services to celebrate Christ’s glorious resurrection, and we met the risen Lord at the communion table. In the past I can remember waking up on Easter morning to find snow covering the daffodils. But not this year; Easter was late and we had fine weather! The daffodils may have faded, but the bluebells were out and the trees had a good covering of new leaves. For those of you who made the early Easter service it was magical. The sky was clear with an almost full moon and a couple of pink contrails crossing the dark blue sky; with the dawn chorus in almost full throat. Even the weather was warm and we didn’t really need the blazing fire, as we filed into a dark church with our candles burning. If you have never been to one of Veronica’s early Easter services, I certainly recommend it, as it is an experience never to be forgotten. And the 10.30 service was also memorable. We had a double Christening, and multiple Christenings at Easter used to be a feature of the early Church.

Today’s reading, taken from St. John’s Gospel, is part of the continuing resurrection story. Jesus appears in a locked room to some, but not to all the disciples, and he commissions them. “Just as my Father sent me, I send you.” But Thomas, the twin, was not there, and when they told him that they had seen the Master, he said that he would not believe unless he too could see the marks of the crucifixion on His Lord. Poor Thomas, nicknamed ‘doubting’ for the rest of time.

Why did he doubt; why is this story recorded? Just imagine if this had been a communist story, or even the report of an event or a meeting by a modern political party, would they have written anything about anyone possibly having doubts? Most unlikely. This part of the story would receive spin, it would be glossed over, or edited out. But some doubting is normal, it is not improper, unless it is hidden and not faced and overcome. So why was this bit about doubting Thomas recorded, and why did Matthew also record that some doubted? Well the Gospel writers would not have made it up, so it can be regarded as true. And if the doubting is true, then all the other resurrection eye witness reports can also be taken as true.

Back in 2004 there was a lot of hoo-ha about the film – ‘The passion of the Christ’. I saw the film, with all the gore and violence, and I think it gave me a better understanding of Christ’s love and the suffering He endured for me, for you, and for the whole world. We know that Pilate was pressurised by the Jewish priests but as the Roman governor, he was very happy to use their false accusations to rid himself of a possible trouble maker. Christ who came teaching love and justice for all, was put to death unjustly because of the fear and hatred of a powerful few. One thing that the film ‘The Passion of the Christ’ forcibly recalled to mind, was the great trauma that the two Marys and all the disciples felt as events unfolded leading up to the flogging and terrible death of their beloved Master.

Would I have denied Christ like Peter? Probably. Why stick out and be another victim when all you have worked for and believed in is being swept aside, rejected, and nullified before your very eyes? They did not know that he was to return, to make all things new, to gladden the heart and stiffen the sinew. He tried to tell them, but they just didn’t understand. Yet return to life He did. Risen in a new body which they failed to recognised till he spoke their name, broke bread in thanksgiving, or said “Peace be with you.” He also taught them afresh about himself – as the Son of God, and of God His Father, and He spoke of the Holy Spirit, who would come to fire them up for their work in the days to come.

Tom Wright, who was the Bishop of Durham, has said that “there is little justification for being a Christian unless one accepts that the Resurrection is a matter of historical fact.” In his TV programme ‘Resurrection’, he took an historical journey to the places where Jesus lived and died, in an attempt to build up a picture of what really happened in Jerusalem some 2000 years ago. He showed that the cross was not the end – NO, that was just the beginning.

The Resurrection that followed was an event of cataclysmic proportions which changed the way mankind viewed life and death for ever. The resurrection rejuvenated the grieving disciples. It galvanised the young Church which spread the Gospel through the eastern world like wildfire. It gave a faith in Jesus Christ by which, men and women were prepared to live their lives, and if – as was sometimes necessary – a faith to die for.

This is our faith, and yet we too sometimes doubt just like Thomas. He was able to see and feel the wounds inflicted on Jesus, and we can’t. We can’t prove there is a God in any scientific way, yet we can prove that Christ did live, that he was crucified unjustly for our sins, and that he did rise again. And Jesus tells us through his disciples and scriptures, that if we have seen Him, (or know Him as our personal saviour) then we have seen and know God the Father. And so we can believe with our minds and have faith, but we also need to trust with our hearts and reach out for His ever forgiving love.

He said, “Peace be with you.” So cast your doubts away, Jesus lives, Hallelujah!

Third Sunday of Lent 2019

Brian Reader

Isaiah 55.1-9; Ps63.1-9; 1 Corinthians 10.1-13; Luke 13.1-9

“Seek the LORD while he may be found, call upon him while he is near; let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that he may have mercy on him, and to God, for he will abundantly pardon”

I remember using those sentences from our first reading from Isaiah to open Evening Pray in Wrexham, and I believe them to be very appropriate for today, the Third Sunday of Lent. While the Old Testament lesson is of good news, the epistle and Gospel are much darker in tone.

Let us consider the passage from Isaiah, which at first reading, does not appear to make much sense in today’s world. Who’s ever known anyone going to a super market to buy food without money or a credit card? It is unthinkable. In fact when I compared the Lent Lunch we enjoyed last Thursday to a ‘feast without price’, Veronica was very quick to remind us that there was a basket for donations for the ‘New Kitchen Fund’. So why, and for whom was the passage written? First a bit of explanation. Many theologians reckon that the Book of Isaiah is made up of three books, not just one, and that this passage is most of the final hymn of the portion of the Second Isaiah (chapters 40-55). It dates from the sixth century B.C.E., at the dawn of Persian rule, and it is encouraging exiles living outside of Judah to uproot themselves, and return to a land their generation had never known, so that they could reclaim their ancestral home. Although it was a real event in an earthly world, the Babylonian exile of the Jews was portrayed in Scripture with such moving imagination that later readers saw in it much more than history. It describes in eloquent poetry a practical return from exile in such spiritual terms that it came to be read as describing the spiritual journey of every believer from their various exiles returning to their home in God. To reinforce this, Second Isaiah talks about, the journey: to reclaim the legacy of Abraham and Sarah; to re-enact the exodus from Egypt so many centuries before; and to live out Israel’s role as God’s own creation.

Here in chapter 55 the poet imagines repatriation as welcome to a bountiful feast of satisfying foods, hosted by none other than God. The image of Judah’s land as one “flowing with milk and honey” is implicit in this invitation. So what did people have to do so that they could receive God’s bounty? They must thirst. In other words they must want God’s grace.

Those who are satisfied with the world and its enjoyments, and do not seek for happiness in the favour of God, and those that rely upon the merit of their own works, and see no need for Christ and his righteousness, they don’t thirst. They have no sense of their need. These are not worried about the fate of their souls, and see no reason to seek and follow Christ.

But those that thirst are invited to the waters, as those that labour, and are heavy-laden, are invited to Christ for rest. Note, Where God gives grace, he first gives a thirsting for it; and, where he has given a thirsting for it, he will then give His Grace. For those of you still wondering about food and drink, bread and wine, without money, well these are heavenly gifts that have already been paid for by Christ on the cross.

Moving on, instead of these images of great abundance in Isaiah and in our Psalm, our gospel lesson from Luke has a contrasting image of scarcity. In our gospel lesson, Jesus told a story about a landowner who was concerned about a fig tree that wasn’t growing figs (which is what a fig tree is supposed to do). The landowner wanted to chop the tree down right there and then, but the gardener suggested the tree be given a bit more time, a bit more cultivation, a bit more fertiliser, and a bit more work. The desired result, of course, was for the tree to produce fruit, for the tree to come up with the figs. Jesus then left the story open-ended. We never heard whether the tree came up with the figs, or whether it was cut down a year later. The moral of this little story is that we too are expected to produce fruit, the fruits of the Spirit. In any event, we have this contrast between passages about celebrating abundance and a passage about coping with scarcity.

In our epistle Paul begins his passage on temptation by issuing a series of warnings to the Corinthians on the dangers that might befall the believer through the temptations of this world. And he uses God’s people in the wilderness of the Old Testament as their example. These were people who had claimed the covenant promises of God! They had witnessed God’s presence! They had a visible mark of the presence of God in their midst. By day He led them by a cloud, and by night by a pillar of fire! They had first-hand knowledge of God’s deliverance! They had witnessed the Red Sea being parted, so that they could cross over on dry land! They had the sign and seal of God’s love. They had all been ‘baptised under the cloud’ and had enjoyed the blessing of having a great leader – Moses! They were set apart for God’s service, and they had been called to be servants of God, within His chosen people. They enjoyed spiritual refreshment and sustenance, and through their wilderness journey the Lord had been the source of their meat and drink. Despite all that God had done for them, they rebelled, and God withdrew His blessing from them.

Is it not the same today? Think of all that the Lord has done for us as individual believers and as members of His Church! Have we not been unfaithful and is the church of today, not guilty of backsliding? What lessons can be learnt?

The Israelites were redeemed, they were brought out of slavery, but they were tempted, and they yielded to that temptation and became disobedient to God! Because of their disobedience, God prevented most of them from entering the Promised Land, and they perished in the wilderness! How many bright Christians have ‘perished in the wilderness?’ How many have started off serving God and been enthusiastic about His work and His will, and have fallen into temptation and have become disobedient and useless in the Christian call?

Paul gives a very stark warning about being over confident in one’s self. Here is the scenario. There may be one who is religious, who attends at public worship, who lives a decent and, in their eyes – a God fearing life, but what hope do they have for eternity? Their hope rests only on their religion. They think that it will somehow be good enough so that God will overlook whatever little misdemeanours they may have committed. So they depend upon themselves, rather than on the Lord.

You will remember the story that Jesus told about two men who went to the temple to pray; one was a Pharisee, and the other was a publican. The Pharisee stood and prayed thus with himself, (that in itself is an interesting phrase!) “God, I thank thee that I am not as other men…” and listed how good he thought he was. The publican instead stood a long way off, and hung his head in shame, and asked God, “be merciful to me a sinner.” And Jesus said, ‘I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.’ So we need to be constant in prayer, be subject to God’s Word, be humble before the Lord and depend on God every day.

Paul envisages a situation where a believer might actually manufacture his own stumbling block, by failing to fully rely on the Lord! Paul reminds us that temptation is a COMMON experience! Don’t think that you are the only one who has ever been tempted! No temptation is unique to you; someone else had that very same temptation! That very same thought, desire, suggestion! But God is faithful, and will not suffer you to be tempted above that you are able to resist. God in His sovereignty will not permit you to be tempted any more than you can endure!

This is good news for believers. Remember that God is our father, and He loves us and cares for us! When times of temptation come, whom will we trust! Will we rely on ourselves, or will we rely on the Lord? Will we tackle temptation in our way, or in the Lord’s way? Note that SUBMISSION TO GOD always precedes resistance of the Devil! What is temptation all about? It is about the building of Christian Character! It is the method that God uses to make us spiritually strong. It would not be my way! But then we have learned that self-reliance is sinful! This is God’s way! Sankey, the great hymn writer wrote,

“Yield not to temptation, for yielding is sin;
Each victory will help you some other to win;
Fight manfully onward, dark passions subdue,
Look ever to Jesus, He’ll carry you through.
Shun evil companions, bad language disdain,
God’s name hold in reverence, nor take it in vain;
Be thoughtful and earnest, kind hearted and true,
Look ever to Jesus, He’ll carry you through.”

The question facing Paul was: will the Corinthians avail themselves, will they accept this God-given way out when they need it? And the question facing us in our increasingly pagan atmosphere of our contemporary world, is: will we put our trust in God and follow him?

YOURS IS THE MAJESTY

Second Sunday before Lent 2019

Brian Reader

Genesis 2.4b-9, 15-f; Revelation 4; Luke 8.22-35

For those of you waiting for the pancakes on Shrove Tuesday, or the start of the big Easter Egg raffle, or for others anticipating the start of a new life style by giving up our naughty indulgences for Lent, well we don’t have much longer to wait.

Today we heard three readings which do not seem to have anything in common. The answer is to be found in the Collect, which is a prayer that is meant to concentrate our thoughts on the theme of the day. ‘Almighty God, you have created the heavens and the earth and made us in your own image: …’
So our thoughts are to be on God as the creator and ruler of all.

The first reading is very much about creation, and those of you who worship on Thursday mornings may remember that Veronica also read this section from Genesis to us on St. Valentine’s Day. Some think that the section from chapter 2 is the second of two differing accounts of creation to be found in Genesis. The first chapter of Genesis describes the “six days of creation”, with a seventh day of rest, while Genesis 2 covers only one day of that creation week and gives more detail of the sixth day, when God made man. There is no contradiction, as in the first chapter, the author of Genesis presents the creation of man on the sixth day as the culmination or high point of creation. Then, in the second chapter, the author gives greater detail regarding the creation of man. Genesis 1 records God creating animal life on the sixth day, before He created man, while in our reading the animals are mentioned after man has been created. On the sixth day, God created the animals, then created man, and then brought the animals to the man, allowing him to name them.

Two interesting points can be made. Firstly that while God made our bodies from the dust of the earth, God breathed his life into us. Thus grace in the soul does not come from the earth, but is the work of a loving God. And secondly, God put man in the Garden of Eden, – not in a palace. God supplied all that man would need in the garden but he had to work – to till it and keep it.

We sometimes forget the words of St. Paul to the Thessalonians, ‘He that will not work, has no right to eat.’ And God also gave us free choice. Man could eat of every tree in the garden except one, but as we all know, humankind did chose to eat of the forbidden tree.

Our second reading was from Revelation. Have you ever thought about how you obtain information and knowledge? Sometimes we have to be taught by another, or work hard over days or months to try and understand something, while at other times we might just get a flash of inspiration. I would suggest that John received a vision or a flash of inspiration just like that. As he looks up into the sky, John sees there before him a door standing open in heaven. A voice beckons him to pass through the door: “Come up here, and I will show you what must take place after this.” John is whisked up to heaven where he sees before him a throne with someone sitting on it.


John’s description of what he saw in heaven is, like the rest of the New Testament, true to the classic Jewish principle that “no one has ever seen God”, so he does not name or describe God directly. What John sees is both a throne room and at the same time (because it is God’s throne room) a place of worship. In his day, the prophet Ezekiel saw “a throne of sapphire” and on it “a figure like that of a man”, which he identified as “the appearance of the likeness of the glory of the Lord”

To John the throne represents the power and majesty of the one sitting on it, and everything else he sees is described in relation to this central throne. John describes lights and other thrones, and elders, and lightning, and thunder, and blazing lamps, and a crystal sea, and creatures with a multitude of eyes and wings, who continually said, “Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come”. What started as a heavenly tableau unfolding step by step before John’s eyes now becomes a scene of active worship and proclamation.

The use of verbs in the present tense, and the phrase day and night, give the impression that this is no longer something John saw once in a vision, but a ritual in heaven repeating itself over and over again without rest or interruption. The throne is suddenly alive with living creatures hailing and worshiping the anonymous someone seated on it as the Lord God Almighty. The twenty-four elders continually worship this one who lives for ever and ever, laying their crowns in front of the throne and saying, “You are worthy, our Lord and God, to receive glory and honour and power, for you created all things, and by your will they were created and have their being”.

What are we to make of this reading? I would suggest that this wonderful vision of John, celebrates creation, with God as the creator. And even as we read his prophecy today, John manages to convey a sense that what he saw is something still going on in heaven, so it probably also points to the new creation to come. We may not fully understand this passage, but as John was told in his first vision, “Do not be afraid”, and we too should heed that advice.

This phrase leads to our Gospel reading. The story should be well known as the passage about Jesus taming the storm on the lake, is contained in the Gospels of Matthew and Mark as well as Luke. I don’t know about you but I was very frightened when I was in a small boat in a storm, and if Jesus had been in the boat I would certainly have woken him up! And Jesus would probably have said to me exactly what he asked of the disciples, “Where is your faith?” BUT only after he had calmed the storm. And the disciples realized the truth that their leader, Jesus, could command the winds and waves, and that they obeyed him. They were with the Son of God, who had been there with his father when the world had been created.

So where is our faith? What do we believe?

Some people do not believe in miracles, but I do. I believe that a God who created the world, who sent his Son to redeem the world, and sent his Holy Spirit to work with and uphold the Church, is still very capable of working miracles in our world today. You may say, “Well, I have never seen a miracle.” Miracles aren’t always big. Have you never experienced a coincidence which cannot easily be explained? A near miss, or a chance meeting, or a phone call which changes the course of events? These are times when God is working in secret. Many people have them and we discussed some of them in Faith Hour last week.

Yes! Miracles still happen. You just have to be open to God to see them and accept them.

The Baptism of Christ – 2019

Anne Coomes

Luke 3.15-17, 21-22

Well, as of this morning there are only 75 days to go until Brexit. And it seems to me that there are only three kinds of people left in this country at present. There are the Brexiteers, the Remainers, and there are the ‘I can’t stand any more of this’ people who are so sick of the whole thing, that they have turned off the Radio and TV.

But there is one thing that the Brexiteers, the Remainers and the ‘I can’t stand any more of this’ people deeply share – they are each concerned about identity. The Brexiteers badly want to be British and nothing but British. The Remainers want to be British – but also European. The ‘I can’t stand it any longer’ folk probably feel that the system has let them down, and are bitterly hurt, so they have withdrawn from the debate altogether.

Well, the Bible doesn’t mention Brexit, but this morning’s readings are about finding our own true self-identity. And we don’t have to fight for it, and debate and vote for it this week – we are given it by God.

We read just now in Luke:

And a voice came from heaven:

“You are my Son, whom I love; with you I am well pleased.”

That is just part of one verse, 19 words in all. But you could argue that they are the most important, pivotal words in the whole New Testament. For Jesus was given his entire self-identity in those words. You are God’s beloved Son, and He is pleased with you. Everything Jesus did and said throughout his ministry was based on that identity.

And it was given to him by God. He did not have to struggle attain it. But what he did have to do was to remain in that relationship, and he did it by a life of total dependence and obedience to God. Jesus mentioned it again and again in his teaching: “truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.” And again: “My teaching is not my own. It comes from the one who sent me.” And again: “I am not here on my own authority, but he who sent me is true.” Jesus’s life was of total obedience to the father in all things.

You know, our modern minds so often rebel when we hear that someone is living in obedience. We think of it as being dominated. But with God, it is a life of joyful cooperation based on intense love. Have you ever watched Crufts dog show, and the trainers who dance with their border collies? Those border collies eagerly follow their owners every move, and never take their eyes off their faces. They live to please their owner, they delight in responding. This is not fear, but joy and unity.

And, as Jesus found his self-identity in his relationship to God the father, so the New Testament is clear that we also find our deepest fulfilment and identity in our relationship with God. Like Jesus, we cannot earn our place as children of God, we are given it by the Father, when we turn to faith in Jesus Christ. But we do have to respond – and live a life of obedience if we are to benefit from it.

St Paul is a good example. He had been a senior Jew, a Pharisee of the Pharisee – a real blue blood. But when he found Jesus, he considered all that he had been as mere rubbish compared to the joy of his new identity In Galatians he writes: “The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” And all that Paul did and taught were based on that one fact.

It was the same for the other Christians in the New Testament. When they turned to Jesus, they were born again into the kingdom of God, and sealed with the gift of the Holy Spirit. Our reading from Acts tells us that Peter and John were sent to Samaria where ‘they prayed for the new believers there that they might receive the Holy Spirit.’ The Holy Spirit became their comforter, their assurance that God the Father was now Abba, their daddy.

Of course, most people today do not find their identity on a relationship with God, but on the things that are dearest to them in their daily lives. Some people identify themselves by their relationships. We all know people who live totally for their families, but what happens if the family goes wrong? Divorce or bereavement or simply children moving away can be devastating if your main role in life has been that relationship. Some people identify themselves through their work. Poor Andy Murray comes to mind. He is losing his tennis and he is only 30. He must feel that he will never be able to be his true self again. Many years ago, when BBC reporters had to retire at 60, it was well known that they often died within two years. Loss of self-identity is devastating. Some people identity themselves by their wealth. Think of the wife of the founder of Amazon. She is about to become the world’s richest woman. But what happens to her if she loses it? And finally, some people identify themselves by their power. Donald Trump comes to mind. He has closed the American government. That takes power – if no sense.

So – family relationships, work, wealth and influence – of course these should all be excellent things in our lives. But they do not make a good basis for your deepest self-identity. None of them are permanent, they depend on other people, and you can lose them at any time.

We as Christians have something that will last forever, and which will bring us nothing but blessing: God has called us to be in his kingdom. We respond by living lives of daily dependence and obedience to him.

Our Old Testament reading give us a picture of just how wonderful that relationship can be. To paraphrase Isaiah:

he created us,
he has summoned us by name,
we are his,
he will be with us,
we are precious in his sight,
he loves us,
he wants to bring us near to him,
he created us for his glory.

When we have that as the basis of our self-identity, we can love and enjoy our families and work, and use our wealth and influence wisely and for the good. We can even keep our sanity this coming week, when Parliament votes, and who knows what happens to Brexit then.