Sunday 27 December 2015

Try again!

John the Evangelist - 27 December 2015 at Stewkley


Gospel John 21

Alleluia, alleluia. I have called you friends, says the Lord, for all that I have heard from my Father I have made known to you.
Hear the gospel...
 15 When they had finished eating, Jesus said to Simon Peter, ‘Simon son of John, do you love me more than these?’
‘Yes, Lord,’ he said, ‘you know that I love you.’
Jesus said, ‘Feed my lambs.’
16 Again Jesus said, ‘Simon son of John, do you love me?’
He answered, ‘Yes, Lord, you know that I love you.’
Jesus said, ‘Take care of my sheep.’
17 The third time he said to him, ‘Simon son of John, do you love me?’
Peter was hurt because Jesus asked him the third time, ‘Do you love me?’ He said, ‘Lord, you know all things; you know that I love you.’
Jesus said, ‘Feed my sheep. 18 Very truly I tell you, when you were younger you dressed yourself and went where you wanted; but when you are old you will stretch out your hands, and someone else will dress you and lead you where you do not want to go.’ 19 Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, ‘Follow me!’
20 Peter turned and saw that the disciple whom Jesus loved was following them. (This was the one who had leaned back against Jesus at the supper and had said, ‘Lord, who is going to betray you?’) 21 When Peter saw him, he asked, ‘Lord, what about him?’
22 Jesus answered, ‘If I want him to remain alive until I return, what is that to you? You must follow me.’ 23 Because of this, the rumour spread among the believers that this disciple would not die. But Jesus did not say that he would not die; he only said, ‘If I want him to remain alive until I return, what is that to you?’
24 This is the disciple who testifies to these things and who wrote them down. We know that his testimony is true.
25 Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written.

Sermon

Asked Philip — Christmas 1 or John, Apostle & Evangelist? John doesn’t get much of a look in. Provision for “all the saints” or BCP collect.
Difference of John’s gospel. Synoptic Jesus active — moves around — healing, feeding, speaking — John’s Jesus sits and speaks of himself — I AM.
John refers to self as Beloved disciple — what does that say about others? — beats Peter in race to tomb — enters, sees linen, believes — Peter confused.
Only beloved disciple keeps faith with Jesus — stays with him to the cross — takes Mary as his own. Peter denies 3 times. Other disciples run away — what would we have done?
Peculiarity of John 21 — Synoptics have calling and commissioning disciples early on — John places in epilogue
Maybe a re-commissioning? — look at two episodes:
1.  Miraculous catch — maybe a lesson to disciples who fell away — how many times did they cast net and fail?
Jesus accepts their failure — invites them try again his way, not theirs — they are rewarded with abundant catch — I will make you fishes of men. Remain faithful.
When haul catch ashore — Jesus invites them to add their catch to what he has already provided for them — like Holy Communion acted out — Jesus invites them contribute what they produced — Jesus invites us to give who and what we are to join with others and to make our contribution to what he has provided for us.
Despite our failures, Jesus draws who and what we are back to himself — welcomes with feast — smell of breakfast. We are recommissioned.
2.  Peter’s recommissioning — 3 times asked to affirm allegiance to Christ and love for him — gets disheartened, hurt and annoyed — we the readers understand — 3 times Peter denied his Lord around charcoal fire in high priest’s yard.
3 times Peter asked to confess — 3 times forgiven — complete forgiveness — nothing left to hold against him. Like miraculous catch, Peter invited to participate in his own redemption — told to feed my sheep.
Parallel with our life of faith — we are commissioned at baptism to share in the ministry and work of Jesus — yet we often fall short — like Peter or the disciples in the boat.
Jesus does not just forgive our failures — recommissions us to try again. Makes use of what we have — invites us to share more fully in the work we have been given to do.
We will fail again — we should be prepared for it — but the lesson of Peter and the disciples is that we can try again — however many times we have cast the net and brought it in empty — however many times we have been in denial. The model is there in the epilogue to John.
But we are also reassured our work matters — God can use what we have achieved, even as we confess our abject failures.

Our Lord does not give up on us — he can still use what we have to offer, whilst setting us back on the road to greater things. Amen

Sunday 20 December 2015

Advent 4

20 December 2015 at Soulbury

Old Testament Micah 5.2—5a

2 ‘But you, Bethlehem Ephrathah,
    though you are small among the clans of Judah,
out of you will come for me
    one who will be ruler over Israel,
whose origins are from of old,
    from ancient times.’

3 Therefore Israel will be abandoned
    until the time when she who is in labour bears a son,
and the rest of his brothers return
    to join the Israelites.

4 He will stand and shepherd his flock
    in the strength of the Lord,
    in the majesty of the name of the Lord his God.
And they will live securely, for then his greatness
    will reach to the ends of the earth.

5 And he will be our peace
    when the Assyrians invade our land
    and march through our fortresses.

Epistle Hebrews 10.5—10

5 Therefore, when Christ came into the world, he said:

‘Sacrifice and offering you did not desire,
    but a body you prepared for me;
6 with burnt offerings and sin offerings
    you were not pleased.
7 Then I said, “Here I am – it is written about me in the scroll –
    I have come to do your will, my God.”’

8 First he said, ‘Sacrifices and offerings, burnt offerings and sin offerings you did not desire, nor were you pleased with them’– though they were offered in accordance with the law. 9 Then he said, ‘Here I am, I have come to do your will.’ He sets aside the first to establish the second. 10 And by that will, we have been made holy through the sacrifice of the body of Jesus Christ once for all.

Gospel Luke 1.39—55

Alleluia, alleluia. Prepare the way of the Lord, make his paths straight, and all flesh shall see the salvation of God. Alleluia.

Mary visits Elizabeth
39
At that time Mary got ready and hurried to a town in the hill country of Judea, 40 where she entered Zechariah’s home and greeted Elizabeth. 41 When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 42 In a loud voice she exclaimed: ‘Blessed are you among women, and blessed is the child you will bear! 43 But why am I so favoured, that the mother of my Lord should come to me? 44 As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy.45 Blessed is she who has believed that the Lord would fulfil his promises to her!’

46 And Mary said:

‘My soul glorifies the Lord
47     and my spirit rejoices in God my Saviour,
48 for he has been mindful
    of the humble state of his servant.
From now on all generations will call me blessed,
49     for the Mighty One has done great things for me –
    holy is his name.
50 His mercy extends to those who fear him,
    from generation to generation.
51 He has performed mighty deeds with his arm;
    he has scattered those who are proud in their inmost thoughts.
52 He has brought down rulers from their thrones
    but has lifted up the humble.
53 He has filled the hungry with good things
    but has sent the rich away empty.
54 He has helped his servant Israel,
    remembering to be merciful
55 to Abraham and his descendants forever,
    just as he promised our ancestors.’

Sermon

The prophet Micah lived through a time of turbulence. He lived in the 8th century BC, when small countries like Judah were dominated by the power of the Assyrian empire. Micah foretold freedom from the yoke of Assyria. He prophesied a ruler would come, who would stand and shepherd his flock in the strength of the Lord.

Micah foretold a saviour, who would bring peace, nourishment and prosperity to the people who had been oppressed. But this could not happen until the moral and social decay in the land had been purged. The poor were evicted from their property. Officials took bribes. Weights and measures in the marketplaces were fixed. The rich abused the poor. Corruption was rife.

God’s wrath was directed, not only against the perpetrators of sin, but also against the prophets and religious leaders, who should have been standing up for the downtrodden and oppressed. In the end, he says, out of devastation will come a time when righteousness and peace is restored. Swords will be beaten into ploughshares, and everyone will sit in the shade of their own vines, olives and fig trees.

This tale of widespread corruption, oppression, and fear sounds like a contemporary description of so many places in the modern world, rather than what was the case almost 3,000 years ago.

We read the words of Micah’s prophesy as applying to the coming of Jesus Christ at Christmas. We are right to do so – Jesus himself is steeped in Old Testament prophecy, and clearly applies many passages of Scripture to his own mission here on earth. The original prophecy was addressed to Micah’s contemporaries, but God speaks to all people at all times.

God is outside time, so his words apply to Micah’s age, as well as to Jesus and our own time too. To regard Micah’s prophecy as merely foretelling the coming of the Saviour Jesus is to miss the word of God applicable to our own situation.

In today’s gospel reading, two women fill the frame: Elizabeth and her cousin Mary. Elizabeth, like her forebears Sarah (in Genesis) and Hannah (from I Samuel) is unable to bear children. Her condition was thought to be her fault. She was looked down upon by society. She was considered unable to fulfil her role as a woman. Yet here she was, miraculously 6 months pregnant, visited by Mary the mother of Christ, and foretold by the likes of Micah and Isaiah.

Hannah, the mother of Samuel, is not just someone’s mother and someone’s wife. She is a prophet in her own right. Hannah’s song is much like Mary’s song. The first verse sounds much like the opening of the Magnificat:

"My heart exults in the LORD; my strength is exalted in my God. My mouth derides my enemies, because I rejoice in my victory.

Everything is upside down. God has brought down the mighty, and elevated the humble and meek. He has scattered the proud and fed the hungry. The rich go hungry. The poor are fed.

This idea of social justice is at the heart of the Christian gospel. Wrongs will be put right in the fullness of time, with the coming of the Kingdom of God. Whenever we talk of the Kingdom, we ask the question “Is the Kingdom a present or a future reality? Are these events just for the end times, or in some way can we enjoy them in some sense right now?

There’s no absolutely definitive answer, but if we turn to Scripture it is clear the Kingdom is not just a future reality, but is somehow already in our midst. Here’s what Luke 17 says:

20 Once, on being asked by the Pharisees when the kingdom of God would come, Jesus replied, “The coming of the kingdom of God is not something that can be observed, 21 nor will people say, ‘Here it is,’ or ‘There it is,’ because the kingdom of God is in your midst.”

It’s not easy to understand exactly what Jesus means. He goes on to talking at some length about the end of times, when the Son of Man will return, and how elusive and impossible to predict that will be. But surely we can be sure that if the Kingdom is in some sense already in our midst, we must strive to put right the wrongs sung about by Mary, Zechariah and Hannah today, and not leaving striving for justice for the vulnerable and dispossessed to a future Apocalypse. Crisis at all times, not just Crisis for Christmas. The Kingdom of God in our midst right now, not just at the end of times. Preparing for the coming of the Saviour all year round, not just in Advent. ‘Here I am, I have come to do your will.’ Amen

Monday 7 December 2015

Advent 2

6 December 2015 at Stewkley

Old Testament Mal 3.1—4

3 ‘I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,’ says the Lord Almighty.

2 But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap. 3 He will sit as a refiner and purifier of silver; he will purify the Levites and refine them like gold and silver. Then the Lord will have men who will bring offerings in righteousness,4 and the offerings of Judah and Jerusalem will be acceptable to the Lord, as in days gone by, as in former years.

Epistle Phil 1.3—11

3 I thank my God every time I remember you. 4 In all my prayers for all of you, I always pray with joy 5 because of your partnership in the gospel from the first day until now, 6 being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.

7 It is right for me to feel this way about all of you, since I have you in my heart and, whether I am in chains or defending and confirming the gospel, all of you share in God’s grace with me. 8 God can testify how I long for all of you with the affection of Christ Jesus.

9 And this is my prayer: that your love may abound more and more in knowledge and depth of insight, 10 so that you may be able to discern what is best and may be pure and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ – to the glory and praise of God.

Gospel Luke 3.1—6

Alleluia, alleluia. Prepare the way of the Lord, make his paths straight, and all flesh shall see the salvation of God. Alleluia.

John the Baptist prepares the way
3
In the fifteenth year of the reign of Tiberius Caesar – when Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Iturea and Traconitis, and Lysanias tetrarch of Abilene – 2 during the high-priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. 3 He went into all the country around the Jordan, preaching a baptism of repentance for the forgiveness of sins. 4 As it is written in the book of the words of Isaiah the prophet:

‘A voice of one calling in the wilderness,
“Prepare the way for the Lord,
    make straight paths for him.
5 Every valley shall be filled in,
    every mountain and hill made low.
The crooked roads shall become straight,
    the rough ways smooth.
6 And all people will see God’s salvation.”’

Sermon

Advent is a season of hope, of expectation, of waiting, of preparation for the coming of the Saviour. Today is the second Sunday in Advent, when we think about John the Baptist, the forerunner, the one who looks back to the prophets of the Old Testament whilst announcing that all things will be new in Christ.

The readings are familiar to us. The gospel comes from Luke chapter 3, which is split between the first 6 verses which we read today, and the remainder of the chapter next week. At this time of year, it’s easy for us to sit back and let the pre-Christmas readings wash over us, without thinking too hard about what is going on, or what the words mean in the modern day. Somehow I have to bring something new to the passages, pose some new questions, or get you to look at the familiar words in a new light.

As we know, all the gospels are different in approach. Luke is the more historical and methodical. He starts his gospel by declaring his purpose. Luke’s material, he claims, has been handed down by eye witnesses. He has made a careful investigation and drawn up his own account of events, so that you may know with certainty his version is true.

Luke starts his gospel with the birth of John the Baptist. He is asking us to believe the miraculous events involving an aged couple — Zechariah the priest and his wife Elizabeth. Zechariah has an angelic vision that he will have a son who will make ready a people prepared for the Lord.

This same angel, Gabriel by name, appears again to Mary in the Annunciation. Mary then visits Elizabeth, John the Baptist is born, and Mary and Zechariah sing songs of praise to God.

In chapter 2, Jesus is born. Luke sets the date in the governorship of Quirinius who rules Syria. There are angels, shepherds and astrologers, Jesus is presented as a baby in the Temple, and then 12 years pass before he visits the Temple again.

We know quite a bit about Quirinius. He was a Roman aristocrat — an ambitious young man rising rapidly up the ranks. Herod Archilaus the tetrarch of Judea had been banished, and Quirinius was appointed to be governor of Syria in his place. Judea was added to his domain, and one of his first tasks was to assess the people taxation, hence the census which seems to have been around 6AD according to Luke, but may have been 2 or 3 years earlier.

Luke cites 7 religious and political leaders to anchor his account historically, which gives it a certain authenticity — but it’s clear Luke’s gospel is not just a narrative of events. It is a confession of faith, as well as a work of history.

By naming all these authorities, Luke is keen not only to fix his chronology but to show how John the Baptist invites his audience to turn away from the religion and politics they stand for, and to turn towards the Messiah. He wants them to renounce the powers that be, and return to the true faith in God. In doing so, John posed a continual challenge that eventually got him killed.

This is why Luke is not as concerned as the other evangelists about John’s appearance or how he behaves, but he’s keen to portray John as representative of the Old Testament prophets, and probably the last of them. So Zechariah is descended from a priestly line; his son John calls the people to repentance, the word of God comes to him just like the prophets of old, and John foretells the Messiah, the salvation of Israel.

The best way of describing the place John the Baptist fills in the narrative is that he is the hinge between Old and New Testaments. The old age is closing, as the new opens.

Given the fate of both John the Baptist and Jesus — John is beheaded by one of the people Luke mentions and Jesus is crucified by another — their paths were not exactly made straight, the valleys were not filled in, the hills were not levelled, and the rough paths were not made smooth.

Is all this just a history lesson I have foisted on you, or is it more important than that? Firstly, I would say that to anchor our faith in fact is a good thing. Luke’s account does not read like a myth, and our faith is stronger, especially when challenged, if it is founded on real historical events. But secondly, on the world stage John the Baptist, without Jesus whom he foretells, is nothing. No one would have heard of John without the Messiah who comes after him. So the message of today is not so much about John as Jesus.

And what is that message? I think it comes at the end of the reading from Isaiah that Luke quotes. John the Baptist is the voice crying in the wilderness, foretold by the prophet Isaiah. John’s purpose is to prepare the way of the Lord, Why? So that all people will see God’s salvation. So, in all today’s sermons about camel’s hair, locusts and wild honey, we concentrate on his clear message — that we will see God’s salvation for all people.

John baptizes with water. He must diminish, as Jesus grows in stature — the one who is to come, who baptizes with the Holy Spirit.

Sunday 15 November 2015

Apocalypse Now!

“The End of Times”

Wingrave Methodist Church – Sunday 15 November 2015

 

Reading Daniel 12: 1—3

12 ‘At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people – everyone whose name is found written in the book – will be delivered. 2 Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt.

 

Reading Hebrews 10:11—25

11 Day after day every priest stands and performs his religious duties; again and again he offers the same sacrifices, which can never take away sins. 12 But when this priest had offered for all time one sacrifice for sins, he sat down at the right hand of God, 13 and since that time he waits for his enemies to be made his footstool. 14 For by one sacrifice he has made perfect for ever those who are being made holy.

15 The Holy Spirit also testifies to us about this. First he says:

16 ‘This is the covenant I will make with them
    after that time, says the Lord.
I will put my laws in their hearts,
    and I will write them on their minds.’
17 Then he adds:
‘Their sins and lawless acts
    I will remember no more.’
18 And where these have been forgiven, sacrifice for sin is no longer necessary.
19 Therefore, brothers and sisters, since we have confidence to enter the Most Holy Place by the blood of Jesus, 20 by a new and living way opened for us through the curtain, that is, his body, 21 and since we have a great priest over the house of God, 22 let us draw near to God with a sincere heart and with the full assurance that faith brings, having our hearts sprinkled to cleanse us from a guilty conscience and having our bodies washed with pure water. 23 Let us hold unswervingly to the hope we profess, for he who promised is faithful.24 And let us consider how we may spur one another on towards love and good deeds, 25 not giving up meeting together, as some are in the habit of doing, but encouraging one another – and all the more as you see the Day approaching.

 

Reflection

Last time I took this service was back in August. The theme was Wisdom. Today’s theme from the lectionary readings is equally clear, but harder to tackle. All the readings are about the end of time.

The word Apocalypse is much used in popular culture. Dr Who spends most of his time protecting humanity against total destruction. Disaster movies are all the rage in America. They all seem to depict a catastrophe which results in the end of the world as we know it, or at least provides the hero with a chance of saving us all.

Then there are the religious sects who predict the end of the world on a particular day and time in the future. Before you laugh too loudly, remember the millions we spent before the Millennium? Most of us woke up the next morning and looked out to see if the world still functioned as it did before: were computers compromised? Did lifts stop working? Y2K they called it.

In a minute, we’ll hear what Jesus had to say about the Apocalypse, but first let’s think about the prophecy of Daniel. The archangel Michael will appear, it says, at a time of great distress and destruction. At that moment, everyone whose name is written in the book of life will be saved. They will rise up from the dust, in what is the first mention of resurrection in the Bible.

The difference between Old and New Testament prophecy is that in Daniel, the names of those who lead a good life are saved. But our hope is that through faith in Jesus, and not only good deeds, are we saved.

The picture painted in Hebrews is of a priest who constantly offers sacrifices for the people, knowing they can never fully take away sin. But when Jesus himself is the priest, he will offer sacrifice once and for all time, before sitting at the right hand of God. “For by one sacrifice he has made perfect for ever those who are being made holy.” (10:14).

That does not mean we can sit back, rest on our laurels, and let life slip away. We still have to fight the good fight. Listen to the words as you sing the next hymn.

 

Gospel Mark 13: 1—8

The destruction of the temple and signs of the end times

13 As Jesus was leaving the temple, one of his disciples said to him, ‘Look, Teacher! What massive stones! What magnificent buildings!’

2 ‘Do you see all these great buildings?’ replied Jesus. ‘Not one stone here will be left on another; every one will be thrown down.’

3 As Jesus was sitting on the Mount of Olives opposite the temple, Peter, James, John and Andrew asked him privately, 4 ‘Tell us, when will these things happen? And what will be the sign that they are all about to be fulfilled?’

5 Jesus said to them: ‘Watch out that no one deceives you. 6 Many will come in my name, claiming, “I am he,” and will deceive many. 7 When you hear of wars and rumours of wars, do not be alarmed. Such things must happen, but the end is still to come. 8 Nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places, and famines. These are the beginning of birth-pains.

 

Sermon

Our picture of Jesus is a peace loving man, who heals others and is kind, who turns the other cheek, who cares for those on the margins of society, who attends synagogue and loves his family.

It much harder for us to understand a Jesus who distances himself from his mother, brothers and sisters, challenges religious authority, and is an end-of-the-world prophetic apocalyptic figure.

The word apocalypse means an ‘unveiling.’ Jesus’ first sermon was all about the Kingdom in Mark’s gospel. He regularly performed exorcisms, and spoke about the signs that will accompany the end of time.

The scene is the Temple in Jerusalem, where Jesus has been teaching, closely watched by the religious authorities, whom he openly criticises. He watched people making donations, and commented on the widow whose contribution of 2p was worth more from her than all those rich benefactors. So it was a bit insensitive for the disciples to be so impressed with the majesty and wonder of the Temple buildings. But it’s this conversation that sets up a warning about the destruction of the Temple and signs of the end of times.

The prediction is apocalyptic, involving Jesus himself and his second coming.

24 ‘But in those days, following that distress,

‘“the sun will be darkened,
    and the moon will not give its light;
25 the stars will fall from the sky,
    and the heavenly bodies will be shaken.”

I suppose in Victorian times, in this very chapel, preachers might have frightened people with hell fire and damnation, faced with a passage such as this. Which is quite wrong, because the whole point of our faith is that we are time and time again told by Jesus not to fear, but to have hope in our own salvation. So that’s the first thing I want you to think about and remember.

The second is like unto it, namely this as Cranmer would have said. No one — not even Jesus himself, but only God — knows when the end of times will come. In fact there is evidence throughout the gospels that Jesus thought his return might be imminent. Clearly he passed that expectation on to his disciples, since none of the gospels were written down until at least 30 years after his death and resurrection. So who are we to speculate?

Thirdly, this does not change how we should act.

33 Be on guard! Be alert! You do not know when that time will come. 34 It’s like a man going away: he leaves his house and puts his servants in charge, each with their assigned task, and tells the one at the door to keep watch.

35 ‘Therefore keep watch because you do not know when the owner of the house will come back – whether in the evening, or at midnight, or when the cock crows, or at dawn. 36 If he comes suddenly, do not let him find you sleeping. 37 What I say to you, I say to everyone: “Watch!”

Remember the parable of the Wise and Foolish Virgins? Those who were unprepared ran out of oil when the bridegroom was delayed, and were locked out of the wedding feast. Remember the parable of the Bags of God, or the Parable of the Sheep and the Goats, or the Thief who came in the Night? They’re all about the end of times, and follow the same gospel passage as we read today, only in Matthew’s version (chapters 24,25).

Maybe we’d rather think of Jesus as the Messiah who has already come, and told us to be nice to our neighbours, give to charity, and help the afflicted. But, occasionally, it may be an important reminder to hear an ancient prophet cry out about the fragile nature of the world.

37 What I say to you, I say to everyone: “Keep watch!”’ says Jesus. Amen

Monday 9 November 2015

Remembrance Sunday

Sunday 8 November 2015 at Soulbury

Reading: Micah 4:1-5

4 In the last days the mountain of the Lord’s temple will be established
as the highest of the mountains;
it will be exalted above the hills,
and peoples will stream to it.

2 Many nations will come and say,

‘Come, let us go up to the mountain of the Lord,
to the temple of the God of Jacob.
He will teach us his ways,
so that we may walk in his paths.’
The law will go out from Zion,
the word of the Lord from Jerusalem.
3 He will judge between many peoples
and will settle disputes for strong nations far and wide.
They will beat their swords into ploughshares
and their spears into pruning hooks.
Nation will not take up sword against nation,
nor will they train for war any more.
4 Everyone will sit under their own vine
and under their own fig-tree,
and no one will make them afraid,
for the Lord Almighty has spoken.
5 All the nations may walk
in the name of their gods,
but we will walk in the name of the Lord
our God forever and ever.

 

Reading: 1 Corinthians 15:50-end.

50 I declare to you, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen, I tell you a mystery: we will not all sleep, but we will all be changed – 52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. 53 For the perishable must clothe itself with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: ‘Death has been swallowed up in victory.’

55 ‘Where, O death, is your victory?
Where, O death, is your sting?’

56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God! He gives us the victory through our Lord Jesus Christ.

58 Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labour in the Lord is not in vain.

 

Gospel Matthew 5: 1—15

5 Now when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him, 2 and he began to teach them.

He said:

3 ‘Blessed are the poor in spirit,
    for theirs is the kingdom of heaven.
4 Blessed are those who mourn,
    for they will be comforted.
5 Blessed are the meek,
    for they will inherit the earth.
6 Blessed are those who hunger and thirst for righteousness,
    for they will be filled.
7 Blessed are the merciful,
    for they will be shown mercy.
8 Blessed are the pure in heart,
    for they will see God.
9 Blessed are the peacemakers,
    for they will be called children of God.
10 Blessed are those who are persecuted because of righteousness,
    for theirs is the kingdom of heaven.

11 ‘Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12 Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

13 ‘You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot.

14 ‘You are the light of the world. A town built on a hill cannot be hidden.15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. 16 In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.

 

Sermon

When Jesus climbed a mountain, and sat down to teach his disciples, we are reminded of another teacher and another mountain in the Old Testament — Moses and Mount Sinai.

Soon enough, Jesus will give instruction in righteous. He will instruct us how, as Christian people we are to act. But that’s not the way Jesus’ sermon begins.

There is a long list. It looks like a series of dos and don’ts — and that’s how many people make it sound. “Be peacemakers” they say, and you will be called children of God. “Be merciful” they say, and you will be shown mercy by others. “Be meek” and you will inherit the earth.

Look more closely at what is written, and you will see a different kind of list. Jesus is not laying down the law. The list is not a series of commands, but statements about the way things are.

So, Jesus is not saying we should all be the kind of people who spend our lives taking up causes, and dedicate our time to seeing justice done. For some of us that may be true, but what he IS saying is that if we do so, we are blessed by God. Which means God looks on us with favour.

This explains why some of the attributes in the list seem so undesirable. What’s so good about mourning, you say? Surely a life of constant sadness can have little merit? Perhaps so, but Jesus is not saying that is the way things should be. What he IS saying is that God will in the end bless us, and look on us with favour, if they are.

It follows that Jesus is mainly talking about the future, and not necessarily describing a present reality. Being poor in spirit is not something all of us enjoy, but if we are for the moment poor in spirit, ours is the Kingdom of Heaven.

The main reason for picking this gospel reading for Remembrance Sunday is, of course, the reference to peacemakers, persecution, mercy, mourning and so on. In Jesus’ Sermon on the Mount, which this passage starts, there is a lot of teaching which is very relevant to today. When we are persecuted, insulted, and lied about, we know that this situation will not last forever, but our reward will be even greater in heaven.

This attitude, and this way of living, marks us out as different from the majority of people, and at odds with most people’s ambitions. In the world as we know it, being meek does not secure you the best job. Being poor in spirit is not admired. Being pure will not win friends and influence people. But especially today, being a peacemaker brings us closest to God. For being a peacemaker makes us inheritors of the Kingdom — nothing less than being regarded by God as his children.

All these things mark us out as at odds with the way the world often is. That’s why Jesus likens Christians as the salt of the earth. Salt was valuable in Roman times. Soldiers were paid partly in salt — that’s where the word ‘salary’ comes from. But if we lose our distinction — if we are no longer salty — what good are we, except to be thrown out and trampled underfoot?

We are the light of the world, shining out in the darkness. However strong or dim our light is, it dispels darkness. They say, in absolute darkness, a candle can be seen 11 miles away. But the light must be visible to be seen. What good is the light if we hide it under a bushel?

So, on this Remembrance Sunday, when we celebrate the lives of those who have and still are suffering as a result of conflict, we can still accept that there is another way, that war and conflict are not to be celebrated or glorified, and that the peacemakers are blessed by God, and looked on with his especial favour. Amen.

Sunday 4 October 2015

Divorce

Holy Communion at Stewkley – 18 after Trinity – 4 October 2015

Reading Hebrews 1.1—4;2.5—12

God’s final word: his Son
1
In the past God spoke to our ancestors through the prophets at many times and in various ways, 2 but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe. 3 The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.4 So he became as much superior to the angels as the name he has inherited is superior to theirs.

5 It is not to angels that he has subjected the world to come, about which we are speaking. 6 But there is a place where someone has testified:

‘What is mankind that you are mindful of them,
    a son of man that you care for him?
7 You made them a little lower than the angels;
    you crowned them with glory and honour
8     and put everything under their feet.’

In putting everything under them, God left nothing that is not subject to them. Yet at present we do not see everything subject to them. 9 But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honour because he suffered death, so that by the grace of God he might taste death for everyone.

10 In bringing many sons and daughters to glory, it was fitting that God, for whom and through whom everything exists, should make the pioneer of their salvation perfect through what he suffered. 11 Both the one who makes people holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers and sisters. 12 He says,

‘I will declare your name to my brothers and sisters;
    in the assembly I will sing your praises.’

Gospel Mark 10.2—16

2 Some Pharisees came and tested him by asking, ‘Is it lawful for a man to divorce his wife?’

3 ‘What did Moses command you?’ he replied.

4 They said, ‘Moses permitted a man to write a certificate of divorce and send her away.’

5 ‘It was because your hearts were hard that Moses wrote you this law,’ Jesus replied. 6 ‘But at the beginning of creation God “made them male and female”. 7 “For this reason a man will leave his father and mother and be united to his wife, 8 and the two will become one flesh.” So they are no longer two, but one flesh. 9 Therefore what God has joined together, let no one separate.’

10 When they were in the house again, the disciples asked Jesus about this.11 He answered, ‘Anyone who divorces his wife and marries another woman commits adultery against her. 12 And if she divorces her husband and marries another man, she commits adultery.’

The little children and Jesus
13
People were bringing little children to Jesus for him to place his hands on them, but the disciples rebuked them. 14 When Jesus saw this, he was indignant. He said to them, ‘Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these. 15 Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.’ 16 And he took the children in his arms, placed his hands on them and blessed them.

Sermon

I normally try and preach a sermon on one broad topic, usually from the gospel reading, which hangs together nicely, shares some theology, and provides pause for thought during the week ahead.

Today, it’s not easy to do. Our gospel reading from Mark is in two parts. The first is about divorce. It is difficult to do justice to this in only a few minutes, and the visiting preacher does not know the congregation well enough to avoid risking upsetting individuals for whom this teaching is close to their own hearts and experience.

The second part is about little children. It’s a lovely passage, one we can all associate with, is uncontroversial, and in these days of ageing congregations, a teaching we should all put into practice every moment we are in church and when we aren’t.

I could, instead, talk to you about the reading from Hebrews. But it’s all about Jesus the Son of Man being compared to the angels. There is a real problem in translation right in the middle. And this passage opens a series of readings from Hebrews that lasts 6 or 7 weeks and is really more suitable for a sermon series rather than a one-off.

Back to the gospel then, and I suspect the pairing of divorce and the little children is deliberate on the part of the lectionary designers. It enables the timid preacher to ‘cop out’, talk about children, encourage us all to be simple in our faith, and leave with a warm feeling.

Personally, I have never been one to avoid trouble, so if you will forgive me for any offence, I will say a little about divorce as Jesus taught it. My reasoning is that it is important. Sadly, 66% of marriages will fail in the first few years and end in separation or divorce.

Let’s start with what we need to know in order to understand what Jesus taught. First, the ancient world was patriarchal. Married women were regarded as the property of their husbands. Within Judaism, only a man could divorce his wife. Roman law was different: a woman could divorce her husband, and this is why the possibility is referred to in verse 12, which Jesus effectively condemns, saying the woman remarrying another man would commit adultery as a result.

Secondly, marriages were based not on love but property and relations between families. Jews regarded Romans and other gentiles has having weaker standards of morality, hence the controversy about Herod and his marriage to Herodias, his brother Philip’s wife, and John the Baptist’s outright condemnation which led to his death.

Thirdly, the text in Deuteronomy 24 that allows a man to divorce his wife is quite clear, and this passage is quoted by Jesus. For this reason, the Pharisees could not have been asking about the legality of divorce, and Jesus was not overturning the provision for divorce which had existed for generations.

So if Jesus did not intend to change the law, what was going on when he spoke privately to his disciples? What is said was pretty clear, after all.

‘Anyone who divorces his wife and marries another woman commits adultery against her. 12 And if she divorces her husband and marries another man, she commits adultery.’

The real issue is what constituted appropriate grounds for divorce. The parallel passage in Matthew 19.3 poses the question more precisely: “Is it lawful for a man to divorce his wife for any cause?”

Jesus is constantly thinking of the vulnerable, the persecuted, and the disadvantaged — and there is little doubt that women were at a gross disadvantage in marriage. When we try and interpret what Jesus actually said, it is in this light.

We must also distinguish between the teaching of Christ intended to apply for all time, and that which was restricted to the society and time in which he moved. His teaching about divorce falls, I think, mainly but not exclusively in the second category.

Going back to Deuteronomy 24 for a moment, the law says a man can divorce his wife for “something objectionable” which gives her no protection whatsoever. So Jesus is being much more restrictive, in order to protect the vulnerable. God, he says, in creation intended two human beings would join together and become effectively one. It was a human failure that God’s intentions were frustrated, and that divorce was permitted.

As one might expect, God’s commands are not arbitrary, but have a principle that drives them. In a patriarchal Jewish society where only husbands had the prerogative of divorcing their wives, a prohibition of divorce provided a safeguard for women who could be left seriously disadvantaged after a divorce. Further, as Jesus spells out to the disciples in 10.10-12, in situations where either party could initiate a divorce, it’s the faithful partner that is harmed when his or her spouse divorces in order to marry someone else.

The words of Jesus are of course God’s own Word, and so it is well that we take time do understand them, as they apply to us today. As it says in the beginning of our reading from Hebrews:

1 In the past God spoke to our ancestors through the prophets at many times and in various ways, 2 but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe. 3 The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word.

The heading in my translation is God’s Final Word — His Son. Here we have the end of the story of God’s faithfulness to humans, and the way he has kept his promises made in the Hebrew scriptures and brought to fulfilment in the Son of Man.

God’s faithfulness to us is mirrored in our faithfulness to each other. God’s love for us is mirrored in our love for each other. This is what lies behind Jesus’ teaching about divorce — that it is permitted; that it is a human failure and not the intended state of things; and that, in it, God shows his concern and care for the weak and vulnerable. Amen

Sunday 6 September 2015

BCP 6 September 2015 at Great Brickhill

Magnificat

Reading Luke 1. 46 — 55

Mary’s Song
46 And Mary said:
“My soul glorifies the Lord
47     and my spirit rejoices in God my Saviour,
48 for he has been mindful
    of the humble state of his servant.
From now on all generations will call me blessed,
49     for the Mighty One has done great things for me—
    holy is his name.
50 His mercy extends to those who fear him,
    from generation to generation.
51 He has performed mighty deeds with his arm;
    he has scattered those who are proud in their inmost thoughts.
52 He has brought down rulers from their thrones
    but has lifted up the humble.
53 He has filled the hungry with good things
    but has sent the rich away empty.
54 He has helped his servant Israel,
    remembering to be merciful
55 to Abraham and his descendants forever,
    just as he promised our ancestors.”

Sermon

Luke starts gospel with explanation of what he intends to do. Investigate using eye witness accounts. Write orderly account “so that you may know the certainty of the things you have been taught.”

Infancy narratives last until 2.52 then jump to Jesus in Galilee. Link Jesus to John. Give Jesus a dignity not accorded to him until after his ascension. First scene is the Annunciation to Zechariah.

Scene set in Temple. Zechariah is elderly priest on duty — sees vision of angel Gabriel announcing his wife Elizabeth will bear a son, who is John the Baptizer. Zechariah disbelieving — struck dumb, and for 5 months Elizabeth in seclusion.

Scene 2 is Annunciation to Mary. Mary, very young, is compliant — an example of obedience and faith. 38 “I am the Lord’s servant,” Mary answered. “May your word to me be fulfilled.” Then the angel left her.

Scene 3 — Mary is linked to Elizabeth — Jesus to John — when Mary visits Elizabeth. Luke brings the introduction to a climax in Mary’s Song which has a lot in common with Zechariah’s Song that follows it.

There are other similar songs in Scripture, for example Hannah’s Song in I Samuel 2.1 — 10 and the Song of Simeon later in Luke. It’s a song of praise and thanksgiving for God’s wonderful works, not only in the gift of Jesus but the nature of God’s work for his people.

I mention the context because otherwise the song looks and feels strange and out of keeping with the sort of song you might expect a young, ill-educated mother of Mary’s age to sing. Seen in the context of the prophetic background, the other similar songs, and Luke’s intentions in the infancy narratives it becomes easier to understand.

The lessons for us are in God’s presence and love for us, his people. God confirms his covenant in the arrival of his incarnate son. He has visited and redeemed his people and it is through Jesus Christ that his promise is fulfilled. It is through weakness and obedience that the Messiah comes. Mary describes her condition as lowly and humble, yet it is through Mary that God, the Mighty One, has done great things, not only for her who is about to bear a child but for us too. Amen

BCP: 6 September 2015 at Great Brickhill

Magnificat

Reading Luke 1. 46 — 55

Mary’s Song
46 And Mary said:
“My soul glorifies the Lord
47     and my spirit rejoices in God my Saviour,
48 for he has been mindful
    of the humble state of his servant.
From now on all generations will call me blessed,
49     for the Mighty One has done great things for me—
    holy is his name.
50 His mercy extends to those who fear him,
    from generation to generation.
51 He has performed mighty deeds with his arm;
    he has scattered those who are proud in their inmost thoughts.
52 He has brought down rulers from their thrones
    but has lifted up the humble.
53 He has filled the hungry with good things
    but has sent the rich away empty.
54 He has helped his servant Israel,
    remembering to be merciful
55 to Abraham and his descendants forever,
    just as he promised our ancestors.”

 

Sermon

Luke starts gospel with explanation of what he intends to do. Investigate using eye witness accounts. Write orderly account “so that you may know the certainty of the things you have been taught.”

Infancy narratives last until 2.52 then jump to Jesus in Galilee. Link Jesus to John. Give Jesus a dignity not accorded to him until after his ascension. First scene is the Annunciation to Zechariah.

Scene set in Temple. Zechariah is elderly priest on duty — sees vision of angel Gabriel announcing his wife Elizabeth will bear a son, who is John the Baptizer. Zechariah disbelieving — struck dumb, and for 5 months Elizabeth in seclusion.

Scene 2 is Annunciation to Mary. Mary, very young, is compliant — an example of obedience and faith. 38 “I am the Lord’s servant,” Mary answered. “May your word to me be fulfilled.” Then the angel left her.

Scene 3 — Mary is linked to Elizabeth — Jesus to John — when Mary visits Elizabeth. Luke brings the introduction to a climax in Mary’s Song which has a lot in common with Zechariah’s Song that follows it.

There are other similar songs in Scripture, for example Hannah’s Song in I Samuel 2.1 — 10 and the Song of Simeon later in Luke. It’s a song of praise and thanksgiving for God’s wonderful works, not only in the gift of Jesus but the nature of God’s work for his people.

I mention the context because otherwise the song looks and feels strange and out of keeping with the sort of song you might expect a young, ill-educated mother of Mary’s age to sing. Seen in the context of the prophetic background, the other similar songs, and Luke’s intentions in the infancy narratives it becomes easier to understand.

The lessons for us are in God’s presence and love for us, his people. God confirms his covenant in the arrival of his incarnate son. He has visited and redeemed his people and it is through Jesus Christ that his promise is fulfilled. It is through weakness and obedience that the Messiah comes. Mary describes her condition as lowly and humble, yet it is through Mary that God, the Mighty One, has done great things, not only for her who is about to bear a child but for us too. Amen

Thursday 20 August 2015

Service of the Word–16 August 2015 at Wingrave Methodist Church

Wisdom

 

Hymn 1

Immortal invisible God only wise STF 55

Opening

We have come together in the name of Christ
to offer our praise and thanksgiving
to hear and receive God’s holy word
to pray for the needs of the world
and to seek the forgiveness of our sins,
that by the power of the Holy Spirit
we may give ourselves to the service of God.

Confession and absolution

Jesus says “Repent for the kingdom of heaven is close at hand” So let us turn away from our sin and turn to Christ, confessing our wrongdoing in penitence and faith.

God the Father forgives us in Christ and heals us by the Holy Spirit. Let us therefore put away all anger and bitterness, all slander and malice. Silence

Lord God, we have sinned against you; we have done evil in your sight. We are sorry and repent. Have mercy on us according to your love. Wash away our wrongdoing and cleanse us from our sin. Renew a right spirit within us and restore us to the joy of your salvation; through Jesus Christ our Lord. Amen.

May the Father of all mercies cleanse you from your sins, and restore you in his image to the praise and glory of his name, through Jesus Christ our Lord. Amen.

Thanksgiving

Blessed are you, Lord our God,
creator and redeemer of all:
to you be glory and praise for ever.
From the waters of chaos you drew forth the world
and in your great love, fashioned us in your own image.
Now through the deep waters of death,
you have brought your people to new birth
by raising your son to life in triumph.
May Christ your light ever dawn in our hearts
as we offer you our sacrifice of thanks and praise.
Blessed be God, Father, Son and Holy Spirit.

Collect

God of glory,
the end of our searching,
help us to lay aside
all that prevents us from seeking your kingdom,
and to give all that we have
to gain the pearl beyond all price,
through our Saviour Jesus Christ. Amen

Hymn 2

Be thou my vision STF 545

Reading Proverbs 9.1—6

Wisdom has built her house;
    she has set up its seven pillars.
2 She has prepared her meat and mixed her wine;
    she has also set her table.
3 She has sent out her servants, and she calls
    from the highest point of the city,
4     “Let all who are simple come to my house!”
To those who have no sense she says,
5     “Come, eat my food
    and drink the wine I have mixed.
6 Leave your simple ways and you will live;
    walk in the way of insight.”

7 Whoever corrects a mocker invites insults;
    whoever rebukes the wicked incurs abuse.
8 Do not rebuke mockers or they will hate you;
    rebuke the wise and they will love you.
9 Instruct the wise and they will be wiser still;
    teach the righteous and they will add to their learning.

Reflection on Wisdom — I

My father used to despair — “When will you reach the age of discretion?” Nous, he called it.  

At least I didn’t do anything as stupid as Lawrence of Arabia when he conceived the title of a book Seven Pillars of Wisdom.

Title comes from Proverbs 9 — but prior to WWI Lawrence intended it to be the title of a scholarly work about the 7 great cities of the Middle East. Then he was involved in the war as Lawrence of Arabia as we know from David Lean’s film starring Omar Sharif and Peter O’Toole.

Lawrence liked the title, so after the Great War ended he decided to write his memoirs using the same title. He wrote three drafts of the book, which was about the Arab uprising.

Stupidly, he lost the manuscript of the book when changing trains at Reading Station. This was particularly sad, as by then he had destroyed all his wartime notes, but in 3 months he rewrote the 400,000 words from memory. It was never properly published during his lifetime, but he paid for a limited print run with another name which brought him close to bankruptcy. He was killed in a motorcycle accident in 1935.

Not very wise, you might think — especially according to the type of wisdom portrayed in the Bible .

Noús  – the God-given capacity of each person to think (reason). For the believer, (noús) is the way of receiving God's thoughts, through faith.

Nous is masculine, and women get a poor deal throughout most of Scripture, both in the OT and NT — so you will be pleased to hear the Heb word hokmah (Wisdom) is clearly feminine. Which is odd, because Wisdom was God’s first creation; indeed she was involved in the process of creation, and described as an aspect of God’s nature, or even a separate being in her own right. Before the ladies present get too excited, the word for foolish is also feminine.

The two of them — the wise woman and the foolish one — invite all and sundry to a feast at their respective houses.

The Wise woman built her own house, prepared her own meal, and invited everyone to participate. She built her house on 7 pillars. It was expensive and well constructed. Her feast was rich, substantial and life-giving.

The foolish woman used the exact same words of invitation as she sat at her door. But she was unprepared, her meals were stolen, and her guests were killed by her food.

As we will see in a minute, Wisdom is not confined to the OT. If I mention wise and foolish women, you will immediately think of the parable of the wise and foolish virgins, some of who had enough oils for their lamps, but others ran out. Or the wise man who built his house on rock, and the foolish who built his on the sand.

But today’s NT reading comes from Ephesians. It teaches us to be careful how we live, not foolishly but wisely...

Reading Ephesians 5.15—20

15 Be very careful, then, how you live—not as unwise but as wise, 16 making the most of every opportunity, because the days are evil. 17 Therefore do not be foolish, but understand what the Lord’s will is. 18 Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit, 19 speaking to one another with psalms, hymns, and songs from the Spirit. Sing and make music from your heart to the Lord, 20 always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ.

Reflection on Wisdom — II

There are two main ways the Wisdom of Proverbs is also found in NT.

One is that Jesus uses Wisdom tradition in his teaching. For example, in the Sermon on the Mount in Matthew.

Then again, in James the writer says: 5 If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given him. (James 1:5). James picks up on the Proverbs idea that God is the source of wisdom and on the idea from our passage that wisdom is available to all. Shortly after our passage, we find the important saying, “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight” (Proverbs 9.10).

The second way we find Wisdom in the NT is in our understanding of Christ. Think of the opening of John’s gospel. Jesus was present before time, in creation. Like Wisdom who prepares a banquet, Jesus has gone to prepare a place for the faithful in the Kingdom of Heaven.

14 “Do not let your hearts be troubled. You believe in God; believe also in me. 2 My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you? 3 And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. 4 You know the way to the place where I am going.”

The Communion service, in which we participate through the bread and the wine, is a precursor of the Kingdom. Jesus himself in his own body is the bread, as we read in today’s gospel from John chapter 6....

Hymn 3

Great is thy faithfulness STF 51

Gospel John 6.51—58

51 I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.”

52 Then the Jews began to argue sharply among themselves, “How can this man give us his flesh to eat?”

53 Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day.55 For my flesh is real food and my blood is real drink. 56 Whoever eats my flesh and drinks my blood remains in me, and I in them. 57 Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. 58 This is the bread that came down from heaven. Your ancestors ate manna and died, but whoever feeds on this bread will live forever.”

Sermon

Hearing this gospel reading, we immediately expect any preacher will talk about Holy Communion. You’ve probably heard several sermons over the years, explaining this and that doctrine about the Eucharist.

The crowd were themselves confused and wanting an explanation. Who is this man who talks about being the living bread, and giving his own flesh to them to eat? Jesus makes the situation worse, by telling the crowd not only that they need to eat his flesh, but drink his blood too.

I am struck by the fact Jesus does not sit the crowd down again and give them a long discourse on what he means, and the implications for each of them. That would be like me offering you a four-week series on the meaning of the Bread of Life. Instead, Jesus feeds them all. He waits until they have had their fill of the loaves and fishes before making any attempt to clarify what is going on.

That’s not to say Jesus’ message was unimportant. In fact it was crucial. Later on, he says “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day.”

I think you’ll agree, the salvation of their very souls, and ours, depended on their acceptance of what was being illustrated to them, and what they should do in the future. But that could wait, at least until their physical hunger had been addressed: then there would be time for their spiritual needs.

I suppose it’s the same with us. We just need to trust, to participate in worship, without necessarily understanding the deep theological significance of each service, but in child-like trust in God to have faith that he will give us what we need.

What is going on I suppose is that Jesus promises instead of just instructs or explains. Jesus promises that whoever eats his flesh and drinks his blood has eternal life now and will be raised up on the last day.

Jesus promises to provide food for the life of the world, his flesh and his blood. He promises to nourish the world with the gift of himself. For the “flesh” and “blood” of Jesus, his incarnate life and very real death on the cross, is life-giving food for us and for the world.

All through John chapter 6, Jesus has been helping us get to grips with God’s Wisdom — that same Wisdom we were thinking about in Proverbs and the letter to the church in Ephesus. What I mean is this. Our salvation does not depend on what we know or understand. Eternal life does not hang in our learning, or even how much of the gospel we put into practice. We are not judged by how much we give to charity, how many clothes for the homeless we sort at the Whitechapel Mission, or a correct understanding of what we believe in.

No — eternal life is being in close communion with Jesus Christ. Eternal life is to remain in Jesus and he in us. Like the branches of the Vine. It’s that intimacy of close connection one with the other — more than connection, since the branch is part of the Vine and ceases to be a branch if that connection is severed.

Whatever else follows — follows. By the same token, a lot of what we sometimes think of as important clearly isn’t. Are we doing it right? Is our belief orthodox? Does it matter whether we have bishops or not, or even what gender they are? And so on...

So we return to where we started. The Wisdom of Christ — as the Nike advertisements say Just do it. Nothing else matters. Amen

Peace

Rejoice in the Lord: sing and make melody in your hearts to God. And the peace of the Lord be always with you
and also with you.

Hymn 4

Let all the world in every corner sing STF 57

Prayers

Heavenly Father, we come to you in the name of Jesus. Your Word declares that we can come to you, the source of all wisdom. We do that now Father, and ask that you would not only give us the wisdom of humanity, but the wisdom of God. We pray that you would impart in us your wisdom, that we may be able to rightly divine the Word of truth (2 Timothy 2:15).

We pray that you will instruct us and teach us in the way we should go (Psalm 32:8). Direct our steps, let our ears be inclined to hear your voice, and give us your Holy Spirit to correct us when we have gone astray.

Lord God, help us to be quick to hear and listen, slow to speak, and slow to anger. (James 1:19) Let the words of our mouths speak your truth with wisdom, but in simplicity so that all may understand and benefit by them. Amen.

Hymn 5

Guide me O thou great Jehovah STF 465

Blessing

The joy of the creating Father be your strength
The love of the ascended Saviour uplift your spirits
The power of the Holy Spirit sustain you
And the blessing...

Sunday 21 June 2015

Don’t you care?

Stoke Hammond – 21 June 2015 – Holy Communion

Reading Job 38: 1 - 11

Then the Lord spoke to Job out of the storm. He said:

2 ‘Who is this that obscures my plans
    with words without knowledge?
3 Brace yourself like a man;
    I will question you,
    and you shall answer me.

4 ‘Where were you when I laid the earth’s foundation?
    Tell me, if you understand.
5 Who marked off its dimensions? Surely you know!
    Who stretched a measuring line across it?
6 On what were its footings set,
    or who laid its cornerstone –
7 while the morning stars sang together
    and all the angels shouted for joy?

8 ‘Who shut up the sea behind doors
    when it burst forth from the womb,
9 when I made the clouds its garment
    and wrapped it in thick darkness,
10 when I fixed limits for it
    and set its doors and bars in place,
11 when I said, “This far you may come and no farther;
    here is where your proud waves halt”?

Reading 2 Corinthians 6: 1 – 13

As God’s fellow workers we urge you not to receive God’s grace in vain. 2 For he says,

‘In the time of my favour I heard you,
    and in the day of salvation I helped you.’

I tell you, now is the time of God’s favour, now is the day of salvation.

Paul’s hardships

3 We put no stumbling-block in anyone’s path, so that our ministry will not be discredited. 4 Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; 5 in beatings, imprisonments and riots; in hard work, sleepless nights and hunger; 6 in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love;7 in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left; 8 through glory and dishonour, bad report and good report; genuine, yet regarded as impostors; 9 known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed; 10 sorrowful, yet always rejoicing; poor, yet making many rich; having nothing, and yet possessing everything.

11 We have spoken freely to you, Corinthians, and opened wide our hearts to you. 12 We are not withholding our affection from you, but you are withholding yours from us. 13 As a fair exchange – I speak as to my children – open wide your hearts also.

Gospel Acclamation

Alleluia, alleluia. I am the first and the last, says the Lord, and the living one; I was dead, and behold I am alive for evermore. All Alleluia

Gospel Mark 4: 35 - 41

Jesus calms the storm

35 That day when evening came, he said to his disciples, ‘Let us go over to the other side.’ 36 Leaving the crowd behind, they took him along, just as he was, in the boat. There were also other boats with him. 37 A furious squall came up, and the waves broke over the boat, so that it was nearly swamped. 38 Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, ‘Teacher, don’t you care if we drown?’

39 He got up, rebuked the wind and said to the waves, ‘Quiet! Be still!’ Then the wind died down and it was completely calm.

40 He said to his disciples, ‘Why are you so afraid? Do you still have no faith?’

41 They were terrified and asked each other, ‘Who is this? Even the wind and the waves obey him!’

Sermon

How often, so it seems to me, are our relations with the divine a mystery, and the questions we want to ask left unresolved? How often does God seem remote, unresponsive, and obscure?

Take this morning’s reading from Job, for example. The book of Job is all about the suffering of the innocent. Job maintains throughout that he is blameless and upright. We might feel that no one is free from sin, and that it is arrogant to maintain otherwise, but in fact at the beginning of the book of Job God says to Satan:

‘Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil.’

If, then, Job is an example to all men, why does God allow him to be subjected to the most terrible and prolonged suffering, without any explanation or justification?

Worse than that, God does not answer any of Job’s constant questions about why he is being tortured in this way.

In a blistering sound bite that could have come from any modern newspaper, Job rails against a world in which the wicked succeed, the innocent suffer, “the dying groan, and the throat of the wounded cries for help; yet God pays no attention to their prayer” (Job 24:12).

The beginning of Job chapter 38 represents the dramatic climax of the entire book. At last, God will answer. For 37 chapters, God has kept quiet, but now we have two speeches by God and Job’s responses to what He has to say.

God speaks out of a whirlwind. Does He explain why the innocent suffer? Does he offer any answers to why the world seems to us so unfair, unequal and unjust, where the rich get richer and the poor suffer indignities and want? After all, God is all-powerful, and can make the world however He wants, so how can we avoid believing the world is as God wishes it to be?

What does God say? Disappointingly, God says nothing about the merits of Job’s case, but fires back a barrage of rhetorical questions in which he shows how inadequate is Job’s understanding of creation, and why the world has been laid out and designed the way it was.

The design of the universe is like the building of a great temple. The architect of the cosmos is proud of what he has created. He makes no apology for anything. The forces of nature may seem baffling to us, and the oceans may seem tempestuous and chaotic, but the LORD is in full control of all He has made.

How does all this talk of cosmic architecture help me provide any sort of answer to the problem of suffering in God’s world? We all suffer to one degree or another, especially as we get older, but why should this be? More importantly, why do seemingly ‘innocent’ babies and children sometimes endure long term pain and suffering, and why does the world turn against human beings in the way it sometimes does?

There are no adequate answers I can give, but I found a couple of clues which might start you thinking.

Firstly, God’s speech at the very least sheds light on the unbridgeable gap between divine and human knowledge. While we may dislike our inability to penetrate the mysteries of God, at some point we are better off if we accept the reality of our human limitations.

Secondly, it seems to follow from that acceptance that we place our full trust and hope in God, even though we are not given any clues to help us come to terms with the mystery of it all.

Deep down, Job would never have been satisfied with an intellectual analysis from the creator in response to all his questions. Job’s needs are much more profound. In the end, what Job wants to hear is that God has not abandoned him, and still cares. What sufferers need is the same truth, the certainty that God is there.

All this talk of whirlwinds and the boiling seas leads us very nicely to today’s gospel reading. Some of the disciples are experienced fisher folk, but still they are in fear of their lives. God, in Jesus, is asleep, not being buffeted or thrown around but on a cushion at the back of the boat.

When awoken by the terrified sailors, Jesus offers no explanation for why the waters have suddenly become threatening. “Don’t you care?” the disciples shouted at him, just as Job did. Jesus did not answer by giving his followers chapter and verse of how much he cared for them. He assured them of his presence, and criticised their lack of faith in him.

39 He got up, rebuked the wind and said to the waves, ‘Quiet! Be still!’ Then the wind died down and it was completely calm.

40 He said to his disciples, ‘Why are you so afraid? Do you still have no faith?’

41 They were terrified and asked each other, ‘Who is this? Even the wind and the waves obey him!’

Fast forward in the gospel to the crucifixion, and Jesus himself feels the abandonment of betrayal. He quotes Psalm 22:

My God, my God, why have you forsaken me?
    Why are you so far from saving me,
    so far from my cries of anguish?
2 My God, I cry out by day, but you do not answer,
    by night, but I find no rest.

In Jesus, the remote God of the Hebrew scriptures has shown himself more clearly. In him, we can more readily penetrate the mysteries of God. In him, we can more easily place our full trust and hope in God.

Amen.

Sunday 3 May 2015

The Vine and the Branches

Stewkley Easter 5 3 May 2015

Gospel John 15: 1 – 8

The vine and the branches

15 ‘I am the true vine, and my Father is the gardener. 2 He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunes so that it will be even more fruitful. 3 You are already clean because of the word I have spoken to you. 4 Remain in me, as I also remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.

5 ‘I am the vine; you are the branches. If you remain in me and I in you, you will bear much fruit; apart from me you can do nothing. 6 If you do not remain in me, you are like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. 7 If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you. 8 This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples.

Sermon

The Parable of the Vineyard appears in Mark’s gospel, chapter 12. It’s about violence and greed, as the workers in the vineyard plot against the owner, and end up killing his son.

The Parable of the Vine and Branches appears in John 15. It’s about fruitfulness, intimacy and love. It’s the very last of the so-called I AM parables. I AM the bread of life. I AM the light of the world. I AM the door of the sheepfold. I AM the resurrection and the life. I AM the Good Shepherd.

The message is very different from the Parable of the Vineyard, and is delivered by John the Evangelist in two parts. The first part we read today; the second part of the story comes next Sunday.

From the sound bite ‘I am the Vine, you are the branches’ you may think this parable focuses on our relationship with Jesus, but it actually starts without us.

15 ‘I am the true vine, and my Father is the gardener...’

God is the gardener, and Jesus is the Vine. Our own place is unimportant. We are only the branches. We can do nothing of ourselves, and are in truth entirely expendable, as the parable makes clear.

Unlike in Mark, God is not an absentee landlord paying the minimum wage to angry workers, but a loving father who cares for and tends the vine, his Son Jesus Christ. As part of the vine, we through grace receive his love and intimate care, if we remain connected to the vine.

Perhaps if Jesus were telling the story today, he might use the analogy of the internet. One of the most upsetting messages we occasionally see on our screens is “Not Connected.” Often we have no idea why, but the result is always the same. Our computer can do little or nothing unless we can somehow restore the connection.

Jesus’ hearers were not familiar with such things, but they did understand vines. In fact, knowing about viniculture is essential if we are to grasp the messages of this parable.

Regular pruning is necessary for the health of the vine. It’s also important if you want a good yield of grapes. Vines are normally pruned when dormant in winter. The biggest mistake is not to prune hard enough. Heavy pruning produces the greatest quantity of grapes, and even then, many grapes are removed from the trusses to improve the ones that are left.

In Greek, the word for ‘prune’ shares the same root as ‘remove’ — it just has a prefix added to it but why does the word ‘clean’ appear out of the blue in verse 3?

3 You are already clean because of the word I have spoken to you.

This is a play on words, as the word for clean is also relate to the word for prune. God the grower continues his cleansing work of love. What can seem to be cruel chastisement as the branches are cut back hard is for our own good.

All this is to focus our attention on bearing fruit. The aim of the whole process is that we bear fruit, which might seem daunting and threatening, especially as we know we can be cut away from the vine and discarded if we fail. If you have toured a vineyard, you’ll know how quickly pruned branches wilt after they are cut away.

What does ‘bearing fruit’ actually mean? Does it mean mission and evangelism? A sacrificial life in the love and care we have for others? Giving half our possessions to the poor? Watering your neighbours’ garden whilst they are away?

It’s important because the writer of John’s gospel lays great stress on fruitfulness. The words ‘bear fruit’ occur 6 times in just 8 verses. But if you remember that we, the branches, can do nothing through our own power, and that we are cared for and nurtured by God, and that we remain part of Jesus, perhaps the burden is lifted somewhat.

We have to ‘abide’ in him, remain part of the vine, and be disciples of Christ. The word ‘abide’ is the key. It also appears frequently — 8 times in only 4 verses. Abiding in the vine is to bear fruit — abiding in the love of Christ — connected — that means in relationship with him.

Remaining connected means we are indistinguishable from the vine itself. We act as Jesus would act. A state of being — not just doing what Jesus would do.

There’s a mutual dependence here. The Vine is dependent on the vine owner, who tends and looks after it. The branches are dependent on the vine. We are dependent on Christ, just as he is in a close relationship with the Father.

Fruitfulness follows, but notice the fruit does not belong to us, nor does it come through any merit of our own, nor are we to be commended or thanked for it.

As individuals, discipleship is the fruit, and remaining in the vine assures good quality fruit. As a community — this church — how can we as the body of Christ work together to bear fruit?

Only you can answer either of these questions, which I leave with you this morning. Here’s the promise again:

7 If you remain in me and my words remain in you, ask whatever you wish, and it will be done for you. 8 This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples.

Amen.

Sunday 26 April 2015

BCP at Wingrave

Reflections on the Farewell Discourses in John 16

John 16:6—22

Third part of Farewell Discourses. Reminder of hostile world has particular relevance to what many Christians face today:

The time is coming when anyone who kills you will think they are offering a service to God. 3 They will do such things because they have not known the Father or me. 4 I have told you this, so that when their time comes you will remember that I warned you about them. I did not tell you this from the beginning because I was with you, 5 but now I am going to him who sent me.

The disciples are warned against the world’s hatred, but are promised joys to come. There will be grief when Jesus goes away and is with them no longer, but this grief will turn to joy with the arrival of the Advocate—the Holy Spirit.

The main purpose of what Jesus says is to console the disciples post-Easter. The Comforter will come, who will accuse the world of wrongdoing, but act as the Disciples’ guide, when Jesus is no longer with them. For ‘them’ read ‘us.’

Now we are introduced to the Trinity, in a strong bond of relationship between Father, Son and Spirit of truth. The Spirit gives life.

What are these two time periods all about?

‘In a little while you will see me no more, and then after a little while you will see me.’

One is before his death. The other after. These are stressed by the use of rhetorical repetitions. Jesus knows what the disciples are discussing, and understands their confusion. ‘Verily’ or ‘Very truly’ (NRSV) marks a solemn introduction.

First, there will be a period of sorrow for the disciples, but rejoicing for the world. Second, the two are reversed, when the disciples’ pain is turned into permanent joy.

The period of a woman’s labour is used in the gospels as an image of the end of time, eschatological affliction, before we enter the joy in the Kingdom of Heaven. The time when the lost sheep allows itself to be found, which precedes a great feast.

Jesus’ prophecy will later prove a consolation to those who abandoned him. The farewell discourses end as Jesus assures the disciples of his peace, despite all the persecutions they will encounter. Their consolation, like ours, is their master’s victory over the forces of this world. That is the same consolation for all those Christians who are suffering today in various parts of the world for practising their faith.

Amen.

Sunday 12 April 2015

Faith and Belief part 2

Easter 2 at Great Brickhill – 12 April 2015

Invitation to Confession

Jesus said: Before you offer your gift, go and be reconciled. As brothers and sisters in God’s family, we come together to ask our Father for forgiveness.

Collect

Risen Christ,
for whom no door is locked, no entrance barred:
open the doors of our hearts,
that we may seek the good of others
and walk the joyful road of sacrifice and peace,
to the praise of God the Father.

Reading Exodus 14: 21 – 31

21 Then Moses stretched out his hand over the sea, and all that night the Lord drove the sea back with a strong east wind and turned it into dry land. The waters were divided, 22 and the Israelites went through the sea on dry ground, with a wall of water on their right and on their left.

23 The Egyptians pursued them, and all Pharaoh’s horses and chariots and horsemen followed them into the sea. 24 During the last watch of the night the Lord looked down from the pillar of fire and cloud at the Egyptian army and threw it into confusion. 25 He jammed[b] the wheels of their chariots so that they had difficulty driving. And the Egyptians said, ‘Let’s get away from the Israelites! The Lord is fighting for them against Egypt.’

26 Then the Lord said to Moses, ‘Stretch out your hand over the sea so that the waters may flow back over the Egyptians and their chariots and horsemen.’27 Moses stretched out his hand over the sea, and at daybreak the sea went back to its place. The Egyptians were fleeing towards[c] it, and the Lord swept them into the sea. 28 The water flowed back and covered the chariots and horsemen – the entire army of Pharaoh that had followed the Israelites into the sea. Not one of them survived.

29 But the Israelites went through the sea on dry ground, with a wall of water on their right and on their left. 30 That day the Lord saved Israel from the hands of the Egyptians, and Israel saw the Egyptians lying dead on the shore. 31 And when the Israelites saw the mighty hand of the Lord displayed against the Egyptians, the people feared the Lord and put their trust in him and in Moses his servant.

Reading Acts 4: 32 – 35

The believers share their possessions

32 All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had. 33 With great power the apostles continued to testify to the resurrection of the Lord Jesus. And God’s grace was so powerfully at work in them all 34 that there was no needy person among them. For from time to time those who owned land or houses sold them, brought the money from the sales 35 and put it at the apostles’ feet, and it was distributed to anyone who had need.

36 Joseph, a Levite from Cyprus, whom the apostles called Barnabas (which means ‘son of encouragement’), 37 sold a field he owned and brought the money and put it at the apostles’ feet.

Gospel Acclamation

Alleluia, alleluia. I am the first and the last, says the Lord, and the living one; I was dead, and behold I am alive for evermore. All Alleluia

Gospel John 20: 19 – 31

Jesus appears to his disciples

19 On the evening of that first day of the week, when the disciples were together, with the doors locked for fear of the Jewish leaders, Jesus came and stood among them and said, ‘Peace be with you!’ 20 After he said this, he showed them his hands and side. The disciples were overjoyed when they saw the Lord.

21 Again Jesus said, ‘Peace be with you! As the Father has sent me, I am sending you.’ 22 And with that he breathed on them and said, ‘Receive the Holy Spirit. 23 If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.’

Jesus appears to Thomas

24 Now Thomas (also known as Didymus), one of the Twelve, was not with the disciples when Jesus came. 25 So the other disciples told him, ‘We have seen the Lord!’

But he said to them, ‘Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.’

26 A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, ‘Peace be with you!’ 27 Then he said to Thomas, ‘Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.’

28 Thomas said to him, ‘My Lord and my God!’

29 Then Jesus told him, ‘Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.’

The purpose of John’s gospel

30 Jesus performed many other signs in the presence of his disciples, which are not recorded in this book. 31 But these are written that you may believe[b] that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name.

Sermon

Two part sermon — this is part 2. They’re about belief and faith — resurrection and empty tomb. Part 1 can be found at wrightreverend.com.

Resurrection appearances in 4th gospel include 4 distinct events that focus on 3 people — Mary Magdalene (twice), Peter and Thomas. In between is a cameo with the other disciples when Jesus breathes into them and bestows on them the Holy Spirit, in preparation for his ascension.

John the Evangelist could have told his story very differently. Could have described atmosphere, crowds, drama, mystery. Instead he focuses on reactions and acts of certain individuals. Quite brief. Just description of what happened as they reported.

1. Mary Magdalene
Jesus makes first appearance to Mary. A woman. A disciple, but not from inner circle. She finds at the tomb the “stone rolled away.”

Does not say she looks into tomb. Goes to Peter — complains “they have taken the Lord away; do not know where they have laid him.”

Why does she assume body of Jesus missing? Why does she not just report stone rolled away? We don’t know.

2. Peter and unnamed disciple. John?
Peter runs to tomb, but is overtaken by ‘other disciple.’ Disciple hangs back, but Peter goes straight in. Sees body cloths. Sees rolled up head cloth separate from others. Sees tomb is empty. “Sees and believes.” What does he believe?

Both disciples just go home. Do not report to others. Too early? Dispersed? Dangerous? Peter believes, but may not understand truth behind what he has seen.

3. Mary (again)
Encounter in garden. Mary could not rest. Went back to tomb — woman invisible posing no political threat to authorities. Had vision of angels. Sees someone she assumes to be gardener. Post resurrection, Jesus’ appearance was different than it had been before.

4. Thomas and Other Disciples
Thomas is forever branded ‘doubting’ even though we may feel we would have wanted the same level of proof as he demanded, and his confession “My Lord and my God” is perhaps the single most bold and insightful in the whole of Scripture. Let’s call him Faithful Thomas for once.

Thomas is never criticised for his doubts. He is not told “Do not doubt” by Jesus, but “Do not be αφίστος — ‘unbelieving.’” Belief is not just a state of mind, but a relationship. To believe in the resurrection demanded more faith than Thomas initially possessed, but when his belief turned into a relationship with Jesus, and ultimately with the Father, then Thomas can be said to have suspended his unbelief and entered a relationship with God for all time.

That was the purpose of the writer of John’s gospel: ‘that you may believe, and may have life in his name.’

What are we to believe in? The Lent and Easter seasons are opportunities to reflect, and think about just what it is we believe when we encounter the empty tomb and the resurrection appearances of Jesus.

Thomas disbelieved when Jesus appeared to the other disciples, and an account of what happened was handed down to him later on. We are in the same boat, except all our post resurrection appearances are handed down to us through the ages, and we never had a real personal experience that Thomas and the other disciples had.

Not just empty tomb. Not just Jesus come back to life again. Empty tomb means more than all these. It’s the bedrock of our faith. The Empty Tomb, without which our faith is meaningless.

And the Empty Tomb means resurrection to new life, not only for Jesus himself but us in Jesus and through his name. This is what I mean when I say the Empty Tomb is the bedrock of our faith, because without it, our faith is no different from so many other forms of religion, which make less demands and are more readily believable.

For Jesus himself conquered sin and death through his incarnation and sacrifice, and each and every Easter reminds us afresh of what all this means for our salvation. He continues to bear the scars of the crucifixion, even in his resurrected body.

Nothing could be more important. Nothing could be more critical. Our response, each and every year, is to emulate Peter and Thomas who “...saw and believed.”

But unlike Peter, Thomas, Mary and the other disciples, 2,000 years of interpretation and revelation have passed. What we are called on to believe, as Peter found in the days and weeks to come, is so much more than he believed at the start. This is the message of this and every Easter season. ‘Blessed are those who have seen and believed. Blessed are we, who have not seen, and yet have believed.’ Amen.

Introduction to the Peace

The risen Christ came and stood among his disciples and said, ‘Peace be with you.’ Then were they glad when they saw the Lord. Alleluia.

Presentation of Gifts

Generous God, creator, redeemer, sustainer, at your table we present this money, symbol of the work you have given us to do; use it, use us, in the service of your world to the glory of your name.

Preparation of Table

Wise and gracious God, you spread a table before us; nourish your people with the word of life and the bread of heaven.

Short Preface

But chiefly are we bound to praise you because you raised him gloriously from the dead. For he is the true paschal lamb who was offered for us, and has taken away the sin of the world. By his death he has destroyed death, and by his rising to life again he has restored to us everlasting life.

Extended Preface for A, B and E

It is indeed right, our duty and our joy, always and everywhere to give you thanks, almighty and eternal Father, and in these days of Easter to celebrate with joyful hearts the memory of your wonderful works. For by the mystery of his passion Jesus Christ, your risen Son, has conquered the powers of death and hell and restored in men and women the image of your glory. He has placed them once more in paradise and opened to them the gate of life eternal. And so, in the joy of this Passover, earth and heaven resound with gladness, while angels and archangels and the powers of all creation sing forever the hymn of your glory:

Post Communion

Lord God our Father,
through our Saviour Jesus Christ
you have assured your children of eternal life
and in baptism have made us one with him:
deliver us from the death of sin
and raise us to new life in your love,
in the fellowship of the Holy Spirit,
by the grace of our Lord Jesus Christ.

Blessing

The God of peace, who brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the eternal covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight; and the blessing …