Sermon preached at 3pm Evensong for the Patronal Festival at St Michael’s Baddesley Clinton. (Partly based on sermon from 28/09/2008.)
Sunday 26th September 2010, Michaelmas
Readings: Daniel 10: 4-end Rev 5
Today is our Patronal Festival. We are celebrating St Michael, to whom this church is dedicated. St Michael’s day is 29th September, and in the CofE we tend to call it St Michael and all angles. And this is because, rather un-typically for a saint, Michael is angel.
“And what are angels?” you might well ask. Well angels are spiritual beings which do not have bodies. They are creatures, that is to say they were created by God (Col 1: 16), but they seem to have been well established by the time that Adam and Eve were in the Garden of Eden (Gen 3:1, 24). As spiritual beings, angels have their own personalities and their own free will. Some angels have chosen (as we are all free to choose) to rebel against God and to try to go their own way. These we call demons and we think of the Devil, the prince of all demons, who we read about being cast out of heaven by St Michael in our second reading today (see also 2 Peter 2: 4, Jude 6). When we use the word “angel” we are generally not thinking of demons, but rather we mean spiritual beings that are good. That is spiritual being who choose to use their free will in harmony with the will of God. They choose to do God’s work. In fact, according to St Augustine, the word “angel”, which means “messenger”, is more of a job title than a description of a particular kind of being. Psalm 103 (v20) tells us that angels are “might ones who do his bidding, obedient to his spoken word”. So angels are powerful, spiritual beings who are the messengers of God and who do God’s will.
Now if angels are spiritual beings, who can’t been seen or touched in the visible world in which we live, how do we know anything about them? Well, in the history of religious experience they have been extremely important, and this is recorded in many places in our scriptures. For example, Psalm 34 (v7) tells us that “the angel of the Lord encamps around those who fear him, and delivers them” and psalm 97 (9-16) tells us that God will deliver those who love him, sending angels to guard them and bear them up. And so we can believe that we each have a guardian angel walking always beside us and protecting us. Certainly Jesus is thinking this when he talks about children. He says, “take care that you do not despise one of these little ones; for I tell you, in heaven their angels continually see the face of my father” (Matt 18:10). And with angels always so close to us and looking after us it is perhaps not so surprising that we do sometimes meet people who have had some experience of the presence of angels, or of angels protecting them in moments of crisis.
There are hundreds of references to angels in our scriptures. They are spread throughout the bible from Genesis, the very first book, to Revelation, the last book. We find them especially at critical moments in our salvation history; when Abraham is about sacrifice his son Isaac, when Moses is called by God to set the Israelites free, when the Blessed Virgin Mary is told she is to expect the child Jesus, at the resurrection of Christ. The other place that they appear a lot in scripture in where there are visions of heaven. Our readings from Daniel and Revelation today both described visions of heaven where angels were seen.
It is interesting to note that it is not just the Christian scriptures that talk about angels. The Jews and the Muslims, who also worship the God of Abraham, also have a great deal about angels in their scriptures. Michael and Gabriel are mentioned in the Muslims holy book, the Koran. The Jewish Talmud has extraordinary details about many angels including Michael, Gabriel and Raphael. It describes many different ranks of angels, and the many different heights of heaven.
There might be lots of reference to angels in the bible, but only three angels are ever named. These are Michael, Gabriel and Raphael. Michael is the leader of the armies of God, as we heard in our reading from Revelation. Gabriel is the angel who tells Zachariah that he is to father John the Baptist, and tells the Blessed Virgin Mary that she is to mother Jesus. Raphael appears in the apocryphal book of Tobit. He heals Tobit’s eyes so that he can see again.
But what about Michael? What is his specific role? Well Michael seems to have a specific role as an Archangel, and as one who confronts the spiritual forces of evil. We heard about that in our reading from Daniel, as he fought against the prince of Persia. This is the only place where Michael appears in the Old Testament. It is a difficult passage for bible translators, apparently written in poor Hebrew and with inconsistencies between the various ancient sources. We might wonder who the man in white linen is. Biblical commentators are reluctant to provide a clear answer. There are parts of the description, like the golden belt, that make him sound like Jesus or at least a “Son of Man”, from Revelation 1: 13-15. Other things make him sound like God’s messenger, the angel Gabrielle. And it seems that some of these prices, like the prince of Persia, are evil angels to struggle against, but it all remains very mysterious.
Our second reading, Revelation 5 was more generally about heaven. Every now and again the scriptures give us a glimpse of the majesty, splendour and awe of heaven. This happens many times in the scriptures, especially in books like Ezekiel, Daniel and Revelation, and they are always full of angels. I particularly like the passage in Isaiah when Isaiah describes his vision of the throne of God (Isaiah 6: 1-5), with seraphs singing, “Holy, holy, holy is the Lord of Hosts”. And we must not forget the moment when Jesus is born and a multitude of the heavenly host appeared before the shepherds singing, “Glory to God in the highest” (Luke 2: 13-14).
And these glimpses of heaven are very valuable to us, because, remarkably, we are called to share in this life of heaven. God wants each one of us to be part of it all. In Luke chapter 20 (v35-36) Jesus is talking about resurrection and marriage. He says, “But those who are considered worthy of taking part in that age and in the resurrection from the dead will neither marry nor be given in marriage, and they can no longer die; for they are like the angels. They are God's children, since they are children of the resurrection”. We are called to share in this life of heaven and in the holiness of God (Heb 3: 1, 12: 10) like the angels. We know that all this is only fully realised after the resurrection of the dead. We know that we have a long journey to walk before we get there, because we know that we are far from being angels at the moment. But despite this, there is a sense in which it is true already. If we are in Christ then we are already part of this new creation (2 Cor 5:17).
So angels like Michael are good role models for us. Their obedience to God’s will, and co-operation with purposes show us the way to heaven. So, let’s thank God for our patron Michael, and let’s seek in this place to follow his example, and so to walk the journey to heaven.
26 September 2010
Reversal of fortunes
Sermon preached at 11am Coral Mattins at St Mary the Virgin, Lapworth. A shortened version was preached at the 8.30 Said Eucharist.
Sunday 26th September 2010, Trinity 17, Proper 21 – Year C
Readings: Amos 6: 1a, 4-7 Luke 16: 19-31
I don’t know if you ever saw the TV game show, wheel of fortune? In it a great big wheel was spun and would come to rest on a certain number of points, and contestants would need to solve word puzzles to win the points, and eventually prizes. There was certainly skill involved, but a great deal also rested on the spinning of the wheel and how fortunate or unfortunate contestants were. And fortunes could change very dramatically and suddenly. A contestant could lose everything if the wheel came to rest on “Bankrupt”.
Well the idea of a wheel of fortune can be traced back to Roman times or before. Under the Roman version, somewhere in the heavens, the Goddess Fortuna spins her wheel, and as it goes round so the earthly fortunes of human beings are raised up or fall away. Individuals and nations grow in prosperity and power, or fall down, as Fortuna spins her wheel. People on earth might think that their success or failure is down to their good or bad behaviour, down to their skill or lack of it in handling of situations, and this might even be true superficially, but at the deepest level everything is driven by Fortuna and her wheel.
The wheel of fortune is particularly well known in mediaeval art and literature. Dante and Chaucer both write about it. By this time the idea has been somewhat Christianised. Fortuna is not so much a Goddess, but rather and angelic power who fulfils God’s will, rising up the material fortunes of some, bringing about the downfall of others. If we look at history, it is extraordinary how many things work together to bring about the raising up of empires and nations, and their subsequent falling away. We might think of the ancient Egyptian civilisations, which gave way to the Greeks and then to the Romans. We might think of the British Empire, which rose up so powerfully in the 19th century, and fell away so dramatically during the 20th. We might think of American power and influence which has been overwhelming since the Second World War, but which now seems undermined by debt and individualism, whilst the Chinese seem to be in the ascendancy. Or we might think of individuals, some seem to accumulate extraordinary wealth, and some seem to lose it. The fortunes of someone like Michael Jackson seemed to surge forwards and upwards like a boat inevitably raised up on a rising tide, but then later they fall away just as surely as a moored boat sinks down on a falling tide.
So why is it that the idea of a wheel of fortune was so attractive to the artists and writers of medieval times, who were so often very profoundly Christian. Well perhaps part of the reason is scripture readings like those that we heard today. Amos was active as a prophet in 8th Century BC. At that time the 12 tribes of Jacob were divided such that 10 of them formed the northern kingdom of Israel around Samaria and two of them (Judah and Benjamin) formed the Southern Kingdom of Judah, around Jerusalem. Amos was addressing himself to the Northern Kingdom. His massage was that the nation should reform itself and prioritise justice for the poor above wealth and affluence. He said that if Israel did not do this, then disaster would strike. Israel would be defeated by the Assyrians and taken off into exile. And this is exactly what came to pass a few years after the death of Amos. The Assyrians conquered Israel in 722BC, sending all the top people in society into an exile from which there was no return.
Amos’s message in our reading today was basically, “Alas for those who are rich and comfortable; they shall be the first to be taken into exile.” There is a powerful theme of reversal of fortune. Those who are fortunate now will become slaves in a foreign land.
And that reversal of fortunes theme is also strongly present in our reading from Luke. Lazarus who suffers terrible poverty and poor health on earth, finds comfort in heaven in the bosom of Abraham. By contrast the rich man who had an extravagant lifestyle on earth finds himself tormented in Hades when he dies. When he asks Abraham for mercy, Abraham explains the reversal of fortunes to him.
Luke, it seems, especially rejoices in the reversal of fortunes theme. Like the other gospel writers he talks about the last being first and the first last. But in a month’s time we shall read Luke’s own distinctive versions of the beatitudes. Like Matthew he records “blessed are the poor, the hungry and those who weep”, but unlike Matthew he also records, “woe to you who are rich, or full now or laughing”.
Now for those of us who live in a pretty well-to-do corner of a very well-to-do nation this reversal of fortunes theme makes rather uncomfortable reading. Because we comfortable now, does that mean that we are destined to be uncomfortable in the future? Well, we cannot know, but if God’s providence does work anything like a wheel of fortune then we certainly can’t rule that out.
Now I mentioned God’s providence. What do I mean by that? I mean the way that God orders all the affairs of creation to bring about his purposes. God is all powerful, so we know that everything that happens, be it good or bad, must be either willed or allowed by God. And God wills or allows these things to happen out of love for us, for our good, to help us to walk the journey to heaven. Now someone might say, “How could a loving God allow my granny to die such a terrible death?” Well this is a great mystery, but by faith we believe that God either willed this or allowed it for his reasons, which we might not understand, but they are reasons of love. They are reasons that work for the good of the granny and for the good of others. They are reasons that help them put aside earthly things and reach for the kingdom of heaven.
So God’s providence can feel a bit like a wheel of fortune. Sometimes it can feel great, and good things happen to us for no apparent reason. Sometimes it can be really tough, terrible things happen and there seems to be no reason why. So how should we respond to this? Well the important thing is to trust always in the providence of God; to trust that God is working his purposes out, and to trust that he is doing that for our good, and for the good of all people. Often we cannot see why, or how, but we must learn always to trust in God through good things and bad. And people who are very spiritually mature learn to thank God for all things, the good and the bad, because they see in all things the opportunity to grow closer to God, to grow in holiness, to reach fulfilment.
So I commend this way of thinking to you. When things go well and life is great don’t praise yourself for your own achievements or merit, but rather give thanks to God and praise him for his goodness. Similarly when things go badly and you suffer and struggle don’t necessarily assume that you have done something wrong or made mistakes. Rather trust God and try to work with him. Try to see things as God sees them, and learn the lessons he teaches, because all things work for good for those who love God. (c.f. Rom 8: 28). Amen
Sunday 26th September 2010, Trinity 17, Proper 21 – Year C
Readings: Amos 6: 1a, 4-7 Luke 16: 19-31
I don’t know if you ever saw the TV game show, wheel of fortune? In it a great big wheel was spun and would come to rest on a certain number of points, and contestants would need to solve word puzzles to win the points, and eventually prizes. There was certainly skill involved, but a great deal also rested on the spinning of the wheel and how fortunate or unfortunate contestants were. And fortunes could change very dramatically and suddenly. A contestant could lose everything if the wheel came to rest on “Bankrupt”.
Well the idea of a wheel of fortune can be traced back to Roman times or before. Under the Roman version, somewhere in the heavens, the Goddess Fortuna spins her wheel, and as it goes round so the earthly fortunes of human beings are raised up or fall away. Individuals and nations grow in prosperity and power, or fall down, as Fortuna spins her wheel. People on earth might think that their success or failure is down to their good or bad behaviour, down to their skill or lack of it in handling of situations, and this might even be true superficially, but at the deepest level everything is driven by Fortuna and her wheel.
The wheel of fortune is particularly well known in mediaeval art and literature. Dante and Chaucer both write about it. By this time the idea has been somewhat Christianised. Fortuna is not so much a Goddess, but rather and angelic power who fulfils God’s will, rising up the material fortunes of some, bringing about the downfall of others. If we look at history, it is extraordinary how many things work together to bring about the raising up of empires and nations, and their subsequent falling away. We might think of the ancient Egyptian civilisations, which gave way to the Greeks and then to the Romans. We might think of the British Empire, which rose up so powerfully in the 19th century, and fell away so dramatically during the 20th. We might think of American power and influence which has been overwhelming since the Second World War, but which now seems undermined by debt and individualism, whilst the Chinese seem to be in the ascendancy. Or we might think of individuals, some seem to accumulate extraordinary wealth, and some seem to lose it. The fortunes of someone like Michael Jackson seemed to surge forwards and upwards like a boat inevitably raised up on a rising tide, but then later they fall away just as surely as a moored boat sinks down on a falling tide.
So why is it that the idea of a wheel of fortune was so attractive to the artists and writers of medieval times, who were so often very profoundly Christian. Well perhaps part of the reason is scripture readings like those that we heard today. Amos was active as a prophet in 8th Century BC. At that time the 12 tribes of Jacob were divided such that 10 of them formed the northern kingdom of Israel around Samaria and two of them (Judah and Benjamin) formed the Southern Kingdom of Judah, around Jerusalem. Amos was addressing himself to the Northern Kingdom. His massage was that the nation should reform itself and prioritise justice for the poor above wealth and affluence. He said that if Israel did not do this, then disaster would strike. Israel would be defeated by the Assyrians and taken off into exile. And this is exactly what came to pass a few years after the death of Amos. The Assyrians conquered Israel in 722BC, sending all the top people in society into an exile from which there was no return.
Amos’s message in our reading today was basically, “Alas for those who are rich and comfortable; they shall be the first to be taken into exile.” There is a powerful theme of reversal of fortune. Those who are fortunate now will become slaves in a foreign land.
And that reversal of fortunes theme is also strongly present in our reading from Luke. Lazarus who suffers terrible poverty and poor health on earth, finds comfort in heaven in the bosom of Abraham. By contrast the rich man who had an extravagant lifestyle on earth finds himself tormented in Hades when he dies. When he asks Abraham for mercy, Abraham explains the reversal of fortunes to him.
Luke, it seems, especially rejoices in the reversal of fortunes theme. Like the other gospel writers he talks about the last being first and the first last. But in a month’s time we shall read Luke’s own distinctive versions of the beatitudes. Like Matthew he records “blessed are the poor, the hungry and those who weep”, but unlike Matthew he also records, “woe to you who are rich, or full now or laughing”.
Now for those of us who live in a pretty well-to-do corner of a very well-to-do nation this reversal of fortunes theme makes rather uncomfortable reading. Because we comfortable now, does that mean that we are destined to be uncomfortable in the future? Well, we cannot know, but if God’s providence does work anything like a wheel of fortune then we certainly can’t rule that out.
Now I mentioned God’s providence. What do I mean by that? I mean the way that God orders all the affairs of creation to bring about his purposes. God is all powerful, so we know that everything that happens, be it good or bad, must be either willed or allowed by God. And God wills or allows these things to happen out of love for us, for our good, to help us to walk the journey to heaven. Now someone might say, “How could a loving God allow my granny to die such a terrible death?” Well this is a great mystery, but by faith we believe that God either willed this or allowed it for his reasons, which we might not understand, but they are reasons of love. They are reasons that work for the good of the granny and for the good of others. They are reasons that help them put aside earthly things and reach for the kingdom of heaven.
So God’s providence can feel a bit like a wheel of fortune. Sometimes it can feel great, and good things happen to us for no apparent reason. Sometimes it can be really tough, terrible things happen and there seems to be no reason why. So how should we respond to this? Well the important thing is to trust always in the providence of God; to trust that God is working his purposes out, and to trust that he is doing that for our good, and for the good of all people. Often we cannot see why, or how, but we must learn always to trust in God through good things and bad. And people who are very spiritually mature learn to thank God for all things, the good and the bad, because they see in all things the opportunity to grow closer to God, to grow in holiness, to reach fulfilment.
So I commend this way of thinking to you. When things go well and life is great don’t praise yourself for your own achievements or merit, but rather give thanks to God and praise him for his goodness. Similarly when things go badly and you suffer and struggle don’t necessarily assume that you have done something wrong or made mistakes. Rather trust God and try to work with him. Try to see things as God sees them, and learn the lessons he teaches, because all things work for good for those who love God. (c.f. Rom 8: 28). Amen
19 September 2010
The Church and wider society
Sermon preached at the 11am Parish Eucharist at St Mary the Virgin, Lapworth on Sunday 19th September 2010. Other versions of this sermon were preached at the 8.30am Said Eucharist and at St Michael’s Baddesley Clinton’s for the 9.45am Service of Holy Communion.
Context: Visit of Pope Benedict XVI to Britain 16th-19th September 2010
Readings: 1 Tim 2: 1-7 Luke 16: 1-13
Our scripture readings today are about living out our Christianity within wider society. In 1 Timothy Paul tells us to make prayers and supplications for all people, not just for Christians. He asks us to pray especially for rulers and those in high position in society. He asks us to live our Christian lives in a quiet and peaceable way, with dignity. He emphasizes that God wills salvation for all people, and that the ransom that Christ paid on the cross was for all people. These are pointers towards the way in which church should fit in with the wider society around it.
Then the parable that Jesus tells is about our economic relationships with one another. It is a parable that biblical scholars often struggle with. It can be helpful to think of the rich man as a shrewd and exacting, absentee landlord, rather than thinking of him as God. Luke himself offers three different interpretations at the end of the parable. It is all to do with how we handle money and wealth, and our economic relationships with the people around us.
In this country, for well over 1000 years, Christianity has been the religion of almost everybody. Our culture and language have been profoundly influenced by Christian values which are foundational to political and legal system. But since the 1960s there has been a change. Immigration has introduced significant religious minorities, especially Muslims, Sikhs and Hindus, and this has disturbed the Christian consensus. And then there has also been a drift towards secularization, such that in the 2001 census about 20% of the population preferred to describe themselves as Atheists or Agnostics rather than as belonging to a major world religion. And this secularization has also affected many of the 72% of the population who chose to describe themselves as Christian. Most of the population still think of themselves as Christian, but most of them seldom come to church and all too easily they pick up behaviours and attitudes which are much more influenced by secular experience than by the teaching and example of Christ.
So as practising, worshiping Christians in this country we find ourselves in a minority position in society. And this feels like a new and frightening experience. There can even be is a temptation to panic! But actually this is not a new experience at all. In the first three hundred years of the churches life, Christians were always a religious minority, sometimes tolerated, sometimes persecuted by the wider society and the Roman empire. Because of this experience, there is a great deal of wisdom in the New Testament and in the writings of the early church to help us to understand and cope with this situation of being a Christian minority.
And I think more than anything else, this is what the Pope has been talking about during his current visit to Britain. I have learned than it is very important with religious leader to read the actual text of their speeches rather than the bits that the media pick out. The media prioritise the items that might boost audience figures or newspaper sales. Consequently they focus on anything controversial, and on anything to do with sex, and this means that we get a very distorted view of our religious leaders if we only follow what is reported in the papers or on TV. Because of this I spent a lot of time yesterday looking at the full text of the speeches made by the Pope, and I have to say I found it very interesting, especially on this point about how Christians and wider society should relate to each other. So what has the Pope been talking about?
Well first thing that is very striking, is the very wide variety of people who the Pope has been talking to. There have of course been speeches and sermons aimed directly at the Catholic faithful, as we would expect, but there have also been speeches aimed specifically at children, young people, non-Catholic Christians, the Archbishop of Canterbury, people from other religions, the Welsh, politicians and leaders of civic society and one speech directly addressed to Her Majesty the Queen.
And what comes over, first and foremost, is a deep love and appreciation of British culture and the things that Britain has contributed to the world stage, to the whole family of humanity. The British heroes mentioned include St Edward the Confessor, St Margaret Queen of Scotland, the venerable Bede, St Thomas More, William Wilberforce, David Livingstone, Florence Nightingale and John Henry Newman, a Birmingham man who appears to be a personal hero of the Pope’s. The British Parliamentary and legal system, so influential throughout the world was also singled out for praise.
Another thing that comes over is the Pope’s appreciation of the Christian heritage in English culture. He often refers to the buildings in which he speaks and points out how profoundly Christian they are in their origins. For example he spoke about the Holy Rood (Crucifix) of Holyrood Palace and the angels on the Ceiling of Westminster Hall. He points out just how deeply and profoundly our society has been affected by Christianity. He urges us not to forget that, and not to marginalise the voice of the church.
The pope talks about the role of the church in a multi-faith society. He emphasises that it is not the role of the church to set political policies. He accepts that it is not even for the church, alone, to set down the moral framework that should underpin a sound political system. Rather he urges people to recognise that the church has a very important contribution to make to a wider discussion of the common moral framework. He emphasises that democracy must be underpinned by moral principles that are more solid and enduring than social consensus or public opinion. He sees the churches role as a participant in this dialogue about moral foundations, helping to purify and refine such principles. He emphasises the importance of political processes working for a common good. He emphasises the importance of a continuing dialogue between different kinds of people, for the common good.
The Pope also appeals for a proper respect for the moral consciences of individuals and of organised religion. Basic freedoms such as the right to follow your religion and to assemble for worship are very important. He advocate respect and openness between people of different religions. Dialogue is all important, from the simple dialogue of living side by side to the more complex discussions on principles. Without these freedom, respect and norms, religion cannot play its proper role in the public square, and he sees the contribution that religion has to make as vital.
Anyway, I have found it all very encouraging. I hope that the Pope’s visit will refresh and enliven Christianity in this country, and will help it contribute constructively to the life of the whole nation. Amen.
Context: Visit of Pope Benedict XVI to Britain 16th-19th September 2010
Readings: 1 Tim 2: 1-7 Luke 16: 1-13
Our scripture readings today are about living out our Christianity within wider society. In 1 Timothy Paul tells us to make prayers and supplications for all people, not just for Christians. He asks us to pray especially for rulers and those in high position in society. He asks us to live our Christian lives in a quiet and peaceable way, with dignity. He emphasizes that God wills salvation for all people, and that the ransom that Christ paid on the cross was for all people. These are pointers towards the way in which church should fit in with the wider society around it.
Then the parable that Jesus tells is about our economic relationships with one another. It is a parable that biblical scholars often struggle with. It can be helpful to think of the rich man as a shrewd and exacting, absentee landlord, rather than thinking of him as God. Luke himself offers three different interpretations at the end of the parable. It is all to do with how we handle money and wealth, and our economic relationships with the people around us.
In this country, for well over 1000 years, Christianity has been the religion of almost everybody. Our culture and language have been profoundly influenced by Christian values which are foundational to political and legal system. But since the 1960s there has been a change. Immigration has introduced significant religious minorities, especially Muslims, Sikhs and Hindus, and this has disturbed the Christian consensus. And then there has also been a drift towards secularization, such that in the 2001 census about 20% of the population preferred to describe themselves as Atheists or Agnostics rather than as belonging to a major world religion. And this secularization has also affected many of the 72% of the population who chose to describe themselves as Christian. Most of the population still think of themselves as Christian, but most of them seldom come to church and all too easily they pick up behaviours and attitudes which are much more influenced by secular experience than by the teaching and example of Christ.
So as practising, worshiping Christians in this country we find ourselves in a minority position in society. And this feels like a new and frightening experience. There can even be is a temptation to panic! But actually this is not a new experience at all. In the first three hundred years of the churches life, Christians were always a religious minority, sometimes tolerated, sometimes persecuted by the wider society and the Roman empire. Because of this experience, there is a great deal of wisdom in the New Testament and in the writings of the early church to help us to understand and cope with this situation of being a Christian minority.
And I think more than anything else, this is what the Pope has been talking about during his current visit to Britain. I have learned than it is very important with religious leader to read the actual text of their speeches rather than the bits that the media pick out. The media prioritise the items that might boost audience figures or newspaper sales. Consequently they focus on anything controversial, and on anything to do with sex, and this means that we get a very distorted view of our religious leaders if we only follow what is reported in the papers or on TV. Because of this I spent a lot of time yesterday looking at the full text of the speeches made by the Pope, and I have to say I found it very interesting, especially on this point about how Christians and wider society should relate to each other. So what has the Pope been talking about?
Well first thing that is very striking, is the very wide variety of people who the Pope has been talking to. There have of course been speeches and sermons aimed directly at the Catholic faithful, as we would expect, but there have also been speeches aimed specifically at children, young people, non-Catholic Christians, the Archbishop of Canterbury, people from other religions, the Welsh, politicians and leaders of civic society and one speech directly addressed to Her Majesty the Queen.
And what comes over, first and foremost, is a deep love and appreciation of British culture and the things that Britain has contributed to the world stage, to the whole family of humanity. The British heroes mentioned include St Edward the Confessor, St Margaret Queen of Scotland, the venerable Bede, St Thomas More, William Wilberforce, David Livingstone, Florence Nightingale and John Henry Newman, a Birmingham man who appears to be a personal hero of the Pope’s. The British Parliamentary and legal system, so influential throughout the world was also singled out for praise.
Another thing that comes over is the Pope’s appreciation of the Christian heritage in English culture. He often refers to the buildings in which he speaks and points out how profoundly Christian they are in their origins. For example he spoke about the Holy Rood (Crucifix) of Holyrood Palace and the angels on the Ceiling of Westminster Hall. He points out just how deeply and profoundly our society has been affected by Christianity. He urges us not to forget that, and not to marginalise the voice of the church.
The pope talks about the role of the church in a multi-faith society. He emphasises that it is not the role of the church to set political policies. He accepts that it is not even for the church, alone, to set down the moral framework that should underpin a sound political system. Rather he urges people to recognise that the church has a very important contribution to make to a wider discussion of the common moral framework. He emphasises that democracy must be underpinned by moral principles that are more solid and enduring than social consensus or public opinion. He sees the churches role as a participant in this dialogue about moral foundations, helping to purify and refine such principles. He emphasises the importance of political processes working for a common good. He emphasises the importance of a continuing dialogue between different kinds of people, for the common good.
The Pope also appeals for a proper respect for the moral consciences of individuals and of organised religion. Basic freedoms such as the right to follow your religion and to assemble for worship are very important. He advocate respect and openness between people of different religions. Dialogue is all important, from the simple dialogue of living side by side to the more complex discussions on principles. Without these freedom, respect and norms, religion cannot play its proper role in the public square, and he sees the contribution that religion has to make as vital.
Anyway, I have found it all very encouraging. I hope that the Pope’s visit will refresh and enliven Christianity in this country, and will help it contribute constructively to the life of the whole nation. Amen.
12 September 2010
Repentance - the findamental choices
Sermon preached at 11am Coral Mattins at St Mary’s Lapworth on Sunday 12th September 2010. Other versions of this sermon were preach at the 8.30am Said Eucharist and at 3pm Evensong at St Michael’s Baddesley Clinton.
Readings: Ps 51: 1-10 Exodus 32: 7-14 Luke 15: 1-10
When I was in South Africa in 2006 I came across a Christian Pastor who had a particular reputation. He had been a “real lad” with a history of intimidation and violence and with links to prostitution and gambling. Then it seems that he had an extraordinary conversion experience, a moment of total repentance and turning to God. Overnight he gave up his old way of life and started living a new and more Christian lifestyle. He set up a non-denominational church and started preaching and teaching very effectively to people who were far from God. His congregation grew and his church and ministry were respected by the local Anglicans, who I was visiting.
Now probably none of us have had such a dramatic experience of repentance and conversion as that South African pastor. His is rather an extreme case of the big turn around which is required when we turn to Christ. This sort of turn around happens when people start to face up to the really big questions in life. Are we for God or against him? Are we doing our best to face God, work with him and trust him with our lives, or are we seeking to run away from him, to hide from him and ignore him? It is a bit like a tree. Is it turning its leaves towards the sun, absorbing its energy, growing and thriving, or is it hiding itself from the sun, withering and dying? Repentance here is about our fundamental choices. Are we for God or against him? Are we choosing for ourselves eternal life, or eternal death; heaven or hell?
This is the repentance that Jesus talks of in the two parables that we heard in our New Testament reading. And such repentance leads to great rejoicing in heaven because something that has been lost, is found and restored to its proper destiny.
Now I am confident that most, if not all, of us who are in church this morning have made this fundamental choice and are basically seeking to orient ourselves towards God and to fulfil his plan for us. People who are in rebellion against God usually don’t come to church, they try to avoid the things of God. Sadly our present society makes it very easy to do just that; there are very few earthly reasons or social pressures that make us come to church if we don’t want to.
But just because we in church and are basically orientated towards God, does not mean that the business of repentance and conversion is over for us. We are all of us troubled by sin, our own sin and the sin of the people around us. There is a continuous process of renewing our repentance, being forgiven of our sin and entrusting ourselves to the mercy of God. This is a lifetime’s work as Christ grows within us and as the things that Christ does not want for us fall away.
But the stories of restoration that we heard about in our scripture readings were not so much about this on-going process of repentance and renewal. Rather they were about the fundamental first choices. Are we for God or against him? And it is this more fundamental repentance that I would like to focus on today.
Sooner or later everybody has to face up to this fundamental choice. Jesus says, “He who is not with me is against me” (Matt 12: 30) and “whoever is not against you is for you” (Luke 9: 50). The thing that really forces this choice is the presence of God. The presence of God cannot be ignored, you have to go with it or run from it. Now we live is strange times, where God seems surprisingly absent from the day to day experiences of many people. Many people seem to find it easy to ignore or postpone this great fundamental choice. However I am quite sure that this is only a temporary phase in history and sooner or later we all have to face this choice. At very least, when we die we have to decide if we walking towards heaven or hell.
Now what should our attitude be towards people who appear to be in rebellion against God? I am sure that we all know people among our families and friends who appear to be in conflict with God, or working against God. Do we sit back and say, “Well that’s their choice, it’s up to them?” or do we try to bring them round to God? Well I think it is very subtle; in certain ways I think it is a bit of both.
There is a very profound sense in which this really is the choice of other people, not our choice. We have to have a deep respect for the freedom that God has granted to other people. We cannot, in all love, try to manipulate or coerce people towards God; rather we must encourage them and allow them to choose. And this can be painful, truly accepting their freedom, even when they appear to be make choices that are so destructive. It can be truly costly. But that pain is real and has to be acknowledged.
But then also there is a very deep sense in which we cannot just sit back. Moses did not sit back and say to God, “OK, gone on destroy the people of Isreal and start again.” Rather he pleaded for them to God. The shepherd did not sit back and say, “If the lost sheep wants to be found, it will come back to me.” No, he went out and searched high and low until he had found it. Likewise the woman did not think of the lost coin, “Oh, it will turn up!” rather she lit the lamp and swept the house until she found it. In fact what is very striking about all these three stories about the restoration into fellowship with God, is that in all three cases the people restored to God seem to have a very passive role. The activity is all done by others.
So there is no doubt that we are called to actively work for the good of those who appear to be in rebellion against God. I am aware of three ways in particular of doing this.
Firstly, very importantly we must pray for them. The story about Moses shows how important this is. In some ways it feels like the only real contribution we can make.
Secondly we must continue in loving them. This does not mean saying they are right when they are wrong, or good when they are bad. However it does mean keeping the avenues of communication open. It means respecting them fully as children created by God. It means wanting their good, and having an attitude of service to bring that good about.
Thirdly we can living our own lives, in full harmony with God an example to show what is possible and how these things work. If people can look at our lives and see how obedience to God brings good outcomes, fulfilment and happiness, then we give witness to the advantages of God.
So, with regard to people who seem far from God, I would like to commend these three approaches to you; pray for them, love them and live good lives which can be an example to them. In this way we do all our part to bring them back to God. Amen.
Readings: Ps 51: 1-10 Exodus 32: 7-14 Luke 15: 1-10
When I was in South Africa in 2006 I came across a Christian Pastor who had a particular reputation. He had been a “real lad” with a history of intimidation and violence and with links to prostitution and gambling. Then it seems that he had an extraordinary conversion experience, a moment of total repentance and turning to God. Overnight he gave up his old way of life and started living a new and more Christian lifestyle. He set up a non-denominational church and started preaching and teaching very effectively to people who were far from God. His congregation grew and his church and ministry were respected by the local Anglicans, who I was visiting.
Now probably none of us have had such a dramatic experience of repentance and conversion as that South African pastor. His is rather an extreme case of the big turn around which is required when we turn to Christ. This sort of turn around happens when people start to face up to the really big questions in life. Are we for God or against him? Are we doing our best to face God, work with him and trust him with our lives, or are we seeking to run away from him, to hide from him and ignore him? It is a bit like a tree. Is it turning its leaves towards the sun, absorbing its energy, growing and thriving, or is it hiding itself from the sun, withering and dying? Repentance here is about our fundamental choices. Are we for God or against him? Are we choosing for ourselves eternal life, or eternal death; heaven or hell?
This is the repentance that Jesus talks of in the two parables that we heard in our New Testament reading. And such repentance leads to great rejoicing in heaven because something that has been lost, is found and restored to its proper destiny.
Now I am confident that most, if not all, of us who are in church this morning have made this fundamental choice and are basically seeking to orient ourselves towards God and to fulfil his plan for us. People who are in rebellion against God usually don’t come to church, they try to avoid the things of God. Sadly our present society makes it very easy to do just that; there are very few earthly reasons or social pressures that make us come to church if we don’t want to.
But just because we in church and are basically orientated towards God, does not mean that the business of repentance and conversion is over for us. We are all of us troubled by sin, our own sin and the sin of the people around us. There is a continuous process of renewing our repentance, being forgiven of our sin and entrusting ourselves to the mercy of God. This is a lifetime’s work as Christ grows within us and as the things that Christ does not want for us fall away.
But the stories of restoration that we heard about in our scripture readings were not so much about this on-going process of repentance and renewal. Rather they were about the fundamental first choices. Are we for God or against him? And it is this more fundamental repentance that I would like to focus on today.
Sooner or later everybody has to face up to this fundamental choice. Jesus says, “He who is not with me is against me” (Matt 12: 30) and “whoever is not against you is for you” (Luke 9: 50). The thing that really forces this choice is the presence of God. The presence of God cannot be ignored, you have to go with it or run from it. Now we live is strange times, where God seems surprisingly absent from the day to day experiences of many people. Many people seem to find it easy to ignore or postpone this great fundamental choice. However I am quite sure that this is only a temporary phase in history and sooner or later we all have to face this choice. At very least, when we die we have to decide if we walking towards heaven or hell.
Now what should our attitude be towards people who appear to be in rebellion against God? I am sure that we all know people among our families and friends who appear to be in conflict with God, or working against God. Do we sit back and say, “Well that’s their choice, it’s up to them?” or do we try to bring them round to God? Well I think it is very subtle; in certain ways I think it is a bit of both.
There is a very profound sense in which this really is the choice of other people, not our choice. We have to have a deep respect for the freedom that God has granted to other people. We cannot, in all love, try to manipulate or coerce people towards God; rather we must encourage them and allow them to choose. And this can be painful, truly accepting their freedom, even when they appear to be make choices that are so destructive. It can be truly costly. But that pain is real and has to be acknowledged.
But then also there is a very deep sense in which we cannot just sit back. Moses did not sit back and say to God, “OK, gone on destroy the people of Isreal and start again.” Rather he pleaded for them to God. The shepherd did not sit back and say, “If the lost sheep wants to be found, it will come back to me.” No, he went out and searched high and low until he had found it. Likewise the woman did not think of the lost coin, “Oh, it will turn up!” rather she lit the lamp and swept the house until she found it. In fact what is very striking about all these three stories about the restoration into fellowship with God, is that in all three cases the people restored to God seem to have a very passive role. The activity is all done by others.
So there is no doubt that we are called to actively work for the good of those who appear to be in rebellion against God. I am aware of three ways in particular of doing this.
Firstly, very importantly we must pray for them. The story about Moses shows how important this is. In some ways it feels like the only real contribution we can make.
Secondly we must continue in loving them. This does not mean saying they are right when they are wrong, or good when they are bad. However it does mean keeping the avenues of communication open. It means respecting them fully as children created by God. It means wanting their good, and having an attitude of service to bring that good about.
Thirdly we can living our own lives, in full harmony with God an example to show what is possible and how these things work. If people can look at our lives and see how obedience to God brings good outcomes, fulfilment and happiness, then we give witness to the advantages of God.
So, with regard to people who seem far from God, I would like to commend these three approaches to you; pray for them, love them and live good lives which can be an example to them. In this way we do all our part to bring them back to God. Amen.
09 September 2010
Nunc Dimittis
Homily preached at the funeral of Major General George Lewis.
2.30pm on Thursday 9th September 2010, at St Mary’s Lapworth, followed by burial in the churchyard at St Michael’s Baddesley Clinton.
Reading: Luke 2: 27-33
The scripture reading that the family have chosen for this funeral comes from the story of the presentation of the Jesus is the temple. The baby Jesus, 40 days old, is brought to the temple by his parents. In the temple there is the holy man, Simeon, who has be promised by God that he will not see death before he has been The Lord’s Messiah. When Simon sees the baby Jesus he takes him in his arms and says the hymn of praise to God which we call the Nunc Dimittis, “Lord, now lettest thou thy servant depart in peace…”. This canticle, the Nunc Dimittis, we use at Evening Prayer and funerals. Those opening words, “Lord, now lettest thou thy servant depart in peace” as especially appropriate for funerals.
But re-reading these words in the context of this particular funeral I was very struck by the word Servant. “Lord lettest now thy servant depart in peace”. I only met George once, but I was struck by his attitude of service. He unquestionably held high office, both in the Army and in industry, but it seemed to me that he believed that the high office had to be held and administered as a service to God and to other people; above all as a service to the nation. This is what gave the roles value and made them important and relevant.
Now sadly servant leadership seems somewhat out fashion in our nation at present. People nowadays seem to seek high office to secure high pay, or personal power and influence. It is my hope that we will look to people like George to remember the importance of leadership as a service to God and to others.
The other thing that is striking when you read the Nunc Dimittis in the context of a funeral is that Simeon describes the baby Jesus as “The light to lighten the gentiles”. Jesus is the light for everybody, for all the nations. George’s coffin stands before the Pascal Candle, which is the symbol of Christ’s risen life in the church. And that light of the risen life of Christ is what we are all about in a Christian funeral. We are reminded that Christ conquered death. He has an eternal life that is stronger than death, and which renews everything. Jesus wants to share this new resurrection life with each of us, we are all called to share in it. And this is what gives us hope.
But how do we do that in practice? How do we come to share with Christ in that resurrection life? Well, in my opinion, anything that we do to build shared life with Christ makes a contribution here, and is important. Above all our baptism is important. We are baptised into the death and resurrection of Christ. We seek to be joined with Christ through the experience of earthly death, and by this we can also hope to be joined with him in the experience of resurrection life. Receiving Holy Communion is important; Christ shares his own body and blood, his very life, with us. Living according to God’s word is important. Jesus says that those who hear and keep the word of God are his mother and brother and sisters, they are his family, the people with whom he shares his life.
So as we say good-buy to George, let’s give thanks for his witness of servant leadership and life lived in accordance with the purposes of God. Let’s give thanks for the example that Graham spoke about earlier. And let’s also give thanks for Christ who always wants to share life with us. And like George, let’s seek to build a shared life with Christ, because the life that Christ shares is stronger than death. Amen.
2.30pm on Thursday 9th September 2010, at St Mary’s Lapworth, followed by burial in the churchyard at St Michael’s Baddesley Clinton.
Reading: Luke 2: 27-33
The scripture reading that the family have chosen for this funeral comes from the story of the presentation of the Jesus is the temple. The baby Jesus, 40 days old, is brought to the temple by his parents. In the temple there is the holy man, Simeon, who has be promised by God that he will not see death before he has been The Lord’s Messiah. When Simon sees the baby Jesus he takes him in his arms and says the hymn of praise to God which we call the Nunc Dimittis, “Lord, now lettest thou thy servant depart in peace…”. This canticle, the Nunc Dimittis, we use at Evening Prayer and funerals. Those opening words, “Lord, now lettest thou thy servant depart in peace” as especially appropriate for funerals.
But re-reading these words in the context of this particular funeral I was very struck by the word Servant. “Lord lettest now thy servant depart in peace”. I only met George once, but I was struck by his attitude of service. He unquestionably held high office, both in the Army and in industry, but it seemed to me that he believed that the high office had to be held and administered as a service to God and to other people; above all as a service to the nation. This is what gave the roles value and made them important and relevant.
Now sadly servant leadership seems somewhat out fashion in our nation at present. People nowadays seem to seek high office to secure high pay, or personal power and influence. It is my hope that we will look to people like George to remember the importance of leadership as a service to God and to others.
The other thing that is striking when you read the Nunc Dimittis in the context of a funeral is that Simeon describes the baby Jesus as “The light to lighten the gentiles”. Jesus is the light for everybody, for all the nations. George’s coffin stands before the Pascal Candle, which is the symbol of Christ’s risen life in the church. And that light of the risen life of Christ is what we are all about in a Christian funeral. We are reminded that Christ conquered death. He has an eternal life that is stronger than death, and which renews everything. Jesus wants to share this new resurrection life with each of us, we are all called to share in it. And this is what gives us hope.
But how do we do that in practice? How do we come to share with Christ in that resurrection life? Well, in my opinion, anything that we do to build shared life with Christ makes a contribution here, and is important. Above all our baptism is important. We are baptised into the death and resurrection of Christ. We seek to be joined with Christ through the experience of earthly death, and by this we can also hope to be joined with him in the experience of resurrection life. Receiving Holy Communion is important; Christ shares his own body and blood, his very life, with us. Living according to God’s word is important. Jesus says that those who hear and keep the word of God are his mother and brother and sisters, they are his family, the people with whom he shares his life.
So as we say good-buy to George, let’s give thanks for his witness of servant leadership and life lived in accordance with the purposes of God. Let’s give thanks for the example that Graham spoke about earlier. And let’s also give thanks for Christ who always wants to share life with us. And like George, let’s seek to build a shared life with Christ, because the life that Christ shares is stronger than death. Amen.
06 September 2010
Prayers for Patronal Festival at St Mary's
The following prayers were written for the Patronal Festival at St Mary the Virgin, Lapworth celebrated on 5th September 2010. (Birthday of Blessed Virgin Mary, transferred from 8th September.) The prayers were used at an 11am "Family Eucharist" service, and were read by teenagers.
Heavenly Father,
We thank you for this church of St Mary’s.
We thank you for Mary our Patron.
We pray for the grace to live like Mary;
always trusting in the word of God
and living our lives according to the word of God.
Lord in your mercy
here our prayer.
Heavenly Father,
We pray for the world that you created.
We thank you for the beauty of nature
and for all the joys of life.
We pray for people who suffer at this time.
We remember especially people affected by floods in Pakistan.
May they be saved from their problems
and know your love and care.
Lord in your mercy
here our prayer.
Heavenly Father,
We pray for this parish of Lapworth.
We thank you for its beauty, prosperity and its peace.
We pray for those in particular need of our prayers,
especially….
May they trust always in your love,
and my they know your wholeness and healing.
Lord in your mercy
hear our prayer
Heavenly Father,
We pray for those who have gone before us
on the pathway to heaven.
We pray for....
who have died recently.
We pray for all who mourn their loss on earth.
We thank you for the fellowship we share with the church in heaven
with Mary and all the angels and saints.
May death be for us all a gateway to this most blessed life.
Merciful Father
Accept these prayers…
Heavenly Father,
We thank you for this church of St Mary’s.
We thank you for Mary our Patron.
We pray for the grace to live like Mary;
always trusting in the word of God
and living our lives according to the word of God.
Lord in your mercy
here our prayer.
Heavenly Father,
We pray for the world that you created.
We thank you for the beauty of nature
and for all the joys of life.
We pray for people who suffer at this time.
We remember especially people affected by floods in Pakistan.
May they be saved from their problems
and know your love and care.
Lord in your mercy
here our prayer.
Heavenly Father,
We pray for this parish of Lapworth.
We thank you for its beauty, prosperity and its peace.
We pray for those in particular need of our prayers,
especially….
May they trust always in your love,
and my they know your wholeness and healing.
Lord in your mercy
hear our prayer
Heavenly Father,
We pray for those who have gone before us
on the pathway to heaven.
We pray for....
who have died recently.
We pray for all who mourn their loss on earth.
We thank you for the fellowship we share with the church in heaven
with Mary and all the angels and saints.
May death be for us all a gateway to this most blessed life.
Merciful Father
Accept these prayers…
05 September 2010
"hating" for God
Sermon preached at St Michael’s Baddesley Clinton for 9.45am Holy Communion (Book of Common Prayer) on Sunday 5th September 2010.
Trinity 14, Proper 18, Year C
Readings: Philemon 1-21 Luke 14: 25-33
Outline Notes Only
Gospel reading needs some explanation
- Jesus always says love others, but here he says “hate”
Similar sayings of Jesus:
Luke 9: 57-62 - what Jesus says to people who want to follow him.
let me first go and bury my father - let the dead bury their own dead
let me say good-buy to family – no one put hands to the plough and turns back is fit
Luke 9: 23-26
followers must take up your cross – he who wants to save his life will lose it
Matt 10: 34-39
I have come not to bring peace but the sword
So what is Jesus saying…
Cost of following Jesus is total, - required to “give up all your processions”
Man who builds the tower
The king who sizes up his army.
Processions seems to include family bonds – must come second to the bond with Christ
Examples – Mary, St Frances, experience
Priorities – God first, family bonds second
Even those who are called by God to exercise earthly power often have to have an experience of letting those things go, in order to put God first. Experience of losing.
Philemon as an example, lost his slave, but later returned to him, differently
Wisdom of losing life in order to find it.
Summary – let’s get our priorities right, God in the first place, all else second.
Let’s be ready to lose things for the sake of God, confident that God has other gifts to give us, higher, purified and more refined.
Above all let’s trust God, who created us and gave us all that we have. He has our good at heart and other good things that he wants to give us.
Amen
Trinity 14, Proper 18, Year C
Readings: Philemon 1-21 Luke 14: 25-33
Outline Notes Only
Gospel reading needs some explanation
- Jesus always says love others, but here he says “hate”
Similar sayings of Jesus:
Luke 9: 57-62 - what Jesus says to people who want to follow him.
let me first go and bury my father - let the dead bury their own dead
let me say good-buy to family – no one put hands to the plough and turns back is fit
Luke 9: 23-26
followers must take up your cross – he who wants to save his life will lose it
Matt 10: 34-39
I have come not to bring peace but the sword
So what is Jesus saying…
Cost of following Jesus is total, - required to “give up all your processions”
Man who builds the tower
The king who sizes up his army.
Processions seems to include family bonds – must come second to the bond with Christ
Examples – Mary, St Frances, experience
Priorities – God first, family bonds second
Even those who are called by God to exercise earthly power often have to have an experience of letting those things go, in order to put God first. Experience of losing.
Philemon as an example, lost his slave, but later returned to him, differently
Wisdom of losing life in order to find it.
Summary – let’s get our priorities right, God in the first place, all else second.
Let’s be ready to lose things for the sake of God, confident that God has other gifts to give us, higher, purified and more refined.
Above all let’s trust God, who created us and gave us all that we have. He has our good at heart and other good things that he wants to give us.
Amen
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