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
Showing posts with label Providence. Show all posts
Showing posts with label Providence. Show all posts
26 September 2010
21 June 2009
God's Providence
Sermon preached at 11am Eucharist at St Alphege Church on Sunday 21st June 2009.
Second Sunday after Trinity, Proper 7, Year B.
Readings: Job 38:1-11 2 Corinthians 6: 1-13 Mark 4: 35-41
Our gospel reading today presents Jesus to us as the one whom the wind and sea obey. When the disciples were fearful of storm that was threatening their boat, they woke Jesus up. He rebuked the wind, and said to the sea, “Peace! Be still”. And the wind ceased and there was a dead calm. The disciples were filled with awe and were forced to ponder, “Who then is this that the wind and sea obey him?”
Well in our first reading from Job, we heard God remind Job that it was he, God, who laid out the foundations of the earth, who determined its measurements, who shut in the sea and set bounds for it and said, “Thus far shall you come and no further.” So control of the elements, and especially control of the sea, is seen as a characteristic of God. Jesus’ ability to control the wind and the sea suggests powerfully that Jesus is divine, that he comes from God.
And it seems to be particularly significant that Jesus can give orders to the sea. The bible commentaries tell us that the Sea of Galilee is particularly prone to sudden changes of weather and dramatic and unexpected storms that have great power to destroy. Because of this, the commentaries say, that the sea was commonly seen as a symbol of all that was unruly and uncontrollable, and especially of evil spirits that seek to defy God. And yet even the sea obeys Jesus.
And there is an interesting parallel here with the very first miracle that Jesus performs in Mark’s gospel (Mark 1: 21-28). Jesus is teaching in a synagogue in Capernaum when a man appears who has an unclean spirit. The unclean spirit cries out to Jesus, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are. You are, the Holy One of God.” Jesus rebuked the unclean spirit saying, “Be silent, and come out of him!” And the unclean spirit, throwing him into convulsions and crying with a loud voice, came out of him. And all who saw it were amazed, and asked one another, “Who is this who teaches with such authority, who can command even the unclean spirits and they obey him?”
These two stories in Mark’s gospel present Jesus to us as divine, as coming from God. And Jesus has extraordinary authority to command the natural elements, the wind and the sea, and also the unclean spirits, the forces of evil in our world. And this is very particularly powerful. In theology we think of the Devil and the Fallen Angles as having been created good by God, but as having exercised their own free will to rebel against God. It is precisely their rebellion against God, their disobedience to God, which makes them evil. And yet here, it seems, they have to obey Jesus. Perhaps, facing a direct command from Jesus, they have little choice. As the psalmist says of the wicked, “They are like the chaff that the wind blows away. Therefore the wicked shall not be able to stand in the judgement.” (Psalm 1: 4-5)
These stories invite us to reflect on God’s and his relationship with his creation. As Christians we believe that God takes an intimate interest in all aspects of his creation. God did not set creation up and then just leave it to unwind, like some old alarm clock that is running out of steam. Rather, God works continually on his creation, sustaining all that exists and drawing forth new things. God is always steering creation towards a fuller perfection. We describe as God’s “providence” the extraordinary and ever developing plan of love whereby God draws all things forward towards fulfilment and perfection. Now we are all called to participate in God’s creative work. We are all called to co-operate with his providence and to make our own contribution to God’s creation. Most obviously this happens when parents have children. I quite rightly say that I was created by God, but I also know that my parents played an important part in my creation. God’s providence works through the very smallest things and through the very greatest things. For the very smallest things, Jesus tells us that even the hairs of our head are all numbered (Matt 10:30). For the very greatest things we can think of the power of kings and rulers. At his trial, Jesus tells Pilot that all the power that Pilot has as Roman ruler comes to him only because it is given from above, by God’s providence.
And there is another mysterious and extraordinary aspect of God’s providence. We all have free will. We all have the possibility of choosing to work against God, against his providence and to do evil. But God’s providence is always greater than evil; it can always draw good out of what is bad. Even the greatest disaster possible, when the creator of the world is crucified by those he created, God’s providence was able to reveal the resurrection and the defeat of sin and death and freedom and new life in Christ. God makes all things work together for good for those who love him (Rom 8: 28). As Julian of Norwich put it, “I must earnestly believe in what the Lord showed in this time; that all manner of things shall be well.
So how do we co-operate with God’s providence? How do we play our part in God’s creative work. Well the first things is to walk in the way of love, because God is love, and those who abide in love abide in God, and God in them (1 John 4: 16). If we are abiding in God, then we are sharing in his creative work. And if God is abiding in us then God is sharing in our creative work. Then, as a next thing, I think it is important to be attentive to God in each present moment of our lives; to seek to live each present moment well as a gift for God. Of course, in most present moments of our lives we are doing very normal things; walking, talking, working, resting, playing but we can still seek to do these things well, and as a gift for God and as love for the people around us. The more moments in our lives that are lived for God, the more consistent we become and easier it is for God to bring about his purposes through us.
In the boat, in our gospel story, Jesus scolds his disciples for their lack of faith. So let’s have faith. Let’s learn to trust ever more deeply in the providence of God. Even when things seem to go badly let’s trust that God loves us, and is working for our good. Let’s seek always to grow in love, and to be attentive to what God wants from us in each present moment. In this way we can share in God’s work, we can become expressions of God’s providence, of his great love that creates, sustains and redeems. We can become more like Jesus and be great gifts of God’s love for other people.
Second Sunday after Trinity, Proper 7, Year B.
Readings: Job 38:1-11 2 Corinthians 6: 1-13 Mark 4: 35-41
Our gospel reading today presents Jesus to us as the one whom the wind and sea obey. When the disciples were fearful of storm that was threatening their boat, they woke Jesus up. He rebuked the wind, and said to the sea, “Peace! Be still”. And the wind ceased and there was a dead calm. The disciples were filled with awe and were forced to ponder, “Who then is this that the wind and sea obey him?”
Well in our first reading from Job, we heard God remind Job that it was he, God, who laid out the foundations of the earth, who determined its measurements, who shut in the sea and set bounds for it and said, “Thus far shall you come and no further.” So control of the elements, and especially control of the sea, is seen as a characteristic of God. Jesus’ ability to control the wind and the sea suggests powerfully that Jesus is divine, that he comes from God.
And it seems to be particularly significant that Jesus can give orders to the sea. The bible commentaries tell us that the Sea of Galilee is particularly prone to sudden changes of weather and dramatic and unexpected storms that have great power to destroy. Because of this, the commentaries say, that the sea was commonly seen as a symbol of all that was unruly and uncontrollable, and especially of evil spirits that seek to defy God. And yet even the sea obeys Jesus.
And there is an interesting parallel here with the very first miracle that Jesus performs in Mark’s gospel (Mark 1: 21-28). Jesus is teaching in a synagogue in Capernaum when a man appears who has an unclean spirit. The unclean spirit cries out to Jesus, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are. You are, the Holy One of God.” Jesus rebuked the unclean spirit saying, “Be silent, and come out of him!” And the unclean spirit, throwing him into convulsions and crying with a loud voice, came out of him. And all who saw it were amazed, and asked one another, “Who is this who teaches with such authority, who can command even the unclean spirits and they obey him?”
These two stories in Mark’s gospel present Jesus to us as divine, as coming from God. And Jesus has extraordinary authority to command the natural elements, the wind and the sea, and also the unclean spirits, the forces of evil in our world. And this is very particularly powerful. In theology we think of the Devil and the Fallen Angles as having been created good by God, but as having exercised their own free will to rebel against God. It is precisely their rebellion against God, their disobedience to God, which makes them evil. And yet here, it seems, they have to obey Jesus. Perhaps, facing a direct command from Jesus, they have little choice. As the psalmist says of the wicked, “They are like the chaff that the wind blows away. Therefore the wicked shall not be able to stand in the judgement.” (Psalm 1: 4-5)
These stories invite us to reflect on God’s and his relationship with his creation. As Christians we believe that God takes an intimate interest in all aspects of his creation. God did not set creation up and then just leave it to unwind, like some old alarm clock that is running out of steam. Rather, God works continually on his creation, sustaining all that exists and drawing forth new things. God is always steering creation towards a fuller perfection. We describe as God’s “providence” the extraordinary and ever developing plan of love whereby God draws all things forward towards fulfilment and perfection. Now we are all called to participate in God’s creative work. We are all called to co-operate with his providence and to make our own contribution to God’s creation. Most obviously this happens when parents have children. I quite rightly say that I was created by God, but I also know that my parents played an important part in my creation. God’s providence works through the very smallest things and through the very greatest things. For the very smallest things, Jesus tells us that even the hairs of our head are all numbered (Matt 10:30). For the very greatest things we can think of the power of kings and rulers. At his trial, Jesus tells Pilot that all the power that Pilot has as Roman ruler comes to him only because it is given from above, by God’s providence.
And there is another mysterious and extraordinary aspect of God’s providence. We all have free will. We all have the possibility of choosing to work against God, against his providence and to do evil. But God’s providence is always greater than evil; it can always draw good out of what is bad. Even the greatest disaster possible, when the creator of the world is crucified by those he created, God’s providence was able to reveal the resurrection and the defeat of sin and death and freedom and new life in Christ. God makes all things work together for good for those who love him (Rom 8: 28). As Julian of Norwich put it, “I must earnestly believe in what the Lord showed in this time; that all manner of things shall be well.
So how do we co-operate with God’s providence? How do we play our part in God’s creative work. Well the first things is to walk in the way of love, because God is love, and those who abide in love abide in God, and God in them (1 John 4: 16). If we are abiding in God, then we are sharing in his creative work. And if God is abiding in us then God is sharing in our creative work. Then, as a next thing, I think it is important to be attentive to God in each present moment of our lives; to seek to live each present moment well as a gift for God. Of course, in most present moments of our lives we are doing very normal things; walking, talking, working, resting, playing but we can still seek to do these things well, and as a gift for God and as love for the people around us. The more moments in our lives that are lived for God, the more consistent we become and easier it is for God to bring about his purposes through us.
In the boat, in our gospel story, Jesus scolds his disciples for their lack of faith. So let’s have faith. Let’s learn to trust ever more deeply in the providence of God. Even when things seem to go badly let’s trust that God loves us, and is working for our good. Let’s seek always to grow in love, and to be attentive to what God wants from us in each present moment. In this way we can share in God’s work, we can become expressions of God’s providence, of his great love that creates, sustains and redeems. We can become more like Jesus and be great gifts of God’s love for other people.
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