Sunday Trinity 6


Merciful God, you have prepared for those who love you such good things as pass our understanding: pour into our hearts such love toward you that we, loving you in all things and above all things, may obtain your promises, which exceed all that we can desire; through Jesus Christ your Son our Lord, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.


Creator God, you made us all in your image: may we discern you in all that we see, and serve you in all that we do; through Jesus Christ our Lord.



1  Great is the Lord and highly to be praised, •

   in the city of our God.

2  His holy mountain is fair and lifted high, •

   the joy of all the earth.

3  On Mount Zion, the divine dwelling place, •

   stands the city of the great king.

4  In her palaces God has shown himself •

   to be a sure refuge.

5  For behold, the kings of the earth assembled •

   and swept forward together.

6  They saw, and were dumbfounded; •

   dismayed, they fled in terror.

7  Trembling seized them there;

      they writhed like a woman in labour, •

   as when the east wind shatters the ships of Tarshish.

8  As we had heard, so have we seen

      in the city of the Lord of hosts, the city of our God: •

   God has established her for ever.

9  We have waited on your loving-kindness, O God, •

   in the midst of your temple.

10  As with your name, O God,

      so your praise reaches to the ends of the earth; •

   your right hand is full of justice.

11  Let Mount Zion rejoice and the daughters of Judah be glad, •

   because of your judgements, O Lord.

12  Walk about Zion and go round about her;

      count all her towers; •

   consider well her bulwarks; pass through her citadels,

13  That you may tell those who come after

      that such is our God for ever and ever. •

   It is he that shall be our guide for evermore.

Psalm 48


I know a person in Christ who fourteen years ago was caught up to the third heaven—whether in the body or out of the body I do not know; God knows. And I know that such a person—whether in the body or out of the body I do not know; God knows— was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat. On behalf of such a one I will boast, but on my own behalf I will not boast, except of my weaknesses. But if I wish to boast, I will not be a fool, for I will be speaking the truth. But I refrain from it, so that no one may think better of me than what is seen in me or heard from me, even considering the exceptional character of the revelations. Therefore, to keep me from being too elated, a thorn was given to me in the flesh, a messenger of Satan to torment me, to keep me from being too elated. Three times I appealed to the Lord about this, that it would leave me, but he said to me, ‘My grace is sufficient for you, for power is made perfect in weakness.’ So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. Therefore I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong.

2 Corinthians 12:2–10


He left that place and came to his home town, and his disciples followed him. On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, ‘Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?’ And they took offence at him. Then Jesus said to them, ‘Prophets are not without honour, except in their home town, and among their own kin, and in their own house.’ And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief.

Then he went about among the villages teaching. He called the twelve and began to send them out two by two, and gave them authority over the unclean spirits. He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; but to wear sandals and not to put on two tunics. He said to them, ‘Wherever you enter a house, stay there until you leave the place. If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them.’ So they went out and proclaimed that all should repent. They cast out many demons, and anointed with oil many who were sick and cured them.

Mark 6:1–13

Sermon on Sunday Trinity 6

They said, ‘Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?’ And they took offence at him.

Haven’t we all been in this position? We have done some great things in our lives, haven’t we? But also haven’t we been judged by the crowd because they can define us by our past – they know whose son or daughter we are, that they know our siblings as well. Because they know our origin, don’t they have disdain when they consider us? It happens to everyone.

There was a film The American President in which a widower US President was taking his romantic interest around the White House and came to the “dish room” where beautiful porcelain given to the President and his First Lady is on display. He explained that all the other married presidents were not held in awe by their wives because they were not with “The President”. These wives each knew their husband, who just happened to hold that high office of state, as the man they were growing old with, not the leader of the western world. They were like those people who knew who Jesus was, that fellow whose father was a carpenter, whose sisters still lived among them.

Here I am – hoping that I am doing good and being the new man here and now, but then a loud voice calls out from down the end of the corridor. I hear that nickname I had as a child, that name I hated, and consequently I am constrained into a self that I thought I had outgrown. No longer do I have the autonomy of being an adult with my own name, but I am stuck with that juvenile nickname and all that I associate with it.

This is the problem when they “take offence” at what Jesus showed through his sharing of his wisdom and mighty acts of power. They know who Jesus was, don’t they? They know where he belonged. – And this happens to every one of us. We are defined only by our past, not by what we wish to do in the future. We are most often defined by others around us – and sometimes we even do this to ourselves: the past constrains us into particular roles, whether it is the crowd around us or we retreat into that shell under our own steam.

But this is not the christian way, is it? We true believers don’t cow-tow to the crowd pressing round about us – we don’t sink to the lowest common denominator of human behaviour. Rather we aspire to something finer, as the alternative collect puts it, “you made us all in your image: may we discern you in all that we see.”

What is this image of God we aspire to? This has been the subject of great theological debate, in the great Councils of the Church, in the cloisters of the monasteries, in the lecture rooms of seminaries, even in the corridors of the university. Everyone is interested in what the human being is – fundamentally. Theologians, philosophers, sociologists, pyschologists, scientists of all sorts, they all delve into the nature of human being to see just what it is that spurs humanity on – hopes and fears, determinist vectors, biological necessities, all these things are being studied for the sake of humanity.

So, am I defined by my past? Or, even more debilitatingly, am I defined by my inheritance from generations past? This is the nurture and nature debate all over again, but with a twist – the religious person allows a moment of the divine in life.

For us, that moment can be defined variously – when the Spirit strikes, when God came down at Christmass, when Jesus offered himself up on the cross for humanity’s redemption, to name but a few symbols. Each of these events are defined outside of time and space. They are “glimpses of eternity” as I have heard them called. Time and space have nothing to do with these moments of clarity and vision, when grace enters into one’s life.

Isn’t this what Paul is writing about to the Corinthians? Paul could tell of a man who “was caught up to the third heaven”, who “was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat” – he could speak of that man, but declines – “I refrain from it, so that no one may think better of me than what is seen in me or heard from me.” Paul wants to be judged by what he shows to the world, not by anything else – “even considering the exceptional character of the revelations.”

Would we be so strong as to hide our knowledge of Paradise to those round about us? Wouldn’t we boast of the wonders we beheld in the third heaven? But we are unlike Paul, we are unlike Jesus, we are flawed, aren’t we, for we would like to be just like that crowd jostling around Jesus who defined him by his past. They would flaunt their knowledge over those whom they consider benighted. Paul takes a completely different stance towards his knowledge. “if I wish to boast, I will not be a fool, for I will be speaking the truth.” The truth stands for itself. Paul need be not so foolish to think he has to boast of it.

Jesus, as the true image of God, emptied himself of all divinity in order to be fully human – as Paul tells us and we confess in our creedal formulae. This is what Paul is doing as well – he could boast, but he would rather just be himself, secure in the knowledge of that Paradise he experienced, that third heaven in which he could dwell, if he wanted to. But Paul does not want to be isolated from everything, caught up in that exaltation. No, Paul wants to be fully human, what any one of us wants really. This is the hardest thing of all, to be just who we are.

Even Adam did not accept who he was, did he? Didn’t he aspire to be a god, to partake of that tree of knowledge, when he should have been happy to be himself? That is the point of the Genesis story, that is what Paul is telling us as he writes his letter. And I think this is why we are told this story about the people from Jesus’ past lording their knowledge over him so that he did not perform any miracles nor acts of power, nor did he teach, while he was in his home town.

This happens to us when we hear that childhood nickname being bellowed out after us when we are starting anew. We need to rise above the past – but, more importantly, we need never to use the past as a constraint over any other person. Rather we should understand the past in order to free the other so they might walk into Paradise and be themselves – just like us, just as the epistle and gospel teach us today.


Sunday, Trinity 5


Almighty and everlasting God, by whose Spirit the whole body of the Church is governed and sanctified: hear our prayer which we offer for all your faithful people, that in their vocation and ministry they may serve you in holiness and truth to the glory of your name; through our Lord and Saviour Jesus Christ, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.


Almighty God, send down upon your Church the riches of your Spirit, and kindle in all who minister the gospel your countless gifts of grace; through Jesus Christ our Lord.


Old Testament

because God did not make death,

and he does not delight in the death of the living.

For he created all things so that they might exist;

the generative forces of the world are wholesome,

and there is no destructive poison in them,

and the dominion of Hades is not on earth.

For righteousness is immortal.

for God created us for incorruption,

and made us in the image of his own eternity,

but through the devil’s envy death entered the world,

and those who belong to his company experience it.

Wisdom 1:13–15, 2:23–24


they are new every morning;

   great is your faithfulness.

‘The Lord is my portion,’ says my soul,

   ‘therefore I will hope in him.’

The Lord is good to those who wait for him,

   to the soul that seeks him.

It is good that one should wait quietly

   for the salvation of the Lord.

It is good for one to bear

   the yoke in youth,

to sit alone in silence

   when the Lord has imposed it,

to put one’s mouth to the dust

   (there may yet be hope),

to give one’s cheek to the smiter,

   and be filled with insults.

For the Lord will not

   reject for ever.

Although he causes grief, he will have compassion

   according to the abundance of his steadfast love;

for he does not willingly afflict

   or grieve anyone.

Lamentations 3:23–33


Now as you excel in everything—in faith, in speech, in knowledge, in utmost eagerness, and in our love for you—so we want you to excel also in this generous undertaking.

I do not say this as a command, but I am testing the genuineness of your love against the earnestness of others. For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich. And in this matter I am giving my advice: it is appropriate for you who began last year not only to do something but even to desire to do something— now finish doing it, so that your eagerness may be matched by completing it according to your means. For if the eagerness is there, the gift is acceptable according to what one has—not according to what one does not have. I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. As it is written,

‘The one who had much did not have too much,

   and the one who had little did not have too little.’

2 Corinthians 8:7–15


When Jesus had crossed again in the boat to the other side, a great crowd gathered round him; and he was by the lake. Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet and begged him repeatedly, ‘My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live.’ So he went with him.

And a large crowd followed him and pressed in on him. Now there was a woman who had been suffering from haemorrhages for twelve years. She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. She had heard about Jesus, and came up behind him in the crowd and touched his cloak, for she said, ‘If I but touch his clothes, I will be made well.’ Immediately her haemorrhage stopped; and she felt in her body that she was healed of her disease. Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, ‘Who touched my clothes?’ And his disciples said to him, ‘You see the crowd pressing in on you; how can you say, “Who touched me?” ’ He looked all round to see who had done it. But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. He said to her, ‘Daughter, your faith has made you well; go in peace, and be healed of your disease.’

While he was still speaking, some people came from the leader’s house to say, ‘Your daughter is dead. Why trouble the teacher any further?’ But overhearing what they said, Jesus said to the leader of the synagogue, ‘Do not fear, only believe.’ He allowed no one to follow him except Peter, James, and John, the brother of James. When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. When he had entered, he said to them, ‘Why do you make a commotion and weep? The child is not dead but sleeping.’ And they laughed at him. Then he put them all outside, and took the child’s father and mother and those who were with him, and went in where the child was. He took her by the hand and said to her, ‘Talitha cum’, which means, ‘Little girl, get up!’ And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. He strictly ordered them that no one should know this, and told them to give her something to eat.

Mark 5:21–43

Sermon on Fifth Sunday after Trinity

‘Do not fear, only believe.’ This theme of having no fear comes up again and again, especially when we talk of faith and God. It is something that we confront daily in our lives. We are forever afraid – of all sorts of things. What will I have to do today at work? Who is ringing me now? How will I cope with everything when I get  home tonight? What will happen to me?

Our fears are manifold – some are trivial, while others are existential. President Roosevelt once said, “The only thing we have to fear is fear itself.” I think this is what Jesus is saying here in his ‘Do not fear, only believe.’ Jesus may be speaking two thousand years ago, but his words apply to us today.

Fear need not be at the heart of our lives. We can go forward in faith, in trust. You know I like murder mysteries and the more I read the more I see that the villain of the piece hems himself in because he is afraid of being found out. The detective is on the trail and there are fewer and fewer options for him to make his escape. That is a very different type of life than Jesus is advocating here, isn’t it? I want us to understand the limitations of life without any future, a life without hope, a life without faith in anything.

That is the nature of fear – it limits us. But the life we know within faith is not a life which is constrained. Doesn’t Jesus promise life in abundance? It is a promise to everyone. It is not a promise made only to me or you. It is a promise made to your next door neighbour. It is a promise made to the stranger on the shore. The promise is universal. Once we realise that, however, everything becomes so complicated.

Yes, everything is complicated. I know we are in church and belief is supposed to make everything so very simple, but it does not. The life offered to us is abundant, overflowing, so much more than we ever expected, but it is so very complicated. When we live in Christ, our choices are simple, but it seems so very complicated to everyone else who wants to make everything simple for themselves, selfishly.

The first thing we need to do in our belief is to show that we are followers of Christ, and that is to show that we love one another. That is the only command Jesus gave to his followers, those who believed in him. That command is simple but it is not the easiest of things to accomplish, is it? There are people we don’t like very much, and yet we are supposed to love them! How can we do that? That is one of the complications of faith – that we love one another – whoever we are andwhomever they are.

It does become very complicated, doesn’t it? When we are upset with family, we find it awfully hard to love them. It is so very hard to be open and honest – without prejudice and rancour – with that person who has provoked us, so we fume at worst and at best we ignore. That behaviour is not loving though, is it? We may say to ourselves, “I will do my best for them,” but we get behind that wall of hurt and we hide. Our silence to those we supposedly love does nothing to show the love Christ commands, does it?

See how complicated this love is. Yet this life of love which Christ offers is supposed to be simple. Abundant life and love – that is the hallmark of a christian. Yet do we expose that to the world? We may feel love, but love must be expressed, don’t you think? Even in the most frustrated loving relationship there is, a token of affection is shared. At the very least a soft word or a tender touch exhibits the love we hold for each other – a pat on the arm to reassure, for instance, may be all that is needed.

Even that token can be complicated, for both parties to the touch must be engaged in the love it is to reveal. That touch must be mutual. When I am sad, I must raise my arm to offer it to the assurance of another. We cannot rush in without that invitation. That is why it is complicated.

But being faithful should be simple, I hear all around me say. When you love someone, isn’t everything so simple? Well, ask Romeo and Juliet. Did love make their lives simple? Obviously those famous lovers did not find that their devotion to one another simplified everything. Perhaps between themselves all was very clear, but when they talked to their families, it was so very difficult. How do you make what is self-evident to yourself clear to anyone else, let alone those who don’t want to hear or see that love is your answer? The Beatles once sung, “All you need is love …” and I think they were right – perhaps that whole generation of peace and love was right.

Faith and love have a lot in common. Both engage the person with another. This is clear, isn’t it? If I love you, we are connected without a doubt. I may never touch that person I love, but everything I do is done for the sake of that other person. We have all read the classic romance novels based on this premise and we see that it is true.

And this is what we do when we believe. That significant other – God, the most significant other we can name – focuses the whole of our lives. Faith frees us from everything that ties us down. Belief opens our eyes to a future without limitation. Certainly faith opens us to the infinite possibility of life in abundance, that life we share with each other here in this community of faith. That infinite possibility of an abundant love for all.

Faith opens our eyes to hope – the hope we have for the future. We should always say “This is possible,” especially when it means that the other is given freedom to be themselves, the truly good people they can be. The people we can love without constraint so they can be free of all bonds.

I think this is the whole purpose of faith, to open us to a future of salvation, a future given to everyone. Jesus promised this in the guise of abundant life. Abundant life is the life that loves. We should know this here in the one, holy, catholic and apostolic Church founded on the greatest act of love, the life of Jesus Christ our Lord.

‘Do not fear, only believe.’ That is such a simple sentence in this story of the healing miracle. That is the centre of this story, isn’t it? It is the focus of our lives, that we no longer fear, but believe in that other beyond all things which draws us to our completion in abundant life, in a freedom the everyday will not provide. Faith blasts away all fear and limitation. Faith opens life up for us and all whom we love.


Sunday, Trinity3


Almighty God, you have broken the tyranny of sin and have sent the Spirit of your Son into our hearts whereby we call you Father: give us grace to dedicate our freedom to your service, that we and all creation may be brought to the glorious liberty of the children of God; through Jesus Christ your Son our Lord, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.


God our saviour, look on this wounded world in pity and in power; hold us fast to your promises of peace won for us by your Son, our Saviour Jesus Christ.


Old Testament 

Then Samuel went to Ramah; and Saul went up to his house in Gibeah of Saul. Samuel did not see Saul again until the day of his death, but Samuel grieved over Saul. And the Lord was sorry that he had made Saul king over Israel.

The Lord said to Samuel, ‘How long will you grieve over Saul? I have rejected him from being king over Israel. Fill your horn with oil and set out; I will send you to Jesse the Bethlehemite, for I have provided for myself a king among his sons.’ Samuel said, ‘How can I go? If Saul hears of it, he will kill me.’ And the Lord said, ‘Take a heifer with you, and say, “I have come to sacrifice to the Lord.” Invite Jesse to the sacrifice, and I will show you what you shall do; and you shall anoint for me the one whom I name to you.’ Samuel did what the Lord commanded, and came to Bethlehem. The elders of the city came to meet him trembling, and said, ‘Do you come peaceably?’ He said, ‘Peaceably; I have come to sacrifice to the Lord; sanctify yourselves and come with me to the sacrifice.’ And he sanctified Jesse and his sons and invited them to the sacrifice.

When they came, he looked on Eliab and thought, ‘Surely the Lord’s anointed is now before the Lord.’ But the Lord said to Samuel, ‘Do not look on his appearance or on the height of his stature, because I have rejected him; for the Lord does not see as mortals see; they look on the outward appearance, but the Lord looks on the heart.’ Then Jesse called Abinadab, and made him pass before Samuel. He said, ‘Neither has the Lord chosen this one.’ Then Jesse made Shammah pass by. And he said, ‘Neither has the Lord chosen this one.’ Jesse made seven of his sons pass before Samuel, and Samuel said to Jesse, ‘The Lord has not chosen any of these.’ Samuel said to Jesse, ‘Are all your sons here?’ And he said, ‘There remains yet the youngest, but he is keeping the sheep.’ And Samuel said to Jesse, ‘Send and bring him; for we will not sit down until he comes here.’ He sent and brought him in. Now he was ruddy, and had beautiful eyes, and was handsome. The Lord said, ‘Rise and anoint him; for this is the one.’ Then Samuel took the horn of oil, and anointed him in the presence of his brothers; and the spirit of the Lord came mightily upon David from that day forward. Samuel then set out and went to Ramah.

1 Sam.15:34 – 16:13;


1  May the Lord hear you in the day of trouble, •

   the name of the God of Jacob defend you;

2  Send you help from his sanctuary •

   and strengthen you out of Zion;

3  Remember all your offerings •

   and accept your burnt sacrifice;

4  Grant you your heart’s desire •

   and fulfil all your mind.

5  May we rejoice in your salvation

      and triumph in the name of our God; •

   may the Lord perform all your petitions.

6  Now I know that the Lord will save his anointed; •

   he will answer him from his holy heaven,

      with the mighty strength of his right hand.

7  Some put their trust in chariots and some in horses, •

   but we will call only on the name of the Lord our God.

8  They are brought down and fallen, •

   but we are risen and stand upright.

9  O Lord, save the king •

   and answer us when we call upon you.

Psalm 20


So we are always confident; even though we know that while we are at home in the body we are away from the Lord— for we walk by faith, not by sight. Yes, we do have confidence, and we would rather be away from the body and at home with the Lord. So whether we are at home or away, we make it our aim to please him. For all of us must appear before the judgement seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil.

[Therefore, knowing the fear of the Lord, we try to persuade others; but we ourselves are well known to God, and I hope that we are also well known to your consciences. We are not commending ourselves to you again, but giving you an opportunity to boast about us, so that you may be able to answer those who boast in outward appearance and not in the heart. For if we are beside ourselves, it is for God; if we are in our right mind, it is for you.]

For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died. And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them.

From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new!

2 Corinthians 5:6-10 [11-13] 14-17


He also said, ‘The kingdom of God is as if someone would scatter seed on the ground, and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. The earth produces of itself, first the stalk, then the head, then the full grain in the head. But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.’

He also said, ‘With what can we compare the kingdom of God, or what parable will we use for it? It is like a mustard seed, which, when sown upon the ground, is the smallest of all the seeds on earth; yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.’

With many such parables he spoke the word to them, as they were able to hear it; he did not speak to them except in parables, but he explained everything in private to his disciples.

Mark 4:26-34.

Sermon on Sunday Trinity 3

With many parables he spoke the word to them, as they were able to hear it; he did not speak to them except in parables, but he explained everything in private to his disciples.

Don’t we now listen to people speak in parables – or are they merely speaking in a language we do not understand? All too often what we take to be parables obfuscate the answer to a question of great importance and since there are now no private spaces to our lives in this electronic age of social media, I believe that nothing gets explained to anyone any more.

Our lives have become complex and we do not have a grasp on them, in spite of the vaunted “information age” in which we find ourselves. The internet has answers for everyone else’s queries, but it never quite solves my crisis. The parables of our own lives, those metaphors with which we wrestle in our own live, these need to be explained to us in private because all the public expressions confuse us. Parables happen every day in our lives and they aren’t very clear to us.

Just how do we deal with these parables? Do we seek to find their meaning in private conversations with our friends and family? Do we go to church to listen to someone speak about parables, that Word Jesus taught, hoping that his or her language will be clear and without ambiguity?

I am not the best person for this, am I? Because, I will confess that I would like to speak through symbols and use their logic to explain things to myself and share what little I understand with you. The logic of symbols is enclosed in the metaphors and parables Jesus used to expose the Word of God, the hope of salvation, to the world.

Such a revelation of the Word is not very easy to understand, for each and every one of us gathers symbols together through for themselves in the course of our lives. Our experiences differ drastically from one to another, and so the expressions of faith can diverge radically. I say this about it, while you will talk about it with other words. None of it the same but so important.

As a matter of fact, the history of the one, holy, catholic and apostolic Church is full of these differences, replete with the difficulties communities have with alternative presentations of the reality of a living faith. Tillich and Barth, or Bultmann and Pannenburg, or McGinn and Tracey, all of these teachers of mine, have quite different views of the religious life, and yet they all participate in that larger Church which compels us all to think seriously about the promises faith presents to us, that Word of God wrapped up in parables and metaphors, similes and imagery.

We often end up speaking about the parables and confuse ourselves, don’t we? We don’t accept any diversity in explanation as the essence of parable. At some time, we all come up against a parable which we need to understand, but there are so many ways of interpreting it. Symbols speak in so many voices, each tongue attuned to one person’s ear, like the sweet nothings which linger in the ear of a lover.

What has lodged itself in your ear from our readings this evening? Is it the story of Samuel? Or is it one of the parables Jesus used when he taught about the Kingdom of God?

The story of Samuel’s search for the one to be anointed, the one who was to lead Israel as the King, is striking, isn’t it? What do we look for in our leaders? Is Samuel’s mistaken notion of who should lead the people reminiscent of our own? –  When Samuel says, “Here is a fine looking fellow, perhaps he should be the King,” as each one of the boys is presented, he is just like us, isn’t he? Samuel’s search is a parable of our own search for leaders. We certainly can see ourselves in the story, can’t we, as we listen to the honeyed words of these “great and good” men and women who would like to assume positions of influence and power in our lives.

Parables allow us to consider ourselves, don’t they? We project some of our own thoughts onto a story in order to examine them. Perhaps we find some wayward, and have to dismiss them from consideration, but amongst those unreliable thoughts are notions which are worthy of further contemplation, ideas which could lead us to better lives.

How does this happen? Is it the parable itself which enlightens us, or is it the thought we devote to it in the clarity of reflection? Or – is it those private conversations we have about the parables which grant us a vision of the reality of life? Is a parable like a zen koan – that story which jolts you from the comfortable un-knowing of the everyday?

So what about our parables from today’s readings? – Do they do anything to raise our consciousness? They don’t do anything for me immediately, except to emphasise the importance of private conversation between all of us. These are the modern equivalents of Socrates’ dialogues, in which the nature of truth and reality are examined, the result of which should be a new relationship between self and world.

Isn’t this what Jesus is doing with his disciples, transforming them from fishermen into fishers of men? These gruff yokels are no longer the butt of jokes, but they are approached as conduits of wisdom. People stop and listen when they speak. Peter is able to stand up in the synagogue to speak about the Word of life, and Paul is able to proclaim his message in the midst of the Aeropagus. What about us?

We may not all be impelled to become public evangelists, but certainly our faith should allow us to share our interpretations of a parable or two in private with special friends, maybe even with a stranger with whom we feel a kinship. I have been fortunate, some of my inhibition has been stripped away and I can stand here to gabble away, hoping against hope that my meanderings might make sense to you.

So let’s consider this a private conversation, which should help set us on our way to that unexplored territory where we should make our marks in the name of Christ.




God, who as at this time taught the hearts of your faithful people by sending to them the light of your Holy Spirit: grant us by the same Spirit to have a right judgement in all things and evermore to rejoice in his holy comfort; through the merits of Christ Jesus our Saviour, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.


Holy Spirit, sent by the Father, ignite in us your holy fire; strengthen your children with the gift of faith, revive your Church with the breath of love, and renew the face of the earth, through Jesus Christ our Lord.


Acts reading

When the day of Pentecost had come, they were all together in one place. And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.

Now there were devout Jews from every nation under heaven living in Jerusalem. And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. Amazed and astonished, they asked, ‘Are not all these who are speaking Galileans? And how is it that we hear, each of us, in our own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, Cretans and Arabs—in our own languages we hear them speaking about God’s deeds of power.’ All were amazed and perplexed, saying to one another, ‘What does this mean?’ But others sneered and said, ‘They are filled with new wine.’

But Peter, standing with the eleven, raised his voice and addressed them: ‘Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. Indeed, these are not drunk, as you suppose, for it is only nine o’clock in the morning. No, this is what was spoken through the prophet Joel:

“In the last days it will be, God declares,

that I will pour out my Spirit upon all flesh,

   and your sons and your daughters shall prophesy,

and your young men shall see visions,

   and your old men shall dream dreams.

Even upon my slaves, both men and women,

   in those days I will pour out my Spirit;

     and they shall prophesy.

And I will show portents in the heaven above

   and signs on the earth below,

     blood, and fire, and smoky mist.

The sun shall be turned to darkness

   and the moon to blood,

     before the coming of the Lord’s great and glorious day.

Then everyone who calls on the name of the Lord shall be saved.”

Acts 2:1–21 


24  The sun rises and they are gone •

   to lay themselves down in their dens.

25  People go forth to their work •

   and to their labour until the evening.

26  O Lord, how manifold are your works! •

   In wisdom you have made them all;

      the earth is full of your creatures.

27  There is the sea, spread far and wide, •

   and there move creatures beyond number, both small and great.

28  There go the ships, and there is that Leviathan •

   which you have made to play in the deep.

29  All of these look to you •

   to give them their food in due season.

30  When you give it them, they gather it; •

   you open your hand and they are filled with good.

31  When you hide your face they are troubled; •

   when you take away their breath,

      they die and return again to the dust.

32  When you send forth your spirit, they are created, •

   and you renew the face of the earth.

33  May the glory of the Lord endure for ever; •

   may the Lord rejoice in his works;

34  He looks on the earth and it trembles; •

   he touches the mountains and they smoke.

35  I will sing to the Lord as long as I live; •

   I will make music to my God while I have my being.

Psalm 104


We know that the whole creation has been groaning in labour pains until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience.

Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

Romans 8:22–27


‘When the Advocate comes, whom I will send to you from the Father, the Spirit of truth who comes from the Father, he will testify on my behalf. You also are to testify because you have been with me from the beginning. But I have said these things to you so that when their hour comes you may remember that I told you about them.

‘I did not say these things to you from the beginning, because I was with you. But now I am going to him who sent me; yet none of you asks me, “Where are you going?” But because I have said these things to you, sorrow has filled your hearts. Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Advocate will not come to you; but if I go, I will send him to you. And when he comes, he will prove the world wrong about sin and righteousness and judgement: about sin, because they do not believe in me; about righteousness, because I am going to the Father and you will see me no longer; about judgement, because the ruler of this world has been condemned.

‘I still have many things to say to you, but you cannot bear them now. When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that he will take what is mine and declare it to you.

John 15:26–27, 16:4b–15

Sermon on Pentecost

A long time ago Tom Paxton sang a song with this question as the title, “Wasn’t that a party?”

I was humming it to myself yesterday as I was mowing grass. “There’s a fella talking to the old tom-cat, and the cat was answering back, Could ‘a been the whiskey, might ‘a been the gin, could a been the six pack, oh what a mess I’‘m in… wasn’t it a party?” It goes on an on about this party, even someone wearing a melon for a hat, everything suggests a wild party with people out of control, and then the police turn up. But since he was in such a mess, he looked forward to the next thirty days – the price to pay for public drunkenness and all the rest – thirty days detention in jail. “I really could use those thirty days,” he sings, suggesting he could sober up and perhaps even go to another party, or maybe live “a quiet and sober life” as in the BCP.

Have we ever had such a party? My youth was not so wild, and I have never been in such a mess as Tom Paxton sings about. However, there are people out there who have been at such a party. I have heard about them, some of my friends have been to them. Whether it is a celebration of a wedding, the FA Cup or a birthday, such excess is part and parcel of life in the twenty-first century, don’t you agree?

I am speaking of parties today because this is party time for the one, holy, catholic and apostolic Church. Today is Pentecost, the biggest birthday celebration in the world. Today the Church was born over two thousand years ago. Fifty days from Easter, that time of dark despair yielding the brightest of lights to the world on that Sunday morning, comes Pentecost, the high point of our Easter celebrations, and this should be the greatest collective celebration the Church should know.

What do we normally do at our birthdays? I ask this question with an ulterior motive, for I want to ask you that old evangelical question, “Have you been born again?” Have you been slain by the Holy Spirit only to rise again to a new life in Christ? Have you spoken in tongues as the disciples did in Jerusalem all those years ago?

It is obvious I speak in tongues quite often, for many must have asked themselves “Has be been to Tom Paxton’s party?” Like the visitors to Jerusalem, people listen to me and wonder what I have been drinking, they wonder what I am talking about – theology is not the language many speak, is it? I am speaking in a tongue no one can understand easily. But in Jerusalem some people did hear their native tongue. They were amazed that they understood what these rude men from the back of beyond were saying.

I am wondering how we celebrate our birthdays. I would like to know if we celebrate our second births, the day we said “YES” to God, and experienced the infusion of the Holy Spirit in our living.

Today is the Church’s birthday, how are we marking it? I remember a scene from a film where someone is blindfolded and taken on a car journey. The character described the journey, the road noises, the incidental sounds along the road, going over a bridge, but then there was a party. The noise was loud gabbling, none of it making any sense. You might think the visitors to Jerusalem might have been listening to the same party which was in that film. That party in the film could have been any of the parties we might have attended throughout our lives, especially those where there was excess. The party in the film was revealed to be the roosting place of pelicans. The pelicans squawking sound just like some people under the influence as they talk at one another. They are not really listening, or they hear only what they want to hear. The birds are like people whom I do not understand. I stand outside the party and don’t comprehend anything because their language says nothing to me.

You might think the visitors to Jerusalem might have been listening to the same party which was in that film. However, there is a great difference. Through the din, all that gabbling, the strangers in Jerusalem heard something that made sense to them. They were not expecting to understand anything in that city so far away from their homes. However, through the noise, they heard their own language – they heard talk about “God’s acts of power”.

Just how do we celebrate Pentecost in these very sober times of the twenty-first century?  Is there a street party, like so many of just yesterday? Do we hum a little more? Do we invite others to share a glass of sherry or a meal? Do our times say speaking in tongues is something quite foreign to our ordinary experience, well beyond the pale.

But speaking in tongues need not take the extraordinary manifestation of glossolalia. It could be that we use our native tongue in a way that is clear to someone who has never thought of something, as we have, before.

All the parties I go to are rather sober affairs. Even the most dissolute celebrations of my youth had no whiskey, no gin, not even a six pack. We may have indulged in a little too much wine, like those fellows in Jerusalem, but we were always intelligible – at least among ourselves, perhaps even to someone passing by – never did we overstep the mark, we were cheery and considerate, always thinking hard about something – even if befuddled by the agent of truth, which the Romans knew so well, in vino veritas.

As I have grown older, more and more my parties are places for conversations, with strangers, with friends, with family, ever talking about this or that where matters of moment are examined.

Yesterday, we heard something about love at that big, national party. Love is a language which crosses across all barriers, it enflames those who love and those who are loved. They comprehend one another perfectly. There is no language barrier, love is not a party of gabbling, squawking birds with no comprehension.

Let me invite everyone to this party of Pentecost: let’s celebrate this party with no end, where clear heads prevail and no one will ever have to say “Oh what a mess I’m in!” with Tom Paxton. We will always be able to say, “How good it is to be here!” and mean it like nothing else we have ever said.


Sunday after Ascension


O God the King of glory, you have exalted your only Son Jesus Christ with great triumph to your kingdom in heaven: we beseech you, leave us not comfortless, but send your Holy Spirit to strengthen us and exalt us to the place where our Saviour Christ is gone before, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.


Risen, ascended Lord, as we rejoice at your triumph, fill your Church on earth with power and compassion, that all who are estranged by sin may find forgiveness and know your peace, to the glory of God the Father.


A reading from Acts

In those days Peter stood up among the believers (together the crowd numbered about one hundred and twenty people) and said, ‘Friends, the scripture had to be fulfilled, which the Holy Spirit through David foretold concerning Judas, who became a guide for those who arrested Jesus— for he was numbered among us and was allotted his share in this ministry.’

So one of the men who have accompanied us throughout the time that the Lord Jesus went in and out among us, beginning from the baptism of John until the day when he was taken up from us—one of these must become a witness with us to his resurrection.’ So they proposed two, Joseph called Barsabbas, who was also known as Justus, and Matthias. Then they prayed and said, ‘Lord, you know everyone’s heart. Show us which one of these two you have chosen to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.’ And they cast lots for them, and the lot fell on Matthias; and he was added to the eleven apostles.

Acts 1:15–17, 21–26


1  Blessed are they who have not walked

      in the counsel of the wicked, •

   assembly of the scornful.

2  Their delight is in the law of the Lord •

   and they meditate on his law day and night.

3  Like a tree planted by streams of water bearing fruit in due season, with leaves that do not wither, •

   whatever they do, it shall prosper.

4  As for the wicked, it is not so with them; •

   they are like chaff which the wind blows away.

5  Therefore the wicked shall not be able to stand in the judgement, •

   nor the sinner in the congregation of the righteous.

6  For the Lord knows the way of the righteous, •

   but the way of the wicked shall perish.

Psalm 1


If we receive human testimony, the testimony of God is greater; for this is the testimony of God that he has testified to his Son. Those who believe in the Son of God have the testimony in their hearts. Those who do not believe in God have made him a liar by not believing in the testimony that God has given concerning his Son. And this is the testimony: God gave us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life.

I write these things to you who believe in the name of the Son of God, so that you may know that you have eternal life.

1 John 5:9–13


‘I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. Now they know that everything you have given me is from you; for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. All mine are yours, and yours are mine; and I have been glorified in them. And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one. While I was with them, I protected them in your name that you have given me. I guarded them, and not one of them was lost except the one destined to be lost, so that the scripture might be fulfilled. But now I am coming to you, and I speak these things in the world so that they may have my joy made complete in themselves. I have given them your word, and the world has hated them because they do not belong to the world, just as I do not belong to the world. I am not asking you to take them out of the world, but I ask you to protect them from the evil one. They do not belong to the world, just as I do not belong to the world. Sanctify them in the truth; your word is truth. As you have sent me into the world, so I have sent them into the world. And for their sakes I sanctify myself, so that they also may be sanctified in truth.

John 17:6–19

Sermon on Sunday after Ascension

Today is the Sunday after the Ascension. I don’t think the Ascension is a well-known christian festival. It came into the foreground for me when Bishop Michael came to the diocese. He had organised a eucharist over at Ozzleworth on a beautiful Ascension evening. It was quite an occasion, as some of the clergy and readers had been invited to enjoy a repast at the “big house” afterward. We got to know each other better over the meal, Bishop Michael essentially introducing himself to this deanery. — So you can see why this particular holy day holds some warm memories for me. But I must return to the subject matter – Ascension.

This notion of rising is something that we all know in our lives, isn’t it? We all want to better ourselves – to get on in the world, as they used to say – to rise above the crowd and make our mark. This is a natural understanding of ascending, like in that verse describing the angels ascending and descending around the Son of Man.

This lifting up is true of ourselves, but it also describes our hopes, doesn’t it? Don’t we all want to lift our hopes high not just for ourselves, but also for those around us? I don’t think every one of us is so selfish that we don’t have hopes for those around us. Certainly this is true for parents as they contemplate their children. Brothers and sisters hope for better lives for their siblings, don’t they? Even if you don’t get on with your family, you don’t really wish them ill, do you?

Now what do you hope for on behalf of your friends and neighbours? Certainly we wish them well, don’t we? We know them for the greater part, and know that they would appreciate rising above the mass of humanity in some way and so we hope for them. However, you might understand why people don’t wish the stranger well. We just have to remember the story of the Samaritan, don’t we?

These thoughts have all arisen because of a comment on a controversy in the United States. The chaplain of Congress has been at the centre of a dispute, one which, I think, is central to being human, that being which lives and moves in the midst of others – the controversy arose because the Jesuit chaplain ‘Conroy had prayed that lawmakers would [and I quote] “guarantee that there are not winners and losers under new tax laws, but benefits balanced and shared by all Americans.” [and then the commentator went on to say,] Oh-oh! Speaker Paul Ryan, also a Catholic, muscled in, according to Conroy, saying: “Padre, you just got to stay out of politics.”’

The commentary went on to talk about the fundamentally political nature of all life, cenobitic or eremitic, in the midst of society or as a hermit cut off from everyone. But that is not why I brought up Mr Conroy’s predicament. It was his aspirations, how he wanted all to ascend. He wanted all to rise above the mire of poverty or hardship. The prayer was that everyone should benefit. Isn’t this what our christian love is all about?

Is this a political agenda? No, I would say it is hope in the ascendent, wouldn’t you? Isn’t this what everyone wants – that all will benefit from each other? A political agenda is when we prescribe just how we would accomplish our hopes. The capitalist sees the hope being attained through the capitalisation of work by those with foresight and money to invest and risk all. The communist sees the hope achieved by the communal ownership of all things and shared work. Both political agenda hope in the same loving care of all within society, but they work it out so very differently from each other, don’t they?

When we hope for the ascension of humanity, when we pray for the ascension of humanity, we are not politically motivated. No, we are driven by the Lord, our Lord who rose into the heavens to sit at the Father’s right hand, who promised us the Holy Spirit as a comforter in our despair at his crucifixion. Our aspirations are holy, without prejudice and programme. – Well, if there is a programme, the scheme is love; and as we all know love is all encompassing and open, without any artifice of plan and skullduggery.

Love has to be the highest form of ascent for human being. Is there anything else that can overcome any of the usual barriers between people? The total giving of self to another lifts us up from the muck of our busy and too-often self-centred lives, where cloying narcissism obscures all beauty and altruism, where obdurate material aims tend to smother us.

We ascend through love. The heights we rise to are magnificent, in fact they are infinite when we love God. The constraints of personality and history are burst apart when the Other becomes the focus of our attention and our care. We ascend to new levels through this thoughtfulness for others. Isn’t this the summit which is our goal? Isn’t this the heaven of hearts in love? Hasn’t the Church always pointed us in that direction? Surely, we must agree, this has to be the locus of our ascension.

The Ascension of Jesus Christ is what the theologian calls a mythos through which we capture meaning. The theologian would also say that the Ascension of Jesus Christ is a potent symbol for the believer.

The believer can use this symbol to understand where she is in the world, to understand how he is in the world. This where and how allows us to take our direction on the journey of life.

When we confess that Jesus “ascended to the right hand of the Father” where he is worshipped and glorified with the Father and the Holy Spirit, we mark out the dimensions of our world and how we want to live in it. When we ascend through love, our world is limitless and without a limiting plan. We “let it be”, as the song goes, and our only thought is to keep the barriers down. – It is ever so simple, at least for the believer.

I have been reading in the missal lately, and there the daily antiphons continually raise our hopes in this the season between Easter and Pentecost. The resurrection is to inspire us to live and work for the Kingdom of Heaven. Our aspirations are found in the facts of our faith which are reflected in the antiphons.

Those antiphons inform our lives, repeating the mystery of the first-fruits of the resurrection for our lives. No longer will the leaven of malice infect us, but rather the love of God will innoculate us and keep us healthy as we take the medicine of immortality in the eucharist.


Easter 5


Almighty God, who through your only-begotten Son Jesus Christ have overcome death and opened to us the gate of everlasting life: grant that, as by your grace going before us you put into our minds good desires, so by your continual help we may bring them to good effect; through Jesus Christ our risen Lord, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.


Risen Christ, your wounds declare your love for the world and the wonder of your risen life: give us compassion and courage to risk ourselves for those we serve, to the glory of God the Father.


Reading from Acts

Then an angel of the Lord said to Philip, ‘Get up and go towards the south to the road that goes down from Jerusalem to Gaza.’ (This is a wilderness road.) So he got up and went. Now there was an Ethiopian eunuch, a court official of the Candace, queen of the Ethiopians, in charge of her entire treasury. He had come to Jerusalem to worship and was returning home; seated in his chariot, he was reading the prophet Isaiah. Then the Spirit said to Philip, ‘Go over to this chariot and join it.’ So Philip ran up to it and heard him reading the prophet Isaiah. He asked, ‘Do you understand what you are reading?’ He replied, ‘How can I, unless someone guides me?’ And he invited Philip to get in and sit beside him. Now the passage of the scripture that he was reading was this:

‘Like a sheep he was led to the slaughter,

   and like a lamb silent before its shearer,

     so he does not open his mouth.

In his humiliation justice was denied him.

   Who can describe his generation?

     For his life is taken away from the earth.’

The eunuch asked Philip, ‘About whom, may I ask you, does the prophet say this, about himself or about someone else?’ Then Philip began to speak, and starting with this scripture, he proclaimed to him the good news about Jesus. As they were going along the road, they came to some water; and the eunuch said, ‘Look, here is water! What is to prevent me from being baptized?’ He commanded the chariot to stop, and both of them, Philip and the eunuch, went down into the water, and Philip baptized him. When they came up out of the water, the Spirit of the Lord snatched Philip away; the eunuch saw him no more, and went on his way rejoicing. But Philip found himself at Azotus, and as he was passing through the region, he proclaimed the good news to all the towns until he came to Caesarea.

Acts 8:26–40


25  From you comes my praise in the great congregation; •

   I will perform my vows

      in the presence of those that fear you.

26  The poor shall eat and be satisfied; •

   those who seek the Lord shall praise him;

      their hearts shall live for ever.

27  All the ends of the earth

      shall remember and turn to the Lord, •

   and all the families of the nations shall bow before him.

28  For the kingdom is the Lord’s •

   and he rules over the nations.

29  How can those who sleep in the earth

      bow down in worship, •

   or those who go down to the dust kneel before him?

30  He has saved my life for himself;

      my descendants shall serve him; •

   this shall be told of the Lord for generations to come.

31  They shall come and make known his salvation,

      to a people yet unborn, •

   declaring that he, the Lord, has done it.

Psalm 22


Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. Whoever does not love does not know God, for God is love. God’s love was revealed among us in this way: God sent his only Son into the world so that we might live through him. In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins. Beloved, since God loved us so much, we also ought to love one another. No one has ever seen God; if we love one another, God lives in us, and his love is perfected in us.

By this we know that we abide in him and he in us, because he has given us of his Spirit. And we have seen and do testify that the Father has sent his Son as the Saviour of the world. God abides in those who confess that Jesus is the Son of God, and they abide in God. So we have known and believe the love that God has for us.

God is love, and those who abide in love abide in God, and God abides in them. Love has been perfected among us in this: that we may have boldness on the day of judgement, because as he is, so are we in this world. There is no fear in love, but perfect love casts out fear; for fear has to do with punishment, and whoever fears has not reached perfection in love. We love because he first loved us. Those who say, ‘I love God’, and hate their brothers or sisters, are liars; for those who do not love a brother or sister whom they have seen, cannot love God whom they have not seen. The commandment we have from him is this: those who love God must love their brothers and sisters also.

1 John 4:7–21


‘I am the true vine, and my Father is the vine-grower. He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit. You have already been cleansed by the word that I have spoken to you. Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing. Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you. My Father is glorified by this, that you bear much fruit and become my disciples.

John 15:1-8

Sermon on Easter 5

“In his humiliation justice was denied him.” This is a very strange verse, a verse I don’t immediately understand. Like the Ethiopian Eunuch, I would like Philip to sit by my side to explore the meaning of these words.

However, Philip is not here. You are. – Let’s explore the story together. The Ethiopian Eunuch is a very powerful political-economic figure, isn’t he? Luke describes him as a court official. In fact, we would call him “the chancellor of the exchequer” for Candace the Queen of the Ethiopians. He was, Luke says, “in charge of her entire treasury.” Her entire treasury – imagine that. He must have been quite a figure riding in a chariot – and reading the prophet Isaiah on top of it all. Who normally rides in a chariot? Military commanders to be sure – they are the heavy cavalry. Chariots are instruments of war – they thunder down roads scattering everyone in their path, don’t they? I suppose if a tank were coming down St John’s Road, wouldn’t all of us scatter? The powerful would ride in a chariot in ancient times. Court officials would obviously travel in chariots. Here is a man of status in that political world travelling along the road as only a court official in charge of the treasury could do.

But this important man is a eunuch. This makes him a very peculiar figure in that world. Who takes a eunuch seriously? – well, Candace did, but who else? In the middle east of ages ago powerful men were like David and Solomon, with many wives and concubines. They flaunted their “power” in the guise of their manhood – their “women”. A eunuch could do nothing of that sort. He was isolated and marginalised, even though he was in charge of the entire treasury.

The eunuch can be seen as a metaphor for the people to whom the message of Jesus would mean so much. The gospel could be explained through the history of humanity, and those people, who experienced many of the things described in the bible, would like to understand – if only it were explained to them.

So our verse would make perfect sense to a great many of the people of the time, as they experienced this fact – “in humiliation justice was denied.” Like the eunuch, they asked to whom does such a verse of a sacred book refer? They experienced humiliation and the denial of justice, but why is such a figure in the book? To those on the outside, this verse makes no sense.

Philip went up to the eunuch and sat with him. He thus was able to talk this man through the whole history of salvation and reveal Jesus as that man who was humiliated and denied justice. His eyes were opened and he saw, he understood that Jesus and he were linked intimately.

What linked them? That Jesus lived and died in real time in front of witnesses was very important at the time, and even today it is. The link was death. Jesus was the man whose “life is taken away from the earth.” This was revealed as good news. Philip proclaimed it, and the eunuch saw it.

His eyes opened, and he saw the symbolic reality of his life and that of this man, Jesus, who was humiliated and denied justice and whose life was taken away from the earth. In this symbolic reality the eunuch and we finally comprehend life.

His eyes opened and he saw water where this happened. The Ethiopian then asked “Why not baptise me here?” Everything has changed for this fellow. He now understands the book he had on his lap – he now sees the divine here and now – he now sees his life in a greater context, a universal and eternal context.

In what context, do we see this story of the eunuch? Let’s look at the beginning of the story again. The eunuch “had come to Jerusalem to worship”. This fellow had come all the way from Ethiopia to worship in Jerusalem – this is a mighty act for anyone to accomplish. Easier for this rich man, but quite a feat nonetheless. Going to Jerusalem was not something people would normally do, especially a Jew of the diaspora, although the Passover farewell “Next year in Jerusalem” rings in contemporary ears. Candace’s exchequer is able to travel to Jerusalem to worship, to read the word of God and to ponder it, but more importantly to discuss it with those around him. Philip appeared at the right time for him and was able shed light on the passage of scripture before him.

The New Testament is full of people who are Jews. They go to the Temple to worship at the centre of the world, the centre of their religious world. This is overturned, their everyday understanding of worship and what is expected is completely changed into a new day, the dawn of the new age when a river, instead of being merely flowing water becomes a means of transformation, the vehicle for baptism.

With these new eyes, the world is transformed and the world no longer has the old values. Now the eunuch sees everything in a very different way. That water, for instance, becomes baptism.

The extraordinary continues when Philip is taken away to the coast to preach and teach in all the cities there. Philip himself goes into a new world of sharing the gospel, the Word of God, just as he did with this Ethiopian, this eunuch who was ever so powerful in the life of Queen Candace’s court.

Philip was then transported to places far away where he continued his work. But how did this happen? I do not want to explain away this miracle, but I would ask you to remember that such miracles happen in our lives – for instance, how do we come to be in this church at this time? Can we explain away how we come here? No, I don’t think we can. We often say we just arrived, don’t we?

We have arrived, this is the new Jerusalem for us where we will worship, where we will travel with the book in our lap as we ponder its meaning. We are here at the centre of our world where we have come to worship, and we depart to new destinations. In the new world where God is the centre of all reality, we could barge around in chariots or walk about quietly. Here we live and move and have our being in places never imagined in the era of the young churches. This is the new age where Philip has walked before us, discussing the good news with anyone who would spend time with him. Are we prepared to live in this new world? Will we sit down with strangers and talk of many things – whether it is cabbages and kings or what is right and good? I certainly hope so.


Easter 4


Almighty God, whose Son Jesus Christ is the resurrection and the life: raise us, who trust in him, from the death of sin to the life of righteousness, that we may seek those things which are above, where he reigns with you in the unity of the Holy Spirit, one God, now and for ever.


Risen Christ, faithful shepherd of your Father’s sheep: teach us to hear your voice and to follow your command, that all your people may be gathered into one flock, to the glory of God the Father.


Old Testament

The next day their rulers, elders, and scribes assembled in Jerusalem, with Annas the high priest, Caiaphas, John, and Alexander, and all who were of the high-priestly family. When they had made the prisoners stand in their midst, they inquired, ‘By what power or by what name did you do this?’ Then Peter, filled with the Holy Spirit, said to them, ‘Rulers of the people and elders, if we are questioned today because of a good deed done to someone who was sick and are asked how this man has been healed, let it be known to all of you, and to all the people of Israel, that this man is standing before you in good health by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead. This Jesus is

“the stone that was rejected by you, the builders;

   it has become the cornerstone.”

There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved.’

Acts 4:5–12


  The Lord is my shepherd; •

   therefore can I lack nothing.

  He makes me lie down in green pastures •

   and leads me beside still waters.

  He shall refresh my soul •

   and guide me in the paths of righteousness for his name’s sake.

  Though I walk through the valley of the shadow of death,

      I will fear no evil; •

   for you are with me;

      your rod and your staff, they comfort me.

  You spread a table before me

      in the presence of those who trouble me; •

   you have anointed my head with oil

      and my cup shall be full.

  Surely goodness and loving mercy shall follow me

      all the days of my life, •

   and I will dwell in the house of the Lord for ever.

Psalm 23


We know love by this, that he laid down his life for us—and we ought to lay down our lives for one another. How does God’s love abide in anyone who has the world’s goods and sees a brother or sister in need and yet refuses help?

Little children, let us love, not in word or speech, but in truth and action. And by this we will know that we are from the truth and will reassure our hearts before him whenever our hearts condemn us; for God is greater than our hearts, and he knows everything. Beloved, if our hearts do not condemn us, we have boldness before God; and we receive from him whatever we ask, because we obey his commandments and do what pleases him.

And this is his commandment, that we should believe in the name of his Son Jesus Christ and love one another, just as he has commanded us. All who obey his commandments abide in him, and he abides in them. And by this we know that he abides in us, by the Spirit that he has given us.

1 John 3:16–24


 ‘I am the good shepherd. The good shepherd lays down his life for the sheep. The hired hand, who is not the shepherd and does not own the sheep, sees the wolf coming and leaves the sheep and runs away—and the wolf snatches them and scatters them. The hired hand runs away because a hired hand does not care for the sheep. I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep. I have other sheep that do not belong to this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. For this reason the Father loves me, because I lay down my life in order to take it up again. No one takes it from me, but I lay it down of my own accord. I have power to lay it down, and I have power to take it up again. I have received this command from my Father.’

John 10:11–18

Sermon on Easter 4

Risen Christ, faithful shepherd of your Father’s sheep: teach us to hear your voice and to follow your command, that all your people may be gathered into one flock, to the glory of God the Father. Amen.

This alternative collect sets the theme for my thoughts today, as I begin with these verses from today’s gospel.

I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father. And I lay down my life for the sheep. … and they will listen to my voice.

Jesus is speaking to us. However I have to ask, do we really hear him? Who is the shepherd of our souls? The shepherd of this scattered flock? The shepherd whose voice is heard and recognised by his own sheep?

As 21st century schizoid humanity, we can answer this in many different ways, one for each of the personalities we exhibit through course of our lives, or even through the waking hours of our day.

One way we can answer this is in what we call our “secular” lives by naming our head of state or prime minister. Perhaps it is our boss at work, since we are terrified by him. We stand in awe of the head of the department and bow to his authority. We quake when we have to approach his private office, his sanctum, don’t we?

In our personal lives, we name our life coach or guru, don’t we? There are many people we take as our leader, aren’t there? Sometimes this shepherd is closer to home, our loved ones, our family members, perhaps husband, wife, our children, then there might be father,  mother, even a brother, or a sister…. So many people shepherd us in so many ways.

The question of this guiding shepherd presents itself to every generation. Sometimes it is a question that is never asked, as we listen to the many voices around us, as we are guided by someone else.

In our more reflective moments, don’t we wonder who cares for us as our shepherd? In this epoch don’t we wonder about the course of our life and what the guiding principles are in it? Clearly the early church struggled with this same question. Our gospel passage reveals this concern, don’t you think? Why else would this story come down to us? Why would the gospeller recount this story?

So, who is the shepherd whose voice we hear? This is not a question about delusion or brainwashing. We are not talking about the hearing of voices which no one else catches. It is a question about the voice we hear when our conscience is pricked and we are uncomfortable about everything around us. What is the voice we hear when the call of conscience – God’s call – screeches in our ear drowning out all the noise of the everyday? Who is this voice? Our gospel tells us that if we are the sheep, we hear our shepherd’s voice clearly.

Our text today sets a very difficult problem for each one of us. Do I really know that good shepherd as well as he says he knows me? I ask this question because I have been working on the farm again where there are sheep. These sheep run past me just as I want to look a particular lamb over. Whoosh, and ten lambs dash by and I am left standing there without a clue – I am the hireling, I am only a substitute shepherd, and I don’t know them well, and I certainly would not lay my life down for them at this point in my career as a shepherd.

So I am in two minds as to how helpful this image of the shepherd is for me. On the one hand, I am not a knowledgeable shepherd, for I don’t know the flock very well, I cannot tell each sheep apart from every other one. And, on the other hand,  I am not very good at handling them. I am not sure of myself as a shepherd, and I cannot extrapolate from my knowledge to that symbol of the good shepherd, the symbol which the universal Church has held before us in so many ways in its history.

Does the good shepherd know me in that same way as I know that small flock? When we all begin chattering away in the anonymity of the crowd, does the shepherd get confused when my voice is raised in petitionary prayer amongst the gabbling of the rest of humanity. That shepherd has told us that he knows each and every one of his sheep – and I don’t know a thing when I stand there in the midst of the small flock I help with. I am dumbfounded as I stand in the midst of the pen – I am struck dumb as I stand here before the Lord.

“And they will listen to my voice…” Those words come to me and bolster me, even if I am not a very good shepherd. I know that I am not a very good shepherd, and my consciousness of my own deficiencies informs my image of the good shepherd. I know what I should be able to do with the sheep, but, like all humanity, I fail at the task before me.

So I have confidence in that good shepherd whose voice I hear in the call of my conscience. I hear a voice which is not tainted with the clamour of the everyday crowd which presses all around me, much like those sheep who congregate around me in the pen. I am able to look and observe what is happening. I am able to assess what is right and what is wrong around me. That sheep with a dodgy something clearly stares at me and I need to care for it.

When I hear the call of conscience, it is an imperative which drives me away from the crowd. Sometimes I do not even understand it either, but I am caught up with it – I am driven apart. I can no longer follow the herd. That call of conscience drives me into myself so that I must act on my own, for myself. Yet that doesn’t mean I withdraw from the world. Not at all! The call of conscience has driven me here, to stand before you and talk about that call, to speak about that voice of Jesus which speaks to my very self. It is nothing more, and nothing less, than pure authenticity, I may agree with the mass of humanity, but that decision is not just “going along” with the crowd. I stand as myself hearing the voice of my shepherd causing me to act consciously and conscientiously.

That shepherd’s voice is one we all hear, if we would take the time to listen. It is part of the clamour of everyday life. That voice underpins everything. When we can strip the everyday, ordinary things away from our lives, when we still those things that distract us from the good and noble, when we take away everything which deflects us from the divine, we are left with our conscience as it calls us to ourselves. IF we listen, then we will be able to follow the true path, in that flock which gathers together under the protection of Jesus, our good shepherd.


Easter 2


Almighty Father, you have given your only Son to die for our sins and to rise again for our justification: grant us so to put away the leaven of malice and wickedness that we may always serve you in pureness of living and truth; through the merits of your Son Jesus Christ our Lord, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.


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.


Old Testament

Now the whole group of those who believed were of one heart and soul, and no one claimed private ownership of any possessions, but everything they owned was held in common. With great power the apostles gave their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them, for as many as owned lands or houses sold them and brought the proceeds of what was sold. They laid it at the apostles’ feet, and it was distributed to each as any had need.

Acts 4:32–35


1  Behold how good and pleasant it is •

   to dwell together in unity.

2  It is like the precious oil upon the head, •

   running down upon the beard,

3  Even on Aaron’s beard, •

   running down upon the collar of his clothing.

4  It is like the dew of Hermon •

   running down upon the hills of Zion.

5  For there the Lord has promised his blessing: •

   even life for evermore.

Psalm 133


We declare to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the word of life— this life was revealed, and we have seen it and testify to it, and declare to you the eternal life that was with the Father and was revealed to us— we declare to you what we have seen and heard so that you also may have fellowship with us; and truly our fellowship is with the Father and with his Son Jesus Christ. We are writing these things so that our joy may be complete.

This is the message we have heard from him and proclaim to you, that God is light and in him there is no darkness at all. If we say that we have fellowship with him while we are walking in darkness, we lie and do not do what is true; but if we walk in the light as he himself is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us.

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the atoning sacrifice for our sins, and not for ours only but also for the sins of the whole world.

1 John 1:1–2:2


When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, ‘Peace be with you.’ After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, ‘Peace be with you. As the Father has sent me, so I send you.’ When he had said this, he breathed on them and said to them, ‘Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.’

But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. So the other disciples told him, ‘We have seen the Lord.’ But he said to them, ‘Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.’

A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, ‘Peace be with you.’ Then he said to Thomas, ‘Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.’ Thomas answered him, ‘My Lord and my God!’ Jesus said to him, ‘Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.’

Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

John 20:19–31

Sermon on Easter 2

Today we are consumed by fear of extremists, aren’t we? Who are they? Why are they disturbing everything we hold dear? What do they want with me? I am a nobody – I have no money, no power, no prestige. Why terrorise me?

However, terror is not an issue just in our time. Terror has always roamed the world. In the beginnings of the Church universal, there was persecution. The Church went into hiding to escape. Later in the middle ages, the Church itself became an agent of terror, when it pursued the Crusades. Nowadays, there is terror from jihadists, those who would invoke God for acts of violence, christian or muslim. Is this terror any different from any other time in the life of the Church? Do we call upon a divinity who mirrors our own fear?

In these times of terror, I want each and every one of you to become radicals – even to the point of being arrested as being a threat to the status quo – but I want you to be extremists in love. How many people today would be arrested for their radical love? How many people would be imprisoned for their acts of kindness?

This is what the gospel is all about – not random acts, but constant acts of kindness, a profound care, that same love for the world which our saviour showed in his last acts on earth, in the sharing of bread and wine, his body and blood, amongst those who would believe in him.

These thoughts of a radicalised love have arisen because of the events of Easter. With Easter there is something very different in the world. There is a new energy at work, isn’t there? No longer is it the same old, same old – no longer do we feel that we have to fit in with the rather poor decisions around us. We have been freed from the constraints of the everyday world.

The resurrection is not just a theological construct to explain away the empty tomb. We have gone through the horror of the passion and we have emerged from the empty tomb. What terror can the world hold for us now?

Human beings live in a web – the laws of nature, the rules of etiquette, the expectations of the masses, the law of the land, social norms, anthropological necessity, the categorical imperative, the boundaries of good taste, moral fastidiousness. This web can be experienced and interpreted as constricting, or it can be liberating.

We are all, indeed, bound up in the red tape of everyday existence. The laws of the country, for instance, do constrain us in everything we do. If I live here, then I have to abide by “law” in its many guises, don’t I? Theologians and their abstract thoughts do have something to say to us in our everyday, relatively simple, activity. As we go about our ordinary activities, their considerations touch the heart of our lives as christians, as followers of the way. That great theologian, Paul, spoke of the law, its dead letter and its spirit. He told us how we should live by the spirit of the law, as did Jesus, because the law ‘was made for man’. That is the basis of my plea for you all to become radicals – to live by the one law Jesus commanded us, that we love one another.

Our Lord commanded us to love one another just as he loves us. That is a law which trumps any legality our politicians would dream up. It is a law which binds us to one another and to something which transcends us all.

Who acts kindly out of love every moment of the day, at all times in their lives? Only Jesus did, I think. Only Jesus lived a life of radical love, an extremist’s love. Even in the extremis of the final moments, Jesus never stopped his care, “Forgive them!” he said. The saints must have had moments when they forgot that inner compulsion to love. Occasionally their hearts showed a flinty hardness, rather than that softer human characteristic of flesh – the human heart which bleeds for others, that human heart which breaks all too often. This is the real heart God has placed in us, a heart which knows what is right instinctively, a heart which beats to the rhythm of goodness.

That big drum sounds as our conscience – if we let it. Our contemporaries, however, make so much noise that it drowns out the beat of that different drummer, for don’t we just follow the noise around us and not act kindly out of love, especially when it is not in line with what is “politically correct”? What is expected of us by those who surround us, is not even “random acts of kindness”, rather all that is expected of anyone is selfish behaviour. And that expected behaviour has no basis in true love.

True love – that christian agape – is what the feeling heart has at its core. I would say any act which shows something other than love for another is sinful. I want you to be bullied by the letter of the law no more. I want you to be free for the spirit of the law. I want your hearts to beat to that drummer who is not of this world. When we have those hearts of flesh, then we will live very differently. We would radically act – we would take the weak up in our arms, the poor would be cared for, the dying would receive succour. This is a radically different model of behaviour. There will be no “war on terror” – that conflict which only ramps up the evil behaviour of the bully. I am calling for a new radicalism, a jihad of love.

The theologian has asked the question about the conjunction of spirit and letter, a question which makes us look at our hearts, to see how they beat and bear the pain of the world. The theologian is right at the centre of our lives, as he asks us to think about life, the universe and everything. The theologian asks us to see the world through the prism of love.

This is a radical departure from the ordinary view of the world, isn’t it? Our alternative collect bids us to pray for the love of Christ –

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.

Normally we see through self-interest. Even if it is enlightened, it is still selfish. When we love, it transforms the world – when we love we love everyone, not just our beloved. This is the love Jesus showed throughout his whole existence.

However, I always remember these lines from my radicalised and extremist youth, which speak to the same sentiment with the same hope of our collect –

“If you can’t be with the one you love,

Love the one you’re with!”


Passion Sunday


Most merciful God, who by the death and resurrection of your Son Jesus Christ delivered and saved the world: grant that by faith in him who suffered on the cross we may triumph in the power of his victory; through Jesus Christ your Son our Lord, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.


Gracious Father, you gave up your Son out of love for the world: lead us to ponder the mysteries of his passion, that we may know eternal peace through the shedding of our Saviour’s blood, Jesus Christ our Lord.


Old Testament

The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah. It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt—a covenant that they broke, though I was their husband, says the Lord. But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it on their hearts; and I will be their God, and they shall be my people. No longer shall they teach one another, or say to each other, ‘Know the Lord’, for they shall all know me, from the least of them to the greatest, says the Lord; for I will forgive their iniquity, and remember their sin no more.

Jeremiah 31:31–34


1  Have mercy on me, O God, in your great goodness; •

   according to the abundance of your compassion

      blot out my offences.

2  Wash me thoroughly from my wickedness •

   and cleanse me from my sin.

3  For I acknowledge my faults •

   and my sin is ever before me.

4  Against you only have I sinned •

   and done what is evil in your sight,

5  So that you are justified in your sentence •

   and righteous in your judgement.

6  I have been wicked even from my birth, •

   a sinner when my mother conceived me.

7  Behold, you desire truth deep within me •

   and shall make me understand wisdom

      in the depths of my heart.

8  Purge me with hyssop and I shall be clean; •

   wash me and I shall be whiter than snow.

9  Make me hear of joy and gladness, •

   that the bones you have broken may rejoice.

10  Turn your face from my sins •

   and blot out all my misdeeds.

11  Make me a clean heart, O God, •

   and renew a right spirit within me.

12  Cast me not away from your presence •

   and take not your holy spirit from me.

13  Give me again the joy of your salvation •

   and sustain me with your gracious spirit;

Psalm 51

[ or

9  How shall young people cleanse their way •

   to keep themselves according to your word?

10  With my whole heart have I sought you; •

   O let me not go astray from your commandments.

11  Your words have I hidden within my heart, •

   that I should not sin against you.

12  Blessed are you, O Lord; •

   O teach me your statutes.

13  With my lips have I been telling •

   of all the judgements of your mouth.

14  I have taken greater delight in the way of your testimonies •

   than in all manner of riches.

15  I will meditate on your commandments •

   and contemplate your ways.

16  My delight shall be in your statutes •

   and I will not forget your word.

Psalm 119 ]


So also Christ did not glorify himself in becoming a high priest, but was appointed by the one who said to him,

‘You are my Son,

   today I have begotten you’;

as he says also in another place,

‘You are a priest for ever,

   according to the order of Melchizedek.’

In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to the one who was able to save him from death, and he was heard because of his reverent submission. Although he was a Son, he learned obedience through what he suffered; and having been made perfect, he became the source of eternal salvation for all who obey him, having been designated by God a high priest according to the order of Melchizedek.

Hebrews 5:5-10


Now among those who went up to worship at the festival were some Greeks. They came to Philip, who was from Bethsaida in Galilee, and said to him, ‘Sir, we wish to see Jesus.’ Philip went and told Andrew; then Andrew and Philip went and told Jesus. Jesus answered them, ‘The hour has come for the Son of Man to be glorified. Very truly, I tell you, unless a grain of wheat falls into the earth and dies, it remains just a single grain; but if it dies, it bears much fruit. Those who love their life lose it, and those who hate their life in this world will keep it for eternal life. Whoever serves me must follow me, and where I am, there will my servant be also. Whoever serves me, the Father will honour.

‘Now my soul is troubled. And what should I say—“Father, save me from this hour”? No, it is for this reason that I have come to this hour. Father, glorify your name.’ Then a voice came from heaven, ‘I have glorified it, and I will glorify it again.’ The crowd standing there heard it and said that it was thunder. Others said, ‘An angel has spoken to him.’ Jesus answered, ‘This voice has come for your sake, not for mine. Now is the judgement of this world; now the ruler of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself.’ He said this to indicate the kind of death he was to die.

John 12:20–33

Sermon on Passion Sunday

Today we begin “Passiontide”, a part of Lent when we turn to the events leading to the crucifixion itself, when we meditate on all that Jesus experienced in his last days – I have to ask: can we really imagine the thoughts and feelings that went through him on that last day, after he accepted the bitter cup which was offered him as the Christ.

‘Now my soul is troubled,’ says Jesus, and I say, “What an understatement!”

Jesus is looking forward to his ownmost possibility, to his own future, to what must happen to him, to his death, to his being sacrificed on the cross. And this only “troubles” Jesus? The Greek word, tetaraktai, is what we translate as “trouble”? Right from Homer this word has been used literally as meaning to stir up something. In John, this word is used to describe the waters of the pool of Bethsaida as well. The sick were there waiting to jump into the pool when the waters bubbled that they might be healed. Those “troubled” waters were the means of healing for some.

But it was hardly healing that Jesus felt when he says “Now my soul has been troubled.” Surely it is exactly the opposite Jesus is feeling. Like the waters at Bethsaida Jesus’ soul was stirred up. What normally were quiet and still have become agitated. There is no rest, it has all been put into flux like that water at Bethsaida.

My soul has been thrown into confusion – There is only a commotion of thoughts and feelings – I am all at sixes and sevens – I don’t have a fixed point in my life. – I am troubled. – All these things could be said in relation to this Greek word, tetaraktai. One scholar wrote, “To cause one inward commotion, take away his calmness of mind, disturb his equanimity; to disquiet, make restless” All of this comes to a head in this one short sentence which the gospeller has recounted for us.

“I am upset,” Jesus is saying. What is his “inner perplexity?” we ask in Lent. Is it something we can understand? Aren’t we troubled on occasion? – When our plans go awry, when we don’t get our own way, when our expectations are dashed – aren’t we agitated then? But what is causing Jesus such perplexity, what can agitate him so?

Well, I think he has been looking into the hearts of the people around him. What could be more upsetting than that? We all have expectations which we bundle onto others, don’t we? Imagine what people were expecting from Jesus! “Jesus, saviour of the world, have mercy on us.” Imagine your name being placed in that sentence. Would you not be exercised – would you not be upset – as you consider all before you?

I would like to link this verse and its troubling word with another word. The word which I associate with passiontide – the Greek word paschein. This word means “to feel heavy emotion, especially suffering”. But with my philosopher’s hat on I would emphasise a second meaning I found for it, “affected, experiencing feeling (literally [it means] sensible, that is,  sensed-experience); the feeling of the mind, emotion, passion” This Greek word compounds what Jesus is going though, when his soul now tetaraktai. – In my reading of the passion, who could not be upset? Who would not be agitated and troubled by these events? Who could fail to be affected by all that happens in holy week? If we can participate in the passion at this remove, imagine how Jesus experienced all of these events!

The online dictionary I used, related this observation about the word paschein –  “The Lord has privileged us to have great capacity for feeling (passion, emotion, affections).” This author, Thayer, goes on to say “from Homer down, [the word means] to be affected or have been affected, to feel, have a sensible experience, to undergo.” So you can see why I associate these two words. I think they are central to our lives of faith.

Our Lord could be troubled, agitated, upset – so would we with all those milling around us calling our name out for healing and salvation. Parents must feel this keenly when their children are crying at their feet. We can not keep our equanimity with all of this happening in our lives, can we? Our feelings are aroused, we must have a deep passion as we look on the state of humanity. Don’t we feel great emotions because of what we are going through? Don’t we understand why people take extraordinary measures when the wrath is stirred? Don’t we want to speak out as Jeremiah does, calling on the Lord to place in us hearts of flesh which beat to the law of the Lord?

This ancient word paschein is the basis of the whole of our lives. If we are not open to what happens about us, where is our humanity? We do feel, don’t we? We do want to cry out for the pain of the world, but we are silenced by our feeling of impotence, of powerlessness to be effective. Why? Why do we feel that we can do nothing for the sake of the world? for our children? for ourselves?

I think we have been cowed by the anonymous “they” – that silent majority – which makes cowards of us all, since we don’t have the courage of conscience.  Conscience, like Jesus’ soul, should always be troubled, but we do nothing because no one else does anything and we don’t want to stand out from the crowd, do we?

This Greek word forms the etymological base for many of our words: pathos, empathy, sympathy, compassion. This common experience of emotion joins all of humanity together. We cannot help but feel, can we? As that scholar wrote “Indeed, this is inherent [in us] because all people are created in the divine image. Note for example how Jesus [even] in His perfect (sinless) humanity is keenly felt.  … [The word is used] in a bad sense, of misfortunes, to suffer, to undergo evils, to be afflicted (so everywhere in Homer and Hesiod; also in the other Greek writings where it is used [in an absolute sense]).”

Some theologians have emphasised this experiential troubling as the basis of human life. They say human being is thrown into a world of care and sorrow and must overcome it, just as we say Jesus overcame the world. Jesus, as fully human, teaches us the way to experience the world – with compassion. So our souls are troubled because of our experiences, and we need to open our hearts, we need to take action, and we need to relieve the suffering all around us, if only by stretching out our hands in the loving friendship of Christ.


Sunday, Lent 3


Almighty God, whose most dear Son went not up to joy but first he suffered pain, and entered not into glory before he was crucified: mercifully grant that we, walking in the way of the cross, may find it none other than the way of life and peace; through Jesus Christ your Son our Lord, who is alive and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.


Eternal God, give us insight to discern your will for us, to give up what harms us, and to seek the perfection we are promised in Jesus Christ our Lord.


Old Testament

Then God spoke all these words:

I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery; you shall have no other gods before me.

You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me, but showing steadfast love to the thousandth generation of those who love me and keep my commandments.

You shall not make wrongful use of the name of the Lord your God, for the Lord will not acquit anyone who misuses his name.

Remember the sabbath day, and keep it holy. For six days you shall labour and do all your work. But the seventh day is a sabbath to the Lord your God; you shall not do any work—you, your son or your daughter, your male or female slave, your livestock, or the alien resident in your towns. For in six days the Lord made heaven and earth, the sea, and all that is in them, but rested the seventh day; therefore the Lord blessed the sabbath day and consecrated it.

Honour your father and your mother, so that your days may be long in the land that the Lord your God is giving you.

You shall not murder.

You shall not commit adultery.

You shall not steal.

You shall not bear false witness against your neighbour.

You shall not covet your neighbour’s house; you shall not covet your neighbour’s wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbour.

Exodus 20:1–17


1  The heavens are telling the glory of God •

   and the firmament proclaims his handiwork.

2  One day pours out its song to another •

   and one night unfolds knowledge to another.

3  They have neither speech nor language •

   and their voices are not heard,

4  Yet their sound has gone out into all lands •

   and their words to the ends of the world.

5  In them has he set a tabernacle for the sun, •

   that comes forth as a bridegroom out of his chamber

      and rejoices as a champion to run his course.

6  It goes forth from the end of the heavens

      and runs to the very end again, •

   and there is nothing hidden from its heat.

7  The law of the Lord is perfect, reviving the soul; •

   the testimony of the Lord is sure

      and gives wisdom to the simple.

8  The statutes of the Lord are right and rejoice the heart; •

   the commandment of the Lord is pure

      and gives light to the eyes.

9  The fear of the Lord is clean and endures for ever; •

   the judgements of the Lord are true

      and righteous altogether.

10  More to be desired are they than gold,

      more than much fine gold, •

   sweeter also than honey,

      dripping from the honeycomb.

11  By them also is your servant taught •

   and in keeping them there is great reward.

12  Who can tell how often they offend? •

   O cleanse me from my secret faults!

13  Keep your servant also from presumptuous sins

      lest they get dominion over me; •

   so shall I be undefiled,

      and innocent of great offence.

14  Let the words of my mouth and the meditation of my heart

      be acceptable in your sight, •

   O Lord, my strength and my redeemer.

Psalm 19


For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written,

‘I will destroy the wisdom of the wise,

   and the discernment of the discerning I will thwart.’

Where is the one who is wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? For since, in the wisdom of God, the world did not know God through wisdom, God decided, through the foolishness of our proclamation, to save those who believe. For Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, a stumbling-block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength.

1 Corinthians 1:18–25


The Passover of the Jews was near, and Jesus went up to Jerusalem. In the temple he found people selling cattle, sheep, and doves, and the money-changers seated at their tables. Making a whip of cords, he drove all of them out of the temple, both the sheep and the cattle. He also poured out the coins of the money-changers and overturned their tables. He told those who were selling the doves, ‘Take these things out of here! Stop making my Father’s house a market-place!’ His disciples remembered that it was written, ‘Zeal for your house will consume me.’ The Jews then said to him, ‘What sign can you show us for doing this?’ Jesus answered them, ‘Destroy this temple, and in three days I will raise it up.’ The Jews then said, ‘This temple has been under construction for forty-six years, and will you raise it up in three days?’ But he was speaking of the temple of his body. After he was raised from the dead, his disciples remembered that he had said this; and they believed the scripture and the word that Jesus had spoken.

John 2:13–22

Sermon on Third Sunday of Lent

You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or worship them; for I the Lord your God am a jealous God, punishing children for the iniquity of parents, to the third and the fourth generation of those who reject me, but showing steadfast love to the thousandth generation of those who love me and keep my commandments.

What are the idols of our time? In this age of terror, what do we set in front of us – to keep us safe in our time? What intervenes between the face of God and ourselves, so that we do not see the divine in our lives?

We must be living in a time when our great-grandparents must have done something so iniquitous that our God has punished our parents and us, and it seems that God will punish our children. What can we do now to ensure that the steadfast love of God will be shown to the thousandth generation from us?

But this raises the question, if three or four generations back have been so evil, how is it that we here in church still look to the love of God, how do we know that there is a steadfast love of God? If that previous generation had been so wicked, why do we still pray for the grace and mercy of God? Or are we the fifth generation – the generation that will redeem humanity? Are we the generation which will bring the steadfast love of God to that generation a thousand generations from this time?

Surely, in this dreadful period of history, when there are so many wars, famines and now the terror of hatred – surely this generation is doomed as the one which has been cursed by God. How often do we hear people say such things round about us? How are we tempted to acquiesce into an agreement with such a judgement, and in the lee of this decision about ourselves we agree to that opinion and condemn all of our neighbours and ourselves to punishment and do nothing about our sinfulness? This has not happened just in our generation. Throughout the history of the west we have people submitting to this bullying thought, kowtowing to the wicked because they “have the power”, and the theologians in their generations have justified such a deference to the fates of the pagan religions or to the notion of predestination of our own protestant forbears.

And then when we hear Paul’s words, “Has not God made foolish the wisdom of the world?” doesn’t everything get turned upside down? It makes the statements of the mass of humanity, that anonymous silent majority, nonsense. Paul is saying that wickedness makes no sense, that the visible behaviour of the so-called “normal” people is just plain wrong, and that justice and truth, goodness and mercy, they are the real marks of reality – what we really do want.

The wisdom of this world is not really the message from the OT and it certainly has not come down from Jesus, has it? On the contrary, even in this verse condemning idolatry there is hope, there is an expectation that every generation will work toward that steadfast love of God.

Those idols, what we might call “the wisdom of the world”, which we place in front of the face of God have bamboozled us into inactivity, a lack of decision for what is right and working to enact the good in our lives – in spite of the fact that no one seems to care. In the extremes of our lives, don’t we ask about mercy and goodness?

Jesus was a prophet who spoke for God, and his life and death was the focus for God’s saving action in the world. In the Gospel reading for today, we heard about Jesus cleansing the temple of the thieves who had taken up residence in the most holy of places for the Jew. Jesus in prophetic zeal acted for what was right, in spite of the fact that everyone was prepared to allow the morally questionable to continue. When I read this story, I wonder what my zeal has accomplished.

I stand here in this out-dated garb in a building that the majority of the population here has never entered, and I do wonder what my zeal has accomplished. When I read this story about Jesus, I ask whether my zeal should be cleansing the temples of our age. In my doubt, I suppose that many look at me as I stand up front here and they must wonder what I am doing. My zeal for worship is foreign to so many – but not you who are here so often, of course. However, for those who come only for baptisms, weddings and funerals, our worship is a completely foreign language. Does our zeal for our God in fact make any sense to the unchurched?

How can we be zealous for a vengeful God, which all so easily remember from their religious education in school? How can we be zealous for a seemingly uncaring God who allows all this mayhem on a global scale and above all this personal suffering? However, I ask in response, “Is this the God we worship?” Especially, after we have read our lessons for today. I now  have to ask myself “Have we really understood our God at all?”

We are in the midst of Lent, when we have to ask ourselves these hard questions. We are supposed to examine our lives in depth during Lent, aren’t we? We are to put our zeal under the microscope and understand just what its intention is.

An alternative collect for today is this:

Eternal God, give us insight to discern your will for us, to give up what harms us, and to seek the perfection we are promised in Jesus Christ our Lord.

Lent is the time we are to “discern God’s will” for ourselves – and I mean this in two ways.

First, we must work God’s will out as it is in our lives – perhaps to attribute all the good that we have experienced to God, and all the bad to our own wickedness. We need to see that goodness and mercy has flowed from God to the world and, in particular, to ourselves individually.

Second, I mean that we need to “discern God’s will” by our own efforts, albeit founded on the grace of God’s granting us insight. We need to disentangle ourselves from the “wisdom of the world” and that oftentimes is not in our own power, that moment is the time of grace in our lives, when we begin to act in righteous humility with mercy to all around us. That is a life-changing moment – a revelation which emerges from a Lenten discipline, when we truly understand for ourselves the idols of our times and we begin to overthrow them for the true divinity Jesus Christ showed when he scourged the traders in the temple.