Pentecost 13

From the locum

I know that as I write this for inclusion in “The Tidings”, I am "preaching to the choir", as I am writing to people who will probably make their way to church this morning for the very Word and sacrament about which I am preaching. But I also know that from time to time, each of us can find ourselves feeling distanced from God. And so, this is a word to the wise that when that happens, know that staying away from the altar is not the way to find healing. Keep coming. Keep asking for and expecting the peace which Jesus alone can give. You need the nourishment you find here as much as you need something to eat and something to drink.
You are also in contact every day with others who have found themselves apart from church. This is the place where God can speak to their hearts through our readings and the sermon and the Spirit’s presence in them in worship. It is also the place where they can receive the bread and wine of communion and so experience Jesus’ very real, sustaining presence in an irreplaceable way: the nourishment you need for your hungry soul.
It is returning, again and again, week after week, for Jesus’ presence in Word and the sacrament of the Eucharist that we are enabled more and more to be like Jesus. And in those times in life when challenges arise and we are not sure we have what it takes, we return again to be sustained by Jesus’ presence. And if we begin to feel unworthy of God’s love, we know that we can always return to the altar, confess, and receive forgiveness. Then through the Christ’s presence in the sacrament, we are fed for the coming week. For Jesus gave us this bread so that we might live.
Fr Michael

Pentecost 12

From the locum

In the Gospel reading appointed for today, the twelfth Sunday after Pentecost, the evangelist uses one of the many metaphors spread across John's gospel to explain the identity of Jesus – the Bread of Life.

As someone who loves bread, and the fresher the better, this description of Jesus's identity and purpose resonates deeply, and would have done so even more in the society of John's day, where bread was made daily and was a fundamental element of people's diets.

And so, in a way we see the culmination of our readings today. What started with David's heartbreak and despair has pointed us again and again to God's love being our foundation stone in troubled times through the ages. Now John reminds us that to be able to live these lives of love we are called to, we need to stay very close to Jesus. To take scriptures, prayer and our walk with Jesus on a day by day basis; constantly taking in the nourishment of Jesus' extravagant love, as Paul described it, and love-based wisdom to help us address the daily challenges that will constantly arise for us and force us to make a choice. Will we choose to react out of fear (of loss of face, respect, status, position, possessions, loved ones, health, life etc), or will we choose to be nourished enough by Jesus in our everyday life that we can truly be imitators of God and live in love?

I don't know about you, but it is easy for me to go off track in taking in Jesus as my daily bread. The rush of deadlines, workloads, concerns for family and friends – and myself. How easy it is to not take the time to dwell in God's presence and be nourished and restored by God's love. And when that happens, how easy it is to react out of tiredness, defensiveness, anger or fear. And oh, how different it is when I have taken those daily opportunities to be fully in God's presence, and how differently I respond!

Fr Michael

Pentecost 11

From the locum

We gather as a Parish family on another Sunday to celebrate the Eucharist. Perhaps this was a very busy week and we did not have much time or thought for Jesus. But we are here with our questions and with open ears to hear what he has to say to us. His comment to the crowd in this morning’s reading from John’s Gospel implies a question he is asking them and us as well, “What are you looking for?” Are we praying to Jesus today because we believe he can get us out of a difficulty we’ve gotten into, or a misfortune that has befallen us?

There is certainly nothing wrong with, or surprising about, praying when we are in need. But Jesus has even more to give us, for isn’t our greatest hunger the one we have for God? Do we want to experience God’s life in us and have a deeper relationship with God? That’s the bread that Jesus is offering us. In receiving Jesus today we receive the very life of God. For, as Jesus tells his disciples later in the gospel, “I am the way....” Realising what our deepest hungers are, we make the petition of the crowd our own, “Sir, give us this bread always.”

(In Jesus’s time there were no rest stops or retail outlets along the sides of the road, so carrying enough food for the journey could mean the difference between life and death. Thus, it was a custom of the time to give food to those departing for a trip.)

We are all on a journey and we don’t know how long it will last. Some sections of the trip may be perilous, faith-testing, exhausting and disorienting. We can always provide for our physical food; but to stay faithful to our calling as disciples of Jesus, we will need food that only he can provide – his very self. Isn’t that why we come each week to this liturgical celebration, to be nourished by God’s Word and the sacred meal God provides for us, Jesus Christ – our food for the journey?

Jesus saw the hunger of the crowds and fed them. Certainly he would want us to address the physical hungers of those in our community. Living the life of Jesus in the world is hard. We can get discouraged, want to give up, or even lose our way. Sometimes the world of death seems to be triumphing over the life God wants to give us. The front page of any newspaper or news link on the web, is enough to discourage us. The gospel today reminds us however, we are not making our journey alone. We travel with one another, sustained by the bread of life given us by a gracious God.

Father Michael

St James day

From the locum

James the son of Zebedee, whose festival we celebrate today, was, with his brother John, among the twelve disciples of Our Lord. They, together with Peter, were privileged to behold the Transfiguration (Matthew 17:1 = Mark 9:2 = Luke 9:28), to witness the healing of Peter's mother-in-law (Mark 1:29) and the raising of the daughter of Jairus (Mark 5:37 = Luke 8:51), and to be called aside to watch and pray with Jesus in the garden of Gethsemane on the night before His death (Matthew 26:37 = Mark 14:33).

James and John were apparently from a higher social level than the average fisherman. Their father could afford hired servants (Mark 1:20), and John (assuming him to be identical with the "beloved disciple") had connections with the high priest (John 18:15). Jesus nicknamed the two brothers "sons of thunder" (Mark 3:17), perhaps meaning that they were headstrong, hot-tempered, and impulsive; and so they seem to be in two incidents reported in the Gospels. On one occasion (Luke 9:54ff), Jesus and the disciples were refused the hospitality of a Samaritan village, and James and John proposed to call down fire from heaven on the offenders. On another occasion (Matthew 20:20-23 = Mark 10:35-41), they asked Jesus for a special place of honour in the Kingdom, and were told that the place of honour is the place of suffering.

Finally, about AD 42, shortly before Passover (Acts 12), James was beheaded by order of King Herod Agrippa I, grandson of Herod the Great (who tried to kill the infant Jesus--Matthew 2), nephew of Herod Antipas (who killed John the Baptist--Mark 6--and examined Jesus on Good Friday--Luke 23), and father of Herod Agrippa II (who heard the defence of Paul before Festus--Acts 25). James was the first of the Twelve to suffer martyrdom, and the only one of the Twelve whose death is recorded in the New Testament.

James is often called James Major (i.e. greater or elder) to distinguish him from other New Testament persons called James. Tradition has it that he made a missionary journey to Spain, and that after his death his body was taken to Spain and buried there at Santiago de Compostela (a town the name of which is commonly thought to be derived from the word "apostle", although it may also be derived from "field of stars", which in Latin would be campus stellarum). His supposed burial place there was a major site of pilgrimage in the Middle Ages,and still is today. (The Spanish form of "James" is "Diego" or "Iago." In most languages, "James" and "Jacob" are identical.)

Our gospel reading today is one of those mentioned above, Matthew 20:20-28. Jesus has just made the third prediction of his suffering, death and resurrection. Immediately afterwards, we are told that the mother of James and John approached Jesus with a request. When asked by Jesus what it was, she said: “Declare that these two sons of mine will sit, one at your right hand and the other at your left, in your kingdom.” 

After the first two predictions, the disciples had been very upset at the idea of their Master being put to death by the leaders of their own people. One gets the impression here that they are coming to terms with this warning and are beginning to hear the last part – “he will be raised on the third day”. And it looks as if James and John want to be first in line for the future that Jesus is talking about. What is interesting is that in Matthew, it is the mother who makes the request, while in Mark’s account, it is the two disciples who ask the favour. 

In either case, it is clear that they show little real understanding of the spirit of Jesus. He tells them, in answer to the request: “You do not know what you are asking.”

And he continues: “Can you drink the cup I am going to drink?”, clearly referring to his coming suffering and death. Obviously not understanding his real meaning they reply: “We can.” In fact, when the time comes, they will be nowhere within sight, having run for their lives.

But Jesus does say to them, “My cup you will indeed drink but to sit at my right and at my left is not mine to give but is for those for whom it has been prepared by my Father.” Yes, when the time comes they will be ready to give their lives for their Master. But, even then, the places on the right and left of Jesus cannot be ‘booked’; they will go to those who most deserve them, to those who are closest in spirit to Jesus. 

Not surprisingly, when the other ten disciples heard what was going on they were extremely angry. Not because they were shocked at the request but because it was done behind their backs. Given the chance, they would have done exactly the same.

So Jesus takes them all aside and gives them a lesson in what constitutes true greatness in his world. It is not a question of status or power. Greatness in Jesus’ world, in his Kingdom, comes to those who dedicate themselves most to the well being of their brothers and sisters. And Jesus himself was a living example of this. He, the Son of God, came to serve and not to be served. His whole life up to his last breath was a mission of love and service given unconditionally to every single person. He died in shame and disgrace, a nobody. He totally emptied himself – for us. That is greatness.

Of course, in time James would learn this lesson and would follow his Master in giving his life for the sake of the Gospel. 

Fr Michael

Pentecost 9

From the locum

The story of the feeding of the multitude is the most frequently repeated miracle of Jesus in all of the New Testament.  It is in every Gospel account (Matthew 14:13-21; Mark 6:30-44; Luke 9:10-17; John 6:1-13). Then Matthew and Mark each tell a second version of feeding of 4,000 (Matthew 15:32-39; Mark 8:1-10).  In all we hear the story six times; and rightly so. It speaks to one of Jesus’ most important messages: justice.  

Everyone on that mountain side got enough to eat.  This is not retributive justice which is about punishment for wrongs done.  Jesus is not concerned about that kind of justice, or any kind of revenge.  Punishment is often our obsession, not his.  The feeding of the 5,000 or 4,000 is about distributive justice which sees to it that everyone gets enough.  Specifically in this example everyone gets enough to eat.  However, Jesus doesn’t preach equality of ownership.  Although everyone gets enough to eat, the rich can still go out to a fancy restaurant for steak and lobster.  Although everyone gets basic health care, the wealthy can still have expensive medical insurance policies.  Although everyone gets secure shelter, the rich can still live in their mansions.   But sometimes for everyone to have enough some of us need to have less.  Therein is the resistance to the Gospel message.  

We all like the idea of everyone having enough, but none of us want to have any less than we have already accumulated.  Some of us may have to get by with less in order for everyone to have enough.  Jesus is revolutionary.  Followers of this teaching of Jesus have often been ridiculed and branded socialists or communists, usually by critics who have no real idea of what these labels actually mean.  At the time of any political elections we might ask ourselves which of the candidates are advocating distributive justice and which retributive justice. We may have to muddle through the gray areas on this issue. And while we are at it, less we be self-righteous, let us evaluate ourselves.  Even though Jesus' teaching does not necessarily require strict equality, there is one area where it does.  God gives his love, mercy (the opposite of retributive justice), forgiveness, rain and sunshine to all equally even when we have not earned it.  God sees beyond our defects and blesses us all.  Now that is equal distribution. 

Fr Michael

Pentecost 8

From the locum

This Sunday, as our Gospel reading recalls the martyrdom of John the Baptist, we are remembering someone who was called by God to deliver a message and who took this mission very seriously.

John appeared in the desert with a new and radical message; the long awaited and promised Messiah was coming; get ready and prepare for him. John was only the messenger; he himself was not the Messiah. His role was to point to Jesus, to lead people to Jesus and to prepare people for Jesus. John was the messenger in time; Jesus is the Word for eternity.

As one gospel tells us, John gave his life ‘to testify to the light.’ By his own estimation, he was not worthy to touch the sandals of Jesus. John also gave his life as he prepared a way for the Lord. As John reminded the people of the promise God made to them, he also challenged the way they were living and treating each other. They had broken the covenant God made with them. The role of the prophet is to preach the word of God without fear and without compromise. Countless men and women are modern John the Baptists. They challenge us and they too point and lead us to Jesus.

More than likely, none of us will be asked to give our lives for the gospel. But we are all asked to be messengers by God. Each of us is asked to live, share and proclaim the good with courage and conviction. We are called to live a prophetical life. We are to be inspired, encouraged and challenged by John the Baptist; prophet and messenger of God.

Fr Michael

Pentecost 7

Pentecost 6

From the locum

Our Gospel reading for the 6th Sunday after Pentecost contains a story within a story, and both of them are powerful. What strikes me most about this story is not the healings, but who was healed.

In the hierarchy of first century Jewish life, a child was much less important than an adult, and a girl child even less so. The story has Jesus going out of his way to heal this girl, which tells us again that he was constantly working against the social system which classified some people as more important than others.

That idea is underlined in the story within the story. The woman broke all the rules by being out in public when she was haemorrhaging. She was considered ritually unclean and therefore should have kept to herself to avoid contaminating others. But she forces her way through the crowd, making everyone she brushes against unclean. And she touches Jesus.

Instead of yelling at her for making him ritually unclean, he says it was her faith that made her well. Not his action but her faith. Nor does Jesus go through the necessary ablutions to ritually cleanse himself, but proceeds right on to the house of an official of the synagogue who would have been very conscious of such rules.

Jesus kept colouring outside the lines.

Fr Michael

Pentecost 5

From the locum

The Gospel passage from the 4th chapter of Mark which is the reading for today describes Jesus’ ability to still the storms of life. The disciples panic when a sudden windstorm rocks their boat, filling their craft with water. In their fear, they call upon Jesus, whose calm voice stills the storm. There are two storms described in this miracle story – the first is the storm at sea, the external realities that put us at risk.

For many congregations, the storm at sea involves budget and membership. We fear what will happen to us; we wonder if our congregation will survive the changes in the current spiritual landscape and its own aging demographics. The second storm is the inner tumult, the fear and anxiety within each of us and our institutions.

A fishing prayer goes, “The sea is so wide and my boat is so small.” Dwarfed by the grandeur of the universe and the challenges that confront us, we appear to be powerless. We are uncertain if our lives matter or if the universe cares for us. An alternative version gives us another perspective, “O God, your sea is so large and my boat is so small.” The sea is God’s sea, not an indifferent force, and God’s sea ultimately will bring us homeward with waves of healing. Blessings, Fr Michael

Pentecost 4

From our locum

God looks beyond appearances to see the human heart. God goes beyond the superficial to see beauty hidden in geodes and wonders in a small seed. A child’s lunch can feed a multitude. A persecutor can become the leading voice for a global faith. There is more to be found in every person and situation, and congregation. Amid the concrete limitations of life, there is more than meets the eye. The parables from Mark 4 that are part of today’s Gospel describe the surprising growth of God’s realm. Small is not only beautiful, it can also be powerful and life-transforming. The smallest of seeds can become a great plant giving shelter to the birds. The broadcast of seeds, falling everywhere, is the precursor to a great harvest. All of today’s readings inspire us to see the divine energy and insight present in unexpected places. We look beyond the obvious to discover God moving in unlikely persons and situations. In all things God works for good and though the seeds God’s realm often appear to be precarious and unimportant – infinitesimal – a great harvest and great possibilities are on the horizon for those who see from a God’s eye view, the eyes of faith, and bring forth great things from small beginnings. Fr Michael

Pentecost 3

Readings

1 Samuel 8.4-11, 8.16-20, 11.14-15
Psalm 138
2 Corinthians 4.13–5.1
Mark 3.20–35

Pentecost 2

Readings

1 Samuel 3.1-10
Psalm 139.1-6, 139.13-18
2 Corinthians 4.5-12
Mark 2.23-3.6

Trinity Sunday

From the locum

Today is Trinity Sunday.  The Gospel passage from John was chosen by the lectionary compilers for this day because it is one of the few that mentions all three, Father, Son and Holy Spirit, in one place. Some on this day may rather focus on the subject of truth found in this Gospel, and ignore the Trinity.  But let’s take on the challenge.  The Trinity has been explained in many ways from very heavy philosophical ideas to simplistic visual metaphors like Patrick’s three leaf clover.  With any of these it is important to remember that none of them describes God in God’s very being or essence.  That cannot be done.  The Trinity is a statement of how God relates, not how God is.  Or perhaps how anyone relates is indeed how one is.  When it comes to relating we can’t pin God down to one thing or one way.  When we consider one way to view God there is always another way, on the other hand.  But why three, as in the Trinity?  Who knows?  But we do know that just as we can’t pin God down to one of our simplistic ideas, we also can’t pin God down to three either, or any one of the three.  God is relating everywhere; and because of the multiplicity of God’s relating God can never be missed.  Look at the beautiful sunset.  God is there.  Look at the home destroyed by a bush fire, flood or cyclone.  God is there.  God is in the tears of joy and in the tears of sorrow.  What a gift of self!  So can we be like God?  We are the image of God.  In that image we also cannot be pinned down to one way of relating.  We are all many things.  We may say God is this way; but on the other hand . . .   What wonderful surprises we all are, just as God is always a wonderful surprise.  We are all, like God, a sincere gift of self.
Fr Michael

Day of Pentecost

From the locum

Whichever way we look at the symbolism in the account of the first Pentecost, it is about a mind-blowing, heart-searching moment. The wind of change challenges and disturbs not only individuals but whole communities. Martin Luther King spoke of the storm which will not abate until a just distribution of the fruits of the earth enables all people to live dignified and decent lives. Spirituality does not exist separately from the social context. Look at when and where the story in Acts is set. The Spirit coming is about more than individual inwardness. It means engagement: what we do with the material part of our lives; how we connect with other people, how we relate to other living things, how we walk on the earth.

Pentecost isn’t a once and for all happening but ongoing and energising hope right here, right now, in this world, in this place. It’s about that which sustains us, enables us, provokes a just anger in us and arouses our compassion. It’s about spirit-filled life bursting out of encounters with darkness and suffering and it’s characterised by joy – not the shallow cheeriness of jolly Christians but the deep joy of those who hope and hear the bird’s song in the storm.

Fr Michael

Ascension Day

From the locum

The Ascension of Jesus which we celebrate this morning is a peculiar day in the Christian calendar. Some people might still imagine we live in a three-story universe—heaven above, earth between, hell below—but few people believe that if you get into a space ship and fly far enough, you'll find a place called "heaven."

What are we to make of Jesus' Ascension? Of course, it's not out of the question that Jesus defied gravity, but is that the real point? Is the Ascension about gravity or spirituality, geography or vocation? Acts 1:1-11 describes the Ascending Christ. First, the disciples quiz him about the fulfillment of history, the restoration of Israel. Jesus' response is purposely vague, and still remains good counsel for those who seek a precise date for judgment day or the fulfillment of history. "It is not for you to know the times or periods." Rather, we are to await the coming of God's Spirit and the missional power that comes from encountering the Holy, whether in the 1st or 21st centuries. Finished with his counsel, Jesus is lifted up, and the disciples are left gazing into the heavens until an angel admonishes, "Why do you stand looking toward heaven?" The angel promises Jesus' ultimate return, but that's not the point. The point is that the disciples' mission and our own is right here—in our time and place and on our planet, not some far off sphere.

Fr Michael

Easter 6

From the locum

Soaking up being loved by God isn’t easy. We want to justify our existence therefore, before God, we focus on our concerns in a myriad of ways. We want to be busy about our own anxieties, even if they are our own sins, or worse the sins of others.

But over and over, Jesus commands us, even pleads with us: ‘Remain, abide in my love!’ Yes, all our concerns do need to be dealt with but if we think we can do them by ourselves or with even a little help from God, we are crazy. We have to ask ourselves whether our ways of praying and doing aren’t paying lip service to the reality of our utter dependence upon God’s love.

The true way to love ourselves and each other is to abide, remain in God. It is a good practice to begin each day, resting, abiding, remaining in the love of God for just a few minutes. The radio can wait, as can the TV, email, social media and the internet. The troubles of the world will still be there. But resting in the love of God for those few moments can be a source of the richest grace to live and love throughout the coming day.

Fr Michael

Easter 5

Readings

Old Testament: Acts 8.26-40
Psalm: Psalm 22.26-32
New Testament: 1 John 4.7-21
Gospel: John 15.1-8

St George's Day

From the locum

Last week I attended rather than, as is usually the case, officiated at, a funeral. Many people whom I have not seen for some time came to say their farewells; we shared memories and experiences, and gave thanks for a long life, well-lived.

It was a story of faith and obedience, from the deceased’s earliest years until her eventual departure. Was it a whitewash? Did we collectively give in to that temptation to only speak well of a person who has died? “Never speak ill of the dead” is an oft-quoted proverb. No, this was a thanksgiving! Of course, no-one is perfect, but it is certainly true that if we put our best efforts into life we can make a tremendous difference for good. This was a life invested in people and in the Kingdom of God - truly a faithful servant of Christ.

As a Christian, I find a funeral is always a mixed emotional journey. To say goodbye to a friend or loved one is always difficult, and we shouldn’t pretend otherwise. But alongside the natural grief there is a confidence: when Jesus invites us to follow him, he also guarantees our eternal destiny.

As a priest, my task has often been to help the bereaved along the journey of acceptance and grief. Being involved in a funeral service is a huge privilege and a massive responsibility.

Facing our own mortality is a challenge to us all. Even with the assurance of faith we still face the uncertainty wrapped up in the actual experience of dying. This funeral of which I’m writing occurred close enough to Easter to remind me of the glorious hope of the resurrection. Jesus Christ entered the full experience of death, took it apart, and rendered it powerless through that Resurrection from the dead. It was a miracle above any other, and the subsequent encounters with the Risen Christ laid the foundation for the continuing spread of the Kingdom of God - even to this very day.

We can no more imagine what life beyond death is like than a caterpillar can anticipate the changed life after its transformation into a butterfly. Yet we are confident because Christ returned from the dead, and has promised that he will return again to restore and reconcile this damaged creation. Death of itself is never good news. But resurrection is the ultimate definition of good news. Jesus summed it up perfectly, as John recorded in his Gospel.

Fr Michael

Easter 3

From the locum

The resurrection is more than just a past event or a ticket to life after death. It is a lived reality that has the potential to change us and our world, if we can only believe, open to the change it brings, and proclaim its life-giving power through our lives. This is the message of this week’s Lectionary, and it is both joyful and challenging. The call to be witnesses to Christ is one of the most transforming messages we can receive, because it requires us to live, speak, think, and act like Christ.

May the message and mission of Christ fill us and send us out as agents of God’s grace, justice, and love.

Fr Michael

Easter 2

Acts 4.32-37
Psalm 133
1 John 1.1-2.2
John 20.19-31

From the locum

I encountered this prayer written especially for the Easter 2, the first Sunday after Easter, and would like to share it with you. (The author is unacknowledged.)

Resurrection God,
You are the light and you sent your son to shine your light in the darkness of this world.
Lord you know the places and times in our lives that have darkness in us.
You know the dark places and times in this world.
Lord shine your light into the darkness that we may be able to see our way again.

Resurrection God,
We marvel at the Early Church’s unity;
How they loved one another as you loved them,
How they saw to each other’s needs;
And how they cared for each other.
Lord would that we would be like that in our churches.
Empower us with Resurrection power to be able to be that way.
Breathe your Holy Spirit on us that we too would be of one mind and heart.
Give us the peace you gave the disciples.

Resurrection God,
We admit that we are like Thomas we have our own doubts
And we too want to see and touch you.
We too have more questions than answers
And yet we want to believe.
Pour your blessing on us who have not seen and yet have come to believe.
Let your grace fall upon us all.
Amen

Christ is risen - Alleluia!
Fr Michael