11th Sunday after Pentecost 12.8.12 Back to basics
Because there are so many religions about people become confused and many end up saying that all religions are false, because they all contradict each other, and it seems no one knows with certainty what is true and what is false.
It is necessary that we be clear what we believe and to be reassured that we have very good reason for believing it.
Our religion is not just legend, but based on historical fact.
At a certain place at a certain time a certain man died on the Cross and shortly after rose from the dead.
Of all the things which have happened in human history why should we concern ourselves so much with one man who lived in Israel 2000 years ago?
A man like other men but on certain details very different. The most pronounced difference was that He proved Himself to be also God, gradually revealing this to His disciples; then rising from the dead to make the point fully.
He taught His apostles and gave them power, sending finally the Holy Spirit who would take them to a higher level, making them the fully operational Church - which then has the task of believing the things He taught and did; maintaining those beliefs; and then spreading them.
All of which stages we find difficult – the believing, the maintaining, and the spreading.
This is difficult because there is so much scepticism about, which attacks our beliefs and also is resistant to being converted.
But while there are many difficulties we can do much to strengthen our beliefs by going back to the basic truths elaborated by St Paul in today’s epistle (1 Cor 15).
It is as though St Paul is saying to the Corinthians: I will not always be with you but you have the teaching; go back to that.
These things do not change. The death and resurrection of Christ - two of the most important events in human history. They still apply, they are still relevant. In fact they have exactly the same relevance now as they had then.
Normally things lose relevance over time. If I told you that Julius Caesar has been assassinated or that Napoleon has invaded Russia you would not be likely to roll over in surprise. These items have lost their relevance because they are old events, not news.
But with the death and resurrection of Christ we could have the 6pm news every night and start with the latest trouble spots in the world and the latest sport, and put in there: Christ has died; Christ has risen.
It is not a new piece of information but in terms of relevance it is more relevant than all the other things.
We have heard it all before but we have to do it all over again: in that we have to regroup, and re-grasp the central mysteries,
So that our whole lives are based on union with this Man; so that every step be with Him, guided and strengthened by Him. It is no longer I that live but Christ who lives in me (Ga 2,20).
The world is flooded with news like never before but nothing can take away from the Good News.
How to spread it? If we believe it enough ourselves it will change our lives and that will be the witness to others. Nothing attracts a crowd like a few miracles, and the true faith lived out in real charity.
We believe all the truths which the holy Catholic Church believes and teaches. Our beliefs are not just vague ideals but fully applicable in our daily lives.
We have to be strong to be able to resist the errors of the age, the mockery of unbelievers; to be able to hold firm through our own personal crises; and then by our lives win others over.
All of which is hard but it is also manageable: if only we look in the right place for help; if only we refer back to what we were first taught and believed; and is still true.
Thursday, 16 August 2012
Wednesday, 8 August 2012
10th Sunday after Pentecost 5 Aug 2012 Sermon
10th Sunday after Pentecost 5.8.12 Competition
If you are in the Olympics is it better to run the fastest you ever ran in your life and finish fifth; or is it better to run a slower time than you normally do and finish first?
There is much focus on winning these days, but the real focus should be on how well we perform. It may be that another competitor is better than I am, but if I perform well I should be pleased with that, especially if it is the best I have ever performed.
This gives us an insight into today’s Epistle and Gospel.
In the Gospel we have the Pharisee being smug about himself because he considers himself better than the publican standing nearby.
He relies on the obvious faults of the publican to justify his own lack of effort to be truly holy. He is satisfied with the general appearance of things; the general impression that others would have of the matter.
What should the Pharisee have done? Not worry at all about whether he is better or worse than the publican, but simply evaluate himself in the light of God’s mercy; seek to overcome whatever faults he has and do better for the future.
When I go to Confession I should not be concerned for the sins others confess, but my main focus is what do I need to do differently in my life?
We can learn from what happens to others, both from their sins and their virtues; but we must concentrate on seeking our own improvement; especially not using the failures of others to justify our own.
If others are holier than I am then I can rejoice in that.
If you love God more than I do then I am glad for your sake. For me it should be an incentive to increase my own efforts. Outdo one another in showing honour (Romans 12,10)
It is all healthy if we are competing for the glory of God. Let us maintain between us a high standard and make it even higher.
It is not relevant who is the holiest person around; what counts is that each of us is striving to improve on our own level of holiness.
This ties in with the Epistle: if you have certain gifts give thanks for them; use them for God’s glory. If you have five talents and he has two don't think yourself better than he is; and if someone else has ten talents don't be jealous. Just run with what you have and it may be increased.
What a scourge jealousy is and also complacency. I look down on those I consider worse than I am, and envy those who are better. This is not the way.
The Body of Christ, like any body, needs all its parts to work together.
The focus on one’s own holiness is not self-centredness in the wrong sense. It is a rigorous humility which refuses to excuse avoidable weakness and which seeks improvement - not to impress others but to give greater glory to God.
The saints never sought to be holy just to receive the praises of other people; but because it was the only fitting way to give something back to God.
In the fulness of God’s plans we will not only be individually holy but holy as one body; meaning that the Body of Christ will function as one unit, with each part playing its role, like the instruments of an orchestra.
In this case the whole will be greater than the sum of its parts. When we give our best - which includes a complete lack of jealousy - we will be brought together by the Holy Spirit in one harmonious whole, pleasing to God.
This is what we ask for today, as we all take the part of the publican: Lord, be merciful to me, a sinner.
If you are in the Olympics is it better to run the fastest you ever ran in your life and finish fifth; or is it better to run a slower time than you normally do and finish first?
There is much focus on winning these days, but the real focus should be on how well we perform. It may be that another competitor is better than I am, but if I perform well I should be pleased with that, especially if it is the best I have ever performed.
This gives us an insight into today’s Epistle and Gospel.
In the Gospel we have the Pharisee being smug about himself because he considers himself better than the publican standing nearby.
He relies on the obvious faults of the publican to justify his own lack of effort to be truly holy. He is satisfied with the general appearance of things; the general impression that others would have of the matter.
What should the Pharisee have done? Not worry at all about whether he is better or worse than the publican, but simply evaluate himself in the light of God’s mercy; seek to overcome whatever faults he has and do better for the future.
When I go to Confession I should not be concerned for the sins others confess, but my main focus is what do I need to do differently in my life?
We can learn from what happens to others, both from their sins and their virtues; but we must concentrate on seeking our own improvement; especially not using the failures of others to justify our own.
If others are holier than I am then I can rejoice in that.
If you love God more than I do then I am glad for your sake. For me it should be an incentive to increase my own efforts. Outdo one another in showing honour (Romans 12,10)
It is all healthy if we are competing for the glory of God. Let us maintain between us a high standard and make it even higher.
It is not relevant who is the holiest person around; what counts is that each of us is striving to improve on our own level of holiness.
This ties in with the Epistle: if you have certain gifts give thanks for them; use them for God’s glory. If you have five talents and he has two don't think yourself better than he is; and if someone else has ten talents don't be jealous. Just run with what you have and it may be increased.
What a scourge jealousy is and also complacency. I look down on those I consider worse than I am, and envy those who are better. This is not the way.
The Body of Christ, like any body, needs all its parts to work together.
The focus on one’s own holiness is not self-centredness in the wrong sense. It is a rigorous humility which refuses to excuse avoidable weakness and which seeks improvement - not to impress others but to give greater glory to God.
The saints never sought to be holy just to receive the praises of other people; but because it was the only fitting way to give something back to God.
In the fulness of God’s plans we will not only be individually holy but holy as one body; meaning that the Body of Christ will function as one unit, with each part playing its role, like the instruments of an orchestra.
In this case the whole will be greater than the sum of its parts. When we give our best - which includes a complete lack of jealousy - we will be brought together by the Holy Spirit in one harmonious whole, pleasing to God.
This is what we ask for today, as we all take the part of the publican: Lord, be merciful to me, a sinner.
Wednesday, 1 August 2012
9th Sunday after Pentecost 29 Jul 2012 Sermon
9th Sunday after Pentecost 29.7.12 Divine punishment
There is a saying that those who forget history are doomed to repeat it. I think we might as well say that those who remember history also are doomed to repeat it.
The human race makes very little progress in moral or spiritual development. We are terrific at inventing new technology but terrible at learning how to live according to God’s will.
Today’s Gospel has Our Lord reflecting on the way things unfold in human history. He laments that Jerusalem has not and will not take advantage of the lessons it has been given from past generations. They will make the same mistake as their ancestors in putting to death the prophets; only this time they will go one further and kill not just the messenger but the son (cf parable of the vineyard).
Here we have God lamenting that He (God) will have to inflict such a severe punishment on people that He loves.
In recent times a belief has emerged among Christians that a loving God would not ever punish His people. He is too gentle, too forgiving for that.
Yet we have abundant biblical stories where He does just that; and also many times since biblical days when clearly a divine punishment has taken place (eg the Second World War, prophesied at Fatima).
We can think it won’t happen to us, but it has happened before and we (taking everyone together) are doing our best to bring on even bigger punishment than ever before.
It is not as though God is bad-tempered. He is not like us in that if we push Him so far He will finally snap; for example He will forgive the first 499 times but not the 500th.
He does not reach boiling point (like we do). He has perfect control of His thoughts, so that His actions and reactions are always the best possible in the circumstances. He sees, with perfect wisdom, that we are heading down the wrong path.
When He sees that other avenues are not working He will allow a punishment designed (in love) to bring us to our senses.
Just as parents have to punish their children sometimes so a loving Father must punish us. He does not enjoy it but it has to be done.
He gives us a lot of freedom and a lot of time but there comes a time when intervention is necessary.
We naturally pray that He spare us the full force of the punishments we deserve. And this prayer is heard (cf the ten good men in the city, Genesis 18,16-32).
No doubt prayer on our part has averted many disasters; but we have to keep praying and like never before.
As well as praying we must repent. If we had repented in sufficient numbers before we might have saved ourselves a lot of the disaster we have seen. And then we really would see the blessings, uninterrupted.
God is much happier to bless than to smite. But the way to allow Him to bless - and only bless - is to go with Him not against Him.
Thus Jerusalem could have been spared. But they would not listen and we are not listening now, as a society at least.
In the meantime a certain few, ten good men, must do what they can. This is where we come in.
We pray to hold off the disasters, and that by peaceful means the people will repent and enjoy rich blessings.
There is a saying that those who forget history are doomed to repeat it. I think we might as well say that those who remember history also are doomed to repeat it.
The human race makes very little progress in moral or spiritual development. We are terrific at inventing new technology but terrible at learning how to live according to God’s will.
Today’s Gospel has Our Lord reflecting on the way things unfold in human history. He laments that Jerusalem has not and will not take advantage of the lessons it has been given from past generations. They will make the same mistake as their ancestors in putting to death the prophets; only this time they will go one further and kill not just the messenger but the son (cf parable of the vineyard).
Here we have God lamenting that He (God) will have to inflict such a severe punishment on people that He loves.
In recent times a belief has emerged among Christians that a loving God would not ever punish His people. He is too gentle, too forgiving for that.
Yet we have abundant biblical stories where He does just that; and also many times since biblical days when clearly a divine punishment has taken place (eg the Second World War, prophesied at Fatima).
We can think it won’t happen to us, but it has happened before and we (taking everyone together) are doing our best to bring on even bigger punishment than ever before.
It is not as though God is bad-tempered. He is not like us in that if we push Him so far He will finally snap; for example He will forgive the first 499 times but not the 500th.
He does not reach boiling point (like we do). He has perfect control of His thoughts, so that His actions and reactions are always the best possible in the circumstances. He sees, with perfect wisdom, that we are heading down the wrong path.
When He sees that other avenues are not working He will allow a punishment designed (in love) to bring us to our senses.
Just as parents have to punish their children sometimes so a loving Father must punish us. He does not enjoy it but it has to be done.
He gives us a lot of freedom and a lot of time but there comes a time when intervention is necessary.
We naturally pray that He spare us the full force of the punishments we deserve. And this prayer is heard (cf the ten good men in the city, Genesis 18,16-32).
No doubt prayer on our part has averted many disasters; but we have to keep praying and like never before.
As well as praying we must repent. If we had repented in sufficient numbers before we might have saved ourselves a lot of the disaster we have seen. And then we really would see the blessings, uninterrupted.
God is much happier to bless than to smite. But the way to allow Him to bless - and only bless - is to go with Him not against Him.
Thus Jerusalem could have been spared. But they would not listen and we are not listening now, as a society at least.
In the meantime a certain few, ten good men, must do what they can. This is where we come in.
We pray to hold off the disasters, and that by peaceful means the people will repent and enjoy rich blessings.
Tuesday, 24 July 2012
8th Sunday after Pentecost 22 Jul 2012 Sermon
8th Sunday after Pentecost 22.7.12 Child of God
We understand that there is a connection between how a person is brought up and the way he is likely to behave in adult life.
If someone has no stable family life, no role modelling or formation it is likely he will be violent or do destructive things. Alternatively, if he is well brought up and taught to respect self and others then he is not likely to be out vandalising at night.
The same sort of understanding would apply to our knowledge of God. If we have no concept of being loved by God then we are more likely to ‘run riot’ and ignore God’s will, or any laws He has in place.
If, on the other hand, we are fully secure in the knowledge of God’s love we are more likely to keep God’s laws as we do not need to look elsewhere for happiness.
This is our position. We know that God loves us; we are His children. The epistle today reinforces this. We are children of God and heirs to His promise.
Recall the Prodigal Son parable. When the son returned he was not just forgiven and told to start again at the bottom. He was dressed in the best robes, befitting his true status.
He had forgotten who he was. He was prepared to start life again as a slave, but the father would not let him do that. Nor will He let us.
We are children of the King, royal children.
It is not a false pride to assert this, and we do not do it for reasons of pride, but rather to restore our lost self-esteem.
We are embarrassed by our past sins and feel unworthy; yet if we allow the truth to sink in we will be more able to resist future sin as unworthy behaviour of someone who has ‘royal’ blood.
We come to see God as Father, to whom we are intimately connected, rather than as a distant law-maker somewhere out there in the cosmos.
If laws are seen as impersonal it is very easy to break them; but if they are seen as a sacred family tradition they become a lot harder to ignore.
A lot of sin comes from a ‘Who cares anyway?’ sort of mentality; a sense of self-abandon: what does it matter if I sink a bit lower?
The royal child approach makes this very different. How can one who is an heir to the throne behave in such a manner?
Also sin is often an acting out of a sense of grievance that I have been overlooked or not properly treated. Realizing I am a child of God, and have been all along, corrects this.
Sin comes to be seen as irrational behaviour, right out of line; instead of (as presently) seen as normal.
How can we all be royal? This is a foretaste of heaven. It is not necessary that there be winners and losers; everyone can be a winner in this scheme.
On earth we have developed ways of lifting some people up and putting other people down. This is not God’s way and never should have happened here. The arrogant have simply taken over. All that is now reversed. (He has taken the proud from their thrones and raised up the lowly.)
In the Kingdom of God everyone’s true dignity is respected. Some may still be higher than others (as in more glorious) but there is no trace of envy or arrogance.
We are reclaiming the true view of reality - what people are; what they are capable of; what should be happening.
We become free of sin and grow in holiness as we come to know our true identity.
We understand that there is a connection between how a person is brought up and the way he is likely to behave in adult life.
If someone has no stable family life, no role modelling or formation it is likely he will be violent or do destructive things. Alternatively, if he is well brought up and taught to respect self and others then he is not likely to be out vandalising at night.
The same sort of understanding would apply to our knowledge of God. If we have no concept of being loved by God then we are more likely to ‘run riot’ and ignore God’s will, or any laws He has in place.
If, on the other hand, we are fully secure in the knowledge of God’s love we are more likely to keep God’s laws as we do not need to look elsewhere for happiness.
This is our position. We know that God loves us; we are His children. The epistle today reinforces this. We are children of God and heirs to His promise.
Recall the Prodigal Son parable. When the son returned he was not just forgiven and told to start again at the bottom. He was dressed in the best robes, befitting his true status.
He had forgotten who he was. He was prepared to start life again as a slave, but the father would not let him do that. Nor will He let us.
We are children of the King, royal children.
It is not a false pride to assert this, and we do not do it for reasons of pride, but rather to restore our lost self-esteem.
We are embarrassed by our past sins and feel unworthy; yet if we allow the truth to sink in we will be more able to resist future sin as unworthy behaviour of someone who has ‘royal’ blood.
We come to see God as Father, to whom we are intimately connected, rather than as a distant law-maker somewhere out there in the cosmos.
If laws are seen as impersonal it is very easy to break them; but if they are seen as a sacred family tradition they become a lot harder to ignore.
A lot of sin comes from a ‘Who cares anyway?’ sort of mentality; a sense of self-abandon: what does it matter if I sink a bit lower?
The royal child approach makes this very different. How can one who is an heir to the throne behave in such a manner?
Also sin is often an acting out of a sense of grievance that I have been overlooked or not properly treated. Realizing I am a child of God, and have been all along, corrects this.
Sin comes to be seen as irrational behaviour, right out of line; instead of (as presently) seen as normal.
How can we all be royal? This is a foretaste of heaven. It is not necessary that there be winners and losers; everyone can be a winner in this scheme.
On earth we have developed ways of lifting some people up and putting other people down. This is not God’s way and never should have happened here. The arrogant have simply taken over. All that is now reversed. (He has taken the proud from their thrones and raised up the lowly.)
In the Kingdom of God everyone’s true dignity is respected. Some may still be higher than others (as in more glorious) but there is no trace of envy or arrogance.
We are reclaiming the true view of reality - what people are; what they are capable of; what should be happening.
We become free of sin and grow in holiness as we come to know our true identity.
Wednesday, 18 July 2012
7th Sunday after Pentecost 15 Jul 2012 Sermon
7th Sunday after Pentecost 15.7.12 Wages of sin
The wages of sin are death, says the epistle. Sin brings death, or at least causes harm. Always sin has a bad effect on the sinner and on everyone else too (through a flow-on effect).
Sin is far more harmful than is generally realized today. Many make light of it, not seeing how deep its damage can be.
If you went for a daily walk on the same route and one day you tripped over a particular place in the path where the ground was uneven, would you not be careful of that same place on future walks? It would be a strange thing if you fell at exactly the same place every day, and made no effort to avoid doing that.
This is because we carefully guard our physical safety and comfort. But we are not so careful about the state of our soul. We don't mind so much falling into the same sin again and again, refusing to avoid occasion of sin; failing to think through what causes our sin and how we could avoid it.
Sin has a way of appealing to us, offering us a short-term pleasure, but the after-effects are deadly.
The damage sin does: Firstly it can send us to hell. Many today do not believe in hell, thinking that a merciful God would not send anyone there; so there is no danger on that score.
But the Scriptures and Tradition remind us constantly that there is a hell and a serious chance of any one of us going there. Yes, God is merciful, but we must ask for His mercy and with serious purpose of amendment. We cannot simply presume on His mercy to save us if we have no real contrition.
Secondly, sin will bring us death in this life, imprisoning us in selfishness and mistrust of each other. Look at the harm that is done by the fact that people lie to each other, break promises, steal from each other, kill each other. There is death here in many forms. Our whole society suffers from sin.
Thirdly, and most importantly though least understood, the damage of sin is that God Himself is offended. Recall the Act of Contrition where we say: I am sorry for my sins ... most of all because they offend Thy infinite holiness.
The worst thing about sin is that it is an injustice to God who is all perfection and goodness.
When we sin we are defacing something beautiful. We would not go into an art gallery and throw mud on the famous paintings. When we sin we are throwing mud directly at God Himself! We are loading another scourge onto Christ’s back. Each time we sin.
Any of these factors should be enough to help us stop sinning. Sin is so normal for us and comes in so many forms that it is very hard to shake it off all at once, but we can make progress, and with God’s grace we will be free.
We need to get to the point that we see sin as foolish as it would be to fall over the same part of the road each day; or as outrageous as it would be to strike our own grandmother.
By the same logic we can develop the positive side of things. If the wages of sin are death the reward of not sinning is life – more life and better life. And certainly happier life.
The logic is there. It makes sense. But we do not yet feel convinced even though our minds tell us so. We need our hearts as well as our minds to be convinced.
Only the love of God acting on us first will bring forth the response our hearts need to make. ‘They will look on the One whom they have pierced and they will mourn for Him.’
When we reach the point of ‘mourning’ for our sins we are on the way to being free from them.
The wages of sin are death, says the epistle. Sin brings death, or at least causes harm. Always sin has a bad effect on the sinner and on everyone else too (through a flow-on effect).
Sin is far more harmful than is generally realized today. Many make light of it, not seeing how deep its damage can be.
If you went for a daily walk on the same route and one day you tripped over a particular place in the path where the ground was uneven, would you not be careful of that same place on future walks? It would be a strange thing if you fell at exactly the same place every day, and made no effort to avoid doing that.
This is because we carefully guard our physical safety and comfort. But we are not so careful about the state of our soul. We don't mind so much falling into the same sin again and again, refusing to avoid occasion of sin; failing to think through what causes our sin and how we could avoid it.
Sin has a way of appealing to us, offering us a short-term pleasure, but the after-effects are deadly.
The damage sin does: Firstly it can send us to hell. Many today do not believe in hell, thinking that a merciful God would not send anyone there; so there is no danger on that score.
But the Scriptures and Tradition remind us constantly that there is a hell and a serious chance of any one of us going there. Yes, God is merciful, but we must ask for His mercy and with serious purpose of amendment. We cannot simply presume on His mercy to save us if we have no real contrition.
Secondly, sin will bring us death in this life, imprisoning us in selfishness and mistrust of each other. Look at the harm that is done by the fact that people lie to each other, break promises, steal from each other, kill each other. There is death here in many forms. Our whole society suffers from sin.
Thirdly, and most importantly though least understood, the damage of sin is that God Himself is offended. Recall the Act of Contrition where we say: I am sorry for my sins ... most of all because they offend Thy infinite holiness.
The worst thing about sin is that it is an injustice to God who is all perfection and goodness.
When we sin we are defacing something beautiful. We would not go into an art gallery and throw mud on the famous paintings. When we sin we are throwing mud directly at God Himself! We are loading another scourge onto Christ’s back. Each time we sin.
Any of these factors should be enough to help us stop sinning. Sin is so normal for us and comes in so many forms that it is very hard to shake it off all at once, but we can make progress, and with God’s grace we will be free.
We need to get to the point that we see sin as foolish as it would be to fall over the same part of the road each day; or as outrageous as it would be to strike our own grandmother.
By the same logic we can develop the positive side of things. If the wages of sin are death the reward of not sinning is life – more life and better life. And certainly happier life.
The logic is there. It makes sense. But we do not yet feel convinced even though our minds tell us so. We need our hearts as well as our minds to be convinced.
Only the love of God acting on us first will bring forth the response our hearts need to make. ‘They will look on the One whom they have pierced and they will mourn for Him.’
When we reach the point of ‘mourning’ for our sins we are on the way to being free from them.
Tuesday, 10 July 2012
6th Sunday after Pentecost 8 Jul 2012 Sermon
6th Sunday after Pentecost 8.7.12 Bread from Heaven
Our Lord fed the multitude. He was always trying to get people to see beyond the actual miracle and see it as a sign of something else.
He is saying to them, Not only can I feed you on this one occasion but I can feed you on every occasion; and furthermore I can give you a better kind of bread – from Heaven.
It is hard for people to see that far. If we offered free beer here I suspect the car park would be full. If we advertise eternal life - which we do - only a few come.
What about us? Do we see beyond the sign, or do we also regard God as a kind of private secretary who is meant to look after our needs and meet all obstacles?
He is willing to give us every good thing. It is just that His definition of what is good for us is not the same as ours.
We would tend to go for material physical instant pleasures. He is looking to a larger vision, both in time and in our capacity. I will give you what I think you need, not what you think you need.
We can understand this for a flippant request like millions of dollars, but when it is something more reasonable like a healing of a sickness, and it does not happen - then I might be annoyed with Him.
We can be sure that He has reasons and they are good ones. We need time and grace to see what He has in mind.
At all times we need to trust him. This we need above all because the relationship with Him is more important than any given thing that we might seek.
One thing He is saying to the crowd in this miracle is: Don't think about the bread so much as think about Me. What does this event tell you about Me?
That is where we have gone wrong all along. We have not understood sufficiently that our religion is about relationship to Jesus Himself rather than the things He can do for us. The God of blessings rather than the blessings of God.
We have a lesson from the Our Father. The first part of the prayer is dedicated to God’s view of things coming about, and only half way through do we get to our own personal needs
If we had written that prayer we might have made it much shorter. Our Father, who art in heaven, give us this day our daily bread. Amen! We have to travel a longer route to get what we really need.
We can, with time and grace, adapt ourselves to whatever situation emerges under God’s providence. If we cannot get what we want then want what we get.
Also we can say: I am in union with God and this alone is enough for me. Material blessings are a bonus but I already have what I need.
Sadly many have left already, not comprehending how God could fail to deliver on a particular need. But that is not to read the sign.
Among our other prayers we must pray for the wisdom, patience and trust needed to ride us through our initial difficulties of understanding.
The epistle refers to the Israelites returning to Egypt, or at least they wanted to. This is when we put the comfort of our lives ahead of the will of God.
Sin is when we try to speed things up; to snatch some perceived happiness instead of waiting on God’s idea of our happiness.
If only we had waited for Him – at any point in the last four thousand years.
So we cannot offer free beer but as a consolation have some eternal life instead!
Our Lord fed the multitude. He was always trying to get people to see beyond the actual miracle and see it as a sign of something else.
He is saying to them, Not only can I feed you on this one occasion but I can feed you on every occasion; and furthermore I can give you a better kind of bread – from Heaven.
It is hard for people to see that far. If we offered free beer here I suspect the car park would be full. If we advertise eternal life - which we do - only a few come.
What about us? Do we see beyond the sign, or do we also regard God as a kind of private secretary who is meant to look after our needs and meet all obstacles?
He is willing to give us every good thing. It is just that His definition of what is good for us is not the same as ours.
We would tend to go for material physical instant pleasures. He is looking to a larger vision, both in time and in our capacity. I will give you what I think you need, not what you think you need.
We can understand this for a flippant request like millions of dollars, but when it is something more reasonable like a healing of a sickness, and it does not happen - then I might be annoyed with Him.
We can be sure that He has reasons and they are good ones. We need time and grace to see what He has in mind.
At all times we need to trust him. This we need above all because the relationship with Him is more important than any given thing that we might seek.
One thing He is saying to the crowd in this miracle is: Don't think about the bread so much as think about Me. What does this event tell you about Me?
That is where we have gone wrong all along. We have not understood sufficiently that our religion is about relationship to Jesus Himself rather than the things He can do for us. The God of blessings rather than the blessings of God.
We have a lesson from the Our Father. The first part of the prayer is dedicated to God’s view of things coming about, and only half way through do we get to our own personal needs
If we had written that prayer we might have made it much shorter. Our Father, who art in heaven, give us this day our daily bread. Amen! We have to travel a longer route to get what we really need.
We can, with time and grace, adapt ourselves to whatever situation emerges under God’s providence. If we cannot get what we want then want what we get.
Also we can say: I am in union with God and this alone is enough for me. Material blessings are a bonus but I already have what I need.
Sadly many have left already, not comprehending how God could fail to deliver on a particular need. But that is not to read the sign.
Among our other prayers we must pray for the wisdom, patience and trust needed to ride us through our initial difficulties of understanding.
The epistle refers to the Israelites returning to Egypt, or at least they wanted to. This is when we put the comfort of our lives ahead of the will of God.
Sin is when we try to speed things up; to snatch some perceived happiness instead of waiting on God’s idea of our happiness.
If only we had waited for Him – at any point in the last four thousand years.
So we cannot offer free beer but as a consolation have some eternal life instead!
Tuesday, 3 July 2012
Feast of the Most Precious Blood 1 Jul 2012 Sermon
Feast of the Most Precious Blood 1.7.12 His death, our life
If we commit an offence, we feel the need to make things right. If I broke your front window, for example, I would like to offer you money to buy new glass.
In the same way if we offend God we feel the need to offer Him something. People of all ages have had this spontaneous instinct to offer God some atonement for their sin.
For the Jews it was an unblemished offering from their flocks. The better the animal, the greater the sacrifice, because it was worth more. Hopefully God would be more pleased as well.
Then God, having pity on His people, offered them something better which they in turn could offer Him.
He sent His Son, to be the Lamb of sacrifice. No need to go looking in the flocks and herds. Now this one Lamb would atone for our sins.
One of the remarkable things about Our Lord’s sacrifice is that He is offering Himself. Not many lambs would do that, but the Lamb of God does.
It makes the sacrifice (already perfect) more impressive still.
It is pleasing to the Father, not only because of who/what is sacrificed, but the generous impulse behind the sacrifice.
This blood is precious because it is divine, and because it is given from a motive of love.
The Jews on occasions were offering dodgy lambs, trying to cut corners, as if God could be deceived.
There were no corners cut with the Lamb of God. His blood was infinitely valuable, and His offering was infinitely generous.
God is offended by human sin, but more than appeased by this supreme act of love and generosity.
We do not deserve this from Jesus, but we are grateful for it.
His blood, given in death, brings us to life - first by saving us from the death that we deserve (eternal death);
Then, by our communion with this blood, we learn to become like the One we receive. That is, we become people ourselves willing to lay down our lives for others.
If we let His blood mingle with ours we are going to be changed, for the better.
The martyrs give testimony to this. They are the ones who have washed their robes in the blood of the Lamb; who have learnt to love as Jesus did.
This is a natural consequence if we let things go that far. (See 1 Jn 3,16: how much as a matter of course he tells us we should be willing to lay down our lives for the brethren!)
So we offer this blood to be saved from death. We drink the blood to be brought to a fuller kind of life.
Whatever weaknesses we have; whatever is lacking; each of us can get to a better place – whether we need to be encouraged, consoled, strengthened, inspired... whatever it needs. All the rough edges are smoothed out.
Can you drink the cup that I must drink, Jesus asks. There is a commitment implied if we drink His blood. But then the same drink will strengthen us to be able to make that commitment.
Fear, selfishness and all the rest, will be swept away in the force of this greater love. We might be timid disciples shivering in the corner to begin with; but we will be fortified and made able to do great things - if we drink that cup.
On this feast we give thanks for what has happened; and for what still needs to happen we seek the necessary strength.
If we commit an offence, we feel the need to make things right. If I broke your front window, for example, I would like to offer you money to buy new glass.
In the same way if we offend God we feel the need to offer Him something. People of all ages have had this spontaneous instinct to offer God some atonement for their sin.
For the Jews it was an unblemished offering from their flocks. The better the animal, the greater the sacrifice, because it was worth more. Hopefully God would be more pleased as well.
Then God, having pity on His people, offered them something better which they in turn could offer Him.
He sent His Son, to be the Lamb of sacrifice. No need to go looking in the flocks and herds. Now this one Lamb would atone for our sins.
One of the remarkable things about Our Lord’s sacrifice is that He is offering Himself. Not many lambs would do that, but the Lamb of God does.
It makes the sacrifice (already perfect) more impressive still.
It is pleasing to the Father, not only because of who/what is sacrificed, but the generous impulse behind the sacrifice.
This blood is precious because it is divine, and because it is given from a motive of love.
The Jews on occasions were offering dodgy lambs, trying to cut corners, as if God could be deceived.
There were no corners cut with the Lamb of God. His blood was infinitely valuable, and His offering was infinitely generous.
God is offended by human sin, but more than appeased by this supreme act of love and generosity.
We do not deserve this from Jesus, but we are grateful for it.
His blood, given in death, brings us to life - first by saving us from the death that we deserve (eternal death);
Then, by our communion with this blood, we learn to become like the One we receive. That is, we become people ourselves willing to lay down our lives for others.
If we let His blood mingle with ours we are going to be changed, for the better.
The martyrs give testimony to this. They are the ones who have washed their robes in the blood of the Lamb; who have learnt to love as Jesus did.
This is a natural consequence if we let things go that far. (See 1 Jn 3,16: how much as a matter of course he tells us we should be willing to lay down our lives for the brethren!)
So we offer this blood to be saved from death. We drink the blood to be brought to a fuller kind of life.
Whatever weaknesses we have; whatever is lacking; each of us can get to a better place – whether we need to be encouraged, consoled, strengthened, inspired... whatever it needs. All the rough edges are smoothed out.
Can you drink the cup that I must drink, Jesus asks. There is a commitment implied if we drink His blood. But then the same drink will strengthen us to be able to make that commitment.
Fear, selfishness and all the rest, will be swept away in the force of this greater love. We might be timid disciples shivering in the corner to begin with; but we will be fortified and made able to do great things - if we drink that cup.
On this feast we give thanks for what has happened; and for what still needs to happen we seek the necessary strength.
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