Catch as catch can

Sermon for the fifth Sunday after Trinity

You notice two multitudes 

gathering around Jesus.

The first multitude

are the crowds gathered 

around Lake Gennesaret

eager to hear

the Word of God.

The second 

is the multitude

of fish caught in the nets

of Simon and his crew

and which nearly sink the boat.

Two multitudes to be caught.

This rather raises the question

what is it like

to be caught

by a fisher of men?

[PAUSE]

You would hope

that Our Lord doesn't mean

that we suffer the same fate

as the fish when we are caught 

by a fisher of men.

Indeed,

Our Lord doesn't mean 

that we are to be prepared

for the fish mongers.

We are not going to be

killed or eaten 

and Our Lord's words

in Greek really bring that out.

When Our Lord says "catch"

the Greek text really does say

"catch alive".

He is expecting 

that men who have been fished

to remain alive.

Indeed St Paul uses the same word

in his second letter to St Timothy

to describe those servants of God

who have been caught

in the snare of the Devil.

He reminds Timothy

that they are still alive 

and can recover themselves 

out of the snare of the Devil

through repentance to the acknowledgement of the Truth.

This shows us

the power of our Baptism.

The snares of the Devil

catch us alive and we still have

the means of escape

through repentance 

and seeking the Truth.

This is why the saints

are important 

as fishers of men.

Our Lord means

for those caught 

by Simon Peter and

the other disciples

to be caught up

to life.

The fish,

of course will die

when taken out

of the water.

But when we are caught up

we are drawn up 

through the waters of Baptism

through Death

and into Life.

[PAUSE]

But we must beware.

We can still perish

in the snares of the Devil

who is seeking to devour us.

His capture leads to death

and Our Lord's to life.

St Paul tells us

that we will be caught up

to God 

and that this is our salvation.

In being caught

we are rescued from the current

generated by sinful pleasures,

the wiles of Satan

and the ravages of Time.

This capture is a rescue

for us in the helplessnes

of our sins.

[PAUSE]

We are being saved

and we await being caught

with baited breath.

Reaching out

At our Diocesan Synod this year, we passed a resolution to reach out to all who consider themselves orthodox or traditional Christians of goodwill with the purposes of establishing the highest degree of fellowship that mutual theological positions would allow. We rejoice in our agreement and seek to show love and respect in those areas where we disagree.

I, personally, find myself on good terms with Orthodox and Roman Catholic Christians alike and that is truly wonderful and I hope that we will find common ground and mutual, prayerful support.

There are other groups, too. I do count Archbishop Jerome Lloyd as a friend from the Old Roman Catholic Church. He is one of the successors of Bishop Arnold Harris Mathew, and is doing great things not only in this country but in developing traditional Catholic ministry in the Philippines.

Sadly, there does not seem to be much contact with the Traditional Anglican Church in the UK despite the greater concord among the G3 Continuing Anglican Churches. My worry there is that often the people have moved from one of the TAC or ACC to the other out of soured relationships and so the impetus to establish contact is rather thwarted.

The Free Church of England and the Church of England (Continuing) exist, of course, but they not enamoured of our strictly Catholic interpretation of Anglican liturgy and our distance from the classical Anglican Formularies. Indeed, we have lost two parishes to the Free Church of England: these parishes preferred a more Protestant and less liturgically rigourous environment. Nonetheless, we wish them all well in their conversation with Our Lord.

What we have lost, we have gained in St Osmund's Dudley in which the new parish priest is ministering to adherents of the Sarum Use and those Roman Catholics who have been disenfranchised by recent developments in Roman Catholic order and practice.

My hope, then, is that despite our size, we might prove ourselves as prayerful friends to all who find themselves disenfranchised or forced out by elements that would seek to change the Church according to the winds of politics and poor conceptions of social justice.

St John the Baptist and the Centre of Catholic Liturgy

 

Why Anglican Catholics take their Liturgy seriously with the prayers of St John the Baptist.

Terms and Conditions apply?

Sermon for the fourth Sunday after Trinity

Think about your average day.

How many transactions 

take place.

How many times

do you say something like, 

"if you do this

then I'll do that"

or

"I'll do this

on the condition 

that this happens"?

We're very good 

at entering into 

contracts and covenants.

And when those

contracts and covenants 

are broken

this is where 

we bring in the Law

so that order and fairness

can be re-established.

You you think 

things are like that

with God?

[PAUSE]

As Christians

we are part of 

the New Covenant 

on which the sacraments are based.

If we fulfill our side,

God fulfills His.

If a priest offers up

bread and wine

at the Mass

with the intention 

of doing what the Church

has always done 

for the means of Grace,

then God gives us His Grace

in His Real, True, Physical Presence

which we consume 

In order to be more like Him.

We have God's promise

that if we do this in remembrance of Him

He is there.

So it seems that God

does enter into transactions 

with us.

But what of our Salvation?

What of the business of Sin?

Does God not keep score

of our wrongdoing?

[PAUSE]

The typical Anglican answer

is "yes and no".

It depends on whether we keep score.

It depends on whether 

our love for others 

is conditional, legalistic 

or transactional.

Jesus tells us that 

this is so.

If our approach 

is to judge our neighbour

to determine if He is worth loving,

whether he will return our investment,

if we judge our neighbour 

and decide that he is too sinful 

to love,

If we judge our neighbour 

and decide

that his sins are

unforgivable 

then that's how we will see 

God's love for us.

If we judge others 

by our own criteria

then we will expect 

to be judged by that criteria

because that criteria 

will be all that we know.

If we are unmerciful 

then we will expect no mercy 

because we cannot know

what mercy is.

If we are unforgiving 

then we will not receive forgiveness 

because we don't know

what forgiveness is.

If terms and conditions apply

to the way we see our relationship 

with God and neighbour 

then that's all we can expect.

We trap ourselves 

in a cage of terms and conditions 

even if we don't think 

that those terms and conditions 

apply to us.

This is not the relationship 

that God wants with us,

His Church.

His love, 

His mercy,

His forgiveness 

are always give 

in superabundance.

In the boxes He gives us

marked Love, Mercy, Forgiveness 

there is no bubble wrap,

no foam blocks 

no paper packing.

Each box is filled to the brim

with just what it says

on the box.

There is nothing 

to quibble about,

there are no terms and conditions.

At the heart,

Christianity is about

this love of God 

for us

without any limits on His love

except those limits 

we put upon ourselves.

[PAUSE]

We sin, yes,

but forget about the law court;

forget about the idea 

of God as judge, jury and gaolor.

See God as being on our side,

hating the sin 

that separates us from Him,

and wanting us 

to come back to Him,

giving us the Way back

through Our Lord Jesus Christ,

and asking only 

for our love, trust and fidelity 

which can only come 

from our free will.

[PAUSE]

What we struggle with,

in life,

are the terms and conditions 

which we insist upon 

to protect ourselves 

from being hurt.

Following Christ is painful,

but His painful death

upon the Cross shows us

that it is worth it 

to embrace the truth 

which sets us free.

Terms and conditions 

need not apply.

Anglican Catholic Poetry?

 

Why the words of St Ephrem allow us access into the truth that lies beyond words

A Compass for Heroes

Sermon for the third Sunday after Trinity

It sounds rather rough 

on the ninety nine sheep who stay.

No one rejoices over them.

The lost sheep 

is the subject of much joy

more than the others that stay.

The lost coin

is the subject of much joy

more than the others

that remain in the purse.

The Prodigal Son

is the subject of much joy

more than his elder brother

who stays and looks after the father.

There is more joy in Heaven

over the one who repents

than the ninety nine 

who need no repentance.

That makes the ninety nine

seem undervalued 

and forgotten.

It seems that

Our Lord values

sinners and tax collectors 

more than those who try to 

hold fast to the religion

that they have always received.

It seems that Our Lord's love

is not unconditional.

It seems that Our Lord 

likes those who need help

as if to satisfy His own need

to be seen as their saviour,.

Our Lord has a hero-complex!

[PAUSE]

If that were true

then Our Lord would be

no better than 

the Scribes and Pharisees.

His actions would be 

all for show.

We know that this can't be the case.

The miracles

are signs that Our Lord 

is not delusional.

His Resurrection is a sign

that His testimony is true.

His Ascension is proof

that He has no hero-complex:

he is greater than any hero.

If Our Lord loves

sinners more than Pharisees 

then what's gone wrong?

[PAUSE]

Who said that Our Lord 

loves sinners more than Pharisees?

That's an assumption 

that we make when we think 

that what our Lord says

means some people

are more valuable than others.

Listen to what He says.

"Joy shall be in Heaven 

over one sinner that repenteth,

more than over 

ninety and nine just persons,

which need no repentance."

The key is what 

we understand by repentance.

[PAUSE]

We know this already.

Repentance means

to turn to the Lord.

Like the needle of a magnet

always points north,

so do we return to Christ

after our deviation into sin.

To repent means to realign ourselves 

to Christ.

This means that

if we need no repentance,

then we must already be 

aligned to Christ.

If we need no repentance 

then what matters more 

to us is not whether we are valued

but whether we value what 

Jesus values.

If He rejoices 

over a sinner's repentance

then the righteous 

will also rejoice!

It is the hearts' joy

of the ninety and nine

to see the smile on the Lord's face

as He runs out to meet

the Prodigal Son,

as He carries back the lost sheep

on His shoulder,

as He brandishes aloft

the lost piece of silver.

It isn't that He values

the Scribes and Pharisees less

than a repentant sinner.

He loves them just as much

but He waits for them

to turn to Him 

and believe in Him

and receive Him as He is.

[PAUSE]

We know ourselves 

to be sinners.

We spend our lives

struggling against 

the sins in our lives,

falling, repenting,

falling, repenting...

Yet our struggle 

is always met with joy

because the very fact 

that we struggle with sin

is a sign that we are struggling 

to turn to Christ.

And Jesus sees that struggle

and knows that you are struggling 

for Him

and that is a sign of your love 

for Him

even if it is far from perfect.

And that makes Him rejoice.

And that makes the angels in Heaven 

rejoice.

And that makes the ninety and nine

rejoice.

[PAUSE]

Of course there is more joy

in Heaven 

when you repent of your sins.

It's because you are of more worth

than a universe filled

with silver pieces.

Because you are worth

the Cross.

Reordering Whitby

 

What did the Synod of Whitby achieve?

Anglican Catholics and Ephesian Canon III

 

Why Anglican Catholics separated from the Anglican Communion.

Refusing Dinner

Sermon for the second Sunday after Trinity 

Why do they refuse?

Guests bidden to a fine dinner

make excuses 

and refuse the invitation.

A sumptuous meal

gets passed over

for inspecting 

a piece of land

a yoke of oxen,

a new wife.

Could these ever

be convincing excuses?

[PAUSE]

There are often good reasons 

why we refuse an invitation 

to dinner:

Ill-health,

unforseen circumstances,

urgent business.

These might be genuine 

or they may be covering

the fact 

that we simply

don't want to go to dinner.

Either way

in refusing the invitation 

we are declaring

that there is something 

more important to us

than this meal.

Making excuses

that aren't genuine 

shows a desire 

to conceal the truth 

from the giver of the feast.

This rather shows 

a desire to keep up

an appearance 

rather than be honest 

and state the real reason

to the one giving the feast.

Of course, 

if the feast is Our Lord's 

wedding banquet

then this is like Cain

denying the truth

before Almighty God.

This feast is unworthy

of the person

who makes false excuses.

[PAUSE]

"I have bought a piece of land.

I must inspect it.

I cannot come to the feast."

This excuse

shows that the land

is considered to be 

more valuable than the feast.

Those who prefer 

to control the land,

who lay claim to estates,

who seek kingdoms 

and dominions 

who enter into disputes 

over territory to control

are not worthy of the feast.

They do not wish

to share the same space 

with others 

if it is not on their terms.

[PAUSE]

"I have bought some oxen.

I must inspect them.

I cannot come to the feast."

This excuse shows 

that acquiring property 

and wealth

is more important than the feast.

Those who prefer to hoard

their possessions 

who see everything 

in terms of asset and gain,

who reduce everything 

to utility and fashion

are not worthy of the feast 

They do not wish 

to extend their bounty 

with others

or to see others as 

anything other 

as means to their ends.

[PAUSE]

"I have married a wife.

I must spend time with her.

I cannot come to the feast."

This excuse shows

that personal pleasure 

is more important than the feast.

Those who prefer 

to enjoy themselves 

on their terms,

who even base their identity 

in terms of what they enjoy,

who lose their temper

when their pleasure is denied them 

are unworthy of the feast.

They do not wish

to share their joy with others

nor share in the joy of others.

And what does the Lord of the Feast do?

[PAUSE]

He gives them what they want.

He allows their excuse.

They don't have to come 

if they don't want to.

But their place will be taken 

by those who are grateful 

to be called worthy of the feast

because they will enjoy it

for what it is:

free, generous, nourishing 

good

and not regarding 

where they have come from.

Those who refuse the feast 

will never partake of it

in respect of their own choices.

They made themselves unworthy 

but God makes all who choose Him

worthy of His bounty

which He shares

liberally and joyfully with us

and bids us 

share His bounty 

liberally and joyfully with others.

An Anglican Catholic uses Sarum

 

Why the Sarum Use matters and how it brings us together.

Worth a good meal?

Sermon for the Sunday in the octave of Corpus Christi

But we're all

unworthy of the Body

and Blood of Christ

are we not?

How can we 

receive our Holy Communion 

worthily?

It doesn't matter 

if we've confessed our sins

and repented 

does it?

We're still

not worthy of

such a wonderful 

sacrament

- the Body and Blood 

of Jesus Christ 

our God.

So how can we ever

receive the Body and Blood 

of Our Lord Jesus Christ 

worthily?

[PAUSE]

When we read our Bible

we do have to take care

that we understand that

sometimes things get 

a bit muddled in translation.

When St Paul

says that we must 

not eat and drink

unworthily

he is referring specifically 

to the rather raucous meals

that used to precede 

the Eucharist.

People at these meals

get drunk 

some go hungry 

others overeat

- it doesn't bring our 

minds to the last supper.

These folk aren't eating 

and drinking in remembrance 

of Him 

They have forgotten.

It is not the people

who are unworthy

but they are treating the Eucharist 

unworthily 

- it is not worth their

undivided attention.

Indeed, St John reminds us

that there was someone 

who did not treat the first Eucharist 

at the Last Supper as being

worthy of his time.

Judas only sees the worth 

of Christ too late,

for his treatment 

of the Body of Christ

means that he knows

that he has eaten and drunk

damnation upon himself

as the thirty pieces of silver

rattle in his pocket.

St Paul is quite clear.

If we do not treat 

the Eucharist with respect 

then we eat and drink

damnation upon ourselves.

It is precisely because 

of St Paul's words

that we Catholics 

now receive the sacrament 

in our Mass.

People may laugh

and poke fun 

at the elaborate rituals

and ceremonies,

but for us

offering the sacrifice of the Mass

is the pinnacle of worship,

greater than singing pious songs

greater than listening 

to long passages of Scripture,

greater than erudite and learned sermons 

greater than confessing our sins.

It is the pinnacle of our worship 

because we are doing what 

we are told to do.

We do this in remembrance 

of Our Lord.

This isn't a casual memory

like thinking back

to the last meal you had

with good friends.

This is a bringing to mind,

making presents

the Body and Blood of Christ

according to the ancient rites

of the Holy Church.

The Mass exists 

precisely in order to make sure

that no-one brings

damnation upon themselves 

by being reckless

like Nadab and Abihu

who were reckless with

the Ark of the Covenant 

and were burnt up.

It is why we have a duty

to educate our layfolk

to ensure that we are prepared 

to meet with Our Lord Himself

as we take Him into 

the inmost part of our very selves,

not as bread and wine

but making sure

that we know the Body and Blood

of the One Who deems us worthy

of His love 

and Who trusts that we believe

Him to be worthy 

of our love.

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How this question reveals the need to venerate the image of God in Woman.

Doxological dialogues

Sermon for Trinity Sunday

You finish 

the last verse of the psalm.

Now what do you say?

Glory be to the Father

and to the Son

and to the Holy Ghost 

as it was in the beginning,

is now

and ever shall be

world without end.

Amen.

Why do we say that?

[PAUSE]

We really need

to know what we are saying.

To give glory to something

means that we recognise 

the impact something 

has in our lives.

The Hebrew word for glory

has a sense of weight behind it,

something substantial 

that makes a difference 

to our lives.

Glory often comes 

with light.

To see the angels 

in glory

at Christmas

is to see Heaven

impacting upon the Earth,

and this reinforces 

the impact of the Baby born 

in a manger

and the life He lives.

So we say glory to God

in recognition and in gratitude 

for the impact that He has

in our lives.

We end each psalm

with this expression of worship, 

and we now state

how we recognise 

the God Whom we worship.

We worship

God the Father,

God the Son and

God the Holy Ghost

Three Persons,

One God

the Holy Trinity.

In making this statement 

we are directing our attention 

to the One Who is unique.

No other being

can be three distinct persons

in one substance.

This is why all our attempts

to understand the Trinity

must fail:

He is unique 

and this means 

we have nothing with which 

to compare Him directly.

All our analogies,

diagrams, charts, 

formulae and philosophy 

fail to shed light

upon his it is that

God is three distinct persons

and how each of those 

distinct persons 

is fully and indivisibly God.

He stands outside our universe 

and so He stands outside

any means of our comprehension.

All we can do

is state our faith

and turn to the One Great

Incomprehensible.

[PAUSE]

We end our psalm

rehearsing our faith 

and seeing in the Old Testament 

the truth of the Triune God

Whose revelation is

completed in the New.

We are also stating

something important 

about the Glory of God:

it's the same in the beginning,

now and ever shall be,

world without end.

What does that mean?

Literally, "world without end" 

translates the Greek phrase 

"unto the age of ages".

This "age of ages" is rather 

mysterious,

but rather it refers to 

our human conception of age,

all finite and doomed to end, 

being taken up

into God's age

which is Eternal.

This glory of God

is our life in His age,

His Time,

His Eternity.

In glorifting God

unto the age of ages

we are recognising 

His impact in our lives

and yet beyond our lives

to Eternity.

It is an expression 

of the Christian hope

that we will receive 

Eternal life

by participating in His Eternal life.

And this Eternal life

will be all the Church together

worshipping the One God

in unity.

It is as if the whole Church

will become one human being

in a multiplicity of persons 

to reflect the truth 

of one God in three persons.

[PAUSE]

The Gloria at the end of the psalm

is called a doxology in Greek

Doxology means "word of glory"

and it is something which,

when prayed heartily

brings us into contact 

with the One Who stands

beyond our understanding 

and yet gives us

some way of knowing Him.

This is His glory for us.

Glory be to the Father 

and to the Son

and to the Holy Ghost 

as it was in the beginning,

is now and ever shall be,

world without end.

Amen.

Anglican Catholic Revisionism?

 

Are Anglican Catholics guilty of trying to alter history?

Spiritual Sticking Power

Sermon for Whit-Sunday

By now,

we should understand 

how our relationship 

with the Holy Ghost 

pans out.

He's there

moving over 

the face of the waters,

the unformed 

and pure potential 

from which

all Creation springs.

We next see Him 

visible in the explanation 

of dreams

in Joseph.

Here, he is recognised 

by Pharaoh,

not by Jacob

and his other sons.

Then we see Him

in the craftsman

Bezaleel 

in building

and decorating 

the instruments 

for the Worship of God,

chosen by God

so that,

through his skill,

he might show to us

the vision that God has

for worshipping Him.

In the books 

of the history of Israel

He is known as 

the Spirit of the Lord.

We also see that

He falls upon 

Baalam, Saul,

Azariah, Zechariah

and even dear old Job

claims that He was made

by the Spirit of God.

So it's not as if

the presence of 

the Holy Ghost

should be a surprise to us.

Why does it matter now?

Why is Whitsun important?

[PAUSE]

We see in the Apostles

something old.

Prophecy.

No, not telling the future,

but telling the truth,

explaining the mystery.

St Peter becomes 

a prophet 

in the same manner

as St John the Baptist 

but more so.

In the Old Testament 

the Spirit of God 

would descend,

do the work

and then no more.

We see this in 

Baalam

who could only

bless Israel 

rather than curse

as he was bidden to do.

He still remains

an enemy of Israel 

and meets his end

in Hebrew hands.

Similarly, 

the Holy Ghost

descends upon King Saul

and yet still he loses his kingdom 

to David.

The Holy Ghost descends 

upon people

but it's as if 

there's nothing for the Holy Ghost 

to stick to.

[PAUSE]

This is not like the Apostles.

The idea of prophecy 

might not be new

but what is new

is the company of the Apostles.

The Holy Ghost 

stays with them

and works through them 

because they have gained

some sticking power.

What is this sticking power?

It comes from Christ Himself.

The Incarnation of Our Lord 

is precisely the difference 

between the 

Old and New Covenants.

Just as King David

was not able to build the temple 

for God 

but his son Solomon was,

so Christ builds His Church

not on the Old Covenant 

but upon His blood

which the Apostles receive

at the Last Supper.

This fulfils Our Lord's promise

to be with us

to the end of the Age.

This is why

Whitsun is called

the Birthday of the Church

even if the Church

had always sort of existed

in the Israelite people 

and the Levitical priesthood.

It's when the Church

becomes visible to the world

just as He is visible 

to Pharaoh centuries before.

As Pharaoh hears the prophecy 

of the need to obey

God's plans 

for the good of his people.

Likewise,

the people from all around

the Middle East

hear the mystery explained

in their own language 

for them

to obey and receive 

not just hope in dark times,

not just good news of joy to come

but the real, visible

and permanent

presence of God with us.

[PAUSE]

And we, too,

see the movement 

of the Holy Ghost 

in our little church

as we see new opportunities 

new ways to live the old faith,

not by abandoning 

the faith once delivered to the saints,

not by altering the covenant 

of the sacraments

to fit modem sensibilities 

but by being here

and speaking the wonderful words of God

to the people of today

with the same faith,

same hope

and same love 

that move on the face

of the waters of Creation itself.

And we turn to God the Holy Ghost

and we thank Him

profusely for dwelling with us

and devote ourselves 

to His will 

in His service

for His glory

and the joy of Mankind.

Anglican Catholics and Anglicans

How the cool-down from a passionate debate can be used for learning languages.

What comes down must go up.

Sermon for the Sunday in the octave of the Ascension

Ten days.

We now have ten days wait

after the Ascension 

until the Birthday of the Church

when the Holy Ghost descends

and causes order 

from chaos.

What were the Apostles doing

for those ten days?

Were they sitting 

drawing up blueprints 

for the Church,

putting together 

codes of Canon Law,

and making sure that 

the priests will wear

the right colour

in the right liturgical season?

No. That's not what they do.

They meet together,

pray,

and wrestle with what they 

understand of the memories

of Jesus.

But they don't build a church.

They have realised that 

building a Church is a 

top-down activity.

[PAUSE]

If you think about it,

it's an odd way to build.

Can we really 

build a church 

starting with the spire

and building down 

to the floor?

Well, we can't do that.

We're subject to 

all the limitations of gravity.

But we need 

to realise these limitations.

The Day of Pentecost 

is not yet with us

and the Day of Pentecost 

is the undoing 

of the tower of Babel.

It's in these ten days

before Pentecost 

that we witness 

the deconstruction of Babel

and the safest way

to deconstruct a tower

is from the top down.

The building of the Church 

starts with the demolition 

of all that opposes it.

The crooked has 

to be made straight 

and the rough places plain

for the Gospel to be preached.

This demolition 

is a form of repentance.

These ten days of prayer

and preparation

in which the Apostles are silent 

are a form of repentance.

Of course,

you remember that 

repentance is not just

turning away from sin:

it is a turning towards Christ.

If we turn to Christ

then we necessarily 

turn away from sin.

The Apostles reflect 

upon the Ascension 

and what it means

and thus they turn their minds 

to Christ.

[PAUSE]

Our Lord's Ascension 

proves to us 

that He has descended 

from Heaven.

It strengthens our minds

that, truly, Jesus is the Son of God,

fully human and fully divine.

The Apostles see

exactly how Our Lord is the Way.

In ascending,

He has punched 

a human-shaped hole

in the veil

that separates us from God

and it is through this gap

that we see the Glory of God

and the joys of Heaven.

This shows them how

they are to build top-down.

[PAUSE]

When we try to build 

bottom-up,

the result is confusion

because we can only bring

earthly things 

into the building.

If we try to build a church

based on human ideas

of justice and mercy

all we will get is

confusion, conflict and 

consternation.

But,

to reach into the heavens

through Christ's Way

we build something 

that comes down from Heaven

to us.

This Church

separates Christians

from the World

and sanctifies their lives 

because it is built 

from the top down.

A building 

that does not separate 

from the World

bur rather blurs the

distinction between

the Church and the World.

It allows sin into 

the sanctuary 

and thus the sanctuary 

loses its sanctity.

[PAUSE]

That which is built 

from the bottom up

falls down.

That which is built 

from the top down

falls up.

Just as Christ descends

for our Salvation 

so He must ascend

so that we may too.

What comes down 

must go up.

Anglican Catholicism Vs Anglo-Catholicism

 

How Anglo-Catholicism differs from Anglican Catholicism.

Trouble Praying

Sermons for the fifth Sunday after Easter

Why don't we pray

for no tribulation?

If we ask in Jesus' Name

then God will give it.

What's gone wrong?

[PAUSE]

Isn't it a bit rich of Our Lord 

to tell His disciples

that their prayers in His Name

will be answered 

and then to tell them

that they will suffer tribulation?

If God wants our joy to be complete 

why put us through the mill?

Why not hear our prayer

and prevent us from pain?

[PAUSE]

This is a hard question 

and one that many will use

as a reason for leaving Christianity

or for not taking it seriously.

It's a question that will 

never really be answered,

not in this life.

There are two points

to consider

which give us some clue

as to what Our Lord means.

First,

we are to ask 

in the Name of Our Lord.

How often do we pray

in the Name of Our Lord.

Just tacking on

 "in Jesus' Name" 

to our prayer 

doesn't make it a prayer

in His Name.

It needs to be a prayer

that He would want

to put His Name to.

It needs to be a prayer 

that we make in dialogue

with Him,

a prayer in keeping 

with His character 

and not ours alone.

It needs to be a prayer 

that is part of our ongoing 

conversation with Our Lord

that seeks His glory

and our happiness.

Indeed, His glory is our happiness.

This brings us to the second point.

[PAUSE]

Our prayers will be granted

so that our joy may be complete.

But our joy will not be complete 

not in this life.

Our lot as human beings

is to die.

We are only happy

for a short space of time

before we fall I'll

get hurt 

or die.

Our joy is never complete

in this world.

Our joy is not 

in this world.

Our joy is complete 

only after we have passed

from this life 

into the next.

Let's be clear,

God loves us now

and will answer our prayers

that we need now

but the purpose of our prayer

must be directed 

to our joy in Heaven 

and what is Heaven

if not to see

the glory of God Himself?

St Philip asks Our Lord

to show him the Father 

but Jesus says

that the disciples have seen the Father

in Jesus Himself.

Their joy will not be complete 

when they see Our Lord

bleeding and gasping

upon the wood of the cross.

It will not be complete 

when they see Him standing with them

but they do get a foretaste

of the joy that they are promised.

[PAUSE]

We will not see our prayers

not so suffer answered in this life.

They will be answered

in the next

where all our pain, sorrow and suffering 

will be given context,

explanation if we need it,

and sanctification 

as proof of Love.

Our prayer cannot

be a simple set of instructions 

for God to fulfill

like a genie on Checkatrade.

For then we will be 

disappointed.

If our relationship with God

is purely based on

transaction 

or wish-fulfillment

then we cannot expect 

our faith to grow

and we are in danger of losing it.

Our prayer must be

our continued contact with God

seeking His presence 

His will 

His glory

His love for everyone.

Our relationship with God 

must be rooted deeply in Him

and that means accepting 

the mystery of His fathomlessness

and of our own.

It means accepting pain

as our lives are bent 

back into shape

by the growing awareness 

of the presence of God in us.

But there are things

that God will always give us

if we ask for them now

in our continued conversation 

with Him 

- faith, hope love.

There is always 

a plenteous supply of those 

for us.

Charles I: an Anglican Catholic saint?

How King Charles I influences Anglican Catholicism.