When Jesus goes clunk

 

The importance of  looking behind the story to find the truth.

Blogday 2024: objectifying ikons

It is hard for me to believe that this is the 19th Blogday for O Cuniculi. This year has been a very turbulent year and I have wondered whether I should have to tell the rabbits to cease looking for my Latin dictionary.

As I write, the winds outside my home are high and I can see the detritus of dead leaves and paper from the recycling bin that's blown open dancing across the sky. It seems to reflect well the wind that is billowing around me. 

The temptation is for me to shut down and disengage. That's not a bad thing in itself: a retreat is necessary so one can take a good look at oneself when the only voices to be heard are those within you and that of God. 

It is important to recognise that the voices in your head are not God's voice - at least very seldom does He speak like that. But in my experience, the Divine voice does not use a voice in my head and this makes sense. God's language is so deep and powerful. Just think! He just needs to speak a word and the thing comes into being. The Divine Word leaps down from Heaven in more than just a communication of language but in a communication of existence. 

When we use words there is always a level of unintelligibility since your subjective experience is necessarily different from mine, but there is still some precision possible. You and I can use the same language to program a computer, or to do mathematics even if we disagree about the syllables and sounds. 

The trick there is that there is something objective that exists independently of our senses but is communicated to us by those senses. Even if we doubt what we see, we don't doubt that we see. Even if we lack the power of sight or hearing, there is always something to sense. Scepticism can only go so far before it becomes incoherent; in many cases, it is not that far.

The rejection of the objective means the worship of the subjective. That sounds like a strong word to use but I think it justified. If there is nothing externally objective then it is the sensations in themselves that determine our value judgements, rather than what exists exterior to our sensation. To disengage fully.and permanently risks this plunge into subjective-induced scepticism and its terminus in solipsism.

St Benedict says that the best kind of monk is the cenobite - those who live in a community with a rule. The Rule is an expression of God's moral objectivity expressed through the Abbot and senior brothers, and to which every monk subscribes. Only after preparation in the monastery - a preparation against solipsism - can a monk become an anchorite or hermit.

Hermitage which raises the subjective self above what exists exterior hears the voice of God in their heads but allows the authority of this voice to become coloured by feelings. Feelings are subjective facts, not objective facts and stem from internal sources as well as external and, for this reason, cannot be an authority either for political decision making or as a means of determining God's revelation to us. The risk of offence cannot be a reason to change the law, especially when others' lives and livelihoods may be at risk. A  Christianity based on the premise that feeling loved is the only sign of being loved is not a Christianity with a cross. The reality of Christianity is repentance - recognising and turning towards God - and the pain of repentance arises from accepting the objective rule of Christ over subjective experience. When the subjective loses to the objective, it plays the wounded victim unless it is given its true created worth by being sacrificed upon the cross that we each must not only bear but, further, venerate.

For me, as the wind blows ever stronger, it is the ikon that grounds me in reality. I have often said, mainly to my friends, that Anglican Catholicism done properly is what the Church of England would have been had it not only accepted the Seventh Oecumenical Council of Nicaea II but embraced it wholeheartedly. For then, the objective reality of the Incarnation would be utterly rooted in our experience of Church,  colouring and informing our subjective selves. Also, the objective reality of the saints would also prevent us from being truly alone and utterly lonely which is where the solipsists invariably find themselves - sometimes eternally.

Ikons are never written to be "aesthetically pleasing" and thus trigger the tyranny of personal taste, but rather to point to true beauty, the Light of Tabor, which can only be the True God. Only God is truly transcendent,  which is why His existence determines in itself what the other transcendentals are, such as Love, Goodness, Beauty, Knowledge, Power and Truth.

People ask why I write "ikon" rather than "icon". The answer is that the word "icon" is being used to describe people. We hear of "cinema icons" or an "iconic performance" and puts us in danger of the idol in which the ikon ceases to point to realities beyond itself and instead points to itself. To write ikon refers back to the eikon found in Holy Scripture and the Fathers and to the images which point to the Inage of the Invisible God - Jesus Christ Himself. This is why I cannot take seriously the objections of some Protestants that to bow the knee to an image is to worship it. If that is true then these Protestants have a very empty understanding of what worship is and the underlying sacrifice of the self that characterises the essence of worship. If the ikon points to a reality beyond it, then it is that reality to which the veneration is paid. To deny this is to deny the objective reality of the God to Whom the Apostles bear witness across the centuries. To deny the Seventh Council is to deny the Incarnation when He Who Is exterior to Creation bursts into it and human nature becomes venerable once more.

While I debate with myself whether O Cuniculi will continue after its twentieth year, central to this will be whether I can continue to speak about invisible truths in a way that is meaningful to a real audience. I pray that I can, but I do wonder whether I need to learn to write ikons rather than words.

God bless you, dear readers! I pray for every blessing upon you in 2025.

Ignorance of Becket

Sermon for the feast of St Thomas Becket

It may seem odd that,

in amidst the days of Christmas 

we should pause 

and honour a saint who,

these days,

is relatively obscure.

The fact is that,

from 1173 to 1537,

today was always 

an important feast for

the Church in England

and the feasts which fall

on this day 

are really rather more modern additions.

Why should we look back

and honour St Thomas Becket

so importantly?

[PAUSE]

Briefly, 

we remember that

this "turbulent priest"

Is murdered in Canterbury Cathedral

in a particularly gruesome manner.

But few people 

remember why.

They have some idea

that St Thomas is

a good friend of King Henry II

but opposes the King's policies

leading to the friends

falling out and,

subsequently, 

the King's rash call for 

St Thomas' death.

The reason mainly

is that King Henry 

sees the Church 

as a institution 

comprised of his 

lawful subjects

and so he believes 

appointing bishops and abbots

should be his responsibility. 

St Thomas disagrees,

saying that the Church 

is not a secular institution 

and that bishops and abbots

must be ministers of God first

before ministers of politics.

He thinks that

only the Church should

appoint bishops and abbots.

In a way,

both King Henry

and St Thomas are right:

Holy Scripture says that 

we must honour the king

but also that 

we must be in the world 

and not of it

preferring to serve God 

and not Mammon.

We have to live 

in a society where

not everyone believes

in Jesus

but we cannot

live in a way

that denies 

Jesus' authority

over His Church.

The situation is complicated

and the negotiations delicate

to the extent that 

both King Henry

and St Thomas

appeal to the Pope for judgement

on the issue.

When the King

has his son Henry crowned

as heir apparent in York 

by the Archbishop of York

and the bishops of London

and Salisbury,

he is showing disregard 

to the Church order

in which the Archbishop of Canterbury 

has the duty to crown kings and princes.

This sounds trivial

but Henry has allowed 

his disagreement with St Thomas

to disrupt the order of the country 

- a country which is still recovering 

from the war between 

Henry's predecessors:

Stephen and Mathilde.

In order to re-establish that order,

St Thomas is forced

to excommunicated the three bishops.

This is when King Henry

issues his outburst against 

St Thomas.

What neither King

nor Archbishop count on

is that four knights

completely misread the situation,

think they understand 

the right course of action

and murder St Thomas

in his own cathedral.

These knights

do not understand 

the situation fully.

They think it is a simple problem

and that a simple removal

of the Archbishop will 

solve the issue

once and for all..

St Thomas dies

defending the Church

as a Heavenly institution 

at the hands of 

those who are ignorant 

of the full facts.

[PAUSE]

Christopher Hitchens

is wrong about many things.

Especially, 

the idea that Religion

poisons everything.

It doesn't. 

Nor does politics poison everything,

though it's more poisonous

than "religion"

whatever that is.

It is ignorance that 

poisons everything,

especially acting 

without being in full possession 

of the facts,

or accepting that

we cannot possess 

all the facts.

This sort of ignorance

comes from pride -

the assumption 

that we know what's what

and therefore have

the right,

the authority,

and the duty to act.

The knights 

have none of these

and it demonstrates 

how one careless remark

from the King

in the ears of those

who assume they have it right

can destroy a life

and make a Martyr.

[PAUSE]

The same is true for us.

Especially when we think

that we can do

a better job

of running the country

than our politicians.

The same is true 

of our politicians 

when they think

they have a simple 

solution to 

Society's problems,

and are ignorant 

of the truth.

When a politician says

that we must lay aside

our religious belief

in order to make a decision 

that affects the lives

of everyone in the country, 

they display the ignorance 

of the fact

that we Christians believe

that God's rule of us all,

whether we like it or not,

tells us how to make that decision.

[PAUSE]

It is prideful ignorance 

that is the enemy 

driving a wedge

between Church and State.

We cannot solve that in others

but rather keep prayer going

for all.in authority

and fir all who desire authority.

We can solve it in ourselves,

first by admitting 

our ignorance of the full situation

and then by learning

as much as we can,

remembering that 

we do not necessarily 

have the right or access

to all the relevant information.

Where we are ignorant,

we must learn humility

and consider carefully 

how to vote,

how to protest the wrong decisions 

of government,

and how to accept prayerfully

the status quo

when there us nothing 

that we can do.

At all times,

our political decisions

must be rooted 

in our lives of prayer

and faith working in love.

That's what St Thomas does,

resigning his political office

of Lord Chancellor 

in order to accept the duty fully

as Archbishop of Canterbury. 

[PAUSE]

St Thomas shows us

that we must first

render to God

that which is God's

before rendering to Caesar

that which is Caesar.

The lives of people

are God's 

and therefore 

must be rendered

to Him

before rendering 

those aspects of our lives

that are under 

the Rule of the Government. 

That is the proper order

and the order for which

St Thomas Becket will pay

with his Earthly life

before being rewarded

with Eternal life 

in Heaven.

St Thomas Becket, 

pray for us and the United Kingdom.

A load of Christmas Bosch?

Sermon for the feast of the Nativity

Throughout Advent

we have been using images

from the work 

of Hieronymous Bosch

to illustrate 

the Four Last Things.

Bosch's work

is not for the delicate of spirit.

His depictions of Hell

and the debauchery

of the Garden of Earthly Delights

are known for their lurid nature

and terrifying imagery.

Bosch wants us to dread Hell

and he uses careful symbolism

to convey his message 

that bleak and tormented life 

without any awareness 

of the presence of God.

But today is not a day 

to think on that.

Today is the day

in which Bosch invites us

to consider the Nativity.

The trouble is

the Nativity he shows us

seems a bit strange.

[PAUSE]

The Nativity he paints

shows Our Lady looking very pious

and completely unaffected

by the labours of childbirth.

St Joseph looks over

with an air almost

of indifference 

as if he says,

"Oh that's nice.

Where's my tea?"

Behind them

is a rustic figure

who appears to be 

leering quite unpleasantly 

at the Holy Family.

And, in the foreground 

we see a cow

caught in what must be

a very early case

of photo bombing.

And what of the baby?

How does Bosch 

paint the Incarnate God?

He looks like a naked doll

that's been plonked 

into the manger,

not quite real,

a bit disproportionate,

a bit passive,

a bit bare.

Why should the Nativity

look.like this?

Where us the joy?

Apart from the man

leering at us from the back,

there is nothing to suggest

that Salvation has come to us.

[PAUSE]

But Bosch

is painting this 

for us

because he knows

we know the story.

What he has painted

is what the world sees

of Christmas. 

He paints to a Western world 

whose Christmas 

has become jaded

and commercial

and, let's be honest,

a bit boring

and very stressful.

We know Our Lady 

to be of the utmost piety

but our idea of piety

looks a bit off, 

indifferent and aloof.

We know St Joseph 

to have the greatest tender care

for a child who is not his

but that tender care

is not expressed 

by staring at a baby 

while wondering if we need

an antacid. 

We know 

that the shepherds

came to worship the child 

not to appear at the manger

and say 

"Hello Mum! 

Look where I am!"

We know Our Lord

to be born a real baby

with all that pertains to babies,

not some stiff naked thing

indifference to His surroundings 

like His mother. 

And now we see

why God inspires Bosch 

to paint the Nativity like this.

God wants us

not to look at the picture.

He wants us to look

through the picture. 

[PAUSE]

Bosch paints

what the world expects of Christmas 

not what Christmas is in truth.

All the things that disturb us

about this painting of the Nativity

are precisely the challenges

we face with our own Christmases.

If we rise to these challenges,

we see a young woman,

exhausted by labour

cradling and swaddling

a child whom she knows

to be God Incarnate.

We see St Joseph, 

bemused and enthralled 

believing God,

believing his wife

believing the little newborn.

We the shepherds

driven by the light of angels

to see and understand 

the truth that Salvation 

has come into the world. 

And if our imagination 

is photo bombed by a cow

or anything else in our lives,

then we see that this Child 

has entered a world

in which His people

will be distracted

but the fact that 

these distractions exist

is testament 

to their Creator

- our Creator

- who lies cooing in a manger

looking for us

to realise that He loves us

this much.

This is the day

that the Lord has made.

We will rejoice and be glad in it

even if Bosch paints us otherwise. 

O Virgo Virginum

 

Why O Virgo Virginum invites us to a deeper appreciation of the Incarnation than comes from Holy Scripture.

Confronting the Inevitable IV

Sermon for the fourth Sunday in Advent

God holds on.

For those of us

who are looking 

forward to the possibility 

of seeing God

this fact should give us

the greatest joy

as we walk on this

rather damaged planet.

What we have

witnessed in these days

of the Four Last Things

is that all things 

are rooted in the

very being of God Himself. 

[PAUSE]

We have seen

how the death that God offers us

is bound up

with His Eternal life

and the extermination of evil.

We have seen how

His judgement of us

is rooted in our desire

to become like Him

and free us from 

the prison of Sin.

We have seen how

the love of God holds on

even to those who reject Him

so that there might

still be some happiness 

even for those who hate Him

and ignore Him,

and live out their Eternity

without ever knowing Him

or those people 

who love Him.

It stands to reason that,

whatever Heaven is like,

it is bound up in the perfect being

of God Himself

made visible to us.

We are shown

the New Heaven

and the New Earth 

coming down from God

adorned as a bride for her bridegroom.

What are these like?

Clearly we will recognise them.

Heaven itself may not

be much different 

from the way we live now:

we shall rise with our bodies,

though they will be transformed 

like Christ's glorious body.

But there will be no more pain

nor sorrow 

for the former things 

will have passed away.

But what remains

we shall recognise 

but see more clearly

as the dark glass is removed

and the veil lifted.

But we will recognise Christ.

If we have spent our lives

trying to know Him

trying to turn to Him

away from the deceits

of this world,

then we shall know Him

for this is what the Christian life is.

We are put on the path to Christ

at Baptism 

and we learn to grow in faith

through works of love

because the more we truly love

the more truly will we know God.

And the more we love

the more we become like Him.

This is all very basic Christianity.

It's a message that you hear

again and again.

As we approach Christmas 

for the umpteenth time

and see the baby in the manger

and the Virgin Mother

and the noble protector 

of Mother and Child

who dedicates himself to chastity

even as does the Mother,

as we see them there

we see ourselves

gazing at the reality of God

born with us,

born among us,

born in us.

We see Him 

growing in us

for our salvation,

the restoration of out health

the healing of 

our bodies,

our souls, 

our lives,

our pasts,

our weakness,

our shame,

our sadness.

[PAUSE]

Do not for one moment 

think that we will know

what Heaven will be like.

Whatever awaits us 

will be beyond our comprehension.

But joy is guaranteed:

it is a wedding feast after all

and no-one can mourn

when the Bridegroom 

is with them. 

Until the day

we find ourselves

at that feast

whole, complete 

and happy

all we can do is pray 

with the children:

"be near me, Lord Jesus,

I ask Thee to stay

close by me forever 

and love me, I pray.

Bless all Thy dear children

in Thy tender care

and fit us for Heaven 

to live with Thee there."

O Sapiential 2024

 

Reflecting on the words of the Ancient Liturgy.

Confronting the Inevitable III

Sermon for the third Sunday in Advent 

The one you love

stands on the edge of an abyss,

over the edge,

utter darkness,

oblivion,

nothingness,

annihilation.

The one you love

cries out 

cursing existence,

cursing pain,

cursing you,

cursing life.

And then

the one you love 

walks off the edge of the abyss.

And yet,

in one movement of instinct

you dive

and grab your loved one's arm

holding tight,

preventing descent

into non-existence.

You have saved 

the one you love.

But your loved one 

cries in agony,

repeating the curses

rejecting your love 

rejecting your life.

Do you let go?

[PAUSE]

Surely it's selfish of you

to hold on.

Just because you love 

doesn't mean 

you should force 

someone to accept

your love 

by stopping them 

from making their choice.

But you will 

prevent your child

from sticking wet fingers

in an electric socket

even if 

your child really wants to do it.

And live

is the will 

for the complete happiness

of the other.

And someone who exists

is happier 

than someone who doesn't.

Ah,

but then a voice from the pit

says,

"someone who exists 

is unhappier 

than someone who doesn't."

But unhappiness,

is like darkness,

like evil,

like a hole.

That which does not exist

cannot possess

any happiness

just like it cannot possess light

nor can it possess 

any good.

Your loved one exists

and is happier now

than a plunge into the darkness

would achieve.

Happy memories 

still remain,

memories of love,

of excitement,

joy and fun,

these still remain.

By holding on,

your loved one 

is happier 

even if they are kicking

and screaming 

and swearing at you 

to let go.

They still have something 

to remind them

of the ecstasy 

of living.

It is your love 

that causes their pain 

but without your love

they would not be happy

in any respect.

[PAUSE]

You are God's loved one.

Just like everyone else.

Just like the saints.

Just like your family.

Just like the man over the road.

Just like the Muslim family 

down the street.

Just like Richard Dawkins.

Just like Kamala Harris and Donald Trump.

Just like Bonhoeffer and Hitler.

Every human being 

is God's loved one.

And God holds on.

Some of us reject Him 

and try to scrub out

His image from us.

Some of us

will prefer the idol

that we have made 

and pretend is God.

And when we see ourselves 

reflected against Christ

and choose to depart 

from His presence

thinking that

we can jump into the abyss,

God holds on.

God holds on

in perfect love,

holds on trying to give

the true happiness

that is being rejected

giving His grace 

which is ignored

or spat upon.

For some,

this is Hell,

but Hell isn't filled 

with everything unpleasant.

If anything,

Hell is life as we know it

but without any

awareness of God

without awareness

of His light,

His love,

His warmth,

His riches,

His kindness,

His joy in living.

God gives those 

who hate Him

what they want -

Life staring into the nothingness 

that is the absence of God.

For where God is not

there is only nothing,

and it is into that nothing

that the haters of God leap

and God holds on.

But God holds on

for Eternity 

because the life 

of the loved one

He is holding onto

is eternal too

and cannot change,

for change 

requires Time

and there is no time in eternity.

And no matter 

how much

we kick and scream,

God holds on.

God always holds on.

Anglican Catholicism, Sex and Family

 How do Anglican Catholics approach questions of sexuality?

Confronting the Inevitable II

Sermon for the second Sunday in Advent 

We know how

to respond when

someone tells us,

"Jesus says 

we mustn't judge others."

We know that

this is not what He says.

He does say,

"Judge not lest ye be judged,"

and then goes on

to say that 

we shall be judged

using the same method

that we use to judge others.

It means that those who judge

based on hatred 

will receive the same judgement 

and they receive that judgement 

because

they have rejected 

God's justice.

But we are not exempt!

We will be judged

by the same means

as we judge others.

And our judgement 

is as inevitable 

as our death.

We shall stand before God

as The Judge

and we shall be judged.

But judged for what?

What is this judgement?

[PAUSE]

We tend to have 

a very legal point of view

of judgement 

but,

at the heart of it,

there is a decision

about right and wrong,

what should be 

and how things 

are not how they should be.

At the back of our minds,

however,

when we say, "judgement"

we think,

"crime and punishment."

Always in our mind

if someone does something wrong

they must be punished,

fined,

imprisoned,

even executed!

Is sin really like that?

We are born in sin, true.

We are born 

separated from God

unable to perceive 

His presence,

His love,

His grace,

even though we always

have them near us.

Baptism is our 

first point of justification,

an opening of our eyes

to the brilliance of God.

And then we grow

in our justification 

through Faith

working in Love.

We are guilty of sin

when we perform an act

that separates us from God

and dulls our senses to Him.

A sin causes us

to deviate from our life's goal

- God!

And this is where 

judgement comes in.

[PAUSE]

After death comes judgement.

The light of God 

shines on us

and shows us who we are.

And it also shows us

who we are supposed to be.

We are supposed to be 

like Christ.

And our judgement 

centres 

on how much

we are like Him.

He is the standard 

against which we are judged

but not to our punishment,

but rather 

to our reconciliation.

And here

we see why 

we cannot earn our way

into Heaven

for how can we become like

someone we do not know?

How can we become like God 

without God's active presence 

growing in us?

And we call God's active presence 

in us

Grace.

[PAUSE]

In living lives

receiving God's grace

and co-operating with that grace,

we grow more like Him.

When we die

and appear before God

who we are

will be apparent to all.

Everyone will be able to see

how much we are like Christ

how much we bear

a family resemblance to Him

and to each other.

We shall see those on the right

who look like Christ,

and those on the left

who thought that 

doing things that they deemed

good 

but we're not good

would get them into Heaven.

These on the left

justify themselves 

and live up 

to a false image of Christ.

They are idolaters

and proud of their idolatry.

And when we see them,

and we see that they bear

no resemblance to Christ

then will we hear the Lord say,

"I never knew you."

[PAUSE]

It is here that 

we find ourselves 

in a process of perfection 

where the image of Christ that we bear

is cleansed and made whole

so that we reflect Him perfectly.

And those who have rejected Him,

rejected His rule,

His judgement,

His love 

His life

His grace

will depart on the left

into the outer darkness.

[PAUSE]

Perfect justice 

is no law court:

it is Christ Himself.

And as we journey 

to Bethlehem to meet Him,

to watch His birth,

to watch Him grow,

to watch Him live,

so do we ourselves

find ourselves born from above,

grow in His image

and live His life in us

so that when we die

we shall be like Him

for we shall see Him 

as He is.

Laughter and the Devil

 

1) How should we laugh?

2) Why everyone who does not believe what we believe is not satanic.

Confronting the Inevitable I

Sermon for the first Sunday in Advent 

In his famous ghost story 

O Whistle and I'll come to you, My Lad

M. R James presents us

with a whistle 

inscribed with

Quis est iste qui venit?

- Who is this who is coming?

In blowing the whistle 

the question is answered 

to the terror of the one who blows it.

But this is a question 

that we all face:

what is this that is coming?

What do we have to face 

that is inevitable?

[PAUSE]

In these dark days of winter

and the season of Advent,

we Christians reflect

upon the four things that are 

coming for us:

Death, Judgement,

Heaven or Hell.

This may seem

to be uncomfortable 

or even morbid 

but it is the duty 

of each Christian

to stand up 

and face what is inevitable.

These four last things

are as inevitable for as

just as much 

as for anyone else.

We don't get to avoid them

just because we are Christian.

But,

it is because we are Christian 

that these things

should hold no terror for us.

How on earth 

can we stand up 

and face Death?

[PAUSE]

It is amazing 

that Christians who say

that they believe in life after death

often don't act as if they believe it.

There is a fear of pain,

of being incapacitated,

of loss of dignity and joy

but these cease with death

along with everything else

in this world.

But while Christians

should not fear death

this does not mean

that they hate life.

We are told to prefer

the life God offers us

to the life offered by

the world.

[PAUSE]

We live in a world 

in which life and death

can be decided by law,

voted upon by parliament.

We live in a world in which

we are "encouraged" 

to put aside our belief in God

in order to make "rational decisions"

regarding the life and death

of the unborn,

of the disabled,

of the mentally ill,

of those in pain

rather than seek their good

by giving them the proper care

that will give them 

a better quality of life

- a life determined by 

the One Who gives it.

The death that this world offers

is a denial of the dignity of life

a denial of the sovereignty of God

a denial of His ability to offer

meaning, hope, and dignity

even miracle,

in the most excruciating pain

- a pain that He suffers with us

and consecrates upon the Cross.

The death that this world offers

is a convenience,

a way of getting rid

of those who upset the system.

It is a death of disposal

and annihilation 

a rubbish bin for those 

who are broken

and in the way.

This is not 

the death that God offers us.

With God,

even Death can become a gift

but only if the life He gives us

that we live

is truly valued.

For with God,

death becomes a gateway,

a one-off event,

into a new life 

a life like the one we know

but lived in the presence of God.

If we choose life in Christ

and the death that God offers us

then Death itself 

is the death of our sin

our corruption,

our misery and pain.

[PAUSE]

We watch the King

enter into Jerusalem 

on a donkey.

We watch Him 

come to us

to offer us 

true, meaningful life,

no matter who we are,

no matter whether we are

in the womb,

or in the hospice.

Death may be coming 

but it's the Death 

that God gives us

so that we might be with Him

Eternally.

Anglican Catholic Education

 

How we in the Diocese of the United Kingdom train our clergy.

Food for the journey

Sermon for the Sunday next before Advent

Today is the last Sunday

of the Liturgical year

and we find ourselves

on the mountain 

with a great company 

of men, women and children 

who have gathered

to hear the Word of God.

Why here?

Why do we end our year

on the top of the mountain 

with a hungry multitude?

[PAUSE]

The Church year

ends on the Saturday before Advent

and begins on Advent Sunday.

To be pedantic, 

the beginning of the Liturgical day

is at sunset,

so Advent starts

at Sundown on the Saturday,

but this just emphasises

the completion of 

the day,

the week,

the month,

the year.

With the setting of the sun,

the year goes round again.

And we go round again too,

not in a circle,

we never end up 

exactly where we started.

We are travelling

along a groove

in an old LP vinyl record

slowly spiralling inwards

towards the centre.

Each Advent 

we have completed

another circuit of the liturgy

through the many

Sundays after Trinity

which make Christmas

and Easter seem 

a long way off.

It's a long journey every year

and today is the day

when we sit at the mountain 

and take stock.

We begin to look at

how we have grown 

in the Holy Ghost

and how we need 

to work at repentance 

for the year ahead.

We come again to the mountain.

And we are hungry and thirsty.

And ahead of us

is our next journey 

to Bethlehem 

to register for the census.

It's all a bit relentless.

Round and round and round we go

and where we stop 

nobody knows.

[PAUSE]

Our ears prick up 

as we hear the Holy Voice say,

"whence shall we buy bread

that these may eat?"

In our tiredness

our sadness,

our jadedness

and weariness with this world

and our journey through it

we hear the voice of the One

Who cares that we should not starve 

or faint with hunger.

And then we hear 

a voice of discouragement,

"Two hundred penny-worth of bread

is not sufficient for them,

that everyone of them

may take a little."

This voice of discouragement 

always seems to be with us

always trying to scratch

a hole in our hope,

dampen our joy

turn us towards the ground.

Every year,

we approach Christmas 

dreading the usual voices

claim that Christmas is a pagan holiday.

(It isn't, 

Saturnalia 

was never 

on Christmas Day.)

Or the grumbling 

about presents

and decorations 

which has been going on now

since before Halloween!

The world's voices 

seek to crowd out 

our hope 

which, at the end

of another year's journey 

is in short supply.

Do we really have 

to go around again?

Why can't Jesus return now?

[PAUSE]

But He has!

Into our hands,

into our mouths

given by the Holy Apostles 

we are fed,

good wholesome bread,

bread that enters our bellies 

and nourishes us

warms our hearts 

strengthens our hopes

and turns us to the God 

Who gives of Himself 

for us.

Here, at this pause in our journey,

we are fed 

with the Bread of Life.

Our Liturgical Year

ends with the Mass.

[PAUSE]

All our journeys 

end with the Mass 

The little journey 

from pew to altar

to receive Him 

truly present in the Sacrament 

as He promises us;

The journey 

through the week,

through daily work,

through daily encounter

with an unbelieving world

back to the food of Christ

in Church;

The journey from 

Advent to Advent

treading and retreading 

the journey from Nazareth 

to Bethlehem 

and in Bethlehem 

to find again 

the Real Presence of Christ;

the journey 

from birth

to death,

through sin,

sorrow,

joy and righteousness 

until we pass through Death

and into the Wedding feast of the Lamb.

Our journey always ends in the Mass.

[PAUSE]

But that's what the Mass is for.

It's the gift

Christ gives us

that we might keep going

keep encountering Him,

keep bringing ourselves to Him

with our need for healing 

and for wholeness.

And it is the pinnacle

of our worship of God,

for we travel back to God

for the reason that 

He is worth more to us

than the distractions 

of this petty world.

[PAUSE]

Today,

we end our year

in worship of the Holy Trinity,

One God,

Three Persons.

And next week we begin again 

in worship of the Holy Trinity

preparing for the coming Christ.

We begin again in Him.

Always, we begin again.

Anglican Catholics and the Filioque

 

How do Anglican Catholics understand the Filioque?

False Truth

Sermon for the twenty-fifth Sunday after Trinity (using propers of the sixth Sunday after Epiphany)

Is the shroud of Turin

a fake?

In the past forty years or so,

competing scientific research 

has deemed it 

a fake from the Middle Ages

or undoubtedly 

a relic from the First Century.

Many people 

believe it to be genuine.

Many people 

believe it to be a forgery.

And it seems

people are determined 

to use the scientific method 

to prop up their own

belief about what this cloth is.

It does seem,

given recent articles 

that no-one comes to 

study the shroud

without some preconceived desire

to prove that it shows

The True Christ 

or a false Christ.

Does it show 

the True face of Christ?

[PAUSE]

If it does,

then we have

some way of recognising Him

when He comes again.

Wouldn't it be awful

if He returned to us

and we didn't recognise Him?

Wouldn't it be awfuI

if we've missed His second coming

just because we didn't know

what He looked like.

Doesn't the Turin Shroud 

give us a way of knowing 

Who we're looking for?

Doesn't it give us

a frame of reference for our faith?

Doesn't it give us

the ability to say

"Yes! This is Christ!

Here He is!"?

No.

No it doesn't.

And why?

Listen to the True Christ.

"If any man shall say unto you, 

Lo, here is Christ, or there; 

believe it not. 

For there shall arise false Christs, 

and false prophets, 

and shall shew 

great signs and wonders; 

insomuch that, 

if it were possible, 

they shall deceive the very elect."

If the Shroud of Turin 

is real,

and there is every chance

that it is,

then it is an ikon

a way of seeing into

the Heavenly Truth.

But,

while ikons are so good

for the soul

and a necessary part

of Christian doctrine

no one ikon

is necessary.

The Shroud of Turin

adds nothing to our Faith

beyond any other ikon.

If the Shroud is a fake 

then this takes nothing away

from our faith:

it still remains as much an ikon

as any ikon written on wood.

The Shroud is not the basis

of our faith.

Christ is the basis of our faith.

The Man

depicted upon the Shroud 

the one depicted in the ikon

the one depicted upon the Cross,

He is the Christ 

and basis of our faith.

[PAUSE]

But don't we say 

"Here is Christ"

when the priest lifts up

the consecrated host?

Indeed we do,

but this is Christ in the Sacrament,

not Christ coming in glory

to judge the quick and the dead.

It is those people

who say "Here is Christ"

meaning the Messiah 

at His second coming 

who are talking about

a false Christ.

It is those people

who are thinking of a Christ

made in their own image

who hope for a return 

of a false Christ.

[PAUSE]

But that is not how Christ will return.

He won't suddenly appear

in one place

so that we all have to pile

into cars and aeroplanes

to meet Him

He won't appear

on television

and tell us to do bizarre things

to prove our love for Him.

But if the Shroud is fake 

how will we recognise Him?

[PAUSE]

The apostles tell us how.

They see Him

hear Him

and touch Him.

And their faith is ours.

We just need to preserve that faith.

Christian Doctrine

isn't just about

what to do

and what not to do.

It is about living,

studying,

praying,

and getting to know Jesus

as He is

through what the Church

has always handed down to us

since those feet in ancient time

walk closely with the apostles 

and walk with us 

through those who follow the apostles.

Christian Doctrine 

will ensure 

that we will truly know Him

when He comes again

in His own way

at a time when we least expect Him.

And then how much joy

will there be for us?

Anglican Catholic Spirit?

 

How there is something indefinable about our faith.

Worth worship

Sermon for the twenty-fourth Sunday after Trinity 

So many people

seem to think

that Jesus never claimed

to be God.

There are so many places

where He does make that plain

such as saying 

"Before Abraham was, I am."

which causes the Pharisees 

to pick up stones

since Jesus has just used

the same words

that God uses in the Burning Bush

to Moses.

Jesus does not say explicitly 

"I am God!"

but it's there

in the Gospels.

And today 

we see Jairus

- at least it's probably Jairus

since St Matthew

doesn't say -

approach Jesus

to heal his daughter.

And crucially

what's the first thing

Jairus does?

He falls down and

worships Jesus.

This is exactly 

the same worship 

that Our Lord tells us

belongs to God.

The Greek word

that we translate as worship

literally means

to kiss the hand

in the same way

that a pet dog 

licks the hand of its master.

Is that how God wants us

to worship him?

[PAUSE]

The underlying idea

behind worship

is the amount of value 

we put upon a thing

or a person.

Worship is worth-ship:

that's where the word comes from.

The question is 

how do we demonstrate 

the worth something 

or someone has 

in our estimation?

If we regard someone 

as more important than us,

as possessing some 

power over us,

as someone whom we need

to live our lives,

then we have to demonstrate 

that respect.

We demonstrate it 

so that the person we value

knows we value them,

and we demonstrate it

to remind ourselves

if how much

that person means to us.

You can certainly see

how people who are shown

into the presence of

an emperor 

get on their knees

in knowledge 

that he has the power

of life and death over you.

Your bowing down 

is the outward act 

of your expression 

of the emperor's worth.

[PAUSE]

And we see Jairus 

(if it is indeed Jairus)

worshipping Jesus,

bowing before Him.

A leader of the Jewish community 

is bowing before this teacher 

and so shows Him of greater worth

than his own standing 

in the community.

But the Commandment says,

"Thou shalt not make unto thee 

a graven image, 

nor any manner of likeness, 

of any thing that is in heaven above, 

or that is in the earth beneath, 

or that is in the water 

under the earth;

thou shalt not bow down 

unto them, nor serve them."

Now, 

there are several times

when someone falls down 

to worship someone 

who isn't God.

This happens to St Paul

and Barnabus, 

who are mistaken 

for Greek gods,

and St John gets

terribly overawed

and tries to worship an angel

in the Revelation.

In each case,

where the worship 

is misplaced,

they say,

"don't worship us

we are not God."

But Jesus doesn't do that.

There is no rebuke 

for those

like the Magi,

the Leper ,

Jairus,

and the Disciples 

especially after 

St Peter walks on water

and again after the Resurrection,

all of whom 

worship Jesus as the Son of God.

But worship 

can go wrong.

[PAUSE]

The Roman Soldiers

who mock Jesus

before His crucifixion 

worship Him

St Matthew tells us that.

What does that mean?

It means 

that the soldiers

go through the motions

of worship,

bowing down 

and genuflecting.

But it isn't true worship 

because the intention 

to honour Jesus

is not there.

They do not see Him

as being of any value to them

so they have no respect for Him.

There is no actual worship here,

just the appearance of worship.

They worship Him in truth

because Jesus is truly God

but not in spirit

because they do not love Him.

[PAUSE]

And then there are

the Israelites 

who make a Golden Calf 

and worship it.

They believe that 

the God who saves them

from Egypt 

has the likeness of a calf.

But this is not true.

God does not have

the image of a calf.

The Israelites 

are worshipping in spirit 

because they intend to worship the calf 

but not in truth

because the calf is not God.

Further,

in the persecution under the Romans

Christians are compelled

to burn incense to the pagan gods.

They could do so,

secretly intending 

to burn the incense 

in honour of God.

But this is worship in spirit 

and not in truth.

The outward sign

and the inward intention

do not marry up.

[PAUSE]

Jesus says,

"God is a Spirit:

and they that worship Him

must worship Him

in spirit and in truth."

Jairus worships Jesus

in truth because he

perceives that

Jesus is God

and in spirit 

because he believes 

that Jesus can raise 

His daughter 

from the dead.

St Paul says that Jesus is 

the image of the invisible God.

When we see God with our eyes

it is Jesus Whom we see.

This makes sense

because the Father

is the source of all being

and stands outside the gaze

of anything He has created.

And the Holy Ghost is a spirit

who does not have a body.

It means that Jesus 

is the focus of our worship 

because we have someone 

visible to bow down to.

It means 

whenever we see 

a picture of Jesus

we can bow down

not to the picture

but the one in the picture.

[PAUSE]

We Catholics are often accused 

of worshipping statues

but we know this is not the case.

We venerate the saints

because we see Christ at work in them.

We venerate Mary greatly

because we see Christ born in her.

And we worship Christ

the image of the invisible God.

And we do what the Church has done

from the earliest times.

We venerate ikons,

sacred images,

because of who they depict.

Our outward worship 

is towards a picture 

of Christ

and our inward worship

is towards the Christ depicted.

We worship Christ truly and in spirit.

We don't worship

the block of wood 

with paint on it,

but the truth of Christ

the visible God.

If people cannot tell the difference 

then they are only watching our worship

at a superficial

and unspiritual level.

[PAUSE]

As Jairus worships 

the image of the invisible God

so must we venerate His image

with Jairus.

Ikons of the saints 

help us remember that

they are truly real

and truly alive

- spirit and truth.

Ikons of Our Lady

help us remember 

that God becomes a man

so that man can become like Him

in spirit and in truth.

Ikons of Our Lord,

show us the picture

of the One Who saves us

by showing us His very self

in spirit and in truth.

We are not worshipping 

a graven image,

but Christ Himself through

that image in the truth

of His Incarnation 

and we do so in spirit 

because we love Him.

Anglican Catholicism and the Reformation

Why the Reformation is not something that Anglican Catholics celebrate.

Present Tense Saints

Sermon for the Sunday in the Octave of All Saints

Our Lord sits

on the mountain 

to teach.

His disciples 

are those who

have climbed after Him

scaling the rocky crags

against gravity,

against comfort,

against the better judgment 

of others

to hear this Man teach.

Already,

they show themselves 

to be blessed

for "blessed are those

who hunger and thirst

for righteousness' sake

for theirs is

the Kingdom of Heaven."

And how the disciples

demonstrate that!

In clambering uphill

they have demonstrated 

their hunger and thirst

for the teaching of Christ 

because they know 

that what He teaches 

is not just righteous 

but Righteousness

itself.

Last week,

we recognise 

Jesus as our King

and this week 

we follow Him

and set ourselves apart for Him

from the World.

And if we set ourselves 

apart from the world

for Righteousness' sake

God sets us apart for Him.

We become holy.

We become saints.

[PAUSE]

We are only as holy

as far as we are apart from 

Sin, the World and the Devil.

Our salvation is 

precisely the end of 

our separation from God,

our return to the full health

that God has wanted for us 

from Eternity.

Our Lord promises those 

who hunger and thirst

for righteousness' sake

a place in His Kingdom 

which St Peter describes as an

eternal Kingdom,

something that even

the prophet Daniel knows to be true.

Something is Eternal

if it is connected 

with God's age.

Just as we have 

the Stone Age,

the Iron Age,

the Bronze Age,

whatever is Eternal

is of the God Age.

Think about that,

because,

for God,

Time is not a limitation.

He is as present now

as He was a million years ago

and a million years to come.

All Time is present to God

at once.

And this is the Eternal life

that He offers in His Kingdom.

He offers His saints

to be of His Age,

Eternal, 

not simply everlasting 

but unbound to Time.

St John tells us

that we cannot understand 

what we will be like

when we are in His Kingdom 

but we will be like Him

because we will see Him as He is.

When Jesus says

that God is not the God of the dead 

but of the living

He shows us that

Abraham,

Isaac,

Jacob,

Moses,

Elijah

and all the saints are still alive

and that Death 

for the saints

is an event,

not a state of being.

The saints are not dead.

[PAUSE]

And, we know that St Peter says

the ears of the Lord

are open to

the prayers of the righteous,

and their prayers ascend 

before God like incense.

St Jerome says,

"If the Apostles and Martyrs, 

while still in the body, 

can pray for others, 

at a time when 

they must still be anxious for themselves, how much more 

after their crowns, 

victories, and triumphs are won!"

We also no that 

nothing in Heaven and Earth

or under the Earth,

not even life and death

can separate us 

from the love of Christ.

And the saints are righteous 

because they show 

the love of Christ to us

even as Christ in Heaven 

shows His love for us on earth.

[PAUSE]

So,

the saints are alive,

but are no longer

bound by Time and Space.

The saints still love us

because they are perfected

in the love of God,

and Love is something 

that requires action.

The saints have passed 

through death 

but are neither 

separated from God

nor from us

because nothing separates us

from the love of God.

The saints pray

just as they have 

throughout their lives

hungering and thirsting

for Righteousness' sake.

Prayer is more than just words.

It is a communication 

at a deeper level between 

us and God

and 

us and those who love God.

Likewise,

we pray for our departed loved ones

for their happiness in God.

This prayer is an expression

of our continued love 

for those who have died.

The saints prayer for us

is an expression of

their continued love

for us who are yet to 

undergo death.

This is true communion

for these prayers

bring us closer to God 

because God is love.

This is precisely 

the communion of the saints

a communion expressed 

through mutual prayer

and, at its summit, 

Christ Himself 

in the Blessed Sacrament

of the altar.

[PAUSE]

We should rejoice

that we have such

a cloud of witnesses

cheering us on

bringing their concerns for us

to God,

and that our prayers

do the same

for those in need

whether living 

or departed.

There will be those

who try to show us

that we are wrong,

who say the saints are dead

who say the dead heart nothing

who say that praying for the dead

does nothing.

But these are they

who do not understand prayer

who do not understand death

and who do not understand 

that Love and Power are the same in God

and grow in the hearts 

of those who hunger and thirst 

for Righteousness' sake.

May Holy Mary,

Mother of God

and all the Holy Angels and Saints 

pray for us

and may the souls 

of the faithful departed 

through the love of God 

rest in peace.

Amen.

St Simon and St Jude: piercing zeal

 

Where Christians should direct their enthusiasm in evangelisation.

Just answer the question!

Sermon for the feast of Christ the King

Oh He's infuriating!

Why doesn't He answer

the question.

Yes or no.

"Art Thou a king, then?"

But you know why 

Jesus is going around the houses

in answer to the question.

It's not about being truthful

it's about being truthful 

under the circumstances.

Is Jesus a king?

[PAUSE]

Of course He is.

The apostles say, "Jesus is Lord"

and the psalms say

"The Lord is king 

and hath put on glorious apparel."

It's a no brainer.

But it's how you tell the truth

that matters.

Preconceived ideas

make things difficult.

If you are a military person 

and someone calls herself

a captain.

You're going to think:

Army - an important commissioned officer

in charge of a platoon

or 

Navy - an even more important officer

in  full charge of a vessel.

But what if she means

she is

the captain of the rugby team?

The confusion 

could be amusing,

irritating,

or even dangerous.

The same is true

with the title, "doctor".

A doctor of philosophy 

is dangerously useless

when a doctor of medicine 

is needed urgently.

[PAUSE]

It's clear

that Jesus wants 

to refrain from using the title

because it could

be very dangerous.

The people 

have all tried

to proclaim him king

but Jesus 

slips away from them.

A king 

could cause 

a misunderstanding 

that could result 

in many deaths.

The people want

a triumphant military Messiah

to cast out the hated Romans

and restore their land.

That's not the salvation 

that Jesus is thinking.

To call Himself king

would give Pilate

a grave cause for concern 

that the people

are about to rise up.

It is a question of kingdoms.

[PAUSE]

Of course,

Our Lord is King of the Jews,

but He is King of the Jews

because He is

the King of Kings.

His Kingdom is more

than Judaea.

It's more than Rome.

It's more than 

all the kingdoms 

of this little planet.

His Kingdom is not of this world.

It cannot be explained 

in earthly terms 

of treaty, jurisdiction 

contract, and alliance.

If a King

favours one part 

of His Kingdom

over another,

it splits the kingdom.

To fight the Romans 

for the Jews

might liberate the Jews

for a time

but it would not 

liberate the Romans,

and Jesus is King of the Romans.

To have that view of Kingship

defeats the purpose 

of the Incarnation,

defeats the purpose 

of the Cross.

[PAUSE]

The Kingdom of God

is established in us

by one covenant alone

and that is the covenant 

of the Blood of Christ.

In drinking that cup,

we accept Christ our King,

and in accepting Christ our King

we accept a King 

Who fights for us

and with us

against the darkness

that seems to enslave us

by separating us from our King

and His Kingdom.

And, because He is our King,

He issues His Royal command to us

to fight under His banner

against sin, the world and the Devil

to play our part

in our salvation 

and the salvation of others 

by co-operating with His grace.

Our salvation comes 

by faith and trusting in our King

and by works of love

that proceed from faith

through our willing acceptance 

of His Kingdom.

[PAUSE]

Jesus always uses His titles

carefully, judiciously and in perfect truth

so as not to confuse

or scandalise.

Likewise,

our proclamation 

of His Kingdom 

must be done

carefully, judiciously and in perfect truth

which can only come by love.

Love is the Royal Command 

for us to obey.

My Community

Dom Bruce de Walt (left) died on 20th September, peacefully and having been assiduously and lovingly looked after by Prior Simon and Dom Francis as well as the staff of his nursing home.

With the passing of Dom Kenneth (pictured beneath the holy crucifix) there are now just two monks remaining from the Pershore-Nashdom-Elmore-Salisbury community. Indeed, Dom Francis joined the order in Nashdom.

Dom Bruce was not what you would call orthodox either in belief, nor in manner, but he was a Godsend. He reminded me, an earnest doctrine-scrutinising Anglican Papalist, that life has to be lived and lived with some joy. His passions were always on display: I have heard him snap and complain and grumble; I heard his laughter, his naughty joke and mischievous expressions of his thoughts. Although, the Rule rather prohibits all of these, Dom Bruce reminded me that St Benedict wanted moderation. 

St Benedict knew of the frailties of human beings. The laughter he witnessed was cruel and at the malicious expense of others: Dom Bruce was often cheeky but he didn't rejoice in the misfortunes of others. St Benedict hated murmuring, having in mind the Israelites complaining against God and Moses in the desert; Dom Bruce complained often but he was always loyal to his community and valued its integrity - something which murmuratio does not allow.

Dom Bruce remained a full part of the CofE, unapologetically accepting the decisions which caused me to question my membership before I had to leave. That didn't bother me: I am most content with being an Anglican Catholic, having withdrawn from full Anglican Papalism, when I joined the ACC, but this departure from the CofE didn't split my sense of community with the monks even if I am not in communion with them. I am still proud (if that is the right word) to retain my oblation with Salisbury Priory and I pray for them daily, though now I pray for Dom Bruce along with Dom Kenneth and Abbot Basil in a different section of my intercessions from those who still have an earthly conversation.

Dom Bruce reminds me that Christians who disagree should not do hatred. I have heard several Christians declare others as "satanic" or "non-Christian" for not being Calvinist. I certainly would not think of anyone in that way for not being an Anglican Catholic, even if I firmly believe that it is the truest expression within the Catholic Church. My love for Dom Bruce has not diminished, nor for Prior Simon or Dom Francis - they are my community even if we are separated.

God bless them and keep them safe, for they are precious to His Church.

And may the Angels bear Dom Bruce to His eternal rest in the arms of Our Saviour.

Anglican Catholicism and Merit

 

Why there are things we can earn with God.

Not seeing is believing?

Sermon for the twenty-first Sunday after Trinity 

Do you believe 

in ghosts?

What about

the Loch Ness Monster?

The Yeti?

Fairies, pixies and little folk?

What would it take

for you to believe?

Photographic evidence?

A YouTube video?

Or would it have to be

something you see

with your own eyes?

[PAUSE]

A nobleman rushes to Jesus

and asks Him

to heal his dying son.

And Jesus tells him

"Except ye see signs

and wonders,

ye will not believe."

It's a strange thing

to say, 

isn't it?

After all,

this nobleman 

has only heard 

of Jesus' fame

and clearly believes 

that He can heal his son.

He's clearly 

not after signs and wonders

but the healing of his son.

He's not after proof 

to believe 

but already believes.

So why does the Lord 

tell Him,

"Except ye see signs

and wonders,

ye will not believe."

[PAUSE]

There is a great beauty

in using the language

of Cranmer, Coverdale 

and King James 

in our worship.

But often it reveals 

something

that modern English 

does not.

In particular,

Old English

can tell the difference 

between 

you singular 

and

you plural.

We say "thou, thee and thine'

when we are speaking

to one person.

We say "you, ye and, your"

when we are talking

to more than

one person.

And Jesus is saying "ye".

"Except ye see signs

and wonders,

ye will not believe."

He is talking 

to a group of people,

the man among the bystanders.

You see that

we know that the man

already believes 

and so 

Our Lord 

is about to use 

the faith of this man

as an example 

to all those 

who will not believe 

unless they see signs

and wonders.

And what happens?

[PAUSE]

There is no flash or bang.

There is no waving of hands

or making clay

or anything obvious at all.

The man takes Jesus 

at His word

and starts the journey home.

And we know that 

this journey

took more than a day!

What faith 

this man has!

And his household greets him

with the great news:

the son lives.

And St John

doesn't even bring us

to see the boy, 

either.

We are just told

that the son lives

and that is that.

We leave the situation 

with the father 

going back to his house

rejoicing.

The miracle 

isn't for us to see.

It is a miracle 

for us to believe 

because we trust 

in Our Lord.

It is a miracle 

that brings us

face to face with

the joy that we can't see,

the peace which passes 

all understanding,

the love we see through 

the glass darkly.

We don't need to see Christ 

to believe Him 

but when we do see Him

we shall be like Him

for we shall see Him as He is.

Hope in a web-free society

 

What will we do when the internet goes down.

Right to refuse

Sermon for the twentieth Sunday after Trinity 

A wedding!

A feast for the senses!

The taste of the sumptuous food, 

well-prepared, 

succulent,

and delicious!

The sound of joyful music,

laughter,

happy conversations 

and thanksgiving!

The smell of the food 

but also the perfumes

and incense!

The feel of the warmth

energy and vibrancy, 

the dancing and revelry

of the guests congratulating

the Happy Couple.

The sight 

of gorgeous dresses

of the King dressed in His

most regal and elegant clothes,

of the Bride and Groom 

in their finery

and clearly very much in love.

Who would refuse

an invitation to this feast?

Would you?

But there are that would.

[PAUSE]

It seems you don't have 

to come if you don't want to.

You are allowed to stay away.

Parties aren't for everyone,

it's true.

For some people,

the business of socialising 

is difficult and many stay away.

And that's okay.

But even then,

if it's a family friend

getting married

or an invitation from a king

or someone you really love,

then even an introvert

might be persuaded 

just to put their head around the door

and enjoy just a bit of the festivities.

Who knows,

with this king

there might be a quiet room provided,

or a chance to go out 

into the lavish gardens

and enjoy the feast

in beautiful surroundings 

with the noise of the party

carrying on in the background.

This is a feast for everyone.

In this kingdom, 

there are many mansions

prepared for those 

who accept the invitation.

You can still come

even if you're 

not a social animal.

And yet people 

still don't want to come 

and, worse, kill the people 

carrying the invitations!

Who would do that?

[PAUSE]

There are clearly

those who hate the king

and yet they have been invited,

freely to enjoy 

the great feast.

It's their hatred

that causes them

to reject the invitation 

and even try

to stop others being invited.

There are even those

who will go to the feast

but show contempt for it

by not dressing appropriately.

They will be cast out.

They have chosen 

not to participate 

and they are the ones who miss out.

[PAUSE]

We always have a choice

whether to  enter 

the Kingdom of God

and God honours that choice.

But He honours it with justice.

We cannot expect 

to enter into the wedding feast 

of the Lamb

if we are dressed inappropriately.

We are given a wedding garment 

to put on

this is the white robe St John

records in his Revelation.

It is the white robe

of those baptised in the name

of the Father, Son and Holy Ghost.

It is the white robe 

that signals that we belong to Christ,

that we love Him

and seek to invite others 

into His feast.

It is the white robe

of love,

of working with God's grace

in our hearts

for the good of all.

Those who try 

to gatecrash the party

do not have this robe 

and are cast out

because the Lord says,

"I never knew you!"

even if they say,

"Lord, Lord!"

[PAUSE]

It is clear,

that we do not have to enter

the Kingdom of God.

It is also clear

that we enter that Kingdom

accepting the terms 

of the King.

If we choose

not to enter

or to try and enter

on our own terms,

then we shall be shut out

from this wonderful feast.

But we can be assured

that, should we choose

to accept the invitation,

should we choose

to put on our wedding garment,

then the door will be opened

and we shall enter a feast

that goes beyond the understanding 

of what it means to be enjoyable.

That is our invitation.

That is God's promise to us.