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.