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| To love to preach is one thing-to love those to whom we preach, quite another |
| Richard Cecil |
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SERMON LIBRARY |
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· Deacon Debbie Wesseloo (2)
· Deacon Phillip Laurings (3)
· Dean William Mosert (1)
· Reverend Angus Paterson (0)
· Reverend Graham Alexander (1)
· Reverend Joe Thompson (2)
· Reverend Lindy Rookyard (4)
· Visiting Clergy (0)
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| Date | 2006-03-19 | | Preacher | Rev A Patterson | | Title | The Cleansing of the Temple | | Sermon Details | Jn 2:13-22
“In the beginning was the Word and the Word was with God and the Word was God… .
And the Word became flesh and dwelt among us. And we beheld his glory; glory as of the only begotten of the Father, full of grace and truth.”
These wonderful sentences from the prologue of John’s Gospel set the scene for the gospel of today which must be understood in context.
The Prologue contains reference to John the Baptist and is followed by the baptism of Jesus. The prominence to John the Baptist is given because of a serious cult following which had arisen by the followers of John. John, however, refers to Jesus as the “Lamb of God, who takes away the sins of the world.” The reference to the Lamb (of sacrifice) would not have been lost on the listeners of the day. It is as if John the Evangelist is immediately thrusting Jesus into the conscience of his readers that his writing has something to do with Passover and sacrifice, of purification and atonement. This Jesus has replaced the need for an unblemished lamb for sacrifice.
Why then does John choose to have this followed by the wedding in Cana and then the cleansing of the temple?
You will remember, I hope, that Jesus changes the water into wine from huge jars of water available and necessary for ritual purification, as if to say this is no longer necessary. This is emphasized by there being six jars, a figure symbolizing the incompleteness of Judiac Law, (as opposed to seven which would have symbolized the fullness of God.) All that we require is Jesus amongst us. If this is the case the water will be changed into wine. The mundane becomes special, the tasteless precious, the joy returns. And Jesus shows this (his grace and truth) for the very first time at a humble village wedding amongst his own people. (We beheld his glory… .) At first to his own people, in their ordinary lives, he shows that the time is ripe for a new way.
His second illustration is quite different. It is at the complete extreme of the wedding; it occurs among thousands of people at the very centre of religion. It is an act at the height of the Passover, when the symbolism of the lamb is at its clearest.
Let us look in more detail at this passage. Understand that the faithful were allowed to bring their own livestock for sacrifice. The animals however had to be of a particular quality (unblemished) and these were checked by the priests and often rejected. It was therefore practical that they were purchased from the temple as the travel from the villages could have blemished the stock. However, they had to be bought either with Jewish currency or Temple currency as any of the other legal tender in circulation would have rendered the animal unclean. There was therefore a need for both a market and money changers. Both of these merchants had become corrupted and were charging excessive prices. Jesus not only acts against these wrongs but against he very essence of Judaic Law. “Burnt offering and sacrifices I do not desire, but a contrite heart.” To emphasize, he clearly says the temple itself has become irrelevant. “destroy this temple and I will raise it in three days.” I am the temple! All you need is me.
His outburst of righteous anger is now a public display of what he showed his own people. He brings something new. The old way is out, in with the new.
(Today, once again we bring infants for baptism. Out with the old, in with the new! All we need is Christ, in our ordinary lives and in our new. Today, once again you meet here expectant. Out with the old… in with the new. Today’s reading make this clear that this act cannot be one of ritual.)
It is perhaps just coincidence that today’s Collect continues this theme. “…your Son is the source of Living Water.” The term “living water” is also one that would have been familiar to the ritualistic Jew. Many houses had a bath for ritual cleansing called a mikvah built in. Even today it is essential that the bath is at least partly fed by outside water flowing through. In the days of Jesus usually a small stream continually refreshed the water. Water flowing in and flowing out…Living Water. Without this characteristic the bath could not perform its function. Jesus said to the girl at the well “whoever drinks this water will have within him/her a spring welling up to eternal life.” The need for ritual purification and atonement are over. Jesus is all we need.
If we have the Holy Spirit of God in us there is a continual refreshing. Of continual receiving and giving.
At this point in Lent we can perhaps ask whether in our daily lives we experience the newness we should, and whether in our corporate worship we experience the newness. If we don’t’ perhaps it is because we receive in but do not give out!
Can we say “and we beheld his glory, glory as of the only begotten of the Father; full of grace and truth?”
Let us again today prostrate ourselves before his grace and truth, let us lift our hands to receive his living water, let us present ourselves with humility and expectation to receive his body and blood, let us be exposed before the brilliance of his light, let us weep for our unworthiness and rejoice in his abundance. Let us embrace each other with love and reverence, and let us lower our eyes before the throne of his grace. Let us lift the cross in salutation to the King of Glory…. “The Lamb of God, who takes away the sins of the world.”
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| Date | 2006-05-28 | | Preacher | Rev Angus Patterson | | Title | Patronal Festival | | Sermon Details | This story tells of the coronation of King Edgar the Peacable, in Bath on 11 May 973, fifteen years before the death of Dunstan. (The king dies two years later!) Two bishops escorted Edgar to the High Altar. As he entered the choir sang Zadok the Priest (although clearly not the Handel version!) He there took off the circlet already round his head and lay prostrate before the altar as Dunstan, already Archbishop of Canterbury launched the Te Deum. During the service the normal girding of the king with ring, sword, sceptre and crown were done, but Dunstan had made a change; at the start the King made a declaration “These three things I declare to the Christian people subject unto me do I promise in the name of Christ:- first, that the Church of God and all Christian people under my dominion in all time shall keep true peace; second, that acts of greed, violence and all iniquities I will forbid, in all ranks and classes; and third, that in all judgements I will declare justice and mercy; so to me and to you may God, gracious and merciful, yield his mercy, who lives and reigns for ever and ever.”
There are four aspects of this event which I wish to use to shape our response this day:
Firstly that Edgar had chosen to have this coronation service 13 years after he actually became king.
Secondly that he is first act was to lie prostrate during the singing of the Te Deum.
Thirdly, his first words defined a change in policy, and acknowledgement of the purpose of his Kingship, as service to his people.
Fourthly, these were all in response to a man of God, Dunstan, and they give us the challenge to have the same impact.
Let us deal with these in order. I ask my self, “Why would a king choose to have a coronation service so long into his reign?” I have no doubt that in discussion with Dunstan, Edgar realized he need for a new beginning, a re-consecration of himself and the role of King. Do we today feel the need to start again? It would seem to me that a patronal festival would be the ideal day to start again! Are you going to be with me today to start again?
The first act in re-consecration should be the first thing that happened in that service. Edgar lay prostrate before the altar. There is significance to the fact that the Te Deum was sung during this time. From the old prayer book I read just a few verses…. . It is simply a picture of the glory of God. Thus having made the decision to re-consecrate, we need first to prostrate ourselves before the glory of God. There is nothing to say, nothing to do. We simply are, and we bathe in his peace, his love and his splendour.
At the beginning of the celebration of the Lord’s Passion on Good Friday the priest prostrates himself. During the litany of both diaconate and priestly ordinations and the consecration of Bishops, the candidates lie prostrate. What is the meaning behind this act? What does this term mean? In this context it means complete submission to and adoration of God.
Submission to God means many things, and I just want to highlight a few. It is an act of will, a conscious decision. True submission means willing to be under the control of God’ will! It means joyful and actual obedience to all the known will of God. It does not mean being obedient only in those things which make us feel pleased with God. It means the practical and joyful holding of ourselves and all our possessions and interests at the disposal of the divine will. It means a willingness to be all used up by God. And it means having a deep desire that the will of God be done on earth as in heaven.
So, of you desire to re-consecrate yourself today, and you wish to lay your entire being before the glory of God, their needs to be an actual decision today that who and what you are is not enough; that you wish to know God’s will more clearly and will spend more time and effort in prayer and fellowship seeking that will; that you wish to give more of yourself and all you have and are to God – to be all used up; and knowing that personal change must be reflected in God’s will being done on earth.
Thirdly, we need to have a change of behaviour following this. Edgar changed his behaviour. Every encounter with God must result in a change! It is impossible that it is otherwise. If you leave this service or any service unresolved to change you have missed the point. What does submission to God mean today? That is action.
And finally to Dunstan. He was the flame of change to Edgar. May you be the flame of change in those around you. I pray that I, may in some small way, be the flame of change in you.
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| Date | 2006-07-30 | | Preacher | Fr Angus Patterson | | Title | Sermon | | Sermon Details | We have all our own stories of forgiveness. I am sure that we have all forgiven (and felt better for it) and have been forgiven (and have felt better for it!)
There are two events that have occurred in my life time that have helped me in understanding forgiveness: the first is our TRC in South Africa. The “Truth and Reconciliation Commission.” The phrase I heard so often watching the harrowing tails that emerged during that time was “I will forgive, but I will not forget.” I wondered what God would say to that. I could not place myself in the shoes of those offering forgiveness, and their magnanimity seemed placed next to godliness. I wondered about the codicil “I will not forget” and what that really meant in the context of forgiveness. I have absolutely no doubt that Christian forgiveness means forgetting as well.
The second is far more trivial and involves that colourful occasion when Zinidane Zidane headbutted the Italian during the semi-final of the world cup and was red carded. In the after event interview he said “I apologise for my actions, but do not regret them!” Regrettably, quite often apologies have lost their meaning. They are an attempt to set things aside, where they continue to fester.
Let us make clear the attitude of Jesus to forgiveness. The attempt of Peter to get an answer for his anxiety, about how much he must forgive, Jesus replies 70X7. But the parable that follows is the real answer. Peter is trying to put some limits on forgiveness, that forgiveness must be earned. Peter did lots that needed to be forgiven and was anxious. Jesus also resorts to a story.
The master cancels the servants debt completely, but only after he has thrown himself on his master’s mercy. This forgiveness is the absolute forgiveness of ultimate love, completely free of terms and conditions. However that generosity demands a response, and what God will not forgive is our failure to forgive when we ourselves have been forgiven. Forgiveness cannot occur only between God and Man, it is not a trivial request to ease our conscience. It always begs us to consider our behaviour towards each other. When we are reconciled to God, we are called to reconcile with our fellow.
I know a person whose behaviour under interpersonal stress always erupts, and dragged up from the past, from the distant past are events that continue to ferment. This person clearly has never felt the liberation of personal forgiveness from God, and has never felt the liberation of forgiving.
Yes, it is clear that forgiveness, paradoxically, is a selfish act! The person who forgives gains the most.
In one of his stories, Ernest Hemingway, tells about a young man who wrongs his father and he runs away to Madrid. The father puts an ad in the paper. PAco, met me Hotel Montan, 12 Noon Tuesday. All is forgiven. Papa. When the father gets to the hotel, there are 800 young men waiting. We long for forgiveness.
God is obsessive about forgiveness. He mandates it!
Let me give an extreme example. You will all know of Simon Wiesenthal, the Nazi hunter. When a young man, after having watched a large number of his relatives die under Nazi rule in the Concentration Camp, he was summoned to the death bed of an SS officer, who wished to be forgiven of terrible atrocities he had committed. Wiesenthal refused.
Compare this with the story about Corrie ten Boom. Her sister died under the same regime, and she was also incarcerated. When preaching in a church much later she encountered the same SS Guard who had first taken her into captivity. Her response is initial coldness, and then obedience to God desire. She forgives and experiences the overwhelming power of God’s love in forgiveness.
Listen to this quote from the theologian Reinhold Neibuhr, “Nothing worth doing is complete in our life time. Therefore we are saved by hope. Nothing true or beautiful or good makes complete sense in any immediate context of history; therefore we are saved by faith. Nothing we do, however virtuous, can be accomplished alone. Therefore we are saved by love. No virtuous act is quite as virtuous from the standpoint of our friend or foe, as from our own; Therefore, we are saved by the final form of love which is forgiveness.”
For what reason must we forgive? For the good of our soul, because of our own sense of being forgiven, for any reason at all. Pick any reason! It doesn’t matter. We have more important things than score keeping to think about and act on. We’ve got a mission, and a mission given to us from God. We’ve got the work God has given us to do, to love and serve Him, with gladness and singleness of heart. The time has come to just do it.
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| Date | 2006-06-21 | | Preacher | Rev Angus Patterson | | Title | What a confusing service this is | | Sermon Details | What a confusing service this is? It has so many names: Holy Communion, The Mass, The Lord’s Supper, Eucharist, Communion, The Lord’s Table, the Breaking of Bread. Some churches have it seldom because it is so important and others have it every day, also because it is so important. What sort of an event is this? Do we celebrate it, partake of it, observe it, receive it, have it, or just do it? What do we eat and drink? Is it a small tasteless wafer, or a piece of bread, or some matzos? Is the bread torn off a loaf or pre cut into pieces? Is it wine or grape juice? And what do we do with the left overs? And what actually happens to the bread and wine? There are so many questions, and different churches have their own way. It’s all very difficult and confusing and you young people are about to be allowed to take “let’s call it ‘communion’” for the first time. This raises another question? When should people be allowed to take “communion?”
Jesus told his disciples to "do this in remembrance of me" (Luke 22:19). It is not surprising therefore to find the early church doing just this, repeating aspects of the Last Supper as a memorial feast. Luke describes the Jerusalem church in the earliest days:
They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer. Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles. All the believers were together and had everything in common. Selling their possessions and goods, they gave to anyone as he had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved. (Acts 2:42-47)
Given the origins of the Last Supper in the Passover meal, we might expect the early church to have celebrated this once each year, at Passover. But the early Christians met together every day, and each time they got together they broke bread and gave thanks. The breaking of bread and the giving of thanks was a characteristic action of Jesus. When he fed the 5000 and the 4000 he gave thanks and broke the loaves (Matt 14:19; 15:36). It was when Jesus "took bread, gave thanks, broke it and began to give it to them" that the eyes of Cleopas and his companion were opened so that they recognized him (Luke 24:30-31). What had been a characteristic action of Jesus now became a characteristic action of his people. Not only were they imitating their Lord, but it was a tangible way of devoting themselves to the fellowship, to the koinonia (the fellowship or communion that flows vertically and horizontally), by sharing table fellowship together in their house churches.
While Luke describes the Jerusalem Church's practice of breaking bread, he does not give us much theological explanation. For that we have to turn to Paul's first letter to the Corinthian church, written twenty years later. In Corinth, as in Jerusalem, breaking bread together was part of normal Christian fellowship, seemingly a feature of every Christian gathering. But the Christians in Corinth were a rowdy bunch, and matters were getting out of hand. The symbolism of the meal was getting lost. Rather than the meal uniting the believers, it was dividing them, breeding hostility. Some Christians, by their behavior at the meal, were causing others to stumble. Paul reminds them that the bread and the cup are about union with Christ and union with one another.
Is not the cup of thanksgiving for which we give thanks a participation in the blood of Christ? And is not the bread that we break a participation in the body of Christ? Because there is one loaf, we, who are many, are one body, for we all partake of the one loaf. (1 Cor 10:16-17)
By drinking the cup and eating the bread the believers participate, have koinonia, in the body and blood of Christ. The first century Jews who celebrated Passover in Jerusalem had not been present in Egypt when God delivered his people from slavery. But through telling the story and eating the symbolic meal together, they participated in that history. It was as if they had been there. They understood themselves to be the beneficiaries of that deliverance. Similarly, the symbolic elements of the cup and the bread symbolize participation in the history of what God has done in Christ. They are in communion in Christ. But they are also in communion with one another, as symbolized by the common loaf. That realization ought to govern their behavior when they gather together.
• This is at one level just a meal we share together, just as you may share with friends at your house. “Having people over for a meal!” Our host is Jesus, and he invites us to be with him. Jesus eats with us at this meal. We are come together to enjoy each others company because we have all been invited by Jesus. We are part of the fellowship, the koinonia.
• This is a Passover meal. For countless generations the families of Israel had shared this meal, the purpose of which was to remind themselves of the story of he Passover. But Jesus changes the usual pattern of the meal. In the past Moses went into battle against Pharoah and brought his people into freedom. Now Jesus is going into battle against the devil, bringing freedom from sin and death. And this new victory will be remembered with the same symbols. The bread no longer represents the haste of departure, it represent the body of Jesus. The wine no longer represents the joy of escape and redemption from Pharoah, but the redemption from the bondage of sin.
• It is a meal of remembrance. The word Paul uses for remembrance is anamnesis. The Passover meal is a meal of anamnesis. It is a hard word to really translate. It is not just an obedience to Jesus, or a reconstruction, it is a way of making the past present today. Taking communion pulls us back to that day, it unites us with Jesus and with all his people of this and every age. We are making the past present. The last meal with Jesus becomes our experience today. But more than this, this meal tells us who we are. This rememberance defines us.
As we make our communion, we then are reminded that it is ours, a meal with others here because we are invited, a new Passover meal, celebrating redemption, a covenant meal established for all time with the blood of Jesus, and a meal which takes us back to then, that makes the Last Supper real again for us. Because of this we can answer the verses of the negro spiritual “I was there.”
Do this in remembrance of me.
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| Date | 2006-09-17 | | Preacher | Father Angus Patterson | | Title | Cathedral | | Sermon Details | Mark 8: 27 – 38
“And who do you say I am?”
A few weeks ago I was at my other parish at Bushman’s River Mouth. I attended the service there one week, the Sunday before their DG. My mother asked on their DG Day “Are you coming to church?” I replied that DG day was personal and I would feel out of place.
That is the essence of today. Today is personal.
This question addressed to Peter is addressed to me and you today. It is a question following the question asking “Who do they say I am?” I am asked today to contrast my response to Jesus with the world. They have replied with an assortment of answers, John the Baptist, Elijah or one of the prophets. It is as if Jesus is saying to Peter, what others think I am is irrelevant, I am asking you today “Who do you say I am?”
We today are not asked as a church, as a congregation, but the Greek word used for “you” in this passage is intensely personal. Jesus is asking you, and you, and you, “Who do you say I am?”
And the answer is not easy. For even those with Jesus despite all they saw, which we do not see, didn’t really get it. And here, just for a brief moment, and it was only really a brief moment, Peter gets its. He fleetingly has a revelation of who and what he is dealing with.
“You are the Christ!”
And then he is reminded that he will forget. As we do!
Perhaps we are the same, we know and we forget, we know again and then forget.
Today is really then about a relationship. How deep is the relationship between you and “the Christ?”
I am sure you remember the encounter between Peter and Jesus after the resurrection. Three timed he asks Peter “Do you love me?” Asking “Who do you say I am?” is the same question “Do you love me?”
I was considering the loves in my life, in order to compare my love for Jesus, with the love I have for those things and people that Jesus gave me.
I picture myself quietly sitting with Sharon after our Sunday evening meal, sipping good wine and not having to say anything to each other. I feel the contentment of being loved and loving, the affirmation of being lovable despite my many imperfections (including snoring.) And it is not an emotional feeling, although emotion is part of it. It is not just in the brain, it is a feeling throughout. There is a sense of complete individuals moulded into a single whole, incomplete without the other.
How does this compare with my love for Jesus?
Do I feel the contentment of his presence, his loving? Do I gain deep joy from loving Jesus? Do I feel affirmed by his sacrificial love for me? Is my response today a response which is emotional, but more than that, a response from my whole being? Most importantly, am I aware that without him, I am not me?
“Who do you say I am?”
Then I thought about my love for my kids. How do I experience this? I think about catching my daughter in my arms, the pleasure on her face, the twirling around as we simply rejoice in each others presence? I think of closing my eyes as I experience the exhilaration that I think dads and daughters share. I think of the deep sense of pleasure and pride I feel as I consider the way in which each has risen to their own challenges, and established quite unique ways and personalities. I am filled with gratitude with the ritual of kissing my bald head, the fact that there is no limit to the expression of affection we share. And I know that part of this is that they are devoted to their mother.
Most of you will associate with this.
And I ask “Do I experience the same when I meet with Christ?” Or is my Christian life rather like Peter’s, in that I can only say this on brief occasions? Is your Christian life rather more like the occasional visits of children, or a constant experience.
“Who do you say I am?”
Then I ask about the people in the rest of my life. This may be more important. I ask myself if my interactions, which may inevitably at times be quite difficult, always carry with them a sacramental giving. I would hope that even when I take difficult decisions which may be unpopular, Christ in me would be evident. Because this is the truest answer to “Who do you say I am? Do you love me?”
And this reminds me that it is not always about feeling. Sometimes….often, we act in a way because our love response has become automatic. If we know the Christ, even if full reality is only glimpsed occasionally, we act out of love because we know that this is the way. We do not need to feel good, to do good.
Indeed, to expect our lives to be one of continual lekkerkry is to miss the point. This dangerous expectation of the Christian life is playing into the hands of post modernism and the instant gratification generation. Churches who promise this attract by providing a weekly experience and rather as addiction the crowds flock in for their fix and are sustained by experience.
The most important spiritual experience is evident in those whose love for Christ continues irrespective of how they feel. Rather like in an epic poem I have read in this church before “I don’t care how rich, how powerful, how religious you are. I want to know if after the night of darkness and despair you will get up and do what needs to be done for the children.”
“Who do you say I am.” “Do you really love me?”
Dedicated giving asks exactly that question? It says that you response needs to be an honest answer. And today of all days we respond with our whole hearts, with our whole lives. We throw ourselves at the feet of the Christ and say “Be it unto me according to your will.” We ask that as we respond to his overwhelming love, that we will feel the contentment, joy and affirmation of being able to respond to his love. That today we will know the exhilaration of the presence of Christ and respond in an abandonment of inhibition to his grace.
All things come from you O Lord, and of your own do we give you. |
| Date | 2006-11-05 | | Preacher | Fr Angus Patterson | | Title | Sermon Cathedral 5 November 2006 | | Sermon Details | Sermon Cathedral 5 November 2006
Deut: 6: 1 – 9
Heb 7:23 – 28
Mk 12:28 – 34
Psalm 119:33-48
The Great Commandment.
“Hear o Israel: The Lord our God is one Lord, and you shall love the Lord your God with all your heart, and with all your soul, and with all your might.”
These words resonate through the lives of the devout orthodox Jew. The passage is called the Shema, Hebrew for the word, “Hear”. The Shema is said twice daily, and it is placed on the Mezuzah’s on their doorposts, and inside the Tefillim and phylacteries worn on their foreheads and arms as the passage instructs.
It is this passage that Jesus quotes in the gospel. Let us examine the context.
In Mark’s gospel the question is asked in a very much more positive light than the other synoptic gospels. In Matthew and Luke one of the learned scribes is trying to test Jesus as they always did. “Which commandment is the greatest?” he asks. What we suspect this scribe was alluding to is that there are 613 commandments (325 prohibitions and 248 positives!) according to the Jewish count, and in stating one was more important, Jesus would by implication be saying that the others were not important. In a more positive Marcan light it is likely that the scribe was asking for an encapsulation; a genuine question. Micah had encapsulated the Law “Do justice, love kindness, walk humbly with your God.” The Jewish teacher Hillel said “What you hate for yourself, do not for your neighbour. This is the whole law, the rest is commentary!”
Jesus does not hesitate. He immediately quotes the Shema, but with an interesting adaptation. The original, in Deuteronomy, orders us to love the Lord with all our hearts, souls and might. Jesus includes heart, soul, MIND, and strength. Jesus is perhaps questioning the blind obedience to the written word without the use of intellect, and rational thought. He says to them therefore, that it is not blind obedience that is required, but total obedience of the whole being. In the Jewish understanding the heart was the seat of thought as well as feelings, but Mark is writing to a world not brought up in the Jewish way, and he includes mind to make the point.
The Greek word for love here is again that word agape, which is more a doing than a feeling word. Agape requires action.
What does it mean to love God with your heart? This means a love of pure devotion. This is the love which we experience in our first love: a love which means Jesus is on our minds before all others; that we wish fervently to be with Him, to experience His presence, to touch Him. Loving Jesus with all your heart, means being in love with Jesus.
Loving God with your soul speaks of our emotions. The Greek word is psyche. This is a love full of passion. Emotions need to be expressed, or they pop up any way. We live in world scared of emotion for it is thought of as a weakness. But real love is passionate love. In a Peanuts cartoon, Charlie Brown remarks to Lucy on the tragedy of so much apathy around today. She replies “Yea, it’s terrible, but who cares!?” To love God with our Soul means our emotions are involved.
To love God with our mind means that love is thoroughly considered. Some people think that the mind gets in the way of faith, yet the final blessing of the service asks God to keep your hearts and minds in the knowledge and love of God.” Our response to God cannot simply be a passionate outpouring of uncontrolled emotion, it must also be from the mind – considered. A mind committed to God will almost certainly be used more than the 10% that most of us use.
Finally we are instructed to love God with our strength. This involves doing. Living out the faith - living a distinctive Christian life.
What Jesus was saying to the scribe is that all of these are important, and that the trouble was people choose their love. It is easy to have an intellectual relationship, and not a love relationship. It is easy to have an emotional relationship, but not a rational one. The key to true Christian obedience is to live all four.
I finally want to draw your attention to the triune love command. We are instructed to love God, our neighbour, and ourselves. In the second of these two great commandments, Jesus is simply quoting from Leviticus 19:18. But in Leviticus “your neighbour” is a fellow Jew. In Luke this passage is followed by “And who is my neighbour?” and the Good Samaritan story. For the benefit of those listening and trying to entrap him Jesus draws in the Priests and the Levites who obey the Law, but miss the purpose of the Law. In this way Jesus redefines the word neighbour. The only way to truly love our neighbour (love your enemy: do good to those that hate you) is to immerse ourselves in the spirituality of interdependence. If we see ourselves as separate from our neighbour, we cannot love our neighbour. The oft discussed “love yourselves” is a recent addendum to the exegesis of this passage. It is peculiar that in these times we must stress that portion, as feelings of worthlessness abound. But as Karl Barth said “God will never think of blowing on this fire, which is bright enough already. We must love ourselves in a healthy affirming way, and when we see our connectedness to our neighbour we can love them in the same way. Truth be told the best way of learning to love ourselves is to love others first. But of course, we must also know that we are also totally connected with God. We and our neighbour are irrevocably linked to God and ourselves.
Let us love.
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| Date | 2007-01-22 | | Preacher | Fr Angus Patterson | | Title | Sermon | | Sermon Details | The Corinthians passage is one which we have heard time and time again, and its summary is that which we recite week after week “We who are many are one body… .” In the preceding passage, Paul has talked of the various gifts of the Spirit. Many have spend much energy in analysis of these, forgetting that Paul’s lists (and there are many) cannot be regarded as definitive, and also that the purpose of the passage is to emphasize the one Spirit and the one Lord. Today’s passage again emphasizes even more forcibly that we are one. And then finally Paul lists various ministries in the church (again with no attempt at definition) but to emphasize that we are one.
Clearly things were not well in Corinth. The Holy Spirit had empowered the Corinthians with all sorts of gifts and ministries, but without understanding division had ensued. He is more important because he does this, and she does that, and Paul needs to intervene, and he concludes his argument with a message to unify behind the real mission of the church and that is LOVE. Indeed, reference to the Holy Spirit in scripture is always in the context of the active presence of God in the world, ready to intervene in human history.
Our Gospel passage must be seen in this light for it is part of a larger narrative where the Holy Spirit is emphasized. This triad of readings, of which today’s is the last is worth re-calling. The baptism of Jesus speaks of the Holy Spirit descending on Jesus, followed by Jesus full of the Holy Spirit being tempted, and having prevailed returns “in the power of the Holy Spirit.” And he reads the passage “The Spirit of the Lord is upon me…. .”
This deliberate penning by Luke needs to be seen in the context of his entire writing, which of course includes the Acts of the Apostles. We know from the beginning of Acts that the church is empowered at Pentecost and the rest of Acts is in Luke’s eyes simply the Holy Spirit acting on history, and he makes a deliberate attempt to mirror the development and mission of the church, including the suffering, with that of the mission of Christ following his baptism. We can therefore look at the Gospel reading not only in the smaller context of an event in the life of Jesus, but as an attempt by like to paint the mission of church and Christ as one.
Rather than look at this passage as Matthew might, focusing on the fulfillment of Messianic prophecy, Luke intends us to focus on the mission.
The purpose of the Holy Spirit, in all its manifestations some of which are painted by Paul at the beginning of chapter 12 of 1 Corinthians, and in all the ministries which these gifts give rise to, is painted in this picture. Simplified in 1 Corinthians 13 as LOVE, here this is given meat. This is not new meat and not a new message, for the Servant passages from Isaiah (this is from Isaiah 61) were well known. Luke does not record the entire reading, and it is worth recalling. The empowerment of the Spirit, to do these things will have the result “that they may be called oaks of righteousness, the planting of the Lord, that he may be glorified.” 61:3 And what things are being spoken about?
- To preach good news to the poor or afflicted.
- To proclaim release for the captives
- Sight to the blind
- Liberty for the oppressed
- Comfort for the mourning
- The mantle of praise rather than a faint spirit.
It is Jesus who brings these to fruition, but we all know that words cannot be good news for the poor, that they will not bring release to the unjustly oppressed or imprisoned, or healing to the sick or comfort for those who mourn. It is the body of Christ that does this, the Holy Spirit empowering and wanting us to change human direction and history.
LOVE is these things, it is action, and in doing so we become Oaks of Righteousness the planting of the Lord.
Today let us concentrate, not on individuality of gift and ministry, but on unity of action. We are judged on unity of action; on how much we have changed human direction and history.
We are challenged today in the following ways:
- Are we empowered by the Spirit?
- Do we experience unity of the Spirit?
- Does that unity show itself in action of Love?
May we who are many be one body, as we all partake of the one bread! As we take communion today may we be aware of the unity that share with those around us. May we perhaps forget that it is not “me” taking communion, but “us.” May we be aware of the bond that you have with those around you and the shared responsibility. May we feel afresh the Holy Spirit empowering us? May we know as we “take the one bread” that we must be a people of love in action, changing the direction of human history.
I want to be an Oak of Righteousness. I want to be a Planting of the Lord. |
| Date | 2007-02-11 | | Preacher | REV. A PATERSON | | Title | The Parable of The Sower | | Sermon Details | The very idea of an harvest festival stems from the agrarian age of the global economy, and it is increasingly hard to apply in an urban setting where many children think that milk comes from bottles. It reminds me of the wonderful Unhygienix in the Asterix stories who proudly proclaims that his fish come from the best suppliers in Lutetia. He wouldn’t take straight from the sea as “you don’t know where those fish have been.”
It is important that we don’t sentimentalize Harvest Festival as an anachronism, but it must have relevance today.
And so we hear once again the Parable of the Sower.
Now Jesus specialized in the use of parables which would illustrate his teaching using images which would be absolutely clear to his listeners. As he sits in this boat and preaches (I always try to imagine how this really happened! – he must have had a voice!) one can imagine the hills around waving with corn. Given the agricultural sophistication of the day it does no good to imagine neatly demarcated and ploughed fields. The paths, rocky ground and thorns were part of every farmer’s lot and the seed is sowed on all. The sowing being described was indiscriminate wholesale unscientific, a method called broadcasting, simply hopeful that some seed would germinate to be harvested. A 5 - 10% harvest would be normal and expected.
In the gospel, the explanation of the parable a little later on, seems strange in this context. There is no need for explanation. It is therefore considered that the gospel writers added the explanation later for readers of the gospel who would not be familiar with the rural life. In doing so, sermons on this parable have concentrated on those seeds that do not survive, rather than the intention of Jesus at the time which concentrates on the abundance of the harvest. Indeed the sizes of the harvest mentioned would have made farmers pick up their ears for such a harvest would be unheralded.
The size of the harvest is a wonderful encouragement to us whose duty it is to spread the good news. Focusing on the problem areas can be come an obsession.
A harvest of abundance must have been the stimulus for the wonderful psalm set for this festival. Verses 8 – 13 paint a picture of ecstasy at the abundance of the harvest. You can feel the overwhelming joy of the farmer as provision for the future has been provided in huge abundance. It is an undisputed fact that we are not always blessed with abundance. But it is also undisputed that if we had an abundance mentality there would be. There is enough food for all, but global trade disputes allow food to be dumped, corruption prevents distribution, and self interest rules. It is also an important time to revisit the “law of the farm.” The rule that says you reap what you sow! And a time to think about individual responsibility in global warming. We sow what we reap, not just individually.
The psalm says to us; “Count your blessings and be thankful. Rejoice for the magnanimity of the Lord has been shown.”
It is fascinating to research the unique phrase found in the Deuteronomy reading. Why the reference to “A wandering Aramean… .” It is clear that this was as a perpetual reminder, used as part of the ritual as instructed, of their nomadic uncertain past. We can all, in some way or another identify. Jews must look for those “wandering Arameans” and “sojourners” in our midst and to them shall go the first fruits. Not the left overs! What a lesson to be learned. Out of abundance comes responsibility. When we are blessed with abundance, those who are not are our “wandering Arameans” and we have a responsibility, as part of that abundant harvest to share.
A “google” of the word abundance revealed the problem with the world. Formulae for material abundance abound. If you do this you will become a millionaire. Christians believe that all we have is an underserved gift from God.
As we look at the church today, let us think back to those days when the good harvest was indeed a day of much rejoicing; let us consider our good harvest, our blessings, let us remember our responsibility, to the land, and to those who struggle, often through no fault of their own, and respond in love.
For the word has fallen on good ground; you are the fertile pasture, you will yield a harvest, in the fullness of God’s abundance.
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| Date | 2007-03-18 | | Preacher | Rev A Patterson | | Title | The Sacrament of Confession/Reconciliation and Holy Unction | | Sermon Details | 1 Jn 1:9 If we confess our sins he is faithful and just and will forgive us our sins and purify us from all unrighteousness.
Jn 20:19 – 23 If you forgive anyone his sins they are forgiven; if you do not forgive them, they are not forgiven.
James 5:14 Is any one of you sick? He should call the elders of the church to pray over him and anoint him with oil in the name of the Lord. If he has sined he will be forgiven. Therefore confess your sins to each other so that you may be healed.
I want to ask you a very basic question this morning. Have you guilt on your heart? As you sit here in God’s house, is there something you have done, or something you have not done which weighs heavy on you? I guess that for almost all of us, there lies within us “hidden baggage.”
Now in my mind this is extremely worrying.
Week after week, day after day I have sat through services in which I have asked for forgiveness, and in which absolution has been given, and yet I still have guilt. Now when Jesus forgives he really does forgive and forget. He does not say as we have heard so often “I will forgive but not forget!” The slate is clean – so why do I still have these feelings? I am sure that we all feel the same. Do I feel the relief that once again full communion with God is possible when I repent and ask forgiveness?
Now, I am certain that I have been forgiven by God, but it seems that this is not enough.
I remember at a previous parish having a visiting preacher on this topic dispense paper onto which all in the congregation wrote their “sins” and they then placed them in a bin on the altar and burned them.
Let us look at The Sacrament of Confession in the light of this.
In the old days, I mean the really old days when the church held sway, the threat of eternal damnation was very real indeed. An entire historical period of Crusades and countless deaths and misery were caused when the Pope offered absolution of sins for all who “took the cross.” Confession was taken so seriously that religious communities had a Father Confessor in their ranks.
Unlike today where saying sorry is often just words to take an immediate problem away, in those days the confessor would give instruction on how t make it right. Thus came the penance following confession. As time has passed, in all churches the Sacrament of Confession has waned. I think that this may be because the church has been swamped by secularity. Why should confession be to a priest? We’ve heard lots these days about what priests get up to! Anyway (in the RC Church) contraception is a sin and I am not going to go to confession if this is going to crop up! And why can’t God just forgive the sins? And so we have a church which acknowledges the Sacrament of Confession but also that confession need not be to a priest.
Back to the guilt! I really hope that I am not the only one carrying this burden!!!!
Sharing a burden, admitting guilt to a face, and a face you know (perhaps) I not easy. A general confession is easy! Dealing with sin should not be easy! Having to discuss resolution to an issue is also not easy. Lets take an issue from the soap operas that we can relate to – “Infidelity.” A moment of indiscretion has occurred. No one will find out, so why say sorry. Just say sorry to God and move on. Or perhaps, just once, that R100.00 note was not deposited. Why say sorry – you may be fired. If you are really sorry it can’t be easy, and sin demands action to make right. Jesus himself said “If when you are about to lay your gift on the altar you remember a brother who has a grievance against you, leave your gift at the front of the altar. First go and be reconciled.” Note that this injunction is given even of the cause of the grievance is not yourself! No priest is likely to say to you “Your sins are simply forgiven.” You must make it right.
Confession is now being called reconciliation, and I like that because it implies action. Guilt remains because no action was taken to set things right. We need first of all to strengthen our relationship with God so that if we sin it hurts, like hell. We need to feel the pain. If we do not feel the pain in Confession we must question our relationship, and if not perhaps face the face who can share our pain on behalf of Jesus.
The flip side of Christ’s forgiveness of our sins is the stipulation that we must extend the same forgiveness to our fellows. You would think that churches would be places where this magnanimity, over flowing generosity of spirit would abound. Yet when I talk to people around the parishes I find disagreement, bitterness, indeed derision is common place.
The link with the Sacrament of Holy Unction is very close. Unction is prayer for the sick using the holy oil blessed annually at the chrism eucharist. In the old days, I mean the really old days when the church held sway, man was not seen as compartmentalized. More and more today, we are returning to the vision of man as a whole being: not physical, intellectual, emotional or spiritual, but as one. More and more we see links between each aspect which says we are not divisible. Let us be honest. While we know of and see miracles of God’s working when we pray for healing, most people we pray for do not recover from their medical problem. And we question God and our faith! Yet the least of our worries is death – physical death. Healing of far greater import is taking place. Holy Unction is a sacrament referred to in the reading from the letter of James. This does not mean that other prayer for the sick is wrong, but Unction is about the whole person. This is why the Sacrament of Confession is part of Unction. Only once sin and guilt is dealt with, does the rest of healing have a chance. This is also why Unction needs preparation and cannot be an ad hoc addition and a last minute thing.
Let us just visit this sacrament business again. “An outward sign of inward/invisible grace, instituted by Christ.” The outward sign is the presentation of the person, his confession and the priest’s absolution. The inward grace is Christ’s forgiveness. With Unction the outward sign is the presentation of person and the anointing with oil, the inward grace is the healing that does take place, according to God’s wisdom and plan.
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| Date | 2007-05-27 | | Preacher | Fr. Angus Paterson | | Title | Cathedral: Pentecost Sunday | | Sermon Details | “You have received the Spirit of Sonship. When we cry “Abba – Father” it is the Spirit himself bearing witness that we are children of God, and fellow heirs with Christ.”
Can you imagine the rollercoaster ride of the disciples. He is dead, it is all in vain…he is alive, it is all true….I am going away!!!!!! And then he tells them that someone will come to replace him. There must have been a great deal of anxiety. What happened on Pentecost changed everything.
I want to suggest that the real reason for the change that occurred when the Spirit descended on the disciples was the development of an authentic relationship between the disciples and the Father.
Let us consider this relationship. Paul makes it clear on a number of occasions that the Spirit enables us to have a “daddy” relationship between ourselves and the Father. What is this relationship?
1. It is a relationship of discipline. It is a process of modeling, listening, and correction. We model ourselves on the life of Christ, teasing out how He behaved in the context of our own lives. We study what he taught to be practiced, and we listen in prayer and meditation to his whispering in our hearts. Without these disciplines we will not have this relationship.
2. It is a relationship of support. Dad, what shall I do? Advise me? I need you to hear me out…I am troubled. It is NOT about hearing what you want to hear! Dad’s advice was seldom exactly what I wanted.
3. It is a relationship of stability. If I remember my dad for anything it is solidity of integrity and character – unwavering and uncompromising in standard. A rock on which to build. We must experience our Father in this fashion to have this relationship. The rock of ages built for me.
4. It is a relationship of sacrifice. Children seldom know the sacrifices parents make on their behalf, but when we experience parenting we see through our own experience. We need no reminding of the relationship of sacrifice of our heavenly Father.
5. It is a relationship of pain and joy. Let us not imagine that the pain of calvary is past. The pain continues…. I have felt the pain of fatherhood. But without the pain I would not be able to know the joy which far outweighs the pain. We have a relationship, because of the Spirit, where our Father shares even more deeply our pain and joy.
6. It is a relationship of heritage. We inherit from our father. We are heirs, not just of material things but of a line of family. “You are chosen race, a royal priesthood, a holy nation, God’s own people.” (1 Peter Chapter 2.) I am incredibly aware of my lineage through my father’s family, regrettably not so aware of my maternal line. Snippets of information from the past are like gold dust to me. Yet I do not always fully understand the reality of our shared heritage of the Father, and what it means to be joint heirs through the son. What do we inherit? Are we aware of the inheritance of suffering we are called to, and the inheritance of glory to which we are equally called?
7. It is a relationship of affirmation and empowerment. “You can do anything you set your mind to. I have confidence in your giftedness. You do not have to stand back for anyone or anything.
What does this relationship, if it is authentic do?
The ability to cry “Abba” has huge significance. For one thing it places the triune God in entirety in your life. The Spirit enables us to cry “Abba.” This relationship with the Father makes us joint heirs with Christ.
I would suggest that part of the change in the disciples at this Pentecost – the birthday of the Church, is that this relationship was now realized.
We have again today the opportunity to experience Pentecost.
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| Date | 2007-07-08 | | Preacher | Fr. Angus Paterson | | Title | Servanthood at work | | Sermon Details | We humans are very keen to compartmentalize our lives in order to make sense of it. Yet in truth we cannot be compartmentalized. As Teillard de Chardin wrote: “We are not human beings with a spiritual existence, we are spiritual beings with a human existence.” I say this because, as Fr Joe said last week, the divisions for this series are artificial, yet helpful.
One of the ways in which this human existence shows itself is in the need to work. “Give us this day our daily bread.” This is not only driven by primal desires necessary for survival, but deeper higher needs requiring belonging, feeling of worth and contribution.
To begin with we need express our deep concern and care for those who have no means of obtaining “our daily bread.” The unemployed and those living beyond the poverty line must cause us pain and create in us a response which is at least part of the meaning we look for in our own work.
Then we need to look at those whose employment meets only the “daily bread.” I am very aware that, rightly, many of these persons are looking to do better, but also that many live beyond their means, falling ever deeper into an economic debt trap. This is especially true of previously disadvantaged breadwinners whose need to show their progress in material means has led to their exploitation by the financial world.
Then we must consider those who simply are in the wrong job- where passion and joy are missing.
And finally we must consider those who are fortunate enough to be in a job that provides, provides the little extras, and gives meaning to a part of life.
So let us look at servanthood in our work.
• We have a responsibility for those who have no work. “He has anointed me to preach good news to the poor.” “For I was hungry and you gave me food, thirsty and you gave me to drink…”
Let us simply remember and reflect on our present response to the poor and unemployed. It is not a simple issue and has no unique simple response. Let us simply ask if we serve God in our service to them.
• The collect for today is the collect for vocations. What is a vocation? As those of you who have attended Vocare will know, it means “a calling.” Called by a higher power to do something. Would that each of us could say that about our profession, or work, that it is our vocation? Vocation also implies that the work is a spiritual or moral necessity. It is part of the completion of your being. It is also very largely for altruism, perhaps more so than for personal gain. And so the Collect asks “help is to discern what you now ask of us and give us grace to respond in joyful obedience.”
• The Old Testament lesson is the prime vocational reading. Here the calling and respond. “Speak Lord for thy servant hears.” God always asks “Whom shall I send?” And outs must be “Here I am Lord send me.” “Send me as a witness to my workplace, to my club, and yes even to my school.”
• It must be right that one best serves at work when in the work you are called to.
• Yet many are not in this fortunate position. Despite each of us being given unique gifts and ministries, we find ourselves often doing work for which we are unsuited, or simply lack enthusiasm. In the days that the 2nd hymn was written there was very much an attitude that one should almost accept social and (financial) position. “The trivial round the common task should furnish all we need to ask.” Of course we should do everything we do “as for God” but bland acceptance of where we are suggests that the giftedness has been completely unwrapped and exposed. We are now becoming attuned to the world of the changing vocation. I believe the average person will now move through between 7 and 12 jobs in his or her life. The giftedness of the individual hopefully is at some point completely or at least partially congruent with his or her job, and to the ministry.
• The attitude to work in these situations is very aptly described in Wesley’s hymn. “Forth in thy name O Lord I go.” “The task thy wisdom hath assigned, O let me cheerfully fulfill.”
• Yet even there we must remember the second part of the verse “in all thy works thy presence find…” This is the key to service at work. It is to remember that every individual carries the likeness of God. Response to individuals depends mostly on this understanding. Give sacramental meaning to each interaction. In dispute particularly remember this! It is perfectly possible to disagree fundamentally and treat a person with love, it is possible to discipline and treat a person with love, it is even possible to fire someone and treat a person with love.
• To serve at work would be to make every act sacramental – given deeper meaning. To make sure that every interaction leads to the other being in a better place – even if this takes time.
• Even those who feel that they are exactly where God wants them to be must realize that their giftedness is still to be completely unwrapped, and complacency in seeking God’s further will is NOT God’s will.
This week as we enter the workplace let us serve others, not only directly, but by seeking deeply what God is calling us to do.
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| Date | 2007-08-05 | | Preacher | Fr. Angus Paterson | | Title | Sermon | | Sermon Details | That time moves on is abundantly clear. That each year, month, day and minute presents exactly the same amount of time to each of us is absolutely certain. The “stewardship of time” simply asks two questions:
1. What do you do with your time?
2. Do you do what God wants you to do with your time?
God who stands apart from time “a thousand ages in thy sight are like an evening gone” (Psalm 90) is the author of time “and there was evening and morning – one day.” God has created time to be used aright.
In scripture there are many references to time. What I recently learned has had a profound impact on my understanding of time. The biblical day starts in the evening, while our western day starts in the morning. So in our western day we wake up seeking to find God’s will for us in the day, whereas if we have a biblical outlook, God is spending our sleeping hours preparing the day for us, and we wake up and join God in the work he has already begun. We step into God’s rhythm of grace – a day already in progress.
Now, Christians are, in general, the salt of the earth. Compelled by duty, excellence and service, Christians easily enter into the mind set of “I must do more… .” We take our work seriously because it is God’s work, we take our families seriously because they are God’s family, and we take our church seriously. We commit. And often we are not effective.
Today’s gospel is a fascinating study of time. Jesus has sent his disciples out two by two and they have returned and told him “all” they have done. The word used for “all” implies a hectic event. The description of the report back refers to “for many were coming and going and they had no leisure even to eat.” Go, go, go! Sounds like our lives! Jesus in his infinite wisdom takes them to a lonely place by themselves. He gives them the Cyara message “Come ye and rest awhile.” He calls them apart for rest and recuperation, R & R! Now it is true that some take R and R rather too seriously, but if Jesus takes it seriously so then should we. As if to prove the point this event “where they had no leisure even to eat” is followed by the feeding of the five thousand.
This passage then begins to illustrate two types of time, chronos and kairos time. When we are frenetically caught up in business, we move into chronos time: “where has the time gone” “there is not enough time.” Kairos time, is existential time, it is time spent with meaning, and that meaning is the time given purpose by God. That well known passage immortalised by the Carpenters, Ecclesiastes 3:1 – 8 is Solomon pointing out that activities of life have their proper or appointed time or opportunity. Each event in our lives is one or the other use of time. Chronos time happens, Kairos time is given deep meaning by the fact that it is time ordained AND USED for purpose.
A short poem puts another perspective “Just a tiny little minute, only sixty seconds in it, forced upon me, can’t refuse it, didn’t seek it didn’t choose it, but it’s up to me to use it, give account if I abuse it. Just a tiny little minute, but eternity is in it.” The secret is having eternity in each minute. Different cultures have very different attitudes to time. I read some where “While the British clock runs, the Spanish clock walks!” If our clock is running we will be caught up into urgency; if our clock is walking we may have the time for wisdom. Yet the paradox is that the length of our lives is described in the psalms “as a handbreadth” the shortest measure in Davidic times. At the same time it is clear that we are to enjoy life. Ecclesiastes again gives the words of Solomon “And I commend enjoyment... .” This is saying to us live all of life as to the Lord and make the most of opportunities for the issues and length of life are quite unpredictable.”
And so, today, consider your use of time; consider your attitude to time; ask questions about what you do with your day; evaluate the time given to this your family in Christ, the time given to your family; the time for leisure; time for health. Where is God calling you to change?
Two short verses of scripture which may help.
From Micah 6:8 “With what shall I come before the Lord…. . He has shown you, O man, what is good. And what does the lord require of you, but to do justice, and to love kindness and to walk humbly with your God.”
From Philippians 4:4. “Rejoice in the Lord always; again I will say rejoice. Let all men know your forbearance (magnanimity) be made known unto all.”
We are able to roughly break down our lives into compartments. We have a home life with family, we have a church life, and we have a work life, a community and social life. The work life may or may not be directed at the family and church. There may be other compartments. Juggling these has often been described as juggling a set of balls, with the exception that the family ball is breakable. When dropped the other balls will bounce up, when you drop the family ball it breaks. What can be forgotten is that without God you would not have any juggling happening!
As we decide on our need to restructure our time, we need to be reminded of the question asked of Peter by Jesus in John 21:15. “Simon, son of John, do you love me more than these?”
The great business guru Tom Peters, has made the strong point that each of us actually knows what changes we need to implement. He says that each us us can change our lives in an instant – JUST DO IT.
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| Date | 2007-11-25 | | Preacher | Fr. Angus Paterson | | Title | Christ the King | | Sermon Details | Lord Jesus, take me, your faltering, stumbling servant, and place me behind the cross of Christ, that your supremacy may reign in all our hearts today and for ever.
I want to talk of the psalm of today to start with.
Psalm 95 is a psalm which has been used for millennia as an introduction to worship in the liturgies of the church. Those of you who say Morning Prayer will know it backwards.
But what is this psalm actually? It is firstly a calling to acknowledge that God is the centre of the universe, not ourselves. This is why people find worship, true worship so difficult, because we find it so difficult to place God at the centre, even of worship.
And what does the psalm tell us about worship? Firstly, worship is communal. Come let us sing, let us shout, let us come before his face, let us cry out to him. Worship at its most central is communal, which is why we are here today.
Why do we worship? Because he is a great God and a great king above all gods. He has the whole world in his hands from the peaks of the mountains to the depths of the earth. He made it – all of it. Land and sea. And all of it fulfills his command.
And what does this worship lead to? It leads to reverence. “So come let us worship and bow down and kneel before the Lord our maker.” We have so many wonderful images of the response to God’s presence in scripture. (1 Chronicles: 6:41-7:3; Isaiah 6:1-5; Rev 4: 8; 7:9; 11:16; 19:1…) But when last did we feel the majesty of God to such an extent that we are forced simply by His presence to kneel and bow down?
The last portion of the psalm has a completely different feel. It is a warning not to “harden our hearts” as at Massah and Meribah.
There are many of us, perhaps all of us who have hardening of the hearteries, when it coms to a response to the greatness of God and the need to place Him as our centre. What happened at Massah and Meribah? (They are the same place.) This is where the people of Israel forgot all that God had done for them, and murmured against Moses about the lack of water. Having struck the rock to release water, the place was called this because of the faultfinding of the people. These words themselves mean “testing” and “contention.”
If we turns our attention now to the new testament reading in Colossians, we get a glimpse of the supremacy of Christ. “May you be strengthened with all power, according to His glorious might, for all endurance and patience with joy. He HAS delivered us from the dominion of darkness. He is the image of the invisible God…..”
Let us recap what scripture says about Christ’s sovereignty:
2 Chronicles 20:6 “You rule over the kingdoms of the nations. Power and might are in your hand and no one can withstand you.”
Psalm 24:10 “And who is this king of Glory? The Lord almighty – he is the king of glory.”
Isaiah 9:7 “Of the increase of his governance and of peace there will be no end.”
Jer 23:5 “I will raise up a king who will reign justly…”
Daniel 7:14 “He was given authority, glory and sovereign power, all people nations and men worshipped him.”
1 Tim 1:17 “Now to the King eternal, immortal, invisible. The only God..?
1 Tim 6:15 “…the only Sovereign, the king of Kings and Lord of Lords, who alone has immortality and dwells in unapproachable light… . To him be eternal dominion.”
Rev 1:5 “the ruler of the kings of the earth.”
Rev 17:14 “the lamb will overcome them because he is the Lord of Lords and king of kings.
Matt: 28:18 “All authority in heaven and earth has been given to me.”
Today is the festival of Christ the King, a festival instituted by the catholic church in 1925 in response to the rising ideologies of the age. In particular it was to emphasize the difference between Christ’s kingship and the kingdom’s of the world.
The well known Christmas reading already mentioned, from Isaiah 9 makes the difference clear. “And of the increase of his government and of peace there will be no end.”
As we reach the end of the Christian year this week, may our response to Christ the King be one of true worship, reverence and awe. May we soften our hearts to place Him at the centre of our lives.
And what are the characteristics of the King that we should copy?
It is the kingship of a king that comes to his people on a donkey, the symbol of peace and humility; it is the kingship of a king who is given gold for royalty, frankincense for priesthood and myrrh for burial when he is only a few days old. It is a kingship of a man who is given a crown of thorns and mocked with a purple robe and is crucified for Being the King of the Jews. This man, the omnipotent ruler of time and eternity chose to come to earth and be this type of king. He gave up all that he has and is in order to become like us so that we would love him for whom he is. With the chance hat we will reject him, so that our love will be true.
Do not harden your hearts today.
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| Date | 2007-09-16 | | Preacher | Fr. Angus Paterson | | Title | Twenty – fourth Sunday | | Sermon Details | The first thing that strikes one about this Gospel reading is the first verse “Now the tax collectors and sinners were all drawing near to hear him.” This in itself show the attraction of the man and the message, but also reflects the truth that the sin within us is crying for release – we are crying for release from the darkness within us. And so we do draw near to messages of hope – even unknowingly. The burgeoning of feel good and new age therapies (some of which are seriously good) indicate the state of mankind at present. But we must note that they drew near to hear him. There is no indication of follow through. This is of course true of our lives as well. The release of sin has to encompass change in our lives, or at least discomfort within us which causes us to be revolted at our own sin. It is a cause of great concern that often debilitating sin can become part of life style and after a while cause no discomfort or revulsion within us. This is when evil takes a hold in our lives.
At least part of the reason why we are here this morning is because we acknowledge this, and the need to for expiating from our sins. Of course, as every psychologist will tell you, guilt, which we necessarily must feel, has the uncomfortable habit of popping out in the strangest ways if not dealt with.
The Hosea reading contains imagery which makes me feel very uncomfortable: “I will return again to my place (move away from mankind) until they acknowledge their sin and seek my face…” and then very topically”…he will come to us as the showers, as the spring rains that water the earth.”
What a lovely feeling this brings to us, but then we are told “Your love is like a morning cloud, like the dew that goes away early.”
We then get from Luke two teachings on sin which we heard in the gospel. They are actually quite odd, but familiarity has bred contempt in our understanding. Jesus tells the parable “What man among you…?” The truth is that not a man amongst them would do what he has said. It would be complete follow to desert the flock to save a single animal. He may come back with one sheep. What Jesus is doing here is saying to them that God is different. He will do what they would never do; the rest of the flock would be safe. But the joy of the redemption is emphasized. And hear we see the picture of a God who goes out and searches, as he does continually for us, which is why we are here today.
What was happening was that lost sheep were being carried back to the flock by their true Shepherd. The Pharisees missed this totally. When the Pharisees looked at the sinners surrounding Jesus they saw losers. Jesus saw the lost. The Pharisees viewed them as a lost cause. Jesus viewed them as lost sheep, who once had been part of God’s flock; lost sheep that needed to be found.
The word used in the script for Lost is the same as used in John 3 :16 for perish. This sheep who is lost is in the state of perishing. Jesus loves us each so much that he searches and finds, but then gives rest, He carries the beast on his shoulders. “Come unto me all who are heavy laden and I will give you rest.” We need to have rest from our burdens.
Sheep are seriously stupid animals. We talk about a sheep mentality when people just follow other people without serious consideration. A bank run doesn’t only occur in banks. However, sheep are essentially part of a herd. A lone sheep is a silly sheep, and is likely to be eaten. It is also unlikely that the sheep has just by accident gone its own way. It has been negligent or willful. So it is with us.
But Christ’s emphasis in this context is not on himself, although this is important but on that great paradox of the joy which accompanies repentance.
As if to emphasize, Jesus then rephrases the parable. The man having a hundred sheep becomes the woman who has only ten silver coins. Once again she does all the work. A coin cannot turn its shiny side up and show itself, but God can.
We need to understand, if we can how Jesus feels about us being lost – perishing. Think of you losing you most prized possession. I must confess losing my eldest son when he was a toddler. I was indulging with a friend in a bit of support of SAB and when I looked up, “he was gone so quickly darling, I only took my eye off him for 30 seconds” he was gone. I must also confess that I was more worried about Sharon’s response. He was of course safe and sound, walking out of the school grounds in Cape Town slowly eating poisonous berries. But think how you would be!
So we have Jesus whom the “Pharisees and scribes muttered against, saying ‘This man receives sinner and eats with them.” Eating with someone, receiving them into your home and sharing a meal, was regarded as a sign of honour. That is what repentant sinners are to Jesus.
It is no coincidence that Luke then follows up with the Prodigal Son. Again and again he emphasises repentance and the joy he gets from it.
My dog is a very special animal. He sulks every time I go out, and instinctively knows when I am displeased. However, every time I return, even after 5 minutes, it is as if he hasn’t seen me for a year. Imagine how God feels when you return to him.
As we move to penitence. Let us seriously consider whether we love the Lord like the morning dew. Let us renew the feeling of pain we need to feel for those parts of our lives that are today to the heart of the eternal God what the pain of Calvary was to Jesus Christ. Let us re-examine whether we love God enough to change, or whether we are allowing Satan a foothold by a dulling of the senses. Let us not live the lie of familiarity of sin breeding contempt for sin.
And let us feel release. Let us know that as long as we feel the pain, it can be removed as Jesus day by day and minute by minute again and again. He allowed himself to be crucified and die so that we can experience – yes! Experience! – not just cerebrally know – forgiveness of sin.
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| Date | 2007-10-14 | | Preacher | Fr. Angus Paterson | | Title | Stress and the Christian | | Sermon Details | Stress affects all our lives. This is because stress is simply the response of an organism to a changing environment, and we have all heard the statement, the paradox “the only certainty in the world is change.” We also need to be certain that we understand that stress is essential for us to cope with this change. If we were laid back in every situation we would almost certainly be described as irresponsible.
The stress we are talking about is when our reaction to “stress” leads us manifesting the stress physically – anxiety, nervous tension, worry, urgency with symptoms such as colitis, chest pains, diarrhea, ulcers, elevated heart beat and blood pressure, head aches and shallow breathing, just to mention some.
In order to show the importance of managing stress, and the possibility of every single one of us doing just that, I will share a video shown to a group by Paddy Upton, who is the leading sport psychologist in the land.
The sport he chose was “free diving.” This sport involves a person sliding down a cable into the sea, to depths at which human life “was not intended to survive.”
We do not question why!
He made the point that if this sportswoman was stressed about the dive, or develop stress during the dive, she would die. Adrenalin would start to kick in, heart rate and pressure would increase, oxygen consumption would etc etc. How does she control stress?
• Fantastic physical conditioning. When I get stresses it is almost certain that I am not exercising enough. It is an established fact that after about three weeks of sustained daily aerobic exercise, the body starts to produce endorphins “endogenous morphine like substances” which are the humans own narcotic for feeling great. This is why athletes and gymers are such a pain – because they are literally addicted to their own drugs, and when they don’t get their fix they act ugly.
• Complete faith in the preparation and equipment, and the team. This has church implications, for if our circle give us that background confidence, stress is enormously reduced. I am not a very confident person! Yet I have certain gifts which compensate.
o I have an abundant faith in the giftedness of people. I know that given the right environment and encouragement all people show their giftedness. This faith in people allows me to relax in times of stress because I am surrounded by unbelievable competency.
o I have been given an incredible ability not to hold grudges and to forgive. I love people – even if I don’t like them!
o This means that I have no resentment and bitterness eating away at me!
• Biofeedback practice. Hardware and software is now available where the two prime indicators of stress can be measured. These are heart rate variability (HRV) and galvanic skin response (GSR). One can be easily trained into techniques, almost completely associated with correct breathing where these can be quickly changed. The diver almost meditates to reduce stress.
We must think that this is only applicable to extreme sports. The logical sequitor is that if we can reduce this (stress) is our own lives we will be come very much more effective in anything we wish to do or accomplish.
We, as Christians, must not be scared to learn from eastern religions. Indeed, the art and practice of Christian meditation, Is something we can all benefit from hugely. (Recommend Richard Foster – “Prayer” as a start.)
Christians don’t, in general like to deal with problems. Because we like to live in “luvvy duvvy land” we don’t deal with small issues, or see the big picture. Both are important. When there is a conflict which needs to be dealt with – deal with it. The problem is that we are unable to separate what people do from who they are. It is quite possible to honour someone as a person with divine attributes (as are all), to act with love and compassion, AND to deal with a problem. Saying to someone “I have a problem with what you have done!” is not the same as saying “I have a problem with you!”
We also tend to rate the present against the past. If we have failed in the past, then if the present is similar we will almost certainly fail again. The present cannot be similar – given the rate of change!
WE fail to apply scripture, and basically don’t accept fully the sovereignty of God. However, this is not really helpful! It is rather like saying your problem are a lack of faith, which quite frankly makes me more stressed.
So what is the Christian answer? In Paul’s letter to the Philippians he writes this “and (then) the peace of God which passes all understanding shall keep your hearts and minds in Jesus Christ our Lord.” This, we will all agree is the exact opposite result of stress, and Paul writes the formula to attain this is the few passages just prior:
• “Rejoice in the Lord always.” Or “All joy in the Lord be yours.” What this means is that we need to know the joy of being loved by God. It is quite acceptable to be sad or unhappy. Events in all our lives will certainly mean that this will happen. Yet joy in the Lord, cannot be taken away. Joy and happiness are not the same. I have experienced, smelt, felt, touched and know the joy of being loved by God. KNOW JOY.
• Let all men know your forbearance. Let your moderation be made known. Let your magnanimity be made known. Let you generosity of spirit be made known. All these say the same thing and speak of action which describes your love of ALL people.
• Have no anxiety, but pray about everything. We need to learn again to pray. All the time; daily minute by minute. Offer things continually to God, and thank God in anticipation for His response.
36 Christian Ways to Reduce Stress
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1. Pray
2. Go to bed on time.
3. Get up on time so you can start the day unrushed.
4. Say "No" to projects that won't fit into your time schedule, or that will compromise your mental health.
5. Delegate tasks to capable others.
6. Simplify and unclutter your life.
7. Less is more. (Although one is often not enough, two are often too many.)
8. Allow extra time to do things and to get to places.
9. Pace yourself. Spread out big changes and difficult projects over time; don't lump the hard things all together.
10. Take one day at a time.
11. Separate worries from concerns. If a situation is a concern find out what God would have you to do and let go of the anxiety. If you can't do anything about a situation ... forget it.
12. Live within your budget; don't use credit cards for ordinary purchases.
13. Have backups; an extra car key in your wallet, an extra house key buried in the garden, extra stamps, etc.
14. K.M.S. (Keep Mouth Shut). This single piece of advice can prevent an enormous amount of trouble.
15. Do something for the Kid in You everyday.
16. Carry a Bible with you to read while waiting in line.
17. Get enough exercise.
18. Eat right.
19. Get organized so everything has its place.
20. Listen to a tape while driving that can help improve your quality of life.
21. Write thoughts and inspirations down.
22. Every day, find time to be alone.
23. Having problems? Talk to God on the spot. Try to nip small problems in the bud. Don't wait until it's time to go to bed to try and pray.
24. Make friends with Godly people.
25. Keep a folder of favorite scriptures on hand.
26. Remember that the shortest bridge between despair and hope is often a good "Thank you, Jesus!"
27. Laugh.
28. Laugh some more!
29. Take your work seriously, but yourself not at all.
30. Develop a forgiving attitude (most people are doing the best they can).
31. Be kind to unkind people (they probably need it the most).
32. Sit on your ego.
33. Talk less; listen more.
34. Slow down.
35. Remind yourself that you are not the general manager of the universe.
36. Every night before bed, think of one thing you're grateful for that you've never been grateful for before. GOD HAS A WAY OF TURNING THINGS AROUND FOR YOU.
"If God is for us, who can be against us?" (Romans 8:31)
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| Date | 2008-01-27 | | Preacher | Rev. Angus Paterson | | Title | Third Sunday of the Year | | Sermon Details | I must acknowledge the resonance with the following website: www.winkiepratney.com and the use of some ideas from him.
Genesis 1:1 “In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was upon the face of the deep, and the Spirit of God was moving over the face of the waters.”
John 1:1 “In the beginning was the Word, and the Word was with God and the Word was God. All things were made through Him……. . In Him was life, and that life was the light of men.”
Psalm 139:11&12 “If I say ‘Let only darkness cover me and the light around me be night’- even then the darkness is not dark to thee, the night is bright as the day – the darkness is as light with thee.”
Deut 5:22 “These words the Lord spoke to you out of the midst of the fire, the cloud and the thick darkness………”
Isaiah 50:10 “Who among you fears the Lord and obeys the voice of his servan.;Who walks in darkness and has no light?”
Isaiah 9:2 “The people that walked in darkness have seen a great light; those who dwell in the land of deep darkness – on them has light shined.”
Matthew 4:16 “……………..and for those who sat in the region and shadow of death light has dawned.”
From this biblical beginning it should be obvious that I will be talking to you about light and darkness today. In the “light” of the present darkness from ESKOM I emphasize that this is coincidental.
While I was writing the final draft of this yesterday I was listening to the sounds of Clare College, Cambridge singing music under the general title “toward the gate of heaven.” The music of the Russian Kontakion for the Departed to the Kiev melody was filling my lounge, and I was filled once again with a renewed vision of the incredible hope and reward that awaits us with our Lord.
How I felt was not how the people of Judah felt in 732 BC as they waited for the inevitable occupation and enslavement by Assyrian forces, and they dwelt on the failure of their won King Ahab to rule over Judah with any form of justice. In the land of Galilee, also known as the land of Zebulun and Naphthali, we are told “they are in anguish.” Then the great promise is made – The people that walked in darkness have seen a great light!...For onto us a child is born, unto us a son is given…”
We jump many centuries later to witness Jesus walking on the bank of the Sea of Galilee (the land of Zebulun and Naphthali) and the prophesy is brought to fulfillment. Yet Galilee was in no separate state to all those years ago. They were once again occupied and darkness reigned. What happened to the “government shall be upon His shoulder and His name shall be called “Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace”?
And now, hundreds of years on we not only find ourselves encompassed by growing darkness from ESKOM, but nothing really seems to have changed. Without doubt we live in a place and time of darkness, but before we feel too sorry for ourselves the point of my argument is that nothing seems to have changed over the eons.
It is interesting just as an aside to read of Jesus response to the darkness of that time. He hears of John the Baptists arrest yet immediately goes to Galilee, the darkest place at that time, and starts his preaching ministry where John the Baptist left off. “Repent for the Kingdom of heaven is at hand.” This is the King Jesus talking of His Kingdom. This is the Jesus who was the Word of God spoken in Genesis, that Light that first cleaved the darkness, and who from that moment has been the life and light of men. Without Him we are in darkness – the darkness of sin and death (4th Eucharistic prayer “Banish the darkness of sin and death.) With Christ’s light in us we are inexorably working towards the final victory when the Church triumphant will at last find eternal rest.
Be assured; God is far beyond light and darkness. He is described as both radiance and deep darkness. He is the God of Psalm 139 (and the book of Job) as being quite beyond our comprehension in his infinite wisdom, love and patience, and greatness.
To truly find this light we must realize that our love for God cannot be dependent on anything we may receive from him. We must be able to love him simply for who he is. This is not easy, for this means that we must be prepared to love, even if we are not lovable or feeling loved ourselves. We must be able to love him in the darkness of our darkest hour, for indeed he never stops loving us. Psalm 121: “Behold he that keepeth Israel shall neither slumber nor sleep.”
Today’s Psalm 27 contains the words “one thing shall I ask of the Lord, that I seek after – that I shall dwell in the House of the Lord forever.” That is, to always experience His presence.
Now there is not one person here who can claim that this has been a reality in their lives. Indeed, probably a significant proportion of us feel right now that darkness, and desperately, out of exquisite anguish desire the light of Christ to restore our souls as in Psalm 121 again “it is even he that shall keep thy soul.”
Today I offer you a picture of darkness which comes not of sin, nor ignorance, nor the Prince of Darkness, but which comes of God. A darkness of the absence of the presence of God as Jesus experienced in Gethsemane – so that we could also move through that to the glorious light of the resurrection. It is the darkness of emptiness, of guilt despite every effort, of unanswered prayer, ………of lack of fulfillment.
I want to suggest that it may be the darkness of the presence of God. It is the darkness we need to be able to fully interpret the light.
We must continue to love God despite the darkness. And what can be done to move through to the light. May I suggest “nothing”. We are told in Genesis that before “Let there be light” the Spirit of God was already moving over the face of the waters. We can conclude then that each of us, in our complete or partial darkness are already part of a re-creation about to unfold.
This darkness is a gift from God. Isaiah 45:3 God says “I will give you treasures of darkness”and when finally when you enter the light, you will be dazzled by the new brightness and radiance of the presence of God.
Maybe today is the day when you breach the darkness, where your faithfulness and love, your fear of the Lord and obedience, will be rewarded and you will now as for the first time the Prince of Peace and Light to Lighten the Gentiles.
You will all know the verses
I said to the man who stood at the gate of the years
Give me light that I may walk safely into the unknown.
He said to me “Go out into the darkness, and put your hand into the hand of God
And he shall be to you brighter than light and safer than a known way.” |
| Date | 2008-02-10 | | Preacher | Rev. Angus Paterson | | Title | Christ the Teacher | | Sermon Details | The Gospel reading of the temptations of Jesus must be one of the most important passages of scripture! Why can I say this with such certainty? It is only one of two solitary experiences of Jesus which are recorded in all four Gospels – the other being his dialogue with His Father in the garden of Gethsemane.
We can thus quite logically assume that his experience in the desert was so important that he repeated it many times to His disciples with such clarity that it is recorded as if the gospel writer was there.
It is a passage rich with meaning on many levels, but most of all is perhaps the essence of Christ’s teaching.
We will address this passage in the following way: first look at the context (without which the meaning to us must be lost); then the way in which Matthew has constructed the account to put across his method, and then the meaning for us today.
The greater context of this passage as part of Matthew’s Gospel is that Matthew is pouring himself into showing irrefutably that Jesus is the messiah. He writes mostly for the Jewish reader. The linkage therefore with the Torah will be exceptionally strong. Within the gospel itself the temptations come after the baptism, and before his ministry. Having been empowered and affirmed, he then must retreat to prepare himself for his very purpose. Both are important in the preparation for the way ahead. It is important for us to remember that he faces all this as you and I would. This is not a god grappling with issues, this is Immanuel “God with us – God become man.” These temptations would be meaningless unless Jesus was faced with the exact choices we would be.
Jesus enters the wilderness from the water to enter a forty day period of testing. The similarity with the people of Israel crossing the Reed Sea and spending 40 years in the wilderness should not be lost. Jesus becomes the embodiment of all that Israel is. Jesus must spend his time in the wilderness without succumbing to the tempter, by remaining true to the great commandment of Deuteronomy 6:5, and each temptation is answered from the same book.
The 40 days Jesus is to spend is for the shaping of how he is to fulfill his ministry. All that is to follow depends on these days and how he eventually sees the ways forward. He will be all too aware of the words of Moses to the people of Israel: “And you shall remember all the way way which the Lord you God has led you these forty years …testing whether you would keep his commandment or not.”
• And so he explains his experience of his retreat and fast to his disciples.
1. He is hungry! All around him for the duration are small rocks which look like loaves of bread. He certainly had the power to change them into bread, to find his own manna in the wilderness, or was he to rely on his father as the people had had to? He is tempted to use his power for personal benefit. This temptation was also for Jesus about winning over people by providing for their most basic need. There are few of us here who have known the hunger of poverty, that poverty which surely illustrates the fundamentals of inequality in the world, that poverty which it has been the privilege and mission of the church to oppose. Yet having primary needs met still leaves us hungry at the depth of our being for something more. Jesus during this time realizes this with great clarity “Man shall not live on bread alone, but on every word that proceeds from the mouth of God.” Jesus in his teaching makes it clear that discipleship will mean hardship. In John’s Gospel this is emphasized after the feeding of the five thousand, John says “Do not work for food that perishes but for food that endures for eternal life.”
2. Matthew places great store on mountains. The sermon on the mount is likened to the receiving of the Law from Mount Sinai, the transfiguration and the ascension all take place from places of height. Perhaps then there is significance to the movement of the temptations to a pinnacle of the temple. Here he is tempted to proceed on his path with the spectacular, the superman. Clearly this would have been wonderfully received, but the David Blanes of the world are a six day wonder. A powerful sign at the seat of religion will surely convince the people. Signs and wonders were part of Jesus ministry, but almost every time he gave the injunction “Do not tell anyone.” Anyway, unnecessarily risking life would make a mockery of the sacrifice that was to come. Satan was saying to Jesus that the suffering and death to come was unnecessary as he could insist on divine protection. In Matthew 12 Jesus is asked for a sign and he rebukes the scribes and Pharisees in this regard, calling them an adulterous generation. In this temptation, also, Jesus is thinking about the use of his God in the wrong way. “Though shalt not put the Lord your God to the test!” How often do we see this! Jesus ministry is not to dazzle people with signs and wonders.
3. Our Lord is then tempted on an even higher level. He is offered the world. Compromise! Subjugate to me (Satan) and you can have the world. You can disguise it – no one will know. Doing the right thing with the wrong means. You will work through the government of the world. Why not simply create a global theocracy and rule! This was the choice of power over suffering humiliation and death. It is the choice of power over the suffering servant. It is working through domination rather than service. “Get thee behind me Satan!” Significantly the same words spoken when Peter insisted Jesus would never be allowed to suffer and die.
And for us what does this mean? What is this primary teaching? What is Christ the Teacher saying to us? Our mission as cathedral, as church, as kairos, the living, breathing Body of Christ must include bread and intimacy, must reject the temptation of relevance to this post modern generation, ……….“give them what they think they desire…...” must reject the creation of church that appeals to immediate desire rather than the deep need of intimacy with each other and our God. We need simply, yet profoundly to ask, as was Jesus in this time “Do you love the Lord your God with your whole being? And will you love your neighbour as yourself?”
Very significantly the passage ends with “and angels came and ministered to him.” The word “ministered” suggests “waited on him as if at a meal!”
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| Date | 2008-03-09 | | Preacher | Rev. Angus Paterson | | Title | Christ the Servant | | Sermon Details | If I was to try and define my ideal servant, it would be rather like those who used to serve on the nobility of England. This exercise has helped me to understand both the servanthood of Jesus and the requirements of my own servanthood.
1. I would really like to be greeted at the door, to be welcomed and made feel special. Jesus continually knocks at the door of our lives and hearts, (Rev: 3.20) but as the famous picture portrays, the handle for the door is firmly on our side. We must open the door. Once he is on our lives, we must open our hearts and homes to all for the building up of the church, and the love of mankind.
2. I would then like to be offered refreshment. This means to have the weariness of the day washed off. Acts 3:19 “repent therefore that times of refreshment come from the presence of the Lord.” Also remember the promise of”springs of living water” promised in John’s gospel. We, as servant are required to be refreshment for each other, even as Jesus gives us refreshment.
3. I would then like to be made comfortable. Psalm 23:4 “Thy rod and thy staff comfort me.” To be made comfortable means contentment, secure, without discomfort. It is interesting how the “rod and staff” become means of comfort. We must be means of comfort for one another, in a world of great discomfort.
4. I would then need to be sustained. “He who eats this bread will never be hungry.” Is 50:4 “that I may know how to sustain with a word him that is weary.” To sustain means to keep going, to find the energy and strength to face obstacles and challenges. Jesus does this for us; we must do it for each other.
5. But the servant must be unobtrusive; not forced on. It is clear that the responsibility is on us to respond, God does not force himself on us. Jn 1:10 – 13 “…to those who did receive him…”
6. My servant must be proactive. Must quietly prepare the ground work ahead of time. They must know my needs before I do. Ps 139 talks of God knowing our needs before we do, and the intimacy of God’s involvement with us. We need to be the same with each other.
7. The servants must of course do the dirty work. They must not shy away from this. Jesus did the ultimate dirty work. “Behold the Lamb of God, behold him who takes away the sins of the world.” Jn 1:29
8. At the same time as being pro-active (using their own minds) servants must be obedient. Jesus was obedient. Phil 2:8 “he became obedient unto death, even death on the cross.” Our obedience to those in authority, to those whom we serve, does not mean blind obedience, but we need to be subservient to their needs.
9. The aim of my servant must be to create an environment that will enable me to most effectively be what I am. This is the aim of us as Christians. Jn 10:11 speaks of “I came that they may have life, and have it abundantly.” We must keep that in mind when serving others. That must be our aim for them.
Matthew’s Gospel 20:28 “Son of Man did no come to be served, but to serve, and give his life as a ransom for many.”
John 13:14 “If I your Lord and Master have washed your feet, so you must also wash one another’s feet.” |
| Date | 2008-05-11 | | Preacher | Rev. Angus Paterson | | Title | Pentecost 2008 | | Sermon Details | This sermon has an unexpected twist! It was in development and was ripped from my train of thought like a car hitting the curb – it changed direction like Fr Joe being tackled by Os du Randt. (It gave me goose bumps.)
Try to imagine what it must have been like with the disciples at that time. They have witnessed the cruel execution of their Lord, have been confused by the optimism of his message just to be dashed against the rocks. They have then been bewildered and filled with joy and wonder by the resurrection, and had been with him as he ascended. They were losing him a second time, and yet this time it was different. They knew he was alive, and he had told them to “stay in the city until you are clothed with power from on high.” We are told that they returned to Jerusalem with great joy; expectant.
They had no idea of what to expect, but they devoted themselves to expectant prayer.
All of a sudden there is a sound like a mighty wind. The very first references to God is the bible, refer to God as Ruach “breath.” No wonder, in John’s explanation in today’ Gospel he refers to Jesus breathing on the disciples. “God breathed into Adam’s nostril the breath of life and he became a living being.”
In the Holy of Holies, in the temple, there was no image of God, God was wind, breath, life. God resided in the air between the wings of the cherubim. You cannot see God’s feet, but you can see his footprints, you cannot see God but you can see the effects of God. God is power, life, invisible, yet there. And he comes to the disciples with the sound of wind.
And they appear to have tongues of fire on each of them. They knew God as fire. We are told in Exodus that God appeared in the burning bush “the bush was on fire but did not burn up.” It is no surprise that early man deified the sun, and fire. They could not explain it, yet its power and importance were quite clear.
The Spirit falls on them in two ways that they can clearly identify with their expectation of God, and as a sign that this wind and fire were not for them, but for the whole world they begin to talk in the languages of all the nations of the diaspora gathered in Jerusalem for the festival of Pentecost.
And a mighty force is released, a tsunami of such force and momentum starts to move across the “face of the waters.” And we are gathered here because we are part of it. We are here because we are part of this rampant fire, fanned by the wind of the Spirit of God, and are here expectant, wanting the wind and fire afresh in our lives. Why are we so desperate for this? Why do we wait with bated expectant breath? We are part of it! As fires unite and waves combine the raging fire of the Spirit of God is on the move, and today we are part of this.
It is not the force of evil and despair, hopelessness and anxiety that is sweeping the world, it is the power of the Spirit of the Living God. We do not live in a secular world. Constitutions can be secular, but this land is not a secular land, for the Spirit of God is moving over it. And we are part of this movement.
Today we are gathered to be renewed with wind and fire, to know again the presence of Jesus in our lives and hearts. That is what Pentecost is about – it is about certainty. Jesus departs from the disciples and yet they know he is with them. Today is about not just hoping, not just deeply wanting, but knowing the presence of Almighty God in all his triune majesty in our lives. And so we sit expectant.
And this is where the change of direction occurs. The Holy Spirit does not come because of the words of a sermon, he comes because we ask and wait. Because we have been faithful and expectant.
And I want to tell you that the Spirit of God always comes to us in his freshness and power in ways that are relevant and necessary for the church. Today will be no exception, and like the words spoken by the Prophet Joel who said “In the last days I will pour out my Spirit on all flesh, and your sons and daughters will prophesy… .” I prophesy that we in this church, will know today with absolute certainty that Jesus lives.
I say this with certainty because Jesus always keeps his word. “Ask and it shall be given unto you, seek and you shall find…” and because I know you, and know of your faithfulness, and love.
When Jesus came and stood amongst his disciples he said “Peace be with you.” In John 14, he says “Peace I leave with you, my peace I give you.”
In John’s great teaching of expectation in Chapter 14 of his Gospel we are told explicitly by Jesus that he will send “the counselor…the Spirit of truth” because Jesus is leaving. Because of the Spirit we will KNOW that Jesus is with us. “In that day you will know that I am in the Father, and you in me and I in you.”
As we greet each other at the peace today and we also say “Peace be with you” we will be part of that wave of wind and fire and power; we will know the peace of God because he will be breathing on us. We will know his presence more deeply in the breaking of bread and in our communion, and as we gather as his unified body of Christ we will experience his love as never before.
But in whatever way you experience your Pentecost today, know that it is not for you. The first Pentecost brought the missional church into being. I am not empowered except for being part of that mission; to share the love of Jesus with you, and to be a living sacrifice in the world. |
| Date | 2008-05-25 | | Preacher | Reverand Angus Paterson | | Title | Matthew 5: 38-48 - Default setting | | Sermon Details | Every time I start up my mid life crisis (that’s my Alfa Romeo) the ventilation in the car reverts to closed circulation. If you do not change it the car quickly becomes stuffy. We of course call this the default setting. What Jesus teaching means is that our default setting needs to be reset. I read a text which states beautifully that our default setting should be shalom.
This gospel reading is indeed a most uncomfortable read. .
Do not resist one who is evil? Turn your cheek?? Give him your cloak as well??? Don’t refuse beggars???? .
This paragraph is clearly difficult, but if you place it as it belongs, in context with the last paragraph, the intention of this discourse becomes clear. .
1stly let me emphasize that this is clearly instruction on the interpersonal level i.e it is about how we behave amongst each other, and cannot be translated to an organisational level. .
An eye for an eye and a tooth for a tooth is not a recipe for vendetta’s as many would make it to be. It was put in place by Moses to ensure that retribution was fair and proportional. The punishment must fit the crime. Do not retaliate against insult. Be different, go beyond. The strike on the face is a supreme insult. Do not retaliate. Be different, go beyond. Under the law if you owed money as surety you could have your cloths taken except your upper garment (cloak) which could be taken in the day but had to be returned at night. Jesus says give this as well. Go beyond. A Roman soldier had the authority to enforce civilians to carry a pack for a mile. Be different, go beyond – walk the extra mile. .
This teaching, as in most of the Sermon on the Mount, simply says to us “Go beyond the Law”. You have heard it was said ………..you can do better.
Mostly I believe that this passage is a call to us to change our instinctive behaviour. That is why the advise he gives is simply beyond our natural instinct. He really wants us to change. To what?
To a people who instinctively, as a natural reflex action nurture attitudes of generosity and forgiveness and love. These need to be beyond a decision making process, they need to become the first action in our circle of influence. Jesus is saying, “If you instinctively have an attitude of forgiveness (for example) you will not have to decide on retaliation of any sort. There will be no need for response to slights and injuries.” This does not mean that we give up on a quest for justice, but your purpose becomes different; focused on others.
Strong's Concordance 7965 - Hebrew Shalom ..... A word study in the New King James version for SHALOM says: Completeness, wholeness, health, peace, welfare, safety soundness, tranquility, prosperity, perfectness, fullness, rest, harmony, the absence of agitation or discord. .
We tend to translate shalom as meaning peace, so that when we say Shalom we wish people peace. However, as you can see from the definition it means so much more. Our immediate instinctive default setting should be a blessing of all these on those we encounter, even for those whom we may term enemies. What is it if you love those who are good to you, love you. That does not set you aside.
A default setting of Shalom on everyone, will. Then you will be perfect as your father in heaven is perfect.
Do you want to change the world….do you want the world to change…..be the change you want to see in the world! The only way out is to be different, to take our loving to the next level. God makes his sun to rise on the evil and the good. Another way of saying God loves all.
Be ye perfect even as your father in heaven is perfect. .
We need to have our default setting reset!
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| Date | 2008-06-15 | | Preacher | Reverand Angus Paterson | | Title | Genesis 25: 19-34 & Romans 5: 6-11 | | Sermon Details | The juxtaposition of these readings must be deliberate! Let’s find the connection.
Let’s face it – Jacob was just a bit of a scum bag. He even started life trying to pull his brother back! “…his hand grasping Esau’s heel!” He was also a mommy’s boy “a quiet man staying among the tents” …and this while Esau is out hunting. Esau is favoured by dad and Jacob by mum.
Esau returns from a hunting trip prepared to sell his birthright because he is so hungry, and Jacob capitalises on this, and Esau sells his birthright. On closer inspection, Esau is also not the greatest. He goes hunting without sufficient provisions, comes back hungry – he could not have been that starving, but prepared to give anything for immediate comfort, almost as if he knows his word is meaningless. Give me what I want now, I will sort out the problem of my decision later.
It seems that God had a poor choice to make between these two, but God chose Jacob, and later in his dream of Jacob’s ladder, often regarded as an archetypal dream, God says to him “All people of the earth will be blessed through you and your offspring.”
From the very earliest times then we see God putting aside the frailty of man to achieve his purpose.
Paul’s letter to the Romans puts this act of grace most simply, and places us, before we have the remote possibility of declaring ourselves unlike these two, in just as bad a position. “While we were still sinners, Christ died for us.” “For if we were reconciled while we were God’s enemies, through the death of his son, how much more, having been reconciled, shall we be saved through his life.”
Bottom line, if God can work through Jacob, and can accept such a person, there may even be hope for me.
But what can God achieve through me?
The characteristic of Jesus put into focus by the gospel reading is that of compassion. This word is best understood by the translation “the pain of love.” And Jesus is an expert in compassion. And this is often quoted in a crowd situation. Apart from our gospel reading in Matthew 14:14 we read, just before the feeding of the five thousand, “Jesus had compassion on them and healed their sick.” Just before the feeding of the four thousand in Matthew 15:32 we read “I have compassion for these people, they have nothing to eat.” And he feeds them. In Matthew 20:24 Jesus had compassion on the blind man and restored their sight. Like a litany, we see Jesus’ repeated compassion, ALWAYS associated with action.
In our gospel the reason for his compassion is the crowd, harassed and helpless, like a sheep without a shepherd. And he provides the leadership for them.
If we look as closely as scripture allows us to, we see that the leaders he chose are just as fallible as Jacob, and just as fallible as we are. Yet they are chosen by Jesus out of his “pain of love.”
Are we filled with the pain of love which will always react with action?
The collect today refers to the Father of Justice and love, and concludes with the calling for us to work for justice and peace. We cannot do this without feeling the pain of love, we cannot do this without action. |
| Date | 2008-07-27 | | Preacher | Reverand Angus Paterson | | Title | The Stewardship of Time | | Sermon Details | Not to repeat old clichés, to hold attention, to give a simple yet clear message, to enable us to learn something new and reinforce that which we know, to encourage, nay, inspire action and change – that is the task I am faced with this morning.
It is the stewardship of time, the use of that which has been given us in trust, which we are faced with; time which can move quickly or slowly, time which appears different looking back and looking forward; time which relentlessly ticks away; and yet has been created itself by HE who is beyond time and space, and whose timing is a mystery to all.
A different approach is needed. I ask the question “What is the time?” Without doubt, for all, it is a time of incredible anxiety and difficulty. From every quarter we are assailed, and the very fabric of our society seems in peril. I do not have to go into the scenario – when we look to the future time seems to be endless and the road narrow, dark and difficult.
So “what is the time?” We can be as philosophical or as eschatological as we want, as negative or as positive as we are, the answer is always the same, and it is this answer which in the end tells us of the stewardship required. The time is NOW.
I understand that this sounds like the slogan of a type of athletic equipment – every moment that we are aware of God’s presence is a time for action and decision. Our lives are about the NOW decision and stewardship of time is simply about being aware of God in our lives, because as we become aware we are confronted by the need for action.
The OT lesson today is well worth scrutiny as this will show us the dilemmas of the now decision. Let us look at it – in its entirety and not just in the extract set for today.
This starts with the burning bush, a theophany, a manifestation of God. This theophany challenges Moses, a man unaware of whom he is and his purpose, and explains to Him who He is. “I am the God of your father…. .” Let us also not be unaware that this occurred because God heard their groaning – it is God who initiates!
• Do we have the fullness of knowledge of who we are and who God is? Have we our theophany? Can we stand and say “Despite the time, I know who I am, and I know who God is..that I am created in His image, in love, for his purpose, to spread love? That my God, knowing my frailty has enabled me to know him by the redemptive act of Jesus on the cross, and………I do know Him!”
The Moses is given purpose. “Set my people free!” And the task for us and for all time is no different. Our task is liberation. Romans 8: 21 “…that creation itself may be liberated from its bondage to decay and brought into the glorious freedom of the children of God.”
The NT reading set for today starts thus “And we know that in all things God works for the good of those who love him who have been called according to his purpose.”
• Having encountered God, perhaps in fullness today for the first time, you must then be aware of His purpose.
Moses then begins the excuse cycle:
Who am I? God replies “I will be with you.” In essence this is the same as Paul saying “We know that in all things God works for the good of those who love him.”
Who are you? And the God of infinity replies “I am who I am.” Do not attempt definition!!!!!!
And what if they don’t believe me? I will give you signs “The rod of serpent, the sign of Egyptian royalty as a toy in your hand etc.
“Lord I am not eloquent.” “I will sort that out as well.”
And eventually the crunch – the reason for all the questions, “Lord please send someone else!” Why because this decision means I must change, become obedient and will mean I will never be the same again. And the Lord’s anger burned against Moses.
The point is that until we have purpose, divine purpose in our lives, we have no direction, but we still procrastinate and fail to take the action which illustrates that our time is God’s time.
There sit the story of a great French general who ask his gardener to plant some trees, Now he was old and the trees were extremely slow growing, and the gardener said “My Lord, let us plant another species that will grow faster.” The General replied “No, let us rather not waste any more time – plant them now!”
THAT is the secret of time management.
Let us return to the requirement for this sermon:
If you need to meet God afresh or anew – you cannot fail but to find Him here, in His people, in His sacrament, in His light and love.
I believe that each one of us knows with absolute certainty one (at least!) action lacking in our lives which keeps us short of achieving our divine purpose. Bring it to mind.
Cut the excuses! God will answer each, and will not send another for your purpose is His divine will, and plan.
And God only works for the good of those who love Him. |
| Date | 2008-08-31 | | Preacher | Reverand Angus Paterson | | Title | Psalm 121 | | Sermon Details | First, perhaps I can play on the sound system a most beautiful version of the Psalm.
Last year my wife and daughter were fortunate enough to get privileged tickets to the Easter papal mass. Sitting five rows from the pontiff, they were just behind a lone nun who was in tears the whole service. Clearly this occasion was the culmination of a life long dream, a pilgrimage. It was overwhelming to finally be at this sacred place at this most sacred occasion.
So what is this Psalm? It is in a group of Psalms called songs of ascent. This means that these psalms are meant as meditation for pilgrims on their pilgrimage to Jerusalem, a duty for Jews after the diaspora, for Jews who did not return to Israel after the Babylonian exile.
Now this trip was a joyful obligation, it was not something undertaken grudgingly, and the preparation must have been detailed.
As we embark next week on DG Sunday in our own annual pilgrimage of faith, let us pack and prepare in the same way: to pack for the journey irrespective of the hills ahead. The goal ahead must determine our giving of ourselves and our money, not the hills which may be in the way.
May I transport you to a dusty road, in a crowd of worshippers moving slowly day by day through to Jerusalem? You can envisage the heat and the cold, the dust, the company, the animals the food, the weariness, the excitement of an approaching dream; the feeling that the hills and mountains in the distance are not getting any closer, followed by realization that progress is being made and this life long experience was almost there.
You start singing the well known song “I will lift up mine eyes unto the hills” and your neighbour responds “From whence cometh my help?” The crowd around you responds “My help cometh even from the Lord” and the sound swells, “who has made heaven and earth.” “He will not suffer thy foot to be moved, and he that keepeth the will not sleep.” “Behold he that keepeth Israel, shall neither slumber nor sleep.”
And so it goes on until the entire assembly, as they move, affirm their certainty of their pilgrimage; “The Lord himself is thy keeper, the Lord is thy defense upon thy right hand.” “So that the sun shall not burn thee by day, neither the moon by night.” “The Lord shall preserve thee from all evil; yea, it is only he that shall keep thy soul.”
The distance of the hills and the weariness is dispelled, the security against bandits and robbers is under protection, and even the weather is sorted.
“The Lord shall preserve thy going out and thy coming in, from this time forth for ever more.”
What is our pilgrimage together? What is our own pilgrimage? What is the sacred place we seek? What are the hills, the troubles and efforts that lie ahead? What do I need to have secure purchase for, so that “my foot will not be moved?” What protection do I need, and what weather (storms of life) will I have to endure?
The Lord will preserve/defend/keep you from all evil…. .
I was asked a profound question this holiday originating from Henri Nouwen “What is the deepest desire of your heart?” This is our pilgrimage for the deepest desire of our hearts MUST be the fulfillment of the purpose that God has for our lives.
Once on the road, as we encounter all the difficulties we will inevitably find, as we are forced to “Lift up mine eyes to the hills” and ask the question “from whence cometh my help?” Let us respond resoundly, and together. My help cometh even from the Lord, who hath made heaven and earth.
An American touristy visited a rabbi in Poland. The Rabbi’s rooms were sparse in the extreme. The visitor said “Rabbi where is all your furniture?” The rabbi replied “Where is yours.” The tourist commented “I am just a visitor.” The rabbi replied “So am I.”
Pack light for the pilgrimage!!!!!!!!!! |
| Date | 2008-09-21 | | Preacher | Reverand Angus Paterson | | Title | Conduct | | Sermon Details | “Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ.” Phil 1:27
Paul is in the process of writing one of his most joyful letters to the Philippian community. “I thank my God every time I remember you….because of your partnership in the gospel” is how he starts. This is a vibrant community, one that seems to have got it right, not an easy thing in the early days of the gospel. He goes on to remind them that they have been gifted (granted) not only to believe in him, but to suffer for him.
What does it mean to conduct your self in a manner worthy of the gospel? Conduct, by its very nature must be relational, visible and seen. The people in the exodus make this golden calf (surely conduct unbecoming!) in desperation. The relationship between them and God is not yet cemented, and having made the calf we are told that they rose early to present burnt offerings and then sat to eat and drink and indulge in revelry. The relationship between God and how this impacts on their conduct had escaped them. We have many such today who feel that attendance at mass, Sunday service is not to be confused with the need to live the life between in the same place of reverence. And yet we cannot be superior because each of us is the same.
We talk of “how you should conduct yourself in public” or in any number of situations. We can also infer, that because “our heavenly father sees what we do in private” that our conduct is always seen, and the distinction between private and public conduct is narrowed. Many tragic households of abuse are households of wonderful public conduct, yet places of unspeakable private outrage.
The most frightening day of my life was not going to the army, the day before getting married, the day before my first child was born, the days of death and tragedy which face us all, but the day before my ordination to the diaconate. I knew that any misconduct from that point would not only bring my family into disrepute, but the church of God. I have been told that I have done well in Benoni not to have had any dirty laundry aired, but I also know that in the face of my saviour I remain loved despite the inadequacy of my private conduct seen to him alone. My life is this paradox of the enormity of God’s love for me, and the pain my conduct continues to bring to him.
You will notice that despite my confident exterior I am actually incredibly introspective and carry with me complexities and insecurities which well up from time to time.
It is interesting to read a little further in Exodus to 34:12-14, where Moses finds himself talking to God. Let me read it to you. “My presence will go with you, and I will give you rest.” This follows the pleading from Moses for helping living the life appointed by God, that of leading “these people.”
I want to suggest that living a life worthy of the gospel requires a complete rethink. I the final analysis we are not called to be a priest (and behave accordingly) or a headmaster (and behave accordingly), or indeed a husband or father, a colleague or boss, a dentist or doctor, a gardener or domestic worker, we are called to be children, a child of God – and behave accordingly. Throughout our lives we loose this childhood as we learn to protect ourselves from the onslaughts of the world. We learn survival strategies and games to play to keep us safe.
On one level the gospel seems to confirm this. God’s grace is sufficient – the fact that you have been called to the vineyard is enough. That life seems unfair, unevenly distributed are irrelevant.
We need to return to that place where all we know is the love of God, that place where we don’t need to play games, protect our selves, because we are entirely secure in the loving arms of our Father; we need to open our hearts once more, firstly to empty ourselves and then to ask God in. To be in a place (where we) we don’t’ need any defense. And then with God newly in our hearts we can lead simply in His presence. We can live as authentic children of God.
What “behaviours” (attitudes show that we are children.) A renewed capacity to wonder! Trust! Learning to take responsibility! And to play and enjoy. When you are a child your parents didn’t dwell on those things you were not good at, but those things you were good at. Your self esteem was built up. Yes you were corrected and guided in those things which you were not that good at, but they did not define who you are.
We (I) must learn to see myself anew as God sees me. Not through my imperfections (numerous as they are) but through my giftedness ( as God in His grace has granted.)
There are many teachings about how we should behave as worthy of the gospel. Many books, all good. But until we rediscover ourselves as children, allowing ourselves to become undefended, entirely vulnerable and ask God to enter that space of nothingness again, we will not discover that which God told Moses as the key to how he should behave “my presence will go with you, and I will give you rest.” Rest found in action, stillness found in the business of life, the dance found in the place of quiet.
I invite you this morning to be afresh a child of God. |
| Date | 2008-10-05 | | Preacher | Reverand Angus Paterson | | Title | St. Michael and All Angels | | Sermon Details | The last time I preached here I was talking of the need to become true children of God before we try and do anything else. Today, with the gospel reading for St Michael and All Angels still fresh “….unless you become like children, you will never enter the kingdom of heaven………” and “…whoever humbles himself like this child, he is the greatest in the kingdom of heaven.” It seemed appropriate to explore this child relationship further.
What does this mean? And how does this tie up with Angels?
The characteristics I would like to point out are, a (young) child is dependent, a child is trusting, a child risks, a child grows and learns, a child is vulnerable.
Dependency means that a child knows where his or her sustenance is coming from, but a child is only concerned about primary needs. If a child is housed, fed, and nurtured a child is secure. Where do you stay? I stay in my Father’s house. What do you eat and drink? I eat and drink out of the loving provision of my Father. What is it like in your house? I feel loved in my Father’s house. I need nothing more.
Can you imagine a world of financial markets where these are the issues that need to be met? The chaos of today is there simply because of the fact that attention has been focused on other needs which create the desire for more – in short greed. “Woe to the world for temptations to sin.” The world is in financial chaos because of greed. And so we have a sector of the world, housed and fed, but not secure, seeking affirmation and affection from wealth, and in the process millions do not have these basic needs. We need to become like children.
Trust means knowing that the Father will provide. Trust cannot exist without the bedrock of love. What I need will be provided, because I am loved. As long as I live by the example of my Father, the world cannot stop His provision. He is at my shoulder. This is a hard lesson. “For to those who love God, everything works out for good.”
In this environment a child feels secure to grow, to learn, to be a fool for Christ. A child is always learning, always growing, is a sponge for sustenance and love. A child cannot stagnate. In our Father’s house we learn and grow or we die.
Vulnerability means we cry out when we hurt. In our Father’s house, hurts are healed.
When last did you meet an angel?
There are three aspects of angels which bear scrutiny today. Firstly they are always in the presence of the full holiness of God; therefore they bring that holiness into our lives. Secondly, this holiness convicts us of our inadequacy and brings about change in us, and thirdly they are in the forefront of worship.
Perhaps we can then ask the question again? When did you last meet an angel? When last were you faced with a conviction of the presence of the holiness of Almighty God? When last were you convicted to make adjustments to your life through such experiences? When last did worship lift you to this presence?
Holding a new born baby in your arms is always in the presence of angels, for this is the purest form of the child. But perhaps I can share with you my experiences of Angels on Friday. |
| Date | 2008-11-09 | | Preacher | Reverand Angus Paterson | | Title | Justice & Righteousness | | Sermon Details | Amos 5:18 – 24
(Psalm 50:7 – 15) The same message as Amos
(1 Thessalonians 4:13 – 18) The day of the Lord as in the Gospel
Matthew 25:1 – 13
The gospel bears scrutiny. If one looks at the maidens, we are told half were wise and half were foolish. And because of their foolishness at the marriage feast, the bridegroom did not know them. The only difference between them was that the foolish did not take extra oil for their lamps with them. What is this oil? What does it signify?
These maidens are in the exact place we find ourselves now. Expectant of the Day of the Lord, but completely unaware of when this will happen. How do we know we will be acknowledged by the Lord, we must not only have oil in our lamps, but we must ensure we keep oil in our lamps. That song “Give me oil in my lamp” is the clue. Oil throughout scripture refers to the Holy Spirit. We must continually seek to be filled to the brim with the oil of the fullness of the Holy Spirit.
And how do we know if we are on the right track?
In my bible the book of Amos has a plumb line as its symbol. It is a book therefore which prescribes how one knows that we are doing the will of the Lord and therefore (by logic) know we have the fullness of the Godhead in our lives.
“But let justice roll down like waters, and righteousness like an everlasting stream.”
These words from the book of Amos are one of those that strike one between the eyes in its hope for a better world and its imagery.
Amos is a book written about 750 years before the birth of Christ by a humble man who was a shepherd and fruit picker. Despite the lack of education and priestly background he is called to preach to the northern state of Israel even though he lived in a Judean village. Amos encourages in that he is an unlikely prophet, and yet is called to preach.
Israel is going through a time of unprecedented prosperity and success, as is Judah, and Amos warns all surrounding nations but in particular Israel, that judgment for their sins is upon them. In times of prosperity it is easy to let go of the plumb line. And what is that?
The cry of God is rather than the religious observance he requires justice and righteousness.
What a fantastic image! Rolling down like waters! And an everlasting stream. The image is not just one of beauty, but one of power and cascade, of growing force and perpetuity. The individual can start a torrent!
It is most interesting that justice and righteousness are used so often juxtaposed like this. In fact, in both the Greek and Aramaic forms there is no distinction between justice and righteousness. We have tended to understand justice in the legalistic way of recourse against wrong doing, retribution if you like, where as righteousness is often seen as a characteristic of God and by implication a person who is created in the image of God.
This understanding is clearly wrong. There is no distinction between justice and righteousness. Both are about the restoration of relationship, firstly with God, and secondly with his creation and our fellow man.
It is interesting to me to look beyond the nature of God to the nature of what should be a covenant relationship between us and God. The Ten Commandments end with “Thou shalt not covet.” All the others are concrete commands of behaviour, but this is a command which demands a intrinsic inherent “righteousness.” Righteousness and justice are not about what you do, but how your internal being is tuned to the will of God.
Justice is not vengeance. Justice then is very close to love and grace. Justice is grace received and grace shared.
Justice presupposes God's intention for people to be in community. When people had become poor and weak with respect to the rest of the community, they were to be strengthened so that they could continue to be effective members of the community--living with them and beside them (Lev. 25:35-36).
Thus biblical justice restores people to community. Justice cannot exist without righteousness, and together they restore relationships, with God and his people. |
| Date | 2008-11-23 | | Preacher | Reverand Angus Paterson | | Title | Christ the King + Baptism (2nd Service) | | Sermon Details | Texts : Ezekiel 34:11-24
Matthew 25:31-46
Just so you remember this sermon I am starting with a completely random joke. Well it’s not really random and will remind you I hope of the topic.
Frog Joke.
Two weeks ago, I talked to you of the plumb line indicating faith of justice and righteousness always being together. Today we are thrust with a gospel reading which almost needs nothing said, it is so clear in its message.
The Ezekiel lesson is aimed at the rulers of Judah and Israel at that time, during the Babylonian occupation. The pre-eminent image of the ruler in the near East has been one of the Shepherd of his people. This text rails against the rulers who are referred to as the “fat and the strong.” And later God declares he will become their true shepherd.
In the gospel the analogy has sheep and goats. The judge separates the sheep and the goats on one criterion: social action! The thirsty get drink, the hungry get fed, the stranger is welcomed, the naked are clothed, those in prison are visited. What you did to the least of these – you did it to me.
AS I say so often to folk – do you get it? Can it be clearer? I don’t think so! No mention here of belief even. Of course, as we discover that things are not that simple and our belief is in the whole of scripture not just portions of it randomly selected. But if you want a plumb line – an indicator of your faith. This is not a bad one!
Mother Theresa once heard of a Hindu family of a mother and eight children who were starving, so she loaded rice and went to visit. She poured out the rice and the Hindu mother immediately halved the rice and left the room. On her return and on Mother Theresa’s enquiry she said “There is a starving Muslim family next door.” Isn’t it one of the paradoxes of life that the poor are often more ready to share their lack of wealth than those who are blessed with abundance.
Isn’t it funny how the image of bread and water can conjure up confinement and punishment for some and escape from starvation and death to others.
And the parable doesn’t make this a huge task. What you do to the least of these you do to me.” This reminds me of the little boy who was going around selling biscuits for 50c. A retired gentleman asked what he wa to do with the money. “Raise a million to feed the poor” he said. The gentleman laughed and said “All by yourself!?” The boy replied “No sir, another boy is helping.”
We cannot be made despondent by the enormity of the task for our work is for Christ himself in every person.
Christ the King in every person! A young man was brought before a military tribunal in Russia for refusing to be conscripted into the army. He talked of the life which loves enemies, and does good to those who despise him, which overcomes evil with good. The magistrate said “ These are laws of the Kingdom of God which has not yet come.” The youth replied “I recognize it has not come to you nor Russia nor the world, but it has come to me. I cannot go on killing as if it had not come!”
Some years ago an American was sitting on a bus in Sweden boasting about America. “In America an ordinary citizen can go to the White House and discuss issues with the President.” (It must have been some time ago!) “That’s nothing replied the man next to him. In Sweden the people and the King ride on the same bus.” When the man got off he was told he had been sitting next to King Gustav Adolf VI. Do we ride on the same bus as our King?
For the Baptism service
And so as we prepare to baptize these little ones, let us be reminded of this great challenge, this indicator by which we will be judged, and let us pray that they may grow into sacrificial givers, that they will grow to know Christ as their King so that their “may live their lives as a daily offering.”
If you were to draw up an advertisement for a shepherd and a king, I think you would agree that the advertisements would be entirely different. Yet here we have someone who fulfills both!
Do you need a shepherd and a king? |
| Date | 2008-12-07 | | Preacher | Reverend Angus Paterson | | Title | 2nd Sunday in Advent | | Sermon Details | Isaiah 11: 1 – 10
Matthew 3: 1 - 11
John the Baptist is not going to be a theme on many Christmas cards! This wild and wooly man proclaiming pretty hard stuff does not fit in with our sentimentalist ideas of preparation for Christmas; but always in Advent there is the dual preparation: for the arrival afresh of the incarnate Christ, and for the final day of deliverance.
In order to understand the reading just a bit I need once again to indulge in a bit of Botany. All through this country, in their wisdom, the authorities some time ago planted Port Jackson Willow to stabilize the dunes of the Cape and East Cape. The entire Cape Flats has been planted with this horrible plant, and near my beloved Kenton on Sea, where I will be in a weeks time, the dune system was planted with this weed. Once this tree had taken control of the area, eradicated all indigenous biodiversity, and once the authorities now discovered that the dune systems of the cape are dynamic systems in a continual movement, did they see their mistake and try to eradicate them. Firstly they tried burning only to discover that the germination rates increase by almost 100% after burning; indeed the tree requires burning to germinate! They then tried to start cutting them down, only to find that they coppice readily. New sprouts quickly emerge from beneath the cut down stump.
And John says, “Even now the axe is laid to the root of the trees!” He is addressing the Pharisees and Sadducees, who well knew the imagery used here from the book of Isaiah. John is saying to them, if we go back to our Port Jackson imagery that even the root is being cut down perhaps leaving no redemption through re-growth.
The Isaiah reading is altogether more acceptable. “There shall come forth a shoot from the stump of Jesse.” Despite the tree of Jesse (that would be Judah, whose peace, comfort and prosperity has led to spiritual complacency, resulting in conflict with the Abyssinians and eventually the Babylonian exile) having been cut down almost to nothing, “there shall come forth a shoot, and a branch will grow out from the root.”
John’s warning is that even this promise might miss them!
What was the context of this wonderful promise:
The devout Jews at that time, and we at ours await our Advent; we await our Messiah. And the Messiah will come when two conditions are met: when it is necessary and when it is possible. The necessary part is when things are at its worst; the possible part is when things are ready. For us the 1st of these conditions is easy; we know we need him, but for us to be ready we need to listen to John the Baptist. “prepare the way of the Lord, make his paths straight.” What does this mean?
Well, John makes it pretty clear doesn’t he? We must turn to face the expected Christ, rather than flee. That is what repentance means. In every time of eschatological prophecy, the requirements of preparation seem to be the same. In Isaiah we are told what the difference “the little child who will lead them” will make “with righteousness he shall judge the poor, and decide with equity for the meek of the earth, he shall smite the earth with the rod of his mouth and slay the wicked with the breath of his lips. Righteousness and faithfulness shall be the foundation (the girdle) of what he does. This is what it means to make the paths straight.
Always, making the path straight means looking at inward change before being able to change the earth. Because he will not judge by what he sees or hears, but deal with then inner man, and those who will benefit most are the poor and meek (because they are marginalized and excluded.)
At this time in Advent we need, as if for the first time, to prepare for the way of the king. For we know that the Messiah has not only come, but he will come, and is coming now and in the future, and will come to our children and their children until the purpose of his incarnation is achieved: the wolf will lie down with the kid etc.
Let us be clear, it is not some distant heavenly kingdom which is being described here. “The earth shall be full of the knowledge of the Lord!” and the last words of the OT reading summarise all: “In that day, (when the Messiah comes) the root of Jesse shall stand as an ensign to the peoples; him shall the nations seek, and his dwellings shall be glorious.” |
| Date | 2009-02-01 | | Preacher | Reverend Angus Paterson | | Title | Fourth Sunday of the Year | | Sermon Details | Readings: Deut 18:15 – 20
Psalm 111
1 Cor 8: 1 – 13
Mark 1:21 – 28
Even a brief look at Mark’s Gospel, the first written, shows that Mark has a different intent from the other gospels. The pace of the initial chapter, punctuated eleven times with the word “immediately” indicates an urgency which is sustained throughout.
This passage is a biblical sandwich. Mark tells of the astonishment of those in the synagogue at the authority of Jesus’ teaching, then gives the miracle, and then tells of the astonishment because of his authority. The words used for astonished would today be described as “blown out of your mind.” What has happened before your eyes is simply beyond understanding.
Let us first look at the authority of those with whom he was being compared; that is, the Scribes. The scribes got their authority from years of study and practice of the Law. This is now being compared with Jesus, - a carpenter’s son from Nazareth, “can any good thing come from there?”- who has the temerity to speak in the synagogue and challenge the scribes. This was an incredibly hierarchical society, and pharisaical position was not found amongst carpenters. That in itself was astonishing to those present, presumably some of whom who had known Jesus in his early life.
A story is told of a gathering of Rabbis in Europe, and what was very important at that time was the rabbinical heritage of each which they felt gave authority to their teaching. Amongst these was a certain Rabbi Yechiel whose father was a baker. During introductions there was a definite stir of snobbery when he described his lineage to a baker. Each was then invited to give a teaching, during which they would look for the wisdom of the ages. Yechiel simply said “My father taught me that you could only feed people with fresh bread, and to avoid the stale.” He then sat down! Such was the teaching of Jesus.
We do not know what is meant by “an unclean spirit.” We do not know whether this man was deranged, on the margins of society and sanity, (although if he was, he was unclean and certainly would not have been allowed in the synagogue on the Sabbath, for all would then have been made unclean.) He may simply have been one of those present. The way in which this is described however, makes it clear that his declaration of the person of Jesus, which presented to all a lineage far superior to all present, was in response to Jesus’ teaching. Something within this man recognized the authority of Jesus, as being from a man who had the right to say what he said, not from learning, but from who he is.
Now there is a lesson to be learned from this. Only two people in the whole of Mark’s Gospel recognize Jesus as the Holy one of God, and the other is the centurion at the crucifixion. What is Mark trying to tell us? Here we have an event involving the Holy one of God, on God’s holy day, in God’s holy place encountering someone who is understood by those of the day as evil, unclean,…defiling. The cry of this man literally translated means “What to you and me?” Deep within this man, the exposure to the Holy One of God has raised up the eternal question “What is the future of those like me?” “What have you to do with us?”
Jesus healing of the man typically shows that Jesus is concerned about the making of people whole, but also that he was not interested in who got the credit. (Jesus instructs the “spirit” to be silent, and I am amazed that for the first time I notice that this instruction is a failure. There must be a reason why Mark records the precise words “Be Silent!” and shortly thereafter states that the spirit came out “with a loud cry.”)
This authority of Jesus is very firmly established in this passage. He has authority of teaching and authority of action. When he speaks things happen.
This is to be compared with the short reading from the book of Deuteronomy for today during which the need for a prophet to speak the words of God is mentioned because “Let me not hear again the voice of the Lord my God…lest I die.” In Jesus we have no need for this interlocutor for he speaks to us and acts with authority.
But let us put this passage in proper context before we make final judgment as to it’s purpose and our lesson.
Immediately after this the following happens: Peter’s mother is healed, he healed many who were sick and cast out many demons, he healed the leper, he healed the paralytic, and then eats with sinners. All of these actions were an illustration that he as the answer against evil and sin, for all of these were seen to be punishment for sin; and the people to be avoided “lest we are contaminated.”
So Mark’s purpose it seems is to show, without any ambiguity, that this Jesus is not only the cure for sin (he after all has healed all those who are afflicted because of it!) but actively seeks out the sinner to make them whole.
And he does that still today. This very day, just as he did to the disciples in last week’s gospel, he calls you and I “to follow.” Just as he had ear marked those disciples as followers so that when he called them they followed, he has done the same for us, because he wants us to join him at the table. And he says to us very clearly if we would listen “I love you as you are. You can do nothing more to make me love you, and nothing less. I could not love you more, or love you less. Your sinfulness is as nothing to my love, for I have paid the price. Join me at my table.”
Last week during this Eucharist I was meditating on the meaning of the words “Do this in remembrance of me.” This statement really means “Make real to me all that happened on that night!” For a brief moment I was transported to the Last Supper, and Father David became to me as Jesus, saying “Do this in memory of me.” I should not have been surprised, for this is indeed the intention. Every time we come to the Lord’s table, that is what should happen. And I was once again aware that I am loved beyond measure, by him who has the authority and victory over sin.
Behold the Lamb of God who takes away the sin of the world. |
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