Monday, 28 September 2015

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Andre-Rublev's Saviour

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Monday, 14 September 2015

The BIG Question! What Is Your Turning Point!

"Moses said to YHWH, "But, never in my life have I been a man of eloquence,

either before or since you have spoken to your servant." Ex 4:10

Twenty Fourth Sunday in Ordinary Time, Year B:

The BIG Question! What Is Your Turning Point!

Politicians in most countries seem to always be getting into trouble for what they say. The media people are quick to give everything a particular spin depending on the lens through which they hear the politician speak. Jesus could have used a spin-person or speechwriter or marketing manager to help him draw and keep followers. A good spin person would have advised Jesus not to say what he did say to his disciples. Mark in his gospel (8:27-35) records Jesus' speech at Caesarea Philippi; "And he began to teach them that the Son of Man was destined to suffer grievously, to be rejected by the elders and the chief priests and scribes, and to be put to death ..." If you want to be popular with people you don't tell them that you are going to be rejected by their religious leaders and then put to death. Jesus goes on to say that, "If anyone wants to be a follower of mine, let them renounce themselves and take up their cross and follow me." You will also not attract people by telling them they too must be willing to deny themselves and lose their lives. Jesus was talking about sacrificial caring for people outside of our immediate circle, even our enemies. The chances are that with this type of message Jesus would not make him popular and even misunderstood.

There are some people like St. Peter, seem to think we don't have to face the reality of "bad news." People today prefer a soft popular gospel of just have faith in Jesus and life will be wonderful and you will prosper - but only if you have faith. But when we try to understand the good news Jesus offers we must also face the bad news that exists in our lives and in our world, which he calls our attention to. The disciples has seen a lot of good news in Jesus' cures. At first it looked and sounded like the answer to 'every need' which was just what they wanted. Peter must have said with enthusiasm, "You are the Christ" in answer to Jesus' question to him "Who do YOU say I am?" Peter most likely was thinking that Jesus would be the liberator of Israel. Wouldn't that be good news? St. Peter went from right answer to wrong response. First St. Peter speaks from a God-centred angle and then changes to a human outlook. He is yet to be able to see past his own ego centred and limited vision of the mission of Jesus - which will ultimately be his own.

Jesus rejects that notion of political Messiah. He speaks about suffering, about gaining life by losing life. There's something to ponder over: how can you gain life by losing? I suspect parents who have sacrificed so much for their children would have an answer to that question. Peter can't accept the idea of Jesus, a Messiah, who was going to suffer. He calls him "the Christ." The term 'Messiah' isn't a name but a title. The word Christ meant Messiah (the anointed one) which could in some contexts mean, a king or high priest. But for the ancient Jewish people it always meant 'the victorious one' the liberator. People at the time did not make a prediction of suffering for a Messiah. When St. Peter says "You are the Christ" what his answer leaves out is, You are God's 'compassion' the word which means "to suffer with." What the Scriptures consistently revealed is that God is like the grieving parent feeling compassion for us even becoming one of us and sharing our suffering.
God was moved to extremes for us, the way a parent will do anything even suffer for a child in trouble. In another place it says, "For God so loved the world that God gave God's only begotten son" (John 3:16). Peter professes, "You are the Christ (Messiah)." It's not enough. It doesn't describe the reality that Jesus is; God's compassion in the flesh. God on our side. Emmanuel, God-with-us. God willing to suffer for us.

At times like St. Peter, I want a saviour who is triumphant, all powerful and ruling from a throne. This type of saviour will be able like superman save me from all suffering. However, I have a 'saviour' who through his choices for justice and healing for the poor and disadvantages was crucified by selfish power driven people. The Holy Spirit is leading me to want and accept a saviour who is capable of being with me in my suffering and with the suffering of the world. I need a saviour who is capable of supporting me when I'm trying to do the right thing and it hurts and costs dearly. Choosing to live a good life of generous selfless service will require of me sacrifice. So, Jesus is with me when I chose the cross of selfless service that asks for my life in his name. "For whoever wishes to come after me must deny self, take up their cross and follow me. Whoever wishes to save their life will lose it, but whoever loses their life my sake and that of the gospel, will save it."

St. Peter could not get his head around the idea of a leader/liberator who would suffer. He could not without the help of the Holy Spirit understand that there is no crown without the cross. There is no 'good news' without facing the 'bad news' in the world and trying to do something about it. Our Eucharist is our praise and thanksgiving for the Christ who faced the bad news of the world for us. Our Eucharist is his sacred meal of liberation and love which gives us strength to turn bad news into good news. Our place at the altar-table (sacrifice and nourishment) is about celebrating justice and receiving his promised life for us and in us. We "gain life, by losing life" Jesus said. In the face of 'bad news' that should be 'good news'. I suppose understanding this depends on how we answer the question Jesus us all; "Who do YOU say I am?"

Sixteenth Sunday after Pentecost-Year B - Br Simeon & Br luke

 Homily preached by Br. Luke at Springwood Sunday 13th September 2015

Andre-Rublev's Saviour


Gospel:  Mark 8: 27-35

Along the way Jesus asked his disciples, “Who do you say I am?”  Peter said to him in reply, “You are the Christ . . .”

May the words of my mouth and the meditations of my heart, be acceptable in Thy sight, O Lord my strength and my Redeemer. Amen.

This week's reading is quite interesting and even a bit odd. It shows how Our Lord teaches those who believe in Him and is quick to correct those who follow when their human thinking gets in the way.

Caesar Philippi was a bazaar of worship places and temples, with altars erected to every concept of the divinity from the gods of Greece to the godhead of Caesar. Amid this marketplace of gods, Jesus asks Peter and the Twelve, “Who do people say that I am? . . . Who do you say that I am?”  This is a turning point in Mark's Gospel:  Until now, Mark's Jesus has been reluctant to have people believe in him only because of his miracles.  Jesus talks, for the first time in Mark’s Gospel, about dark things ahead: rejection, suffering, death and resurrection (concepts that the disciples are unable to grasp).

In this incident (recorded by all three synoptics), Peter immediately confesses his faith in Jesus as the Messiah -- the Messiah of victory and salvation. But when Jesus begins to speak of a Messiah who will suffer rejection and death, Peter objects. Peter’s reaction is ours, as well:  We prefer to follow the popular, happy Jesus, the healing and comforting Jesus – but we back away from the suffering, humble, unsettling Jesus of the cross.

Every moment we live, every decision and choice we make, every good thing we do is our most revealing and telling response to the question, Who do you say I am? Our love for family and friends, our commitment to the highest moral and ethical standards, our willingness to take the first step toward reconciliation and forgiveness are, ultimately, our true confession of faith in Jesus Christ as the Love and Word of God incarnate.

Only in “denying ourselves” in order to imitate the servanthood of Christ do we experience the true depth of our faith; only in embracing his compassion and humility

in our lives do we enable the Spirit of God to renew and transform our world in God’s life and love.

We cannot belong to the company of Jesus unless we embrace the Crucified One’s spirit of selfless servanthood; we cannot stand with the Crucified Jesus unless we unconditionally and completely love and forgive others as he did; we cannot hope to share in the victory of the Risen Christ unless we "crucify" our fears, self-consciousness and prejudices that blind us from seeing him in the faces of every human being.

So my friends, I stand here before you at this pulpit and my question is to you and of course for me today...Who do you say that Jesus is? Of course, he is the Christ. But what does that mean to you? Do you want a Jesus for anything other than what he is? Are you looking for Jesus the healer? Who will always cure your diseases? Are you looking for Jesus the therapist? Who will help you work out all your “issues”? Are you seeking Jesus the job-provider, Jesus the child-rearing-advice-giver, Jesus the marriage counsellor, a Jesus who comes to simply solve your problems and answer your questions? Then you will not find him.

But in his word, and in his sacraments, you will find Jesus who is the Christ. And a Christ of the cross. A Jesus who suffered and died, for your forgiveness, a Jesus who rose from death to guarantee you life, a Jesus who ascended to heaven to rule for you there, and a Jesus who will come again to bring final victory and peace. A Jesus on his terms, not ours. A Jesus who deals with sin, the root of all our other problems. A Christ that we need, not that we think we want.

Nor do we come to this answer on our own. It is God who shows us, leads us, and brings us to faith by his Spirit. He gives the answer that we confess. We confess, like Peter, in our words, who Jesus is and what he has done. “Jesus Christ, God’s only Son our Lord… who was conceived by the Holy Spirit, born of the virgin Mary, suffered under Pontius Pilate, crucified, died, was buried, descended into Hell, rose on the third day, ascended into heaven, sits at God’s right hand, and one day will come again to judge the living and the dead.

Asking the right question is important. So is getting the right answer.
“Who is Jesus?” “He is the Christ.” “What kind of Christ?” “A Christ of the Cross – a Saviour from sin – your saviour and mine.” Good questions, and good answers – all given by God.

Written by Br Simeon
Preached by Br Luke

Sunday, 6 September 2015

Openness Can Cure Our Deafness.

“Moses said to YHWH, “But, never in my life have I been a man of eloquence,
either before or since you have spoken to your servant.” Ex 4:10

Twenty Third Sunday in Ordinary Time, Year B: 

Openness Can Cure Our Deafness.

An essential part of being healed - that is feeling whole is the sense of belonging. Belonging within nature. Belonging to one another. Belonging in our own skin. This weekend we encounter Jesus healing a deaf man. The story comes straight after Jesus has healed the Syrophenician woman’s daughter. Mark (7: 31-37) starts his gospel account with what sounds like, a little a geography lesson or travel log. “Jesus left the district of Tyre and went by way of Sidon to the Sea of Galilee, into the district of the Decapolis.” The gospel is not about site seeing; but about seeing God. Jesus who is traveling on foot, travels to Galilee, going by way of Sidon would take him fare out of his way. Jesus has a purpose to this trip in Gentile country. His own people have rejected his message so he goes to the Gentiles, whom his people call 'dogs'. He is reaching out to the despised and ignored who, are eager to hear him. God’s plan is universal and is not limited to human bias or prejudice, to one nation, or just to one religion. Jesus touches one considered a sinner. 

In the eyes of his contemporaries the man’s deafness was seen as a result of his sin. Jesus travelled a long way, physically, religiously and socially, to get to this man, to open his ears and to loosen his tongue. In this Gentile territory, a deaf man with a speech impediment, is brought to Jesus. This miracle is not just about one sick and needy person. Deafness in the Bible is symbolic for not hearing God’s word. St. Paul in his letter to the Romans reminds us that "faith comes by hearing" (Rom 10:17). We need to hear God in our lives. We are like the deaf man, and don’t speak clearly. In the Old Testament hearing has spiritual implications because it summarizes the Jewish covenant God established with Israel. In Deuteronomy (6:4) the people are called to listen. “Listen (or) Hear O Israel.” What they hear is the command to love God with all their heart, soul and strength and to take to heart the word of God, which is life-giving.

Through the ages God has used a variety of means to get our attention: a burning bush, a pillar of fire, a moving cloud, thunder and a gentle breeze. God’s prophets were also an attempt to get people to listen. Ultimately God’s greatest attempt to be heard and heeded came in the person of Jesus, the living Word of God. St. John in awe at what God did in Jesus says, “What we have heard, what we have seen with our eyes and what we have looked upon and touched with our hands concerns the word of life” (1John 1:1). God took flesh and could also hear us and touch us and so communicate love to all. This is what Jesus did today for the deaf man. He touched the man’s ears and opened him to his word and touched his tongue with his saliva so he could speak God's word.

Jesus ever sensitive to a person's need takes the deaf man off in private so as to not make a public show of his needs. Imagine how confused he must have been when he was cured, how disoriented with all the noise and excitement around him. We of course can also get distracted by the noise and voices around us. Alone with Jesus the first voice the deaf man heard was Jesus speaking to him. The miracle begins with opening
the man’s ears: “Ephphatha!… Be opened!” First the man hears and then he can speak. His life has now changed completely and he starts to speak about Jesus (even though Jesus has told him not to). Jesus touched the Gentile, the outsider. At times our listening is not keen enough, or humble enough, to cause the transformation in us.

We are like the deaf man and beg Jesus to open our ears to hear his word in our daily lives. Once our ears are opened and we 'hear' again about our worth to God and of our selfishness and our greed, our apathy and our laziness. We also hear what God, in Jesus, has to tell us: that we are loved and cherished by God, who desires communion with us. Now our tongues are loosened to give thanks and praise for what God has done for us in Christ. At the Eucharist we ask Jesus to speak to us, “Ephphatha...Be opened!” We also ask that we might be able to hear the voices of those who often are outside our usual range of hearing, those we can be deaf to. They include the elderly, single parents, sick poor, unborn, gays, students burdened by loans, low income workers, injured military personnel and their families and those working in dangerous jobs. The story begins with the man’s ears being opened, and so he can listen to what Jesus says. Isn’t that the best gift someone can give to another? Listening, really listening, means not formulating responses in our heads as the other is talking, but hearing them out; not feeling obliged to give good advice, or to come up with a solution for them. Just practice listening. What a gift! The best listener of all was Jesus. People who came to him felt deeply heard. Today’s story started with people who brought the deaf and mute man to Jesus. He heard their request. Remember, he was in Gentile country among those whom his own people would have rejected and ignored. But Jesus found a willing heart in this outsider. On the margins of society Jesus found an openness to his love message. God isn’t deaf. God keeps speaking to us. The gospel account tells us that God can be heard in those our world often turns a deaf ear to. This gospel story is our own personal story. What 'Gentile' territory do we need to go to? Jesus wants to give us a new gift of hearing. In the Roman Catholic rite of baptism, the priest touches the ears and lips of the person saying:“The Lord Jesus has made the deaf to hear and the mute to speak. May he soon touch your ears to receive his words and your mouth to proclaim his faith to the praise and glory of God the Father.” May this prayer be answered in all our lives. "Ephphatha!"

Fifteenth Sunday after Pentecost Year B-Br Luke

Andre-Rublev's Saviour

Homily preached by Br. Luke at Springwood Sunday 6th September 2015

Fifteenth Sunday after Pentecost Year B

There are two quite separate healings in today’s gospel reading. The Syrophoenician woman’s daughter and the deaf man. On first hearing these two passages, we may wonder what is happening. Usually when a person approaches Jesus and seeks a healing he does as they ask, yet here he does not. We have become accustomed to Jesus speaking the words of the healing, but here he touches and spits. I’m tempted to focus on the reading from James, but no I’ll explore the Gospel.

Let’s start by looking at the Syrophoenician woman. We could, and in today’s world many would, say that Jesus was being both racist and sexist. After she approaches him, he calls her a dog and practically tells her to go away. She however challenges him and he relents. Why? Is he testing her faith, has he suddenly decided that not everyone can be healed, or is he perhaps saying this for the benefit of those around him? There’s a conundrum here and one that we could all tied up in. I think the puzzle is easily solved, but it’s a resolution we have to be prepared to accept wholeheartedly and not try to explain away. And that will be a challenge to be sure.

The key to the passage lies in one little word: Gentile. The woman, and we assume her daughter, were not Jews. Remember that Jesus was, and his ministry had been among and to, the Jews. Yes, the Roman province of Palestine had many Gentiles living there and they had been there for many centuries. Remember also that it was the application of the Jewish law that the religious leaders invoked when they demanded Pilate crucify Jesus.

So why was that she as a Gentile is so important? I would suggest because Mark mentions this fact that makes it important. So let’s look more closely at the passage. Jesus was in a house and Mark says he wanted to be alone. Presumably the house was open and when people discovered he was there, came rushing to him. The woman must have been known to people in the house and they were friendly enough to her to let her approach him. They must also have known about her daughter.

When she approaches Jesus she kneels at his feet. The actions of a supplicant. We aren’t told her initial request, but we are told Jesus’s response. He doesn’t mention anything about faith or healing, but makes a somewhat cryptic comment about the children being fed first. We could ask, what on earth is he talking about? How on earth does food relate to this healing? Her response is equally as puzzling, she talks about dogs eating crumbs under the table?

There are two elements here. Jesus is giving a teaching, to his disciples and to those around him. In other words there is a teaching here, not for her, but his listeners. The people expected him to reject her as she was not Jewish. His comment about children being fed was intended to convey the message that his ministry was to the Jews.
But he is gently chastising the listeners. The woman was not to be deterred. She knew she was not a Jew. I think she knew he was speaking to the listeners, and not to her. I think she was smart and more in tune with Jesus than peopled realised. So her response was likewise, for the benefit of the listeners. She acknowledges that she is not Jewish and then says but please heal my daughter anyway. There is of course a strong display of faith in both Jesus’s ability to heal and her approach to him.

He says her words persuade him to agree to heal her daughter. And again he speaks the words of healing. There is not commending her faith, no instruction about what to do after he healed the daughter. We may have expected some sort of instruction, given she was not Jewish, but there was none. She goes home, and confirms that her request has been granted.

What is happening? Well as I mentioned earlier, this is a teaching for the disciples. Jesus is saying that the message of the Gospel will be for all people. The inclusion of a gentile in the ministry of Jesus demonstrates that the message is to spread beyond the children of Israel. There are hints of this elsewhere in the Gospels. When asked who their neighbour was Jesus uses the Samaritans. The centurion, a roman army officer asks for healing. But the clearest instructions are what we call the great commission and Peter’s dream as recorded in Acts.

Jesus is telling the people around him not become so caught up in the nationality of the person seeking healing. There is no place for exclusivity, the message is for all.
The second component of this passage, relates to the image of food and eating. I think the use food, is to remind us that Jesus is the word made flesh. It points us to the teachings about the Eucharist. It was last week that we read the passages about Jesus being the bread of heaven. As we discussed at Bible Study, Jesus’s words are the bread and when we consume them, we consume him and thus the word, and the Trinity dwells within us.

There’s a lot more here and we may leave this and the healing of the deaf man for Friday’s Bible study.

Monday, 31 August 2015

The Way of the Heart - Not Washing Up.

“Moses said to YHWH, “But, never in my life have I been a man of eloquence,
either before or since you have spoken to your servant.” Ex 4:10

Twenty Second Sunday in Ordinary Time, Year B:

 The Way of the Heart -  Not Washing Up.

I have a friend who has suffered each winter for many years from what is called "seasonal affected disorder or sadness" (SAD). At the end of August he looks forward to the long summer months ahead and he is once again a happy man. All of us are leaving behind the flu season which leads us to regularly washing our hands thoroughly and using hand sanitisers to prevent our getting sick. Many churches even ask those giving out communion to use a hand sanitiser before they distribute holy communion. Since childhood I was told to, “Wash your hands before you come to the table.” It makes perfect sense to wash our hands before eating and more frequently during the flu season. So, what’s all the fuss about “unclean” and “unwashed hands in Mark's gospel (7: 1-8,14-15, 21-23) set for this weekend? Is it possible that Jesus and his disciples were not concerned about personal cleanliness and hygiene? A careful reading shows us this is not the case. 

Mark's Gospel (sometimes called St Peter's Gospel) is possibly writing for a non-Jewish audience in Rome with no deep knowledge of Jewish rituals for hand washing. The Old Testament did not require hand washing before meals. The washing purification rituals were part of the oral tradition passed down by the rabbis upon return their from the great exile in Babylon. It was a matter of ceremonial cleanliness, mostly promoted by the Pharisees, who tried to tie temple customs with daily life. There is a lesson in what the Pharisees were teaching that there is a place for religious practices in daily life. This is what we do when we placed crucifixes or images of the Saints in our homes or work places? They are reminders of the presence of the sacred in our daily lives. I can remember the fervour of my childhood rituals of lighting candles to say my night prayers before the plastic statue of the sacred heart that could glow in the night. I felt really holy because I did my ritual - sometimes with attention and other times just out of mindless habit. So often I was such a little Pharisee, judging others as unholy and canonising myself as a saint because of my external acts and rituals of religious piety. My little Pharisee in the making got more out of it than God.

 “The Pharisees and some of the scribes who had come from Jerusalem gathered around Jesus ....” Can you feel the tension? These officials have come from the Jewish religious establishment in Jerusalem. The crowd around Jesus would have seen and probably overheard what these officials from Jerusalem were saying to Jesus. They came to challenge Jesus about “the tradition of the elders.” They thought Jesus was violating the body of unwritten laws which was made up of 613 precepts they believed truly religious and pious people should observe. Why did Jesus respond so strongly to the Pharisees? Maybe because they seemed to be setting themselves up as paragons of holiness and virtue. Jesus was not rejecting the religious customs they practiced as much as their intention to attack him. So, he calls them "hypocrites". As a child I knew people (especially in my family) who were not catholic and who had no prayer rituals and never went to church and because of that I judged them. Thank God, I have grown up from my childish primary school judgemental pharisaic state of mind to know that God sees all of us and judges the heart and intentions behind all that we do in our faith traditions.

 The Pharisees claimed to be devout, even more so than their contemporaries, however Jesus tells them they “disregard God’s commandment but cling to human tradition.” The Bible doesn’t spell out how to wash hands, food utensils before eating, but it is very explicit about loving God by loving neighbour, caring for widows and orphans and giving to the poor. Jesus tells the crowd it is not food which passes through the
body but behaviour that defiles us. Jesus knows or suspects that the Pharisees may have been accusing his disciples of ritual violations, but that was just an excuse to attack him. His response to the Pharisees is a prophetic one. He uses the prophet Isaiah to condemn superficial observance of religious practices of those who failed in their commitment to God. He supports his argument by pointing to what Isaiah condemns, “these people honour me only with lip-service, while their hearts are far from me. The worship they offer is worthless, the doctrines they teach are only human regulations.” It’s not what’s external that renders a person “unclean.” It’s what is in the depths of a person’s heart. Jesus reminds us that in our hearts reside jealousy, revenge, hatred, lust, oppression and from the heart come acts that humans inflict on one another.

The history of the world and of the church is a testimony to the destructive legacy of those who have held onto beliefs with unbending tenacity. These rigid believers life the Pharisee's in the gospel become unattractive representatives for their cause by alienating themselves from anyone who differs from them. Their fanaticism in reality is meaningful only to themselves. The Apostle Paul faced the same restrictive fanaticism as he took the Jesus faith out into the Gentile world. His true-believing Jewish converts, insisted that the only way Gentiles could become Christians would be for them to take on all the Jewish customs.

Our Church history is littered with the results of what we have done to preserve " .. human regulations." The well known Christian hymn "Now Thank We All Our God" was written by Martin Rinkart, a Lutheran pastor during the Thirty Years' War (1618-48) in Germany. His walled city received hundreds of refugees into its safety. However, the safe city became subject to the plague because of overcrowding and poor sanitary conditions. Rinkart sometimes buried forty to fifty plague victims a day. But under such terrible conditions, Rinkart held to a vibrant faith in Christ. The scandalous part of the story is that the war which so affected his life and the lives of so many others was fought between Roman Catholic and Protestant true believers. It is horrible to think that fanatical true-faith-believing Christians would cause such unspeakable violence to one another in the name of human traditions! 

How easy it is for us as believers to slip into thinking and behaving like the Pharisees who confronted Jesus. Jesus calls us to our interior and exterior religious observance in a spirit of humility. To help us to remain humble we begin each liturgy by asking for mercy for 'what we have done and what we had failed to do'. This gives us an opportunity to address our ego-led intentions behind our external deeds. Each of us desires to have a clean heart before God and that is what we can receive when we ask for mercy. In the reading from James (1:17-18, 21b-22, 27), we are reminded of the source of our good “Every good gift, every perfect gift comes from above….” We can examine our conscience as we go to the liturgy guided by this reading. James tells us we will be “pure and undefiled before God” if we “care for orphans and widows in their affliction.” This is the kind of practical religious observance we try to bring to our worship every time we gather for the Eucharist.

5th Sunday of August Healing Service

Andre-Rublev's Saviour
The Healing of Blind Bartimaeus: Mark 10:46-52

46 They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. 4747 When he heard that it was Jesus of Nazareth, he began to shout out and say, ‘Jesus, Son of David, have mercy on me!’ 4848 Many sternly ordered him to be quiet, but he cried out even more loudly, ‘Son of David, have mercy on me!’ 4949 Jesus stood still and said, ‘Call him here.’ And they called the blind man, saying to him, ‘Take heart; get up, he is calling you.’ 50So throwing off his cloak, he sprang up and came to Jesus. 5151 Then Jesus said to him, ‘What do you want me to do for you?’ The blind man said to him, ‘My teacher,* let me see again.’ 52 Jesus said to him, ‘Go; your faith has made you well.’ Immediately he regained his sight and followed him on the way.” *

It is, I think fair to say that every person will approach passages of scripture from their own perspective.  Some will find depths within the passages, others may not see.  On other occasions, we will get an insight into something we had not thought of before, even though we may know the passage very well.  This is I believe the work, or prompting, of the Holy Spirit.  Each revelation has its own purpose and meaning.  If we listen, the Spirit has a way of speak to us, just the words we need, when we need them.

Today we have a healing service, so remember always, that there is a difference between healing and curing.  We often confuse the two terms.  If we understand that healing is something that affects our spirit, our beings.  We may need healing for a past emotional hurt; or to help us come to accept the existence of an illness, disease or condition that may be with us for the rest of our earthly lives.  To be cured of an illness, disease or condition means that it has been completely removed from our physical bodies.  We can then see curing is something most often performed by the medical profession.  Miracles excepted, of course!  If we use these two terms in this way, then we can see that it is possible to be healed, and not be cured, of the illness, disease or condition we are suffering from.

In Mark’s telling of the healing we know a lot about Bartimaeus.  He was Timaeus’ son.  He was blind.  He was a beggar.  He lived outside Jericho.  He had a loud voice.  He knew who Jesus was.  He was not afraid to call out.  He knew he needed Jesus’ healing touch.

Does this sound like any of us? We have things in common with Bartimaeus.  We are someone’s child, we know who Jesus is, and we are, in some way also needing God’s healing touch.  Bartimaeus sought his healing through God’s mercy.  Do we also seek God’s mercy?  Are we certain that we can attain God’s mercy?  Do we perhaps prefer to listen to ourselves, or those around us who make us feel unloved, rather than seeking God’s love and mercy?
* Scripture is from: ‘New Revised Standard Version (NRSV) Bible: Anglicized Edition, copyright 1989, 1995, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.’

Do you shrink back from reaching out to God?  Do you think it is safer to be lost in the crowd?  Bartimaeus did not think or do this, nor should we.  Healing comes through seeking God’s mercy, not shrinking from it.  When Bartimaeus knew Jesus was near, and could have mercy on him, he shouted, standing out from the crowd.

Jesus heard Bartimaeus calling out to him and stopped.  Jesus told the crowd to call Bartimaeus forward.  The crowd listened and then encouraged Bartimaeus to go forward.  Perhaps there are times when we call out, but are not so certain that we have been heard.  We expect a response, a reply to our calling out.  When what we expect does not happen, how and when we want it, then we become disillusioned and perhaps even abandon our faith.

Bartimaeus did not know he had been heard.  It was the crowd around him, which told him to take heart.  Moreover, when Bartimaeus was called he went.  There was no hesitation, no delay no question.  He held fast to his faith.

Do we do the same?  Perhaps in love and mercy, God has answered your call for healing and you did not hear it?  Did you delay, question or just simply ignore the reply?  Be attentive for the reply (others may tell you of it) and then be decisive - go and do.  Hold onto your faith.  Remember, Bartimaeus took decisive action when he sought, and heard, God’s mercy.

St Mark tells us a lot about that Bartimaeus’ healing.  He received his sight, after Jesus had told him he was healed.  Jesus spoke the words of healing - Mark does not say Jesus touched Bartimaeus.  Then Bartimaeus followed Jesus along the road.

His faith that Jesus could heal him was all that Bartimaeus needed to be healed.  When we read this, it seems so simple.  Yet we like to make it all a lot more complicated for ourselves, why?  Perhaps we are not certain of our faith.  Perhaps we look for an ‘insurance policy”, a “backup plan.”  Just in case!  Bartimaeus was not content to be healed and then go back to his old place, his back up plan.  He was healed and so he started a new journey.  Is this our experience?  Is this what we do?  Do we follow along the road?

If it was our faith that brought us to God, to seek God’s mercy, love, and healing, surely we can do nothing else but be certain.  To do otherwise is to doubt.  So take heart, start, or re-start your faith journey.  It is a wonderful, mysterious and loving trip.

Remember, it was Bartimaeus’ faith that healed him.


Sunday, 23 August 2015

The Outrageous Mystery of Our Faith!

“Moses said to YHWH, “But, never in my life have I been a man of eloquence,
either before or since you have spoken to your servant.” Ex 4:10

Twenty First Sunday in Ordinary Time, Year B:

 The Outrageous Mystery of Our Faith!

This is the last of 5 weeks in which the church reflects on Chapter 6 in the Gospel of John. 

The chapter began with the 'sign' of the feeding of 5,000 men and the unknown number of women and children. The whole of the chapter has used bread as an extended metaphor to describe both: what it is that Jesus is offering and what is the relationship Jesus wants us to have with him. The text this week (John 6:60-69) presents us with a crisis of faith, a difficult teaching, that will become a turning point for many of the disciples of Jesus. So far following Jesus has had exciting moments as he performed signs and wonders, tense moments when he challenged the religious authorities. Many of the disciples had come to hopes that Jesus was "indeed the prophet who is to come into the world." (John 6:14)

However, when Jesus says: "Whoever eats my flesh and drinks my blood abides (lives) in me, and I in them" (6:56) he turns the focus on his disciples and on us. It is we who are the "whoever" in his teaching. The question from the disciples; "This message is harsh. Who can hear (stand) it?" and the question from Jesus; "Does this offend you?" are addressed to us. Jesus goes on to say; "What if you were to SEE the Son of Man ascending to where he was before?" As we read this text remember that Jesus is no longer on the hillside with the thousands but with his disciples teaching now in the Synagogue in Capernaum. The number of followers seem to have fallen off but Jesus is uncompromising in the sharing of his truth.

The question "what if you were to see the Son of Man ascending to where he was before? This question should get us thinking about what we have already SEEN in Jesus - or at least to remember what it is that the gospel writer John has SEEN. "In the beginning was the Word, and the Word was with God, and the Word was God ... All things came into being through him ... What has come into being in him was life, and the life was the light of all people ... And the Word became flesh and lived among us, and we have SEEN his glory ... full of grace and truth." (John 1:1,3,4,14) John has SEEN and wants us to SEE the Word made flesh, full of grace and truth, light and life. But John does NOT want us to "see" in the simple sense of intellectual understanding. If we were to SEE the Son of Man ascending to where he was before, then perhaps we might SEE who it is who has descended from Heaven and is right here before our very eyes living (abiding) among us. "The Word became flesh and lived (abided) among us."

John wants us to hear the word, "abides or lives" as being as viscerally real as "flesh" and "blood." And to hear the words, "flesh" and "blood," as dynamically real as "abide." Abide is a verb. It not a material substance but a conscious dynamic relationship. But the teaching of Jesus still asks us to make a deeper level of commitment to the reality of who he is for us. Since blood was understood in the Jewish faith tradition to be "the seat of life" and belonging solely to God, Jesus is asking us to make him and those who abide in him the seat of their life, the very centre of their life; belonging to God alone.

John's story started five weeks ago with the crowd of 5000 seeking Jesus after the miracle of the loaves. Now the vast numbers are almost gone. If you count success by numbers, then Jesus seems to be a failure. Even among the Twelve one will betray Jesus - and he knows it. So, at the end of today's passage we find that only Jesus and the Twelve are left. When Jesus says to his disciples "Do you also want to leave?" Peter responds, "Lord, who shall we go to? You have the words (message) of eternal life. We BELIEVE and KNOW that you are the Holy One of God." 

In scripture faith is a verb an action by which we consent and act. But it is also a process. Peter and the others, like us, have faith, but it needs to grow stronger. The faith of the Twelve does not amount to much at this stage of their journey. Jesus' suffering and death will severely test their faith. But the faith they have now is a starting point and the disciples believe in Jesus and have surrendered their past, present and future to him. Jesus, for his part, has something to work with, in the growing faith of his few disciples and in time will send the Spirit upon them to finish the work he has begun. Still, this is not about what mere human "flesh" can accomplish, but about what the Spirit can do with willing disciples who say, as we do by being at the Eucharist, "Lord, to whom shall we go? You have the words of eternal life."

 Jesus in feeding the 5000 and his accompanying words, has asked his followers to make a life-altering decision. He asks them, "Do you also want to leave?" In other words, did they see in him the One they were expecting? They certainly did not have a lot to base their hopes on; he was losing many disciples who were disenchanted with him. Although all the evidence is not in yet, we like the disciples want a deeper life with God and believe, as Peter confessed, "You have the words of eternal life. We (have come to) believe and know that you are the Holy One of God." The words Jesus speaks to us are spirit and life. When Christ is present, life is present. But there will be some who will find it hard believe, find it difficult to trust and bond with him. John wants us to come to believe, to trust him, to have life in him. Not the life of this flesh that ends in death, but the life of the Word that became flesh - full of grace and truth. As we read or hear the words of the gospel this weekend, let us realise that nothing can ever compare to what we have come to believe about the Eucharist, which is the outrageous mystery of our faith.

Thirteenth Sunday after Pentecost, year B - Br. Andrew

Homily preached by Br Andrew e.f.o. at Springwood on Sunday 23rd August 2015

Andre-Rublev's Saviour

Just frivolity:

I shall share with you something my mate Fr Dave Smith of Holy Trinity Dulwich Hill mentioned in his sermon last week which might clarify things in the end.

He said “Now, in case you’re not familiar with the different understandings that exist between the different Christian denominations when it comes to the Eucharist, the best way of remembering the distinctions, I think, was that given to me by my old mate, Tony Campolo (the great Baptist evangelist) who put it this way:
• In the Catholic understanding, the bread mysteriously becomes the body of Jesus and the blood mysteriously becomes His blood
• In the Anglican understanding, the bread remains bread and the wine remains wine, but to the person who consumes them in faith they become the body and blood of Jesus.
• In the Baptist understanding, he points out, the bread remains bread, and the wine magically becomes grape juice!”

At any rate, if you’re a good Catholic, you may well make an immediate association between this dialogue and the Eucharist – a sacrament that had its origin, you’ll remember, in the ‘Last Supper’ between Jesus and His disciples”

In this the fifth and final interlude of John’s Gospel within this part of the Markan year I intend to state the Non-conformist-middle point of view concerning the understanding of Jesus discourse at Capernaum.

While most agree that the event of the Feeding of the 5000 itself was representative of the first Holy Communion that is where the agreement ends. Protestant Commentators and Theologians such as Matthew Henry and Calvin, agree that Jesus’ teaching in the Synagogue was not about the Sacrament or Ordinance of Holy Communion / Eucharist. Therefore the true meaning intended by his words “He who eats my flesh and drinks my blood lives in me, and I in him.” John 6:56 are of a Spiritual nature and the instruction concerning His Body and Blood is to be understood figuratively.
Note there is no mention of wine.

Calvin commented that this discourse doesn’t relate to the Lord's Supper, but to the perpetual communication of the flesh of Christ, ["De la chair de Christ."] which we obtain apart from the use of the Lord's Supper. Communion alone does not grant us the Eternal life Jesus speaks of unless those that do so also follow His Words. It has been said by the theologians that they are saved who do not receive the Holy Communion and they are lost with it because it is not in the slavish keeping of the Holy Communion by which we are saved but in participating in this perpetual Communication of the flesh of Christ.

Matthew Poole writes, quote  “Feeding is to be meant believing in him; only here is a clearer discovery than was there in John 3:16-18, of the true object of that faith which justifies, namely a Christ crucified, for that is signified by the flesh and blood mentioned.”, end quote. While Albert Barnes draws our attention to the meaning ‘dining together’, had among the Jews, it was expressive of sharing in or partaking of the privileges of friendship.  The happiness of heaven and all spiritual blessings are often represented under this image, see Luke 14:15, “One of the dinner guests, on hearing this, said to him, ‘Blessed is anyone who will eat bread in the kingdom of God!’”

Poole also comments on the terrible and awful notion that Jesus intended us to take his words literally and speaks disparagingly of the Council of Trent and goes on to comment that the situation demanded Jesus use the figure of eating and drinking because that was the subject of the  discourse; because the Jews were very proud of the fact that their fathers had eaten manna; and because, Jesus had said that he was the bread of life, it was natural and easy, especially in the language i.e. the specific words,  which he used, to carry out the illustration, and say that bread must be eaten in order to be of any use in supporting and saving men.

At the murmuring of his disciples  at such ‘hard sayings’ Jesus asks them “Does this cause you to stumble what if you would see the Son of Man ascending to where he was before?” John 6:62, a change of subject?

No, far from it, an illustration that points to the following year when Jesus would be crucified, dead and buried, rise from the dead and ascend into heaven. Meyer in his original language commentary uses these words Will not this impending sight serve to offend you still more” for “Does this cause you to stumbleand says of it that he whom they believe to be mortal to Ascend into heaven is just as preposterous as literally and actually eating his flesh and drinking his blood. But for those future readers who have formed erroneous or heretical Eucharistic conceptions who are already aware that Jesus is God –They are to understand that their practices and understandings have gotten out of hand because the Son of Man has ascended in his flesh and is not here to be feasted upon.

The crux of this communication Jesus is making both to those in the Synagogue and to us is that Jesus intends all that he has taught them to be understood in the Spiritual context 6;63 “ It is the spirit that quickens; the flesh profits nothing: the words that I speak unto you, [they] are spirit, and [they] are life.”

When we and John’s readers, contemplate the spirit we are drawn past the Ascension to Pentecost when the Holy Spirit is given but  John’s subjects remain ignorant indifferent or curious and eager to understand. When those who partake in the perpetual communicating of the flesh of Christ have received this Spirit they will be taught by the Advocate, the Holy Spirit, whom the Father has sent in the name of Jesus, who will teach them all things and will remind them of everything Jesus had said to them. They will find a deeper meaning than the carnal one as they compare manna from heaven and the Ascension of the Son of Man and will know that Jesus did not intend that the Holy Communion or the Communicating of the Flesh of Christ to be carnal but spiritual.

Any mother will tell you of the amazing experience of ‘quickening’ when she begins to know  her child is truly alive and developing.

This quickening by the Spirit is what brings us to Spiritual birth and keeps us alive in Christ if we “obey his word we will never see death." John 8:51
And "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him.” John 14:23

Next verse

But this is conditional on a person being called to perpetual communication of the flesh of Christ (to faith) by the Father for we do not choose God but he chooses us. For faith in Christ is the gift of God, and coming to him, is due to efficacious grace, and is not the practice of man's power and free will. It is truly the will of the Father that all who see Jesus and believe in him may have eternal life; and he will raise them up on the last day. John 6:40
From the pulpit commentary - Christ does not give the hunger, but the bread. From the beginning he saw the existence of the appetite after the bread which he came to bequeath. John 6:40

St Peter gives us the climax “We have come to believe and know that you are the Christ, the Son of the living God."  After declaring there is nowhere else to go.

This Jesus in whom we believe is the very Son of God without whom we can live and so we feed upon Him in our hearts and by this we mean the continual communication between Him and His Body of all he is and has been to us while in the flesh and all he is now in Heaven.

And we keep his Holy ordinance as the New Covenant in His Blood because he asked us to but before hand or certainly at some time we need to harken to the voice of the Father and be led by him through sanctifying Grace into the eternal communication of love between  ourselves and Christ, of the communication of his flesh. United to His Body through the power of the Holy Spirit. 

Wednesday, 19 August 2015

Christianity – a religion of the flesh! - Fr Dave Smith

Fr. Dave Smith

First preached by Father Dave Smith at Holy Trinity Dulwich Hill, on Sunday the 15th of August, 2015.

Christianity – a religion of the flesh! (A sermon on John 6:4-51)

Watch this on youtube

I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.” (John 6:51)
One if the great things about Julie (who preached at Holy Trinity last week) is that she always submits the written version of her sermon to me afterwards for an evaluation, and that’s not an easy thing to do! Sermons are very personal creations. You tend to share a lot of yourself in a sermon. Even if the sermon doesn’t contain a lot of personal detail about the preacher, it inevitably deals with issues that are very close to the preacher’s heart and so it’s tough to have your sermon torn apart in critical analysis!

Even so, we try to set a high standard here at Holy Trinity! I actually do consider it fundamental to my role here to safeguard the pulpit and see that sermons given here remain within the bounds of Christian orthodoxy and, moreover, that our preachers communicate clearly in a way that can be understood by everybody and anybody who chooses to join us.

I would consider it a problem if our addresses here at Holy Trinity were pitched exclusively at those who had a tertiary theological education. Sermons, in my opinion, should generally make just one point and make it unambiguously, such that everyone who attends church, even if they arrive here rather fuzzy-minded and confused, should be able to go home with a clearer understanding of the Scriptures that were read that day!

The only problem I have to grapple with here in my eminently reasonable approach to preaching is that Jesus Himself – our Lord and leader and our chief source of inspiration as preachers – didn’t seem to make any attempt whatsoever to abide by these standards! On the contrary Jesus’ sermons habitually left his audience befuddled and confused and arguing with one another over what on earth He was talking about!

Even Jesus’ own disciples had trouble with Him. They were constantly asking Jesus to explain things to them while also asking Him why He persisted in speaking to people in riddles. And if you remember Jesus’ response to that question (as given, for example, in Mark 4:12), He responds by quoting from the prophet Isaiah – “so that they may be ever seeing but never perceiving, and ever hearing but never understanding” (Isaiah 6:9) – which suggests that with His parables Jesus was deliberately trying to confuse people!
And it’s not only the parables that are a problem. Indeed, today’s reading from the sixth chapter of John’s Gospel seems to be another example of Jesus attempting to be deliberately obscure and even offensive: “I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.” (John 6:51)

It is tempting, as a preacher, to pick another passage to preach on when this one comes up as it is difficult to interpret. Moreover, the greater problem I have as a preacher is that if I do manage to interpret this passage and make something clear and unambiguous out of it (in accordance my principles of good preaching) I’m doing what Jesus seems to be deliberately not doing!

So what do we do with words like these? It’s not immediately obvious, is it?  If you, like me, find yourself in a difficult position after hearing these words from Jesus then we are in roughly the same position as the crowd who first heard these words. They, likewise, were unsure what to do with Jesus’ words.

They began to argue sharply among themselves, John tells us, saying “How can this man give us his flesh to eat?” (John 6:52) and Jesus responds to this, not by settling them down with any straightforward common-sense explanation – ‘Hey guys, there’s no need to panic! I’m using metaphor’ – but instead seems to deliberately stir them up even further!
“Jesus said to them, “Truly, truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day.For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them.” (John 6:53-56)

Of course if you’re a good Catholic you may be thinking to yourself by now ‘What is your problem? He’s talking about the Eucharist! Isn’t that obvious?’
Fair call! If you are a good Catholic with a traditional Catholic understanding of the Eucharist – that the bread and wine of the Eucharist literally become the flesh and blood of Jesus when they are consecrated by the priest, then this dialogue makes sense as an exhortation to participate in the sacrament!

Now, in case you’re not familiar with the different understandings that exist between the different Christian denominations when it comes to the Eucharist, the best way of remembering the distinctions, I think, was that given to me by my old mate, Tony Campolo (the great Baptist evangelist) who put it this way:
In the Catholic understanding, the bread mysteriously becomes the body of Jesus and the blood mysteriously becomes His blood
In the Anglican understanding, the bread remains bread and the wine remains wine, but to the person who consumes them in faith they become the body and blood of Jesus.
In the Baptist understanding, he points out, the bread remains bread, and the wine magically becomes grape juice!

At any rate, if you’re a good Catholic, you may well make an immediate association between this dialogue and the Eucharist – a sacrament that had its origin, you’ll remember, in the ‘Last Supper’ between Jesus and His disciples.   
The problem with making that link here though, in the sixth chapter of John’s Gospel, is that the Last Supper hasn’t happened by this stage. Moreover, while the Last Supper, where Jesus breaks the bread and shares the wine, saying ‘This is my body/This is my blood’, is recorded in each of the first three Gospels (Matthew, Mark and Luke) it isn’t actually recorded in John’s Gospel at all, which is why even good Catholic scholars are reluctant to see these words in John 6 as a reference to an event that John failed to record!

If Jesus wasn’t referring to the Eucharist, was He really just trying to confuse us? I believe that there is a third possibility – namely, that Jesus was trying to make a point, and one that had to be made using really stark and offensive language because it’s a point that is not easy to hear.

In truth, communicating with people is not easy. That was my starting point today – that good communication requires clarity, but sometimes clarity is not enough when it comes to good communication!

I was speaking to a school teacher during the week who was keen to get me to come and speak to her children as she said “they are so used to listening to me they never really hear what I have to say!” I said “I hear you, sister! We preachers have exactly the same problem!”

Sometimes it’s not what you’re saying but who is saying it that’s the problem! And sometimes it’s not what you’re saying or who’s saying it but rather the filters we have as hearers that transform whatever is being said into something we can more comfortably hear.

A good friend of mine worked for many years as a missionary in some very poor parts of Africa and he had a very strong understanding of Jesus’ teachings about the dangers of material wealth and our obligations as followers of Jesus to share what we have with the poor. When he came back to Australia the church put this man in a very wealthy parish and I wondered how he would go.

I asked him “how do your people respond when you talk to them about Jesuscondemnation of the rich? Are they offended” He said “No. I find wherever I go that when people hear Jesus talk about ‘the rich’ they always assume He is referring to people in the wealth bracket just above theirs” (just as we do)!
Sometimes our filters and our prejudices are such that it is almost impossible to hear what people say no matter how clearly they say it, and this is why sometime humor or poetry or song can communicate much more potently than any confrontational statement, and sometimes, conversely, it is a confrontational statement that is needed in order to achieve penetration!
I am the living bread that came down from heaven” says Jesus. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.” (John 6:51)
Jesus is trying to make a point, and it is a counter-intuitive point, and it’s a point that is not easy for us to hear as it confronts all our religious prejudices, and that point surely is that what we really need from Jesus is Jesus!
If that doesn’t make immediate sense try looking at things from the perspective of the crowd who first heard this. What were they doing there?
From the greater dialogue in this section of John’s Gospel it’s evident that a lot of the people who were there were just looking for a free feed!
Others may have been looking to be entertained by Jesus.
No doubt some of them were looking for wisdom and direction in life.
No doubt many were there hoping to be healed of their illnesses.
Quite likely most of them were there because their friends were there and they had nothing better to do.
Whatever the crowds were doing there it’s pretty clear that neither they nor the disciples really understood that the most important thing Jesus had to offer them was His body!
Jesus had lots of good ideas but it wasn’t His ideas that they most needed!
Jesus had no shortage of wisdom but it wasn’t Jesus’ wisdom that they most needed.
Jesus had the power to heal them of disease as He had the power to feed them, but it wasn’t his power to heal or to feed (in the ordinary sense of the words) that they most needed.

What they most needed from Jesus and what we most need from Jesus is Jesus – in His body: the flesh of Jesus melded with our flesh, the body of Jesus as a part of our body, the life of Jesus living within us – and if that sounds offensive and all too fleshly then it’s time to be offended for, as this passage makes very clear, Christianity is a religion of the flesh!

This, as I say, confronts our religious intuitions. We look to religion to get wisdom, direction, comfort. What Jesus tells us is that what we need most is not more knowledge. We need to be transformed in our bodies! We need His flesh to become a part of our flesh! He need His blood flowing through our veins just as we need to be breathing His breath and seeing through His eyes. We need to be living the life of Jesus. We need God with us in our bodies!

This indeed is the heart of the Christian Gospel, as I understand it – that God comes to us in Jesus, not simply to pass on good advice, nor to hand down to us any new set of laws, but simply to be with us in body, and to make contact with us in our bodies, and to become involved with us and to suffer and die with us (and for us) and to be present with us in our bodies, always!

Father’s Day is coming up, and I know that in some Primary Schools they still have special Father’s Day events that (sadly) few fathers ever manage to attend. Even so, I heard of one such day where kids in the class were taking turns standing up and telling their classmates about their fathers.
My dad is a gynecologist one boy proudly announced, and then went on in some detail to explain to the rest of the class all the wonderful things his dad was capable of doing (much to the amazement of his peers and the horror of his teacher). A young girl then stood up and announced that her dad was a lawyer, and she likewise spoke in glowing terms of her dads work.
As the next little girl got up the teacher winced a little as she knew her dad was unemployed at the moment and she was concerned that this girl wouldn’t know what to say but, on the contrary, this little one jumped up beaming and announced proudly to everyone “my dad … is here!

Presence – real, tangible, physical presence! It’s what we need most from those who love us, and it’s what we need most from God as well. Yes, we need rules and we need wisdom and we need healing and we need a lot of things, but most of all we just need Him! We need God, and we need God in Jesus – living with us and through us, His body in our bodies.
For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood remains in me, and I in them. Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me. This is the bread that came down from heaven … whoever feeds on this bread will live forever.” (John 6:55-58)