Palms, Psalms and a Donkey!

“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

Palm Sunday Year B:

Palms, Psalms and a Donkey!

In today’s account from St Mark’s Gospel, read after the blessing of palms, we read 'many people" welcomed Jesus. They give him a pilgrim's welcome 'blessings on him who comes in the name of the Lord'. It was probably members of the same enthusiastic crowd who, a few days later, shouted aloud for his torture and death. St Mark echoes the prophet Zechariah who in a series of prophecies tells of the coming of the last king who will be a true 'prince of peace'. Zechariah tells the returned exiles from Babylon that the true king or Messiah will come not as a tyrant robed in power and might, but as a gentle and humble person riding on a donkey. They had seen powerful kings in the rulers of Babylon and their successors the Persian kings. In other words he would not seem like a king at all. His coming was to be so discreet that it would be possible to miss it.

Jesus’ entry to Jerusalem, with his parade-by-donkey, is a parody of the Roman triumphal procession held at this time each year. It was an act of political theatre, that mocked the pomp and circumstance of Rome. He comes not on a warhorse but on a donkey, not fitted out with the trappings of majesty and the banners of victory but greeted with "greenery which they cut in the fields" and dusty garments. St Mark's description of the entrance of Jesus is restrained. Yet, we can catch the messianic signs. Jesus is in control of what is to take place. His entrance is pre-meditated seen in his giving detailed instructions about procuring the colt on which he will ride into the city. Pilgrims did not enter Jerusalem mounted, they always completed their pilgrimage on foot. Zechariah's prophecy laid out three key elements about the entry of the messiah: the one who comes will be the King of Israel; the messianic animal will be "a colt, the foal of an ass; and the people will be jubilant. How did Jesus' arrival escape the eyes of the Roman authorities, who were always ready to crush a potential liberator. Jesus is not an ordinary pilgrim, but the true King of the Jews.

Jesus had been preparing his disciples for the unique features of his messiahship: it would involve humiliation and suffering. Later, after all the events have played out and Jesus is raised from the dead, the disciples will look back and see the fulfillment of the Scriptures in Jesus' coming to Jerusalem. All along Jesus has been reserved about the messianic implications of his words and actions. The entry scene ends quietly with a song of pilgrim welcome, but a storm of conflict is approaching. The people have an anticipation of who Jesus is and what they expect him to accomplish, in bringing "the kingdom of our father David that is to come." But Jesus has been making it clear that his kingdom will be brought about by means of rejection, death and then resurrection in the city of David. However, the disciples and many like us have our own understanding of Jesus and what we want him to be and do for us.

What the disciples want from Jesus and themselves is triumph and glory. What Jesus sees is entrance into suffering and death. His kingship and glory will only come after the cross. Jesus might not be doing things according to people's expectations, but he will accomplish what pilgrims going to Jerusalem pray for. As they approached the Holy City, the Passover pilgrims would express to God their prayer for liberation - true freedom. This what we hope for whenever a new government comes to power. Humans fight to win elections, or take control of a country. Jesus' disciples were not exempt from these ambitions. Jesus knows that God's rule can only come by his patient suffering and death. Jesus offers us the cross not displays of power as he mounts a donkey and takes Rome for a ride it will not forget.

As Holy Week progresses the contrast between Rome seen in Pontius Pilate, and Jesus, becomes more marked. The political and religious powers will try and make a joke of him. He will be dressed in the parody of the imperial purple. He will wear the thorny crown as a mock diadem. He will bear the reed as the fake sceptre. Pilate will presents him to the crowds for their acclamation and finally he will be enthroned on the cross. The crowd give no acclamations of praise, instead they insult and mock him. However, the true prince, whom nobody can really see, is present all of the time and his true identity is revealed in the last scene of the holy drama - the resurrection. Earthly show their might through inflicting ridicule and humiliation on those who oppose them. In this historic moment, they do not realise that the joke is on them, as their pretensions to power are vain and empty. Christ, the Lord of Glory, through his enacted humility, questions the foundations of all earthly power. So we have: Two processions. Two kingdoms. Which one will we choose? It is easy to sing "Hosanna" and wave "Palms" and feel good about it, but we have to choose. I would like to join the Jesus procession, but I dare not join too casually.

Sermon Extra 12- 22nd Sunday after Pentecost

Free Methodist Church

of Santa Barbara

"The Inequity of Talent" Passage: Matthew 25:14-30 - Pastor Colleen Hurley-Bates-

Eighteenth Sunday after Pentecost-Br Simeon

Andre-Rublev's Saviour

Holy Redeemer

An ECCA Parish

In the care of the Ecumenical Franciscan Order

Homily preached at Winmalee

by

 Br Simeon on  Sunday 12th October 2014

 EIGHTEENTH SUNDAY AFTER PENTECOST.

Gospel: Matthew 22:1-14

Everything is ready - come!

Lord we thank you for the gift of your Word and as we think on these things open our hearts and minds to hear your word to us. Amen.

My friends, I think, that of all the social and cultural events people can attend, a wedding is the happiest and most joyful. And it's an honour to be extended an invitation to such an important event. It's something to be taken very seriously; because the invitation is a way of expressing that you are important to the one who invited you, and that they desire you to be a part of the happiest day of their lives.

In biblical times, as today, an invitation to a wedding was something to be taken seriously. And the wedding feast in Jesus' parable was to be taken even more seriously by those who had been invited to it; because it was arranged for the son of a king. To be invited to such a feast was a very great honour indeed!

Jesus’ parable of the wedding feast is another illustration of Israel’s rejection of God’s promise. The invitation is therefore extended to everyone -- Gentiles, foreigners and those who do not know God -- to come to the Lord’s table.

Jesus tells a second parable within the parable of the wedding feast. The wedding garment is the conversion of heart and mind required for entry into the kingdom. The Christian who does not wear this mantle of repentance and good deeds will suffer the same fate as those who reject outright the invitation to the wedding. As the apostle Paul writes (Romans 13: 14), we must “put on” the garment of Christ.

God has invited each of us to his Son’s wedding feast – the fullness of God’s life in the resurrection. The only obstacle is our inability to hear his invitation amid the noisy activity that consumes our time and attention.

God invites all his children to his table – distinctions drawn according to economic class or influence, discrimination by race or origin, reservations due to mental or physical ability disappear at the banquet of the Father. In order to be able to take our own place at God’s table, we must first realise God’s vision for the human family at our own tables.

The parables of the king’s wedding feast and wedding garment confront us with the reality that we cannot be Christian without conversion; we cannot come to the feast of heaven while remaining indifferent to the empty plates before so many of the world's children; we cannot love the God we cannot see if we cannot love those we can see.

Our lives are pieces of fabric that we piece together to make a garment fitting to wear at God’s wedding banquet. They are made from the fabric of our kindnesses, our caring, our compassion; they are sewed together with the thread of gratitude, respect and humility.

Christ, in the parable of the king’s banquet, calls us to realise that every one of us has a place at God’s table — a table that extends from our own family table in this time and place to God’s great banquet table in the next.

Amen.

16th Sunday after Pentecost-Br Andrew

Andre-Rublev's Saviour

Holy Redeemer

An ECCA Parish

In the care of the Ecumenical Franciscan Order

Homily preached at Winmalee 

by

 Br Andrew on  Sunday 28th September 2014

Gospel Matthew 21:23-32

“By what authority are you doing these things?” they asked. “And who gave you this authority?”

Authority is a wonderful thing to have when differences are to be settled and people are to be put in their place, yes authority can be useful. As a citizen of Judah both Civil and Ecclesiastical Bodies held authority over Jesus, just as they did every other citizen. Shortly in (Matthew 22:21) we will learn that Jesus even acknowledged the right of the Roman overlords to exact their taxes. Remember also the time that the collectors of the Temple Tax approached Peter to discover whether Jesus paid that tax, a four drachma coin was found in a fish’s mouth and the tax was paid for both Peter and Jesus – whether the Son of God had to pay it or not. (Matt.17:24-27) Today the Roman Church calls this payment Peter’s pence.

The record in today’s Gospel gives us another incident illustrating one of those situation in which a citizen was required to comply with both Civil – the Elders of the People and Ecclesiastical – the Pharisees; Courts These two Bodies of Law had come out in force to arrest this imposter who recently had disrupted a very lucrative money spinner when he threw the money Changers out of the Temple.

They wanted his piece of Paper – that authorized him to preach and teach.

The Son of Man had no piece of Paper! AND they knew this!

Every Rabbi had his right to practise as an Instructor presented  to him by the scribes, or their chief representative, after they had finished their studies at the feet of some great teacher and been solemnly admitted (the delivery of a key, as the symbol of the right to interpret, being the outward token) to that office.

The second question made sense of the first. Could He name the Rabbi who had trained Him, or authorised Him to teach?

As a human being Jesus had not gone through the usual educational and study process to obtain the necessary qualifications, his knowledge and Authority came from his heavenly Father. The Authorities knew he was a paperless Rabbi because they did not have his name in their records, they knew he could not name the Rabbi who had trained him, because there wasn’t one and therefore could arrest him at the very least as an imposter.

Jesus responds to their question “I will also ask you one question. If you answer me, I will tell you by what authority I am doing these things. 25 John’s baptism—where did it come from? Was it from heaven, or of human origin?”(21:24,25)

All in a tizz they deliberated that, although they had investigated John the Baptist and found him, let us say satisfactory as a Prophet. To say that John received his authority from God would mean that they must also acknowledge that Jesus’ Authority also came from God. To deny the former would cause the people to riot, because the people believed John was a prophet, this would be disastrous so they lied and said that they didn’t know. So they made fools of themselves implying that experts as they were supposed to be they could not determine the Authenticity of any prophet.

27…. Then (Jesus) said, “Neither will I tell you by what authority I am doing these things”

To the ears of the people of his time his parables were easier to understand and probably held greater depths of meaning as well as any word play that doesn’t come through to translation. For instance – as well as this being a parable it is also a metaphor.

What then did the parable of the two sons say to them? Let’s look at these Old Testament Metaphors:

·         Firstly for the Israelites the “Vine” is a symbol of (Israel's) Spiritual privileges.

·         Secondly the vineyard was a symbol of (Israel) and its promised prosperity.

Jesus, however is speaking of the Vineyard of the Kingdom of Heaven wherein he is the Vine, (John 15: ) in this Parable I am going to use the symbolism to represent both the Mission field and the Kingdom of Heaven.

Firstly the Parable itself intends the Vineyard to be the Kingdom of Heaven, the place wherein we shall finally attain our perfect spiritual relationship with Jesus. AKA the promised prosperity of Israel

The Sons represent two classes of people, the first: those who erstwhile were tax collectors and sinners but who received the Baptism of John and were converted, his/ their “NO” represents their former lives of sin and their Going to work the Vineyard their conversion and entering first into the kingdom.

The second son represents the second class of people, who were full of self-righteousness; who even after hearing John’s call to repentance had ignored it because they didn’t believe him, or that his call applied to them, the tax collectors and the prostitutes did. Yet after seeing this, they did not repent and believe him. Hence prostitutes and sinners shall enter Heaven before they do.

Later we will read that after the chief priests and the Pharisees heard his parables, they realized that he was speaking about them. And in public too!

Now let us  compare the vineyard to the Mission field of the world we inhabit, we live in it, we work in it to bring others to know the love of Christ and the reality of the Kingdom and as we do so we grow in spiritual intimacy with him. Jesus is never far away because we are developing an intimate relationship with him that spurs us to do his will gladly.

If we were one of those who, like the Pharisees, only pretend conversion, who have not yet believed in the call to repentance we would soon discover that the Vineyard was too uncomfortable a place to be until we could face up to the darkness within us and believe, until then we try to conceal ourselves with our new clothes and good deeds.

It is not chic to be a Christian, not even a fashion statement, and small communities such as ours must explain our raison d’etre to some of the more innocent members of the Body of Christ that do not realise the necessity for safe havens. Ours, then is a double Mission - not only to seek out the lost but perhaps to make known to the greater Church Community that there is a safe haven for those who do not pass muster, even to show others that they may need to be here too.

Amen

Sixth Sunday After Pentecost - Br Simeon

Andre-Rublev's Saviour

Homily preached by Br. Simeon at Winmalee on   Sunday 20th July 2014:

SIXTH SUNDAY AFTER PENTECOST.

Gospel:  Mt 13:24-43.

"The righteous will shine like the sun in the kingdom of their Father"

Lord, Take me where you want me to go, Let me meet who you want me to meet,
Tell me what you want me to say, And keep me out of your way. Amen.

Friends, I must confess that this particular Gospel passage is not one of my favourite passages at all, but then the Gospels as a whole were never meant to be cosy and easy at all.

What can malicious weed-sowing tell us about the kingdom of God (Matthew 13:25)? The image Jesus uses in this parable is a common everyday example of planting, harvesting, and sorting the good fruit from the bad. Weeds can spoil and even kill a good harvest if they are not separated and destroyed at the proper time. Uprooting them too early, though, can destroy the good plants in the process.

Just as nature teaches us patience, so God's patience also teaches us to guard the seed of his "word" which he has planted in our hearts and to beware of the destructive force of sin and evil which can destroy it. God's word brings life, but Satan seeks to destroy the good seed which has been planted in the hearts of those who have heard God's word. God's judgement is not hasty, but it does come. And in the end, God will reward each according to what they have sown and reaped in this life. In that day God will separate the evil from the good.

What can mustard seeds and leaven teach us about the kingdom of God? The tiny mustard seed literally grew to be a tree which attracted numerous birds because they loved the little black mustard seed it produced. God's kingdom works in a similar fashion. It starts from the smallest beginnings in the hearts of men and women who are receptive to God's word. And it works unseen and causes a transformation from within.

Leaven is another powerful agent of change. A lump of dough left to itself remains just what it is, a lump of dough. But when the leaven is added to it a transformation takes place which produces rich and wholesome bread when heated - the staple of life for humans. The kingdom of God produces a transformation in those who receive the new life which Jesus Christ offers. When we yield to Jesus Christ, our lives are transformed by the power of the Holy Spirit who dwells in us.

Good and evil are sown in our hearts like tiny seeds which germinate, and in due time yield a harvest of good or bad fruit. Charles Read said: "Sow an act and you reap a habit. Sow a habit and you reap a character. Sow a character and you reap a destiny."

In the day of judgement each will reap what he or she has sown in this life. Those who sow good will shine in the kingdom of their Father. They will radiate with the beauty, joy, and fullness of God's love.

It is not very often that I leave challenges for us at the end of my sermons, but today I leave this with you as we leave this place; Do you allow God's word to take deep root in your heart?,  and in your actions?

Amen.

Fifth Sunday after Pentecost

Andre-Rublev's Saviour

5th Sunday after Pentecost 13th July 2014

“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

Gospel:Matthew 13:1-23: 


God's Word Will Work It's Purpose The heart of Jesus' message is about the 'Reign or Kingdom' of God. The parables like that of the sower for this week's liturgy is a special way to help us know its significance. Matthew seeks to explain why some people do and some don't accept the way God wants to be in this world. There are two groups of listeners the disciples and the Pharisees. Jesus explains to the disciples why the coming Reign of God is not announced in spectacular ways. Jesus does not usually explain his parables but one is given. The parables can be heard in different ways and not wishing to outdo the Christ, I would like to share my response to the gospel words. In case you are already saying to yourself, “Heard that before, know that,” I ask you to listen again with a fresh heart. You just might just hear this parable in a new way.

In Jesus day a farmer would put a heavy seed bag on his shoulder and go out to his field to sow seed. The farmer would through seed across a fallow field before ploughing. The seed was first sown, and then gently ploughed into the ground. Some of the farmers precious seed, fell on a well worn path cut by foot traffic through the fallow field. So some seed landed on the path. And when it did, the birds quickly enjoyed lunch. Other seeds, said Jesus, fell on rocky ground. Because there was little soil there, the seedlings sprang up quickly and then withered under the scorching sun or those that fell into the thorns were choked off. Finally, some seed fell on good ground and brought forth a good crop yielding thirty, sixty, even a hundredfold. Jesus ended the story calling all to listen; listen carefully, deeply, thoughtfully. Listen! Jesus gave an interpretation to this parable that has endured down through the ages. Many believe that Christ’s interpretation of the parable, represents various kinds of people, and is the only legitimate interpretation. I believe, this parable can have, and does have many meanings? As with all of the parables, the key is to listen and let the word take root in our lives - that is to change us. I would like to share my response on this parable.

The parable could I believe be applied to every individual life? Our lives have worn, rocky, thorny, and good soil in which seed of God's word can grow. If your life is like mine, daily living has created well-worn paths. They can be called ruts. Routines are often required, but sometimes in our relationship with God, routines can become ruts. We can attend church week after week, hear the scriptures read (like this parable), sing familiar hymns, go through the church routine, and in so doing, give the good seed God sows us to the birds of indifference. It happens and may be happening even now. God’s seed also falls on the rocky places of our lives. Life, by definition, can leave us cold, sharp, soil-less, and rough. Pain, the cruelty of insensitive friends, and the cutting comments of strangers can leave us lifeless and unmoved, like hard rocks void of God’s bounty. The thorns of negative thinking that can choke out the ways of trust and faith, robbing us of God’s promise. We have all heard and believes too many unloving voices.

Thank God, some seed falls on good ground out of open trust. When it does, the miracle of growth and harvest happens. I think of the people who have started to tell me a story about their life with the words: “You’ll never believe what happened to me.” Or, “I had no idea God could take what I did and use it to bless another’s life.” Or, "I never thought I would find my way of the burden of pain I was carrying." We all have a story. Look back and see the times God sowed good seed in the good ground of your soul, and how from a small beginning came a result that still leaves you amazed. There will always be parts of us that are worn out, rocky, wasted, and good. But the gospel reminds us there is far more good in all of us in which God’s grace can take root. All types of ground exists in the fields of our lives. We are invited by the parable to clear out the rocks of hardness of heart, to cut down the thorns of negativity, to change the routines of life sometimes, to not listen to the birds that do not speak of Christ and the gospel way and to give God even more opportunities through prayer and silence to grow into the generous, loving person God in Christ made us to be? I invite you to LISTEN once again to Christ's words and so to discover the amazing work of God in and through your beautiful life. God is working in you patiently and carefully - just LISTEN you may hear it grow.

Amen

5th Sunday after the Epiphany -Br luke EFO

St- Andre-Rublev's Saviour

Holy Redeemer

In the care of the Ecumenical Franciscan Order

Homily preached at Winmalee: 

9^th February 2014,   by Br Luke efo

 Matthew 5:1-12.

Sometime the lectionary compiler’s linkages between the readings is hard to grasp, but today it is very easy. The common theme is the idea that our actions, understanding and will reveal that which God has graced us with, and how we live.

Isaiah tells the people: ⁷ Isn't it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that you cover him; and that you not hide yourself from your own flesh? ⁸ Then your light will break out as the morning, and your healing will appear quickly; then your righteousness shall go before you; and the LORD’s glory will be your rear guard.”

The psalmist says in verse 4 of today’s Psalm “Light dawns in the darkness for the upright, gracious, merciful, and righteous.”

St Paul perhaps being a little mystical tells the Corinthians: “⁹ But as it is written, “Things which an eye didn't see, and an ear didn't hear, which didn't enter into the heart of man, these God has prepared for those who love him.”

This brings us to Jesus who, Matthew tells said “¹⁴ You are the light of the world. A city located on a hill can’t be hidden. ¹⁵ Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house. ¹⁶ Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven.”

I will return to this, but firstly I want to digress for just a minute.

Jesus also talks about salt.  Why salt?  In the ancient times salt was a valuable commodity, it was also used as a weapon and as a preservative for food.  We humans cannot live without salt, but too much salt will kill us.  As Jesus mentions we use it for bringing out the flavor of our meals, but again too much will spoil the meal.  There is a fine balance then between what is good and useful and that which is bad and ruinous.  Why is this important? Because it points us to the reality of the world and life that we live and witness to.

If we are to bring flavor to the world, to add joy and love to the lives of people around us, we need to make sure that the light of God’s kingdom is clearly seen.  How do we do this? By living, witnessing, practicing, the two great commandments.  Which as we all know are, “Love the Lord your God and love your neighbor as yourself”.  These are hard to do, and I don’t know about you, but there are times I have some sympathy with the people complaining to Isaiah. Of course the answer he gives is what we expect, but it still human to gripe – perhaps not much has changed in the past few thousand years.

When we look at our lives, do we see instances of where we have been living in such a way that the glory of God can shine like a light on hill?  Are we willing to do this so the healing will appear?  I suspect the answer is no.

Now I know that we will tell ourselves that there is more we have to do to show the light of the Kingdom.  And while this is probably true, we also need to remember that it is important to keep a balance - a perspective on what we can personally achieve. Like the balance with salt, we need to know how, where and how our light shines.  It’s OK to get others to help us light and show the beacon, to take the basket off the light, rather than trying to do it all by ourselves.  We are a community and it’s through our joint lives, our witness together that we show the light of the Kingdom of God.

So in the next few weeks, give some thought to how you as an individual, and we as community can help others to see the light and grace of God’s kingdom.

Amen.