Christmas 2009 – a revolutionary Christmas
Christmas often brings out the very best in us; but of course it can also bring out the very worst. If we are honest, we can probably admit that at times all we want to do is gag at the very mention of it. Sometimes we tell the story of Christmas in a way that is absolutely detached: we talk about all the cute little animals, and eggnog, Santa, snow, reindeer, drummer boys and perfect babies that never cry or soil their nappies.
Luke’s Gospel tells us that “Caesar Augustus issued a decree for a census of the whole world to be taken.” (Luke 2:1)
Julius Caesar was the first person to declare himself emperor or use the title Caesar. He had no son, but when he was assassinated in 43BC, he passed on the rule to his nephew, Octavius. There was a power struggle for a number of years, between Antony and Cleopatra on one side, and Brutus and Octavius on the other. Eventually Octavius won, and became undisputed emperor in 31BC, taking the name Caesar Augustus. He would go on to rule for 45 years. He declared his adopted father to be a ‘god’, so Augustus then declared himself to be the son of God. He saw himself as a divine mediator between God and man, and required people who were part of the Roman Empire to greet one another on the streets with ‘Caesar is Lord.’ One of the popular sayings of the time was ‘there is no other name under heaven by which you can be saved, except for Caesar.’
Essentially the whole known world from England and Europe down through Africa to the Middle East and beyond was part of the Roman Empire. If the Roman Army came to your town you basically had two choices – worship Caesar as Lord, or face either slavery or death – usually by crucifixion. There are stories of people who tried to resist the onslaught of the Empire, and the response of the army was to crucify every person in the town, including one report where 6000 slaves were crucified as a sign to prevent others from rebelling.
Now Caesar couldn’t rule effectively such an immense area without using local overlords and rulers. So he would find people that were loyal to Rome. In Israel, the local ruler – Herod - was half-Jewish and half-Edomite. He is most famous for his incredible building program – including at least 8 massive fortress-like palaces, two new cities (both of which were named after Caesar – Caesarea which featured the largest human-made harbour in the ancient world and Caesarea Philippi) and the completely rebuilt Jerusalem temple. But to accomplish all of this, Herod added to the already heavy burden of taxation imposed by Rome, to the point that taxation rates were between 70-85%. And we think that a tax rate of 15-30% is too high!
This led of course to widespread despair, fatalism and doubt. Traditionally, most Jewish families would work the land and would own small plots of land that had been passed onto to them from generation to generation by their ancestors. (Think of all the parables that Jesus tells about farmers and shepherds.) Now, many had to rent themselves out as day labourers; some were forced off the land and had to sell their land and move into the cities just to meet the taxes. There was also a small elite who did very well under Caesar and Herod – particularly those who lived in Jerusalem and were directly on Herod’s extensive payroll.
The question on the lips of so many was – will Herod continue to oppress? Will this burden of taxation continue? Will Caesar continue to rule? Will those who have get more? Will those who don’t have enough get even less and less? How long will this go on?
DOUBT. If God is so good, why is this traitor and this oppressor Herod on the throne? Remember Herod is one of the richest people who have ever lived in the world – he could easily compare to Bill Gates. Why can Caesar call himself God – and get away with it? People are starving and sick – and nothing is changing. What about cancer?
How long will this go on? Where are you God? Why is life so unfair?
Doubt. Despair. Fatalism. How long O Lord?
Maybe you have your own question for God right now. Maybe you have been struggling with something for so long you have forgotten when it even began? Maybe someone in your family betrayed you? Maybe someone you loved desperately died recently? Maybe you lost your job? Maybe your spouse had an affair? Maybe your parents are divorced? Or your children? Maybe they have stopped going to Church? Maybe you have cancer?
How long O Lord? Where are you?
What about...
Taxation. Death. Warfare. Terrorism. Hatred.
Feuds. Betrayal. Violence. Divorce. Adultery.
Refugees. Indigenous. Homosexuality. Church.
Environment. Failure. Destruction. Politicians.
AIDS. Cancer. Strokes. Heart attack. Sickness.
Despair. Doubt. Anxiety. Fear. Failure.
Confusion. Loss. Fatalism. Hopelessness.
How long O Lord? Where are you?
(Musical interlude – Sons of Korah, ‘Shelter’)
Then, out of nowhere, this angel appears to a young Jewish girl – probably only 14 or 15 years old. Do not be afraid Mary. I got news for you – you are going to have a baby! (Luke 1:30-38)
Mary’s done her class in biology. She knows how things work … No, the Spirit of the Lord will do this – and that clears everything up just perfectly!
Mary: Here I am - the servant of the Lord – let’s get on with it!
Mary – Caesar is going down; Herod is nearly at the end. In fact he dies a few months later. Mary knows that God is not some kind of detached, esoteric saviour – floating away over there. God will come into this scene and take care of Herod and Caesar. He will come into the very midst of their trouble and be there with them when they suffer.
God is going to deal with everything that is unjust. Mary: I have seen the most powerful kingdom in human history – the Caesars – and it is nothing compared with what God can do.
Because, in my womb, I’ve got me a baby!
Herod is now just a pile of rocks. We don’t even have a reliable image of him. Caesar is much the same. But we are here tonight celebrating the birth of the baby that she carried.
God knows what we have been through. God has not forgotten us. He still remembers us.
God sent his only son into the world. In the womb of Mary.
Musical conclusion: Lady Mary (Sandra Sears)
Play MP3
Recorded in St Michael's Hall (9.30am) - apologies for the static buzz - the new sound system obviously needs some work! (16'00")
24 December 2009
20 December 2009
Leaping and dancing for joy
4th Sunday of Advent - Year C. (Luke 1: 39-44; Micah 5:1-4)
In a survey published in the Sydney Morning Herald this weekend it seems that around 68% of Australians still believe in God, but only 27% believe that the Bible is literally true. Which may not be a bad thing, if by literally true we think that reading the bible is like reading a history text book or a science journal. The original authors of scripture never intended us to read it this way. They want us to read it like we read any other story - which is more like reading poetry or listening to music. For when we listen to a song, we are usually aware of the emotional content and of echoes of other songs and other times that we heard this song and what was happening in our life back then. Powerful stuff. To gain access to this story of the visitation of Elizabeth by Mary, and to work out the significance of Bethlehem Ephrathah, and how they both connect with the anointing of a shepherd boy, the Ark of the Covenant and the call to worship - to leap with joy.
Recorded at Sacred Heart (12'23")
Play MP3
In a survey published in the Sydney Morning Herald this weekend it seems that around 68% of Australians still believe in God, but only 27% believe that the Bible is literally true. Which may not be a bad thing, if by literally true we think that reading the bible is like reading a history text book or a science journal. The original authors of scripture never intended us to read it this way. They want us to read it like we read any other story - which is more like reading poetry or listening to music. For when we listen to a song, we are usually aware of the emotional content and of echoes of other songs and other times that we heard this song and what was happening in our life back then. Powerful stuff. To gain access to this story of the visitation of Elizabeth by Mary, and to work out the significance of Bethlehem Ephrathah, and how they both connect with the anointing of a shepherd boy, the Ark of the Covenant and the call to worship - to leap with joy.
Recorded at Sacred Heart (12'23")
Play MP3
17 December 2009
Vatican Museum App on iTunes
Last night I downloaded the new The Vatican Museums Interactive guide for iPhone and iPod touch. It is a great little app with wonderful audio commentary and fantastic detail on many of the wonders of the Museum. A really well-executed application and great value for only $5.99 in the Australian iTunes shop. Go on - you know you want to!
http://www.italyguides.it/us/roma/
http://www.italyguides.it/us/roma/
13 December 2009
What must we do?
Third Sunday of Advent (C) - Luke 3:10-18.
When you look through the teachings of Jesus, a number of themes emerge - love, prayer, money and faith. But as you consider the teachings of Jesus according to these categories, it quickly becomes apparent that Jesus talks about money and possessions far more than he talks about any thing else - in fact he talks about money 3 times more than he talks even about love (which conquers all); 7 times more than he talks about prayer; and 8 times more than he talks about faith and belief.
So it should come as no surprise to us when we continue with the teaching ministry of John, son of Zechariah, that he too should talk about money and possessions. You may recall that last week, after almost 490 years of silence - the word of the Lord was once again addressed to one of his prophets. And when John began to preach, he proclaimed that what was needed was repentance and baptism to cleanse us from our sins. Now as people come to him, they ask a single question - 'what must we do?'
John gives simple, practical advice in answer: 'if you have two cloaks, you must share with the person who has none' as well as 'don't rip people of' and 'be content with your pay.' John follows in a long line of prophets like Amos, Isaiah, Jeremiah and Ezekiel in putting the demands of justice front and centre for followers of the Lord. His teaching has been emphasised by the saints across the centuries and by the popes, most especially since the tradition of the Social Doctrine of the church has been given, beginning with Pope Leo XIII in Rerum Novarum (1891). There, the pope reminds us that once our basic needs have been met (food, clothing, housing, recreation, transport), then everything else that we have belongs to those who are poor. This is the idea that all we have belongs not to us, but to the common good.
What must we do? It is a great question to ask ourselves in this mid-point of the season of Advent. But be prepared to first look at our credit card statements and our cheque books before we ask it. Then we can know if we have the courage to actually do what the Lord will invite us to do.
Play MP3
Recorded at St Michael's, 9.30am (10'54")
When you look through the teachings of Jesus, a number of themes emerge - love, prayer, money and faith. But as you consider the teachings of Jesus according to these categories, it quickly becomes apparent that Jesus talks about money and possessions far more than he talks about any thing else - in fact he talks about money 3 times more than he talks even about love (which conquers all); 7 times more than he talks about prayer; and 8 times more than he talks about faith and belief.
So it should come as no surprise to us when we continue with the teaching ministry of John, son of Zechariah, that he too should talk about money and possessions. You may recall that last week, after almost 490 years of silence - the word of the Lord was once again addressed to one of his prophets. And when John began to preach, he proclaimed that what was needed was repentance and baptism to cleanse us from our sins. Now as people come to him, they ask a single question - 'what must we do?'
John gives simple, practical advice in answer: 'if you have two cloaks, you must share with the person who has none' as well as 'don't rip people of' and 'be content with your pay.' John follows in a long line of prophets like Amos, Isaiah, Jeremiah and Ezekiel in putting the demands of justice front and centre for followers of the Lord. His teaching has been emphasised by the saints across the centuries and by the popes, most especially since the tradition of the Social Doctrine of the church has been given, beginning with Pope Leo XIII in Rerum Novarum (1891). There, the pope reminds us that once our basic needs have been met (food, clothing, housing, recreation, transport), then everything else that we have belongs to those who are poor. This is the idea that all we have belongs not to us, but to the common good.
"But, when what necessity demands has been supplied, and one's standing fairly taken thought for, it becomes a duty to give to the indigent out of what remains over." (Rerum Novarum, 22)If we want to be followers of Jesus, then we must do the same. If we dare to ask the Lord, 'what must we do', then we should expect that we will receive the same answer. Establish justice. Feed the hungry. Clothe the naked. Shelter the homeless. If you ask - but how much should I give? - then the traditional scriptural teaching is that a tithe - ten percent of your income - is a good starting point. Although not specifically taught in the New Testament (although it is clearly presumed in many places), the principle there is that everything belongs to the Lord and we are only stewards of the things that he has given to us. So if everything belongs to the Lord, then we should be prepared to give everything back to him, to take care of all who are (materially and spiritually) poor. And to whom should we give? Yes, we have an obligation to provide for the Church, but beyond that, we should give to any organisation that cares for the poor and needy and engages in works of mercy, evangelisation or charity.
What must we do? It is a great question to ask ourselves in this mid-point of the season of Advent. But be prepared to first look at our credit card statements and our cheque books before we ask it. Then we can know if we have the courage to actually do what the Lord will invite us to do.
Play MP3
Recorded at St Michael's, 9.30am (10'54")
06 December 2009
The word of hope
Second Sunday of Advent (Year C) - Baruch 5:1-9; Phil 1:3-11; Luke 3:1-6.
Luke begins the account of the ministry of John the Baptist with a list of strange names - what is he doing and why is he doing it and how does it relate to the splendour and integrity of a people lost in a foreign land?
In order to understand why Luke begins this account of the ministry of John, son of Zechariah, with all of those names - we need to do some background work. We need to go back to the first reading - from the prophet Baruch (the secretary of Jeremiah). Baruch prophesied during the same period - the time of Exile. This was an utterly devastating period in the history of Israel. For us to make any sense of the readings today we need to first attempt to at least get into the mindset of what it would be like for the whole of your life - and of the whole of your country to be turned completely upside down and inside out. They were treated as slaves and they lost all of the land of the promise; the empire of Babylon had swept down upon them and completely destroyed their land, their city and their temple. All that Jerusalem stood for was destroyed and taken away from them when they were escorted under military guard from Jerusalem into exile. Everything that they had based their lives upon was gone. It is hard to appreciate how devastating this was for them.
It is important for us to hear and understand what is happening when the prophet addresses Jerusalem - still in ruins and destroyed. The word of the Lord is addressed to Jerusalem to 'look to the east' to see the work of God - to restore and renew this people, who will come from east and west to fulfill the promises of God. Even though Israel knew that the exile was a result of their failure to live the covenant; even though they knew everything had been taken away from them because of their sin and breaking the commandments, the word of the Lord was telling them that God had remained faithful to the covenant that was first made centuries before during the Exodus, when the Lord had addressed the whole nation (not just individuals like Abraham, Isaac, Jacob and Moses) and made covenant with them (Exodus 19). God will continue to bring his purposes to pass. So he will flatten the mountains and fill the valleys so that the way of the people would be made smooth and allow their free passage to fulfill his purposes.
The word of the Lord continued to be addressed to Israel to bring them back from their exile and to restore them to their land and to the temple. But as time passed, the prophetic word was no longer heard. The prophet Malachi was the last of the prophets, and he ministered around 460 years before the birth of Christ. So for generation upon generation people longed to hear the word of God again, to receive a fresh insight into the plan of God for his people.
So when the Gospel of Luke opens, it is almost 500 years since there has been any recorded word of prophecy. The expectation that the Lord will speak to his people must have been overwhelming. So when Luke begins this chapter with a list of who's-who, it would have been even more jarring for the first hearers. The named individuals only serves to remind them of how far they have fallen as a people and community. They are under the oppression of the Roman Emperor Tiberius Caesar (reigned 14-37 AD/CE); with his puppet governor Pontius Pilate (who reigned over Judea from 26-36 AD); then three of the four tetrarchs are named - the 2 sons of Herod the Great (Herod Antipas and Herod Philip II) and Lysanias. Finally, the current (Caiaphas, 18-36 AD) and former (Annas 6-15 AD) high priests are given. Even though Annas had left the office, he retained the title of high priest (cf. John 18:13,24). If there is an expectation that the 'word of the Lord' would come to someone, perhaps one of these 'high and mighty' individuals could be expected. Certainly you would expect that the Lord would address his people in a place of significance - like in the newly rebuilt temple in Jerusalem.
No, when the Lord chose to speak to someone after so many centuries, he addresses the word of God to a virtual nobody - to John, the son of Zechariah, out in the wilderness. That it was happening in the wilderness indicates that the great promises of Isaiah were beginning to be fulfilled in the ministry of John.
And what does John proclaim? That they (and we) need to undergo a baptism of repentance. So as we continue our journey through this season of Advent, we need to be mindful of this call of the Lord to prepare and be ready to receive his healing and cleansing word once again, so that we can be formed and prepared into the people that he longs for us to be, so that 'all flesh will see the salvation of our God'.
Play MP3
Recorded at Sacred Heart, 9.30am (10'34")
Luke begins the account of the ministry of John the Baptist with a list of strange names - what is he doing and why is he doing it and how does it relate to the splendour and integrity of a people lost in a foreign land?
In order to understand why Luke begins this account of the ministry of John, son of Zechariah, with all of those names - we need to do some background work. We need to go back to the first reading - from the prophet Baruch (the secretary of Jeremiah). Baruch prophesied during the same period - the time of Exile. This was an utterly devastating period in the history of Israel. For us to make any sense of the readings today we need to first attempt to at least get into the mindset of what it would be like for the whole of your life - and of the whole of your country to be turned completely upside down and inside out. They were treated as slaves and they lost all of the land of the promise; the empire of Babylon had swept down upon them and completely destroyed their land, their city and their temple. All that Jerusalem stood for was destroyed and taken away from them when they were escorted under military guard from Jerusalem into exile. Everything that they had based their lives upon was gone. It is hard to appreciate how devastating this was for them.
It is important for us to hear and understand what is happening when the prophet addresses Jerusalem - still in ruins and destroyed. The word of the Lord is addressed to Jerusalem to 'look to the east' to see the work of God - to restore and renew this people, who will come from east and west to fulfill the promises of God. Even though Israel knew that the exile was a result of their failure to live the covenant; even though they knew everything had been taken away from them because of their sin and breaking the commandments, the word of the Lord was telling them that God had remained faithful to the covenant that was first made centuries before during the Exodus, when the Lord had addressed the whole nation (not just individuals like Abraham, Isaac, Jacob and Moses) and made covenant with them (Exodus 19). God will continue to bring his purposes to pass. So he will flatten the mountains and fill the valleys so that the way of the people would be made smooth and allow their free passage to fulfill his purposes.
The word of the Lord continued to be addressed to Israel to bring them back from their exile and to restore them to their land and to the temple. But as time passed, the prophetic word was no longer heard. The prophet Malachi was the last of the prophets, and he ministered around 460 years before the birth of Christ. So for generation upon generation people longed to hear the word of God again, to receive a fresh insight into the plan of God for his people.
So when the Gospel of Luke opens, it is almost 500 years since there has been any recorded word of prophecy. The expectation that the Lord will speak to his people must have been overwhelming. So when Luke begins this chapter with a list of who's-who, it would have been even more jarring for the first hearers. The named individuals only serves to remind them of how far they have fallen as a people and community. They are under the oppression of the Roman Emperor Tiberius Caesar (reigned 14-37 AD/CE); with his puppet governor Pontius Pilate (who reigned over Judea from 26-36 AD); then three of the four tetrarchs are named - the 2 sons of Herod the Great (Herod Antipas and Herod Philip II) and Lysanias. Finally, the current (Caiaphas, 18-36 AD) and former (Annas 6-15 AD) high priests are given. Even though Annas had left the office, he retained the title of high priest (cf. John 18:13,24). If there is an expectation that the 'word of the Lord' would come to someone, perhaps one of these 'high and mighty' individuals could be expected. Certainly you would expect that the Lord would address his people in a place of significance - like in the newly rebuilt temple in Jerusalem.
No, when the Lord chose to speak to someone after so many centuries, he addresses the word of God to a virtual nobody - to John, the son of Zechariah, out in the wilderness. That it was happening in the wilderness indicates that the great promises of Isaiah were beginning to be fulfilled in the ministry of John.
And what does John proclaim? That they (and we) need to undergo a baptism of repentance. So as we continue our journey through this season of Advent, we need to be mindful of this call of the Lord to prepare and be ready to receive his healing and cleansing word once again, so that we can be formed and prepared into the people that he longs for us to be, so that 'all flesh will see the salvation of our God'.
Play MP3
Recorded at Sacred Heart, 9.30am (10'34")
29 November 2009
The coming of Christ
First Sunday of Advent
Jeremiah 33:14-16; 1 Thes 3:12-4:2; Luke 21: 25-28;34-36.
Happy New Year! As we begin this new season of Advent (and new liturgical year), you might imagine that we would have readings that speak of preparing for the birth of Jesus, or that would take us back to the very beginning of creation. But no, the readings instead take us to the end of all things in the second coming of Jesus. We explore the different meanings of the coming of Jesus.
We talk about the coming of Jesus in three different ways. The first is his historical birth in Bethlehem as a child, in fulfillment of the many prophecies of the coming of the Messiah (and picked up in our first reading from Jeremiah); the second, which is picked up our first reading today, is our ability to allow the Lord to actually have life and existence within us, when we accept Jesus into our lives, or to come to birth within us; the third way is when we talk about the 'Second Coming' of Jesus at the end of history. It is this idea of the final coming of Jesus that unifies all the readings today and provides the focus for us as we wait with hope in this season of Advent.
When we read Paul's first letter - the first letter that he wrote to the Thessalonians, and the very first and oldest document written in the New Testament - we have a very strong sense that the return of the Lord is very near. Paul seemed to have believed that the Lord Jesus would return again RSN (real soon now) - certainly while he was still alive. That belief had changed by the time Paul wrote his later letters, and like him we continue to look to that day with hope and longing. Paul knew that everything in the world (defined by the sun and moon and stars) had changed because of that amazing and incredible event of the resurrection of Jesus. He also knew that as a Christian people our job was to bring that change and difference into the world through being changed and renewed by the presence of Jesus in the Holy Spirit in our own lives. This is the dramatic change and difference that Jesus can make in our lives. This is the only way that we need to prepare for the second coming - to live lives of virtue and holiness united to Jesus now.
Sometimes we may be like the captain of Oceanic flight 815 who announces to the passengers: "Good afternoon ladies and gentleman, and welcome once again to Oceanic 815. Thankyou for choosing to fly with us today. I wanted to give you an update on our flight status. We have some good news and bad news. The bad news is that we are having a slight difficulty with our instruments, so that we are actually not at all sure where we are right now, but the good news is that we are making excellent time." So many people today live like that - lost and uncertain as to where we are, yet racing ahead at full steam to ensure that we get wherever it is that we are going as quickly as possible!
Maybe it is time for us to take stock of where we are and work out where we are headed in our lives? As we continue in this season of Advent, let us prepare in joyful hope for the coming of our Saviour - and allow the Lord to truly be present within us now...
Play MP3
(Recorded at St Michael's, 9.30am - 10'47")
Jeremiah 33:14-16; 1 Thes 3:12-4:2; Luke 21: 25-28;34-36.
Happy New Year! As we begin this new season of Advent (and new liturgical year), you might imagine that we would have readings that speak of preparing for the birth of Jesus, or that would take us back to the very beginning of creation. But no, the readings instead take us to the end of all things in the second coming of Jesus. We explore the different meanings of the coming of Jesus.
We talk about the coming of Jesus in three different ways. The first is his historical birth in Bethlehem as a child, in fulfillment of the many prophecies of the coming of the Messiah (and picked up in our first reading from Jeremiah); the second, which is picked up our first reading today, is our ability to allow the Lord to actually have life and existence within us, when we accept Jesus into our lives, or to come to birth within us; the third way is when we talk about the 'Second Coming' of Jesus at the end of history. It is this idea of the final coming of Jesus that unifies all the readings today and provides the focus for us as we wait with hope in this season of Advent.
When we read Paul's first letter - the first letter that he wrote to the Thessalonians, and the very first and oldest document written in the New Testament - we have a very strong sense that the return of the Lord is very near. Paul seemed to have believed that the Lord Jesus would return again RSN (real soon now) - certainly while he was still alive. That belief had changed by the time Paul wrote his later letters, and like him we continue to look to that day with hope and longing. Paul knew that everything in the world (defined by the sun and moon and stars) had changed because of that amazing and incredible event of the resurrection of Jesus. He also knew that as a Christian people our job was to bring that change and difference into the world through being changed and renewed by the presence of Jesus in the Holy Spirit in our own lives. This is the dramatic change and difference that Jesus can make in our lives. This is the only way that we need to prepare for the second coming - to live lives of virtue and holiness united to Jesus now.
Sometimes we may be like the captain of Oceanic flight 815 who announces to the passengers: "Good afternoon ladies and gentleman, and welcome once again to Oceanic 815. Thankyou for choosing to fly with us today. I wanted to give you an update on our flight status. We have some good news and bad news. The bad news is that we are having a slight difficulty with our instruments, so that we are actually not at all sure where we are right now, but the good news is that we are making excellent time." So many people today live like that - lost and uncertain as to where we are, yet racing ahead at full steam to ensure that we get wherever it is that we are going as quickly as possible!
Maybe it is time for us to take stock of where we are and work out where we are headed in our lives? As we continue in this season of Advent, let us prepare in joyful hope for the coming of our Saviour - and allow the Lord to truly be present within us now...
Play MP3
(Recorded at St Michael's, 9.30am - 10'47")
22 November 2009
Building the kingdom with Christ the King
Sunday 34 in the Season of the Year - Feast of Christ the King (B)
Sometimes, especially when we live in a Constitutional Monarchy like we do in Australia, and we have strong democratic beliefs - and perhaps even more so if we are republicans - the idea of celebrating Christ as King can seem quaint and antiquated. When the King or Queen are distant and essentially irrelevant to our lives, how do we make sense of this feast and idea of Christ as King?
If Christ is the king, then we must be part of some kingdom. Perhaps we are also confused by what exactly this kingdom is all about? Sometimes we might think (if we do at all) that the kingdom has probably something to do with the death and resurrection of Jesus. We know that through the Cross our sins have been forgiven and we are able to have the promise of another place which we call heaven after we die. But is that actually what Jesus was on about?
We have been reading through the Gospel of Mark this year, and you might just remember how when we began at the start of the year in Mark chapter one, we heard Jesus begin his public ministry by proclaiming that the 'kingdom of God' was near, and we should repent and believe. And then he began to call and invite people into the kingdom. Yet all of this was happening two to three years before the events of his death and resurrection. So if that is what the kingdom is all about, what were they doing during those years?
Perhaps we need to think about how to live in the kingdom and how it might fit with the whole story of God and God's people. How does this fit with the story of creation, sin, confusion, darkness and so forth. And how does a dance on the streets of Paris or the "parable of the public toilet" fit into this story? Listen to find out more...
Play MP3
Recorded at Sacred Heart, 9.30am (10'17")
Sometimes, especially when we live in a Constitutional Monarchy like we do in Australia, and we have strong democratic beliefs - and perhaps even more so if we are republicans - the idea of celebrating Christ as King can seem quaint and antiquated. When the King or Queen are distant and essentially irrelevant to our lives, how do we make sense of this feast and idea of Christ as King?
If Christ is the king, then we must be part of some kingdom. Perhaps we are also confused by what exactly this kingdom is all about? Sometimes we might think (if we do at all) that the kingdom has probably something to do with the death and resurrection of Jesus. We know that through the Cross our sins have been forgiven and we are able to have the promise of another place which we call heaven after we die. But is that actually what Jesus was on about?
We have been reading through the Gospel of Mark this year, and you might just remember how when we began at the start of the year in Mark chapter one, we heard Jesus begin his public ministry by proclaiming that the 'kingdom of God' was near, and we should repent and believe. And then he began to call and invite people into the kingdom. Yet all of this was happening two to three years before the events of his death and resurrection. So if that is what the kingdom is all about, what were they doing during those years?
Perhaps we need to think about how to live in the kingdom and how it might fit with the whole story of God and God's people. How does this fit with the story of creation, sin, confusion, darkness and so forth. And how does a dance on the streets of Paris or the "parable of the public toilet" fit into this story? Listen to find out more...
Play MP3
Recorded at Sacred Heart, 9.30am (10'17")
15 November 2009
The end of the world - of death
Week 33 - Season of the Year B
Mark 13:24-32
Often when we are presented with a passage like the Gospel that we have just read, we are left scratching our heads and wondering what on earth (or heaven) is going on. Of course there is a fascination in our world (like theirs) about the end of the world. Movies like 2012 - released this week - or other Hollywood blockbusters like Knowing, Independence Day, the Day After Tomorrow all attest to our interest and fascination with the subject, as do bookshelves full of prophecies from Nostradamus or the Mayan empire - or indeed of course from our own Scriptures.
So yes, we have a range of passages and whole books in the Bible that are samples of what we call 'Apocalyptic'. The first reading today was from the Prophet Daniel, and the final book in the Bible is the Book of Revelation, also called the Apocalypse. And they are notoriously difficult to interpret. Especially if we imagine that they are to be taken literally, or that they are meant to be read as precise predictions of how the world will end. Which they are not.
First the title gives us a hint - it is called apocalyptic, which comes from a Greek word 'apokalypso' meaning 'disclosure', 'unveiling' or 'revelation'. Sometimes this refers to an unveiling of the future, but usually it means a revelation about what is happening all around us - which is the case in today's Gospel. Secondly, this kind of literature is usually written during times of persecution. So Daniel comes from the period of the Jewish exile in Babylon, when the people were suffering great persecution; similarly the book of Revelation was written at the end of the first century, during a period of deep persecution of the Christian Church by the Roman Empire.
Turning to the Gospel itself, this chapter 13 begins with Jesus and his disciples sitting in the temple forecourt. Now, especially for country bumpkins like this lot, coming from Galilee the Temple was an amazingly impressive building. As a country kid myself, I remember vividly the first time that I went overseas. As a good Catholic boy, my first stop was Rome and we went straight by train from the plane to St Peter's. Man, that place is just amazing. The building is simply massive and so beautiful. It is 220m long and seats 60,000 people. But the temple of King Herod was just as impressive - or even more so. The whole complex was nearly half a kilometre long - 485m along the Western wall. At the south-eastern corner the wall is 130m about the valley - that's like a 40-story building. And it was all decked out in white limestone, marble and stacks of gold. So it would take your breath away! And Archeologists have discovered that some of the foundation stones would have weighed around 4000 tonnes - so it was certainly enough to blow away these country kids. And Jesus simply says that not one of these massive and beautiful stones will be left standing on another. And to declare that he really didn't even need to be a great prophet. He knew how central the Temple was to the whole scheme of things - how it lay not just at the centre of Jewish religious life but also their whole cultural, political and national identity. He also knew how much the tension was building between the Jewish zealots who were pushing for a national uprising and the Roman Empire. This all came to a head in the last 60s, leading to the complete destruction of the Temple in 70CE.
So Jesus is alluding to this - and to some extent he is also alluding to the eventual end of the world. But he talks about all of this coming about during the current generation - that the disciples would all witness it. If we take all this literally, we are left wondering if Jesus got the details all wrong. So what was he talking about when he mentions the sun and moon being darkened and the stars falling?
First we need to remember the centrality of these 'heavenly bodies' in everyday life. Now, if I want to know what the time is, I just look at my watch. If I am wondering around and want to know where I am I pull out my mobile phone and turn on the GPS. The same in my car. If it is getting a bit dark, I flick the switch and turn on the lights. In those days the sun and moon provided their main sources of light. You used them to know what the time was. You used them and the stars to navigate and to know what season it was and what the weather was going to be like. (Hence the example of the fig tree.) So the sun and moon and stars represented what the whole world was like. The symbolised the existing structure of the world. So when Jesus says that all of that is changing - all of that is coming to an end in this generation - he is talking about events that are much closer at hand. Remember all this happens in Jerusalem during what we now call 'Holy Week'. The great events of Jesus' death and resurrection are only a day or two away. Jesus wants his disciples to know that what is about to happen will not just effect him - but it will change their whole world (represented by the sun, moon and stars). Why will everything change? Because until that time the whole world has revolved around death. Death (like taxes) is the one thing that every empire has always held over its citizens and subjects. Fear of death has remained a constant across human history. In one way we can understand that all of our sin and dysfunction is linked to this fear of death and our feeble attempts to overcome it - whether that is by pursuing health, wealth, beauty, power, sex or simply distracting ourselves with new toys or experiences. But all of that world came to end - or began to end - the moment that Jesus took all of our sin and dysfunction on-board when he stretched out his arms on that Roman cross.
The old world did in fact end on that glorious Easter Sunday morning. All of our fears and failures were caught up and redeemed by the work of God in the person of Jesus. The world that the disciples knew did end that day.
But the end was also a beginning. Because realities are of little use unless we know about them. Unless we live in their truth. So while death no longer has a hold over us, we need - as a Christian people - to live in this truth. And we need to take our place in proclaiming and living as an Easter people.
Play MP3
Recorded at St Michael's Nowra, 9.30am (12'51")
Mark 13:24-32
Often when we are presented with a passage like the Gospel that we have just read, we are left scratching our heads and wondering what on earth (or heaven) is going on. Of course there is a fascination in our world (like theirs) about the end of the world. Movies like 2012 - released this week - or other Hollywood blockbusters like Knowing, Independence Day, the Day After Tomorrow all attest to our interest and fascination with the subject, as do bookshelves full of prophecies from Nostradamus or the Mayan empire - or indeed of course from our own Scriptures.
So yes, we have a range of passages and whole books in the Bible that are samples of what we call 'Apocalyptic'. The first reading today was from the Prophet Daniel, and the final book in the Bible is the Book of Revelation, also called the Apocalypse. And they are notoriously difficult to interpret. Especially if we imagine that they are to be taken literally, or that they are meant to be read as precise predictions of how the world will end. Which they are not.
First the title gives us a hint - it is called apocalyptic, which comes from a Greek word 'apokalypso' meaning 'disclosure', 'unveiling' or 'revelation'. Sometimes this refers to an unveiling of the future, but usually it means a revelation about what is happening all around us - which is the case in today's Gospel. Secondly, this kind of literature is usually written during times of persecution. So Daniel comes from the period of the Jewish exile in Babylon, when the people were suffering great persecution; similarly the book of Revelation was written at the end of the first century, during a period of deep persecution of the Christian Church by the Roman Empire.
Turning to the Gospel itself, this chapter 13 begins with Jesus and his disciples sitting in the temple forecourt. Now, especially for country bumpkins like this lot, coming from Galilee the Temple was an amazingly impressive building. As a country kid myself, I remember vividly the first time that I went overseas. As a good Catholic boy, my first stop was Rome and we went straight by train from the plane to St Peter's. Man, that place is just amazing. The building is simply massive and so beautiful. It is 220m long and seats 60,000 people. But the temple of King Herod was just as impressive - or even more so. The whole complex was nearly half a kilometre long - 485m along the Western wall. At the south-eastern corner the wall is 130m about the valley - that's like a 40-story building. And it was all decked out in white limestone, marble and stacks of gold. So it would take your breath away! And Archeologists have discovered that some of the foundation stones would have weighed around 4000 tonnes - so it was certainly enough to blow away these country kids. And Jesus simply says that not one of these massive and beautiful stones will be left standing on another. And to declare that he really didn't even need to be a great prophet. He knew how central the Temple was to the whole scheme of things - how it lay not just at the centre of Jewish religious life but also their whole cultural, political and national identity. He also knew how much the tension was building between the Jewish zealots who were pushing for a national uprising and the Roman Empire. This all came to a head in the last 60s, leading to the complete destruction of the Temple in 70CE.
So Jesus is alluding to this - and to some extent he is also alluding to the eventual end of the world. But he talks about all of this coming about during the current generation - that the disciples would all witness it. If we take all this literally, we are left wondering if Jesus got the details all wrong. So what was he talking about when he mentions the sun and moon being darkened and the stars falling?
First we need to remember the centrality of these 'heavenly bodies' in everyday life. Now, if I want to know what the time is, I just look at my watch. If I am wondering around and want to know where I am I pull out my mobile phone and turn on the GPS. The same in my car. If it is getting a bit dark, I flick the switch and turn on the lights. In those days the sun and moon provided their main sources of light. You used them to know what the time was. You used them and the stars to navigate and to know what season it was and what the weather was going to be like. (Hence the example of the fig tree.) So the sun and moon and stars represented what the whole world was like. The symbolised the existing structure of the world. So when Jesus says that all of that is changing - all of that is coming to an end in this generation - he is talking about events that are much closer at hand. Remember all this happens in Jerusalem during what we now call 'Holy Week'. The great events of Jesus' death and resurrection are only a day or two away. Jesus wants his disciples to know that what is about to happen will not just effect him - but it will change their whole world (represented by the sun, moon and stars). Why will everything change? Because until that time the whole world has revolved around death. Death (like taxes) is the one thing that every empire has always held over its citizens and subjects. Fear of death has remained a constant across human history. In one way we can understand that all of our sin and dysfunction is linked to this fear of death and our feeble attempts to overcome it - whether that is by pursuing health, wealth, beauty, power, sex or simply distracting ourselves with new toys or experiences. But all of that world came to end - or began to end - the moment that Jesus took all of our sin and dysfunction on-board when he stretched out his arms on that Roman cross.
The old world did in fact end on that glorious Easter Sunday morning. All of our fears and failures were caught up and redeemed by the work of God in the person of Jesus. The world that the disciples knew did end that day.
But the end was also a beginning. Because realities are of little use unless we know about them. Unless we live in their truth. So while death no longer has a hold over us, we need - as a Christian people - to live in this truth. And we need to take our place in proclaiming and living as an Easter people.
Play MP3
Recorded at St Michael's Nowra, 9.30am (12'51")
08 November 2009
The gift of the widow
Sunday 32 in the Season of the Year (B)
Mark 12:38-44 and I Kings 17:8-16.
The gift of the widow who has nothing to give.
Play MP3
Recorded at St Michael's Nowra 9.30am (14'30")
Mark 12:38-44 and I Kings 17:8-16.
The gift of the widow who has nothing to give.
Play MP3
Recorded at St Michael's Nowra 9.30am (14'30")
01 November 2009
Blessed by God
All Saints Day (Matthew 4:25-5:12)
The gospel passage that we usually call the Beatitudes seems to be one of those passages that is 'trotted out' for almost any occasion - from weddings to funerals to commitments of ordination and religious profession. But what on earth is it about? What does it mean to say that someone who is mourning is to be declared happy or blessed? Is it telling us that we have to be poor in spirit to be part of the kingdom? That we need to mourn and be meek? Is this a series of yet more commandments that we need to fulfill? Or a new list of ways that we will be judged? Or are these statements something else entirely? Perhaps in these statements from Jesus - addressed to this strange crowd of people from the backwaters of Galilee to the more sophisticated citizens of Judea and Jerusalem, as well as the pagans and gentiles from the Decapolis - we actually meet what is truly good news. An announcement of Jesus that we can indeed be part of the kingdom of God - or maybe that we already are precisely because we are somewhat scattered or simply somewhat ordinary?
Play MP3
Recorded at St Michael's 6pm (13'40" - including final blessing)
The gospel passage that we usually call the Beatitudes seems to be one of those passages that is 'trotted out' for almost any occasion - from weddings to funerals to commitments of ordination and religious profession. But what on earth is it about? What does it mean to say that someone who is mourning is to be declared happy or blessed? Is it telling us that we have to be poor in spirit to be part of the kingdom? That we need to mourn and be meek? Is this a series of yet more commandments that we need to fulfill? Or a new list of ways that we will be judged? Or are these statements something else entirely? Perhaps in these statements from Jesus - addressed to this strange crowd of people from the backwaters of Galilee to the more sophisticated citizens of Judea and Jerusalem, as well as the pagans and gentiles from the Decapolis - we actually meet what is truly good news. An announcement of Jesus that we can indeed be part of the kingdom of God - or maybe that we already are precisely because we are somewhat scattered or simply somewhat ordinary?
Play MP3
Recorded at St Michael's 6pm (13'40" - including final blessing)
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