Celebration of First Holy Communion (Readings from the feast of Body and Blood of Christ) in St John Vianney Parish. The final of two special Masses.
Like when Jesus gathered with his disciples, we continue to gather to be fed by the Lord in the readings and to be united by him in this meal of new life and new hope. Jesus fed the huge crowd first with his word of life and then with food. When the disciples ask Jesus to feed the crowd, he first asks them to give them something to eat. The disciples forget that Jesus can do anything - he did after all just walk across the water.
This is especially the case as we also are invited to allow the kingdom of God to break into our lives, so that we can be changed by our encounter with the very presence of the Lord.
Play MP3
Recorded at St John Vianney Church, 12noon (4'44")
Before this Mass (like last week) I asked the Year Three children to suggest a few words that I had to include in the homily that I shared with them. Initially they suggested words like 'Jesus', 'bread', 'wine', 'bible', 'God', 'eucharist', but then their words became a little more left-field, like 'random', 'rubber suit' and 'chocolate'. Hopefully this may explain why there appear to be these slightly random words today and last Sunday ;-)
19 September 2010
The decision of the dishonest manager
Sunday 25C - Luke 16:1-13
Across the Gospels, Jesus tells something like 40 parables (a good biblical number); there are 23 in Matthew, 9 in Mark, 28 in Luke but none in John; seven are found in all three of the Synoptic Gospels (Mt, Mk, Lk) and various ones are found in two gospels; some are unique to Matthew (10); one is unique to Mark; 15 are unique to the Gospel of Luke. Among these parables that are unique to the Gospel of Luke are some of the most-loved of all the parables that Jesus told - ones like the Good Samaritan and the ones that we had last Sunday - the lost sheep (also told in Matthew), the lost coin and the lost son. But I doubt if there are many people (if any?) who would claim the Parable of the dishonest manager as their most loved parable. Do you?
The parable has perplexed scholars and saints across the centuries - in part because it is not absolutely clear where the parable ends and the words of Jesus begin. Is the master (Greek kyrios) in 16:8 the master in the story or the Lord Jesus? Mostly today the parable is considered to finish at 16:8a, and the words of Jesus begin with "for the children of this age..." which makes sense.
So is it possible to read this powerful parable in a new way so that it may even become your favourite? Probably not, but let's try...
Play MP3
Recorded at St John Vianney (11'26")
Across the Gospels, Jesus tells something like 40 parables (a good biblical number); there are 23 in Matthew, 9 in Mark, 28 in Luke but none in John; seven are found in all three of the Synoptic Gospels (Mt, Mk, Lk) and various ones are found in two gospels; some are unique to Matthew (10); one is unique to Mark; 15 are unique to the Gospel of Luke. Among these parables that are unique to the Gospel of Luke are some of the most-loved of all the parables that Jesus told - ones like the Good Samaritan and the ones that we had last Sunday - the lost sheep (also told in Matthew), the lost coin and the lost son. But I doubt if there are many people (if any?) who would claim the Parable of the dishonest manager as their most loved parable. Do you?
The parable has perplexed scholars and saints across the centuries - in part because it is not absolutely clear where the parable ends and the words of Jesus begin. Is the master (Greek kyrios) in 16:8 the master in the story or the Lord Jesus? Mostly today the parable is considered to finish at 16:8a, and the words of Jesus begin with "for the children of this age..." which makes sense.
So is it possible to read this powerful parable in a new way so that it may even become your favourite? Probably not, but let's try...
Play MP3
Recorded at St John Vianney (11'26")
12 September 2010
New life and new hope
Celebration of First Holy Communion (Readings from the feast of Body and Blood of Christ) in St John Vianney Parish at the first of two special Masses. Like when Jesus gathered with his disciples, we continue to gather to be fed by the Lord in the readings and to be united by him in this meal of new life and new hope. This is especially the case as we also are invited to allow the kingdom of God to break into our lives, so that we can be changed by our encounter with the very presence of the Lord.
Recorded at St John Vianney, 12noon (4'26")
Grace is found beyond justice
Sunday 24 (Year C) - Luke 15:1-32
I heard during the week of an Australian policeman who has been working for many years in the highlands of Papua New Guinea with the local tribes people there. For many generations their custom has been to seek vengeance for any slight or injury through violence, and consequently the incidence of injury by axe and machete is very high. But through this policeman, slowly this community is discovering a different way of dealing with conflict - the way of justice. We could dismiss this as just being the behaviour of people who are much more primitive then ourselves. And yet...
Today, many people around the world are remembering what we were doing nine years ago, when we heard about the events of September 11, 2001. I was on a silent retreat, so it was only when I went to Mass that morning that I heard the brothers in the monastery pray about the events in the Prayer of the Faithful. I am sure that everyone here is able to tell exactly where they were and what they were doing when they heard the news; news that continues to have ramifications across the world, as Australia continues to be part of the so-called coalition forces in Afghanistan and Iraq. We also heard during the week of an American pastor who thought that the most appropriate response to a mosque being built near ground zero was to burn copies of the Koran. All of these responses are simply one level of responding within the boundaries of justice.
But although we worship a God of justice, our God is so much more than just. He doesn't just deal with us according to the demands of justice - he treats us with the mercy that we never deserved. This is one of the reasons that the Pharisees - good, God-fearing, upright and religious men and women who are faithful to the demands of the law, and cannot understand how this Jesus person can bear to share with these notorious tax-collectors and sinners. Unlike St Paul, himself a former Pharisee, who knew that he never deserved to be treated specially or that he deserved to be saved, these people think that they merit the kingdom of God because of their good works and deeds. It is in that context that Jesus tells the three parables that comprise the whole of Luke 15 - the parables of the lost sheep, the lost coin and the lost son.
Play MP3
Recorded at St John Vianney, 8.30am (7'50")
I heard during the week of an Australian policeman who has been working for many years in the highlands of Papua New Guinea with the local tribes people there. For many generations their custom has been to seek vengeance for any slight or injury through violence, and consequently the incidence of injury by axe and machete is very high. But through this policeman, slowly this community is discovering a different way of dealing with conflict - the way of justice. We could dismiss this as just being the behaviour of people who are much more primitive then ourselves. And yet...
Today, many people around the world are remembering what we were doing nine years ago, when we heard about the events of September 11, 2001. I was on a silent retreat, so it was only when I went to Mass that morning that I heard the brothers in the monastery pray about the events in the Prayer of the Faithful. I am sure that everyone here is able to tell exactly where they were and what they were doing when they heard the news; news that continues to have ramifications across the world, as Australia continues to be part of the so-called coalition forces in Afghanistan and Iraq. We also heard during the week of an American pastor who thought that the most appropriate response to a mosque being built near ground zero was to burn copies of the Koran. All of these responses are simply one level of responding within the boundaries of justice.
But although we worship a God of justice, our God is so much more than just. He doesn't just deal with us according to the demands of justice - he treats us with the mercy that we never deserved. This is one of the reasons that the Pharisees - good, God-fearing, upright and religious men and women who are faithful to the demands of the law, and cannot understand how this Jesus person can bear to share with these notorious tax-collectors and sinners. Unlike St Paul, himself a former Pharisee, who knew that he never deserved to be treated specially or that he deserved to be saved, these people think that they merit the kingdom of God because of their good works and deeds. It is in that context that Jesus tells the three parables that comprise the whole of Luke 15 - the parables of the lost sheep, the lost coin and the lost son.
Play MP3
Recorded at St John Vianney, 8.30am (7'50")
05 September 2010
Happy Fathers' Day - so hate your mother and father!
Sunday 23 - season of the year (C); Fathers' Day
In the Gospel today, we have this most striking response by Jesus as the crowds of people flock to hear him - 'unless you hate your father, mother, sister, brother, wife/husband, children and even hate yourself, you cannot be my disciples.' Clearly Jesus needs to go back to leadership training and reread those famous books on how to win friends and influence people. This Gospel was even more striking for me, since we celebrated this weekend with my family my parent's Golden wedding anniversary. It seemed a little odd as I began Mass last night with, "well, Mum and Dad, as we gather as a family to celebrate with you this incredible milestone in our lives, let me begin by being faithful to the Gospel today and declaring how much I hate you. Oh, and happy anniversary!"
So what is all this about then? What is Jesus asking of would-be disciples? What are we called to be and do? How can we find contentment, fulfillment and happiness? How do our relationships fit into this discipleship way of life?
Play MP3
Recorded at St John Vianney, 8.30am (5'10")
In the Gospel today, we have this most striking response by Jesus as the crowds of people flock to hear him - 'unless you hate your father, mother, sister, brother, wife/husband, children and even hate yourself, you cannot be my disciples.' Clearly Jesus needs to go back to leadership training and reread those famous books on how to win friends and influence people. This Gospel was even more striking for me, since we celebrated this weekend with my family my parent's Golden wedding anniversary. It seemed a little odd as I began Mass last night with, "well, Mum and Dad, as we gather as a family to celebrate with you this incredible milestone in our lives, let me begin by being faithful to the Gospel today and declaring how much I hate you. Oh, and happy anniversary!"
So what is all this about then? What is Jesus asking of would-be disciples? What are we called to be and do? How can we find contentment, fulfillment and happiness? How do our relationships fit into this discipleship way of life?
Play MP3
Recorded at St John Vianney, 8.30am (5'10")
29 August 2010
Mount Zion and the heavenly Jerusalem
In the liturgy of this 22nd Sunday (Year C), we are given an insight into exactly what is really happening when we gather for the Eucharist, with this magnificent reading from the book of Hebrews. All that we see around us, as rich and as beautiful as it usually is, is only a glimpse of the untold beauty of the worship that is actually happening as we gather in the city of the living God, the heavenly Jerusalem.
Play MP3
Recorded at St John Vianney, 8.30am (10'25")
Play MP3
Recorded at St John Vianney, 8.30am (10'25")
22 August 2010
Entering the gate of Jesus
Many years ago, when I was a uni student in Sydney, I wanted to head back home to Bega for a family function. These was the days before the Internet (remember those?) so I bought the bus ticket from a travel agent and duly headed into the Coach Terminal at Central Station to catch the designated bus. I arrived nice and early at the terminal, and was a little surprised that there were no other passengers waiting around. I waited for the scheduled departure time, checking my ticket and the clock tower to make sure that my watch wasn't playing up. And so I waited. And waited. When more than thirty minutes after the scheduled departure time had passed and realised there was a number for the coach company on the ticket, so I gave them a call. Apologetically, they informed me that they had that week changed their departure schedule, and the travel agent had put the old time on the ticket. The bus I was supposed to catch had left an hour before and no other buses were running that day; so I had no other choice but to go back to my Sydney home and try again the next day. (My dear mother did write to the company and get a refund and a travel voucher, so all was not lost!)
So, do you have a ticket to heaven? Is it valid? Or has the salvation bus already left?
Have you ever had the experience of meeting evangelical or fundamentalist Christians who have asked you the question, "if you were to die tonight, would you go to heaven?" There only seems to be one question that they ask. So, if you were to die tonight, would you go to heaven? What about your brother/sister/mother/father/son/daughter/grandchild/neighbour/friend/colleague?
In the gospel today, Jesus is asked the question, 'will there only be a few saved?' Although this is a question we rarely think about, it is one that many people, from the Rabbis in the days of Jesus right through the centuries have often pondered and attempted to answer. In the Gospel, Jesus doesn't answer, but tells us to 'strive to enter by the narrow gate.' So what exactly is going on?
So how many will be saved? Do we think that Origin of Alexandria (3rd century) was correct when he surmised that in the end, because of the love and mercy of the Lord, the goodness of creation and that we have all been created in the image and likeness of God - that all would end up being saved? Or do we more tend to think that St Augustine of Hippo was right, who wrote in the fourth century that most of humanity were going to be damned and only a very few would be saved?
When Jesus tells us to enter by the narrow gate - what makes the gate narrow, and who or what is the gate? Does the Gospel Acclamation today help us? - when we are reminded of one of the seven declarations of Jesus in John's gospel, usually called the "I am" statements - "I am the way, the truth and the life; no one comes to the Father except through me." But then what do we make of this final vision of the book of Isaiah with all the nations who do not know the Lord finally coming to see the glory of God; or the second reading (Hebrews 12) about the Lord correcting and training his children.
Play MP3
[8'51"] Sunday 21 C
So, do you have a ticket to heaven? Is it valid? Or has the salvation bus already left?
Have you ever had the experience of meeting evangelical or fundamentalist Christians who have asked you the question, "if you were to die tonight, would you go to heaven?" There only seems to be one question that they ask. So, if you were to die tonight, would you go to heaven? What about your brother/sister/mother/father/son/daughter/grandchild/neighbour/friend/colleague?
In the gospel today, Jesus is asked the question, 'will there only be a few saved?' Although this is a question we rarely think about, it is one that many people, from the Rabbis in the days of Jesus right through the centuries have often pondered and attempted to answer. In the Gospel, Jesus doesn't answer, but tells us to 'strive to enter by the narrow gate.' So what exactly is going on?
So how many will be saved? Do we think that Origin of Alexandria (3rd century) was correct when he surmised that in the end, because of the love and mercy of the Lord, the goodness of creation and that we have all been created in the image and likeness of God - that all would end up being saved? Or do we more tend to think that St Augustine of Hippo was right, who wrote in the fourth century that most of humanity were going to be damned and only a very few would be saved?
When Jesus tells us to enter by the narrow gate - what makes the gate narrow, and who or what is the gate? Does the Gospel Acclamation today help us? - when we are reminded of one of the seven declarations of Jesus in John's gospel, usually called the "I am" statements - "I am the way, the truth and the life; no one comes to the Father except through me." But then what do we make of this final vision of the book of Isaiah with all the nations who do not know the Lord finally coming to see the glory of God; or the second reading (Hebrews 12) about the Lord correcting and training his children.
Play MP3
[8'51"] Sunday 21 C
15 August 2010
Mary and the Ark
The liturgy of the Assumption of the Blessed Virgin presents a cacophony of images to us: the Ark of the Covenant in the temple of heaven; a woman clothed with the sun with the moon at her feet and a crown of twelve stars; a pug-ugly, fearsome and hungry dragon; and then by contrast the ordinary and humble scene of a woman visiting her kinswoman which results in this most magnificent declaration of praise for what God has done by breaking into the world. Added to all these images is the equally striking declaration of St Paul when he writes to the Corinthians about the effects and consequences of the bodily resurrection of Jesus. What are we to make of all these images and how do they relate to the Assumption of Mary?
Play MP3
Recorded at St John Vianney, 8'49"
Background music - Memorial (by Explosions in the Sky)
Play MP3
Recorded at St John Vianney, 8'49"
Background music - Memorial (by Explosions in the Sky)
08 August 2010
It has pleased the Father to give you the kingdom
19th Sunday, Year C (Feast of Blessed Mary MacKillop)
It is appropriate that the Australian church remembers Blessed Mary MacKillop today, with the opening line of the Gospel (Luke 12:32-48) being a powerful reminder to us the idea of grace - 'There is no need to be afraid, little flock, for it has pleased your Father to give you the kingdom.' In the Father's kingdom, there is the need to both give and receive - so sell your posessions and give alms. A great image of this that I have found helpful is the process that I like to do regularly - breathing. Because the only way to breathe well is to both breathe in and breathe out.
Play MP3
Recorded at St Brigid's, Gwynneville, 9am (8'36")
Play MP3
Recorded at St Brigid's, Gwynneville, 9am (8'36")
01 August 2010
Vapour, riches and hell
18th Sunday (Year C): Luke 12:13-21 & Qoh 1:2, 2:21-23
We have in today's Gospel one of only two times in the parables of Jesus when he describes some action committed by a person that it deserves only one judgement - death. Like the other story (the rich man and Lazarus, also in the gospel of Luke, 16:19-31) the cause of this terrible judgement is not because the person has broken one of the ten commandments, but because of an incredible greed and a selfish disregard for the needs of the poor. This view is reinforced by the selection of the first reading - the interminably depressed writings of Qoheleth (also called Ecclesiastes, from the Greek translation) who at the end of a life filled with riches and pleasure, knows that all of these things are mere vapour ('hebel') - meaningless vanity. So where do we find our hope?
Recorded at St John Vianney, 8.30am (7'08")
We have in today's Gospel one of only two times in the parables of Jesus when he describes some action committed by a person that it deserves only one judgement - death. Like the other story (the rich man and Lazarus, also in the gospel of Luke, 16:19-31) the cause of this terrible judgement is not because the person has broken one of the ten commandments, but because of an incredible greed and a selfish disregard for the needs of the poor. This view is reinforced by the selection of the first reading - the interminably depressed writings of Qoheleth (also called Ecclesiastes, from the Greek translation) who at the end of a life filled with riches and pleasure, knows that all of these things are mere vapour ('hebel') - meaningless vanity. So where do we find our hope?
Recorded at St John Vianney, 8.30am (7'08")
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