Second Sunday of Advent. Come to your senses, a sermon preached at Victor Harbor

 This old door reminds me that Advent invites me to 'come to my senses'

Second Sunday of Advent

We sometimes say of another person but rarely about ourselves: ‘Have they taken leave of their senses?’

Advent is a season where the friends of Jesus Christ are called to ‘come to their senses’ or wake up to themselves. In this season the alarm is sounded and we are urged lovingly to make ready and pray ‘Maranatha, come Lord come’

When we take about ‘coming to our senses’ or about ‘common sense’ we are talking about our capacity for reason and to make good judgements. We weigh up the possible consequences of our intended action against our internal moral compass.  In this common-sense use of the term, common sense is often all too absent. Let me repeat that sentence. In the common-sense use of the term, common sense is often all too absent. If you are like me, you will too often be on cruise control when you ought to be more aware, alert, vigilant and ready with a reasoned and reasonable response.

Coming to our senses has another meaning. It means paying attention to the senses most of us have by virtue of living in animal bodies. That is, the ability to see, feel, hear, smell and taste. It all adds up and makes sense don’t you think?

·        From our Gospel –

·        See, I am sending my messenger

·        Proclaim – hear

·        John clothed in camel hair with a leather belt. Reaching to untie sandals, the touch of water, all feeling. The quenching of spiritual thirst. Spirit, the breath of God flowing with our exhaling and inhaling breath.

·        Locusts (probably a plant since insects are unclean) and wild honey – taste. Smell, well we can add that one in, and imagine the sweat of remorse, repentance, and regret under the sun in the arid desert.

In Peter, the fireworks oratory, with noise and visions. He speaks of Our Lord’s loving look of patience. Isaiah, speaking tenderly, a voice crying out, feeding the hungry flock, saying to the city and gathering in.

These readings are full of references to our senses and indeed listen to another person and you will find our language is chock full of metaphors and words that remind us that even our speaking is a sensory song.

As Psalm 85 reminds us ‘steadfast love and faithfulness will meet in a beautiful embrace and righteousness and peace will engage in a long, loving, and passionate kiss.

The Spirit calls us to our senses, to full aliveness. But if we are to experience the Divine Presence in the glory of creation and in the face of another human let us begin by coming to our senses when we gather in worship.

Anglicans have beautiful sensory rich patterns of worship in churches full of colour with resonant music and if not the smoke of rich incense the smell of coffee after church. We stand, sit, taste, feel, speak, and sing.  We stop, look, and listen. Not for us the bare painted walls of the Protestant Chapel that serve as a sounding board for the Word. We are as Anglicans scandalously sacramental in creating places of beauty and love, music, and colour.

Why is it then when we are called to hear beautiful Scripture read for us, that we, despite good hearing, gazing at the screen or into our service leaflet? Why when on your behalf I lead you in prayer and break the bread are you looking away? I know myself, and maybe this is true of you, that sometimes I am distracted, bored or just anxious in our worship. What I yearn for myself is for release in worship, a letting go and being in my senses touching tasting, moving celebrating in sign and symbol, moving this amazing human body in thanksgiving to the God who comes to us as a living breathing human being in Jesus feeling free to cry, laugh or simply to be still for the presence of the Lord.

Mindfulness, paying attention, being present is at the heart of Advent. Some of us have been practicing some simple, subtle, and sensory based exercises to train us in attentiveness in our Advent sessions and others are welcome to come along. But whatever you do I encourage you to really to appreciate the gift of your senses and to bring them to our sensory rich Eucharistic rituals.

When Scripture is read, (unless you can’t hear), just listen, close your eyes and let the word flow in and around you. When you sing and respond you do not have to always follow the words on screen or book. You know them already so feel flow in your bones. Watch the movement of the liturgy and relax your body when standing or sitting, even when feeling sad or a bit out of it.

Today and into the future let us come to our senses so that when we are called to respond to any situation we are attuned to the vision of God. We can feel and know the reason as we stoop down to the cradle and find our hearts lifted up as we cry out ‘O come O come Emmanuel’ and pray ‘comfort my people’

Advent 1 - The time has come... for mindfulness. a Sermon preached at Goolwa and Port Elliot

 Photo is from St Augustine's Victor Harbor. The Annunciation to the Blessed Virgin Mary.

‘The time has come’ Advent 1

I remember her well, the note of excitement in her voice, her eyes wide open, the flush in her face. It was at the close of a Christian Mindfulness Day retreat which I had led. We had spent the day in a companionable silence in our church centre lit by vivid stained glass and by light that filtered through majestic gum trees alongside the creek which ran past the church on the edge of the city parklands.

The story which this young woman shared with the group has remained with me. She had grown up in Singapore, the only child of two professional people. She had excelled at school, at sport and music. Her parents who she loved dearly, had desired her to succeed, for them failure in anything, was not an option. Coming to Australia to study she now ran her own successful business. But, by her own admission she had not been happy and although a life long Christian like her parents, she struggled to make sense of it all.

Something happened on that retreat. Her therapist had suggested she do some mindfulness and she had happened across our retreat program and meditation group. As a Christian program it appealed to her, and she had booked in. We spent the day practicing brief mindfulness exercises and longer guided meditations including one called the Body Scan. In the Body Scan the meditator moves her attention through her body, sensing as she goes, feeling into the body and into its sensations.

Our Body Scan which I had led, had taken her through a doorway into a new experience of being human. She had been a woman driven to succeed. but by her own admission, her analytical thinking pattern of relating had ceased to serve her. In the Body Scan she suddenly understood that her Christian faith was not something she controlled. ‘Pastor, I came to experience that Jesus had died for me and that I am accepted’ she excitedly told the group. I never heard from this woman again but she left that day with a very different understanding of who she was, with new possibilities for every aspect of her life, not just her relationship with Christ.

The old Shaker song prays that we may ‘come to the place just right,’ one of the prophets we call Isaiah, prays that the Holy One may come down and Jesus calls his followers to be mindful.

The word mindful goes back to the 14c in our English language. It says, pay attention, keep focussed on what you are doing, take care.  We say ‘mind out’ and ask ‘will you mind the children?’ We are warned to mind the gap and to keep mentally alert especially where we might experience risk. When we are mindful, we are alert. Those focussed on their mobile phone at the wrong time may cause an accident. We also make use of the expression ‘mindless’ as a way of tuning out or engaging in meaningless activity.

During Advent we tell the story of Mary who became the first disciple as she welcomed Jesus into her body. Our body, made of the dust of the stars is as the psalm says, ‘fearfully and wonderfully made.’  Our brain which is part of our body is as far as we know, the most complex organic structure in the cosmos. When I reflect on that truth I find again a sense of amazement, attunement, and acceptance of myself as a living, breathing, sentient being, conscious and awake in the here and now.

This is the invitation of Advent, ‘come home to yourself and to your one wild and precious life.’ The Living Christ meets us in the here and now calling us to wholeness and hopefulness as he shares his body in the Eucharist with our body in our eating and drinking.

My prayer is that like that young high achieving woman of Asian background, you too may experience something new through a commitment to ‘be mindful’ this Advent so that, whatever your circumstances you pray ‘Come’ and hear from the Divine Presence the invitation ‘come’ be my guest. Amen.

Advent Christian Mindfulness course in the Parish of the South Coast on Tuesdays in December

 

Christian Mindfulness

A quiet Advent experience which supports your Christian journey.

A series of practical short prayerful exercises which will help you to focus.

Based on ancient wisdom and contemporary brain/body science.

Supporting your ability to make better decisions.

Mindful exercises can be shared with family members.

Mindful is an old English word that means, ‘take care.’

These sessions will not be embarrassing or weird or mystical.

With daily practice you will find that life flows a little easier.

At Holy Evangelists Goolwa                   1115 – 1215 hrs

At St Augustine’s Victor Harbor           1530 – 1630 hrs 

We meet in the hall at Goolwa and Meeting Room at Victor Harbor

Bring a notebook and a keep cup or mug for refreshments.

Led by Father Nicholas a trained and accredited Meditation Teacher.

Christ the King/Reign of Christ Sunday, exploring the restoration and healing of all creation

 

‘The King and I’ – the feast of Christ the King 2023

When the parish bought a new copy of the Prayer Book an errata slip fluttered like a cabbage white butterfly from between the brightly coloured ribbon markers and stiff paper.  Its not often that a reader is faced with an errata slip these days.

I was intrigued by this little slip of paper. It reminded me of the story of one of the early editions of the King James Bible in which by oversight the word ‘not’ had been omitted from ‘thou shalt not commit adultery.’  What an erratum Another edition had a misprint where the name Judas replaced Jesus.

What could be the mistake be in our new prayer books? The errata slip asked the owner to erase the name Queen Elizabeth and write the name King Charles into the prayers where the monarch is mentioned.

An erratum, the admission of an error, the invitation to take up a pen and make a change.

Over the past three weeks I have been engaged in a kind of changemaking as I have explored a series of parables told by Jesus. These parables are placed by the Matthew community, which gathered stories and teachings of Jesus, after Jesus’ entry into the temple to overthrow the tables of the money changers and sellers of pigeons, transactions required for the sacrifices mandated by the law. He continues with his blasphemy and excoriates (I love that word) or verbally rips into the religious as false guides and shepherds.  In so doing Jesus places himself within the tradition of the Spirit guided prophets in his words and actions. However, he seemed to his hearers to be going way beyond into new territory threatening the fragile and uneasy peace between the different religious allegiances but also to the shaky peace with the Romans.

The Church of Matthew, rather like the exiles visited by Ezekiel and rather like us lived in an era of anxiety and loss of hope where the people had lost the trust of their political and religious leaders. We too live in an era where the Church in nations like Australia are struggling to find a new identity.

What is a parable all about? A parable’s purpose is to overturn our assumptions. The treasure is sometimes buried deep within the story, or like a lustrous pearl hidden in a drab shell. A parable reminds of something we had forgotten we had lost. Hidden in the story is a little erratum slip inviting us to a course correction.

I have been suggesting that these Matthean parable seem to offer a moral lesson but can be read as overthrowing our assumptions. Last week I suggested that the lazy and wicked slave is the one who is in the right. He refuses to suck up to the rapacious absentee Landlord. Like Jesus this slave is thrown out into the darkness. Could such a Master be Christ? Matthew the tax gatherer who fleeced the people, had been turned by Jesus to the new path. How could Matthew commending a way of life that hurt especially the poor?

Today we hear the parable about the sheep and the goats and again I am suggesting that the straightforward story sounds a discordant note. These animals were religiously symbolic. The lamb of Passover, the sheep representing the people of God. The goat became a scapegoat to represent forgiveness driven out into the wilderness to die with the sins of the people.

Once again, the King seems at first sight to represent Christ. He rewards those sheep who do the right thing and the goats roast for ever in eternal punishment. But think more deeply about the wrongness of this story.  An unforgiving King contradicts Jesus own words to Peter about forgiving seventy times seven. It negates so much of Jesus own teaching especially in the Matthean Beatitudes. It is a punitive punishment, revenge beyond all revenge. Doing good seems to be incentivised by the promise of eternal life. It is a kind of snakes and ladders story, a bribing and blaming kind of lesson. The judge seems more like a tyrant than the Jesus who will welcome the woman who will anoint him in the house of Simon the Leper. My Kingdom Jesus seems to say is the reverse of this story.

However, the punishing God has been used by the Church often to promote law and order or to crush dissent. You will still hear people asking, if there is no God there is nothing to deter people from committing crime. When the last census results appeared writers in newspapers warned that the decline in Christians represented the moral corrosion of Australia.

So, I ask you, what kind of God is being promoted by identifying Christ with this punitive judge? It is true that the Matthew Church does this in verse 31 with another reference to the book of Daniel. Jesus is framed here in terms of the fulfilment of Jewish apocalyptic.

This however is not an interpretation of the parable that l that I can give my allegiance to since in its straightforward reading it contradicts the teaching of Jesus across all four gospels. The story read in a literal way contradicts the three denials given by Jesus to the adversary in the temptation story. The Good Samaritan story in Luke has Jesus commend a foreigner, a goat you might say who does the right thing from compassion without any expectation of a reward.  In fact, the Samaritan pays the bill of the injured person. Jesus likewise models a selfless compassion without looking for a reward. Jesus dies on the cross to call the world to a loving compassionate and just way of life seemingly without any hope as he calls in despair to a seemingly absent God.

So how can we read this story told by Jesus to overturn our understanding? Jesus here I believe mirrors back to us our desire to be loved, liked, and respected and we well thought of by people whose opinion we value. Jesus also mirrors back to us our human desire to see ourselves as good and others as bad. Matthew’s gospel struggles especially with this since it emerges from a bitter conflict between the Torah and the Jesus Jews. In fact, in the time of Jesus, domestic sheep and goats looked very alike from a distance and you had to get close to tell them apart. When we are honest, we might recognise both goat and sheep tendencies within us. We can push away part of ourselves we don’t like or lock up memories for life.

This sermon, I acknowledge is complex and perhaps uncomfortable so let me try and point you to a resolution.

I believe that the life and teaching of Jesus can only be seen through the lens of the resurrection and glorification of Jesus.  That is, the earthly rabbi of Galilee becomes one with the Christ, universal wisdom. The radiant light of Love illuminates justice and mercy ever present in our midst. We see this in the icon.  Justice is balanced by mercy and is held by the Christ, Love in its fullness.

Yes, there is heaven and hell. We look around at the planet we have trashed, peoples lives wrecked by war and injustice and the inequalities and challenges of our own society. Terrible things happen, we make terrible mistakes, and sometimes people do terrible things or say terrible things to us or people we love.  Yet we can be kind, compassionate creative and generous. Heaven and hell are close by and goats and sheep live together in the task of being human.

I believe in a final healing and restoration at the close of the age, a universal restoration. This has always been preached in the Church especially in parts of the Orthodox Church but also by some Anglican theologians. It is a minority view but for me it is the only belief consistent with the Gospel of Jesus and this final restoration gives me hope for ministry in this age of anxiety.

I am with those classic Anglican theologians who have promoted an intermediate state after death where we can be made whole, face up to our path and choose the Light. Those who have missed out can have another chance. Those who have died in despair and anger find healing. Beyond time there is all the time to travel further into God and this may indeed bring the pain of facing up to the damage I have done in my life. We could call this ‘purgatory’, a place of healing where eventually I with all of creation will be drawn into the love of God in Christ Jesus. That’s why I pray for the dead and encourage others to do the same.

Some of you will reject this as false teaching since the mainstream Church keeps on its theological books the carrot and stick of heaven and hell. Only good Christians with a few exceptions are saved, the goats forever roast on the BBQ

Christian Universalism for me brings hope, joy, and confidence since through the risen crucified One all can be made new.  Indeed, Matthew’s Gospel concludes with a reminder that he; Jesus will remain to the close of the age among his friends. He will always remain faithful and in their midst making whole and calling them to compassionate care. They are to immerse the world in the way of non-violent love and not lord it over others. In Ephesians 1:23. Paul writes of the Church less as an institution more as a vision ‘The fullness of all things with all things filling’ This is the completeness and the salvation of all even of the Adversary and the rebel angels. Jesus says in John, ‘when I am lifted up, I will draw all to myself.’ That means all, not some, the whole creation. That is the fiery love which is beyond my understanding.

The errata slip tells me to insert the name of the new King. May you and I write on our hearts the Christ of hope who cannot, who will not fail, the love that lets no one go.

An erratum can be corrected. The owner takes a pen and carefully makes the change which the publisher has indicated reflects the truth. Matthew seems to suggest an obvious conclusion. In fact, his community even during their trauma over mass killings and tearing down of the temple in 70 CE stretches us to Christ among us who is never a tyrant King but in fullness lives among us and sets us free to be witnesses of his eternal love in our age of anxiety and strife.

 

 

Lazy and wicked

 

The Parable of the Talents

In Matthew 21 Jesus makes a dramatic entrance to the holy place of the Temple. He overturns the tables of the money changers and the sellers of the sacrificial doves. Earlier as his ministry begins Jesus is led through three symbolic temptations by the adversary but refuses the bribe offered. Jesus the teacher and the embodiment of wisdom will walk the way of integrity.  He warns against gathering treasure, trying to serve God and wealth, and seeking first what he calls the Kingdom. Unlike the earthly authorities this Basilea is all about generosity and service, inclusion, and celebration. This gospel is named for Matthew, the tax collector, someone who has betrayed the community to collaborate with the Romans taxing the people and lining his own pockets.

This sleazy character alongside other no hopers, frauds and failures becomes a disciple and the church which gathers together stories and sayings about Jesus the wisdom teacher takes him as their patron.

That is why I want to offer another view of this parable, just as last week I linked the story of the foolish bridal attenders with the disciples who fail to watch and pray but are restored after the resurrection and are anointed with the oil of the Spirit.

The traditional reading is that the two go getting risk takers who enter the joy of the Lord are the kind of active engaged church people that God likes, good workers who win promotion entering the joy of their Lord. This is contrasted with the lazy, seemingly resentful disciple who hoards the money in a hole in the ground. Even the name ‘talent’ has a positive ring about it. We reward talented passionate people and hold them up as dazzling role models to the dull and dutiful, the drifters and disappointing.

But what if the wicked slothful and evil slave was the one in the right? What if the slave were correct in his assessment of the Master, the Kyrios that his wealth, prestige, and influence were at the expense of the poor?  The action of the slave in burying the silver, (a talent was about 15 years of wages) could be seen as a way of honouring the command to give to Ceasar that which belongs to him and to God, what belongs to God. Certainty the slave is punished, thrown out into the place of cursing and regret but of course this is exactly the punishment given to Jesus. Could Matthew the repentant tax collector, the object of hate and derision be commending the corruption of this unpleasant Lord?

My task is to get you to think again about this parable and not take the easy way out.  Matthew’s gospel often compares and contrasts different responses by individuals and groups to deep hidden wisdom. Parables are not meant to be moral stories with an easy answer but stories that twist and turn.

Jesus was regarded as evil, a traitor, too lazy to observe the ritual laws. He upset the religious people and praised integrity against entitled people seeking to bribe their way into God’s favour. Jesus was cast out and went to the place of shame and punishment to offer hope to people like us, foolish failures, doubters and drifters from which he fashions disciples.  He was buried like treasure in a field.  He commended turning within rather than an open demonstration of piety.

Friends in Christ

Does your life need some overturning like the temple tables? Its all too easy as we know to drift along and never question.  Perhaps the fact that those who call themselves Christians are becoming a small minority is quite a gift to us. It invites to ask what it really means to be a disciple of Jesus who was put to death as a blasphemer, a bad influence, and as a corrupting influence by getting people to think for themselves and teaching us to respect only integrity and compassion.

The Monastic Chapel at Fairacres Oxford a place where 'prayer has been made valid' (TS Eliot)

Eucharists and prayers on the South Coast for the Guardian Angels and to remember children of all ages who have died