This Easter Sunday message centres on the idea that a most important fruit of the Easter story is that God’s forgiveness is extended and stretched to its limit, thereby including every sin imaginable. It is all already paid and cleared, cast into the deep. The return of Christ to humanity, after we so brutally murdered him, is the evidence of God’s extreme and great forgiveness. There could be no greater crime or violence against God. That God returns his son to us on Easter morning is a sign of God’s radical forgiveness. This great act of forgiveness for the murder of Christ is like a great whirlwind that catches up not only this sin, but all of our other sins also. They are all caught up in the one extra-ordinary and unprecedented act of forgiveness, and done with. And so, when we sin – as we will – we can know for sure that we can come to God, to sincerely ask his forgiveness, and to be sure that he will forgive and indeed has already, long ago done so.
(We love the screams and laughs of the children throughout this sermon. Jesus welcome children around him, while he was teaching. Certainly, they would have been as noisy as these ones were. Many were here to be baptised. Others were just full of beans!)
This 20-minute message is part of a larger reflection on Jesus’ beatitude, “Blessed are the peacemakers, for they shall be called the children of God” (Matthew 5:9). Today, the day before Maundy Thursday, we reflect on peacemaking in a broken world, by considering the story of Shadrack, Meshack and Abednego’s encounter with the grandiose, narcissist, golden King Nebuchadnezzar in Daniel 3. This passage – about imperialism and oppression, about the power of God, and about tyranny’s downfall – has great relevance in this world in 2025. The passage speaks to the presence of Christ in suffering. It speaks to the downfall of empires. It speaks to the power of disobedience, and the triumph of faith and smallness. Daniel 3 is a passage for today.
Watch the video recording of last Sunday’s 18-minute message (23 February 2025) here at YouTube.
Jesus calls us to love our enemies, and goes on to give crazy examples of this, that almost no-one would follow. We are reminded that God loved us even while we were his enemies, and that he even died for us. That takes loving to a whole new level of abnormality. Not easy! Let’s be abnormal! Let’s love abnormally.
Almighty and everlasting God, whose will it is to restore all things in your well-beloved Son, the King of kings and Lord of lords: Mercifully grant that the peoples of the earth, divided and enslaved by sin, may be freed and brought together under his most gracious rule; who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.
Christ the King – festival established only in 1925, first celebrated in 1926 – less than 100yr ago
A response to growing secularism and atheism after WWI, & growth of fascism, all of which we see even more today
During a time when secular national leadership was not functioning, it was helpful to remember that Christ is the ultimate King, over all nations. King of kings. Rev: “the ruler of the kings of the earth”
In 1969, Pope Paul changed name to “Our Lord Jesus Christ, King of the Universe”
We still call it ‘Christ the King’
Jesus Christ is our personal Lord and saviour – our king, whose throne is in our hearts
He is also creator of & King over the universe.
He is King over both sacred and secular parts of the world – the church, and the world.
We should not be too afraid to speak his kingliness – He is king!
But while Jesus walked this earth, he kept his kingship hidden until the end of his life. He says to Pilate J18: “You say that I am a king”
He came as a servant, not as a Royal, Monarch, President, Dictator.
“I was born and came into the world to testify to the truth” > God
2 Sam 23:3-4 – God said to David: lead in righteousness = in right relationship with God and with people – a beautiful thing
All too often, standing up for Jesus centres on morality – homosexuality, abortion, marriage, etc
And Pope Pius’ original thinking for this festival was that individuals and states must submit to the rule of the Saviour – “the Empire of Our Lord”. He almost wanted a Theocracy.
But what Jesus stood up for was the poor, the excluded, the marginalised, the vulnerable.
His Good News was one of a social order in which power was flat, and people were cared for, reversal of fortunes.
This is not what we typically think of as ‘kingship’.
He sets for us a model for leadership and power
We lead through service – to work for the best for those whom we lead, even if by sacrifice
We exercise power to protect, not to dominate
Often link CtK to Christ as the Good Shepherd
Servant leadership is the closest model to Jesus’ leadership
To ensure the wellbeing and flourishing of every person under our leadership
To remove obstacles and challenges, so people can move forward unencumbered
To set an example of what we want from them, rather than demanding but not living it
Most Gracious God, who in Jesus of Nazareth showed us an alternative to the kings, queens and emperors of history, help us to revere and emulate Jesus’ leadership: To love, and to seek justice for all people. Help us to recognize the true grandeur and life-changing power based in loving you and all of our neighbors. In Christ Jesus, with you and the Holy Spirit, may we co-create a world ruled not through domination, but in that radical and all-powerful compassion and love. Amen.
Today we celebrate St Stephen, after whom our church is named. It is our church’s patronal festival, our birthday.
Stephen was a young man, appointed a deacon in the early church. He appears only in Acts 6 and 7, but in those few pages, he makes a remarkable impression and impact. He is the first Christian martyr – stoned to death because he challenged the Jew people’s lack of faith in Jesus Christ.
While we walk primarily in the footsteps of Jesus Christ – he is God incarnate, our teacher and our Lord and saviour – we give heed also to the example of Stephen, and seek to continue his legacy in our parish community today.
Our readings centre on Acts, omitting Stephen’s long, but very impressive and persuasive sermon. This are supported by a reading from 2 Chronicles, where Zechariah (an earlier Zechariah – not the father of John the Baptist) is stoned to death for speaking God’s Word. Psalm 31, which includes the words that both Jesus and Stephen speak as they died. And John 6, which is the ordinary reading for today, from Jesus’ long sermon on the Bread of Life. I have tabulated these three people, because there are significant and meaningful similarities between them, that speak to all Christians, and especially those who are members of a church named after St Stephen:
Topic
Zechariah
Jesus
Stephen
Reading
2 Chronicles 24:17-22
John 6:24-35
Acts 6:8-10 & 7:54-60
Holy Spirit
Spirit of God came on him
Baptised by John and the Holy Spirit descended on him
Full of Holy Spirit, faith, grace and power
Care for the poor
–
Fed 5000 men (plus women and children) with bread and fish
Oversaw the daily distribution of food
Challenges with the people
They were chasing after other Gods
They just wanted food and miracles
Wanted quiet conformity with the past
Challenging the people
Why do you disobey the Lord’s commands?
Do not work for food that spoils
You stiff necked people! Your hearts are uncircumcised! You always resist the Holy Spirit! Was there ever a prophet your ancestors did not persecute?
Consequences for God’s messengers
Stoned to death
Crucified
Stoned to death
Their final words
May the Lord see this and call you to account.
Father, forgive them, for they know not what they are doing.
Lord, do not hold this sin against them.
Final prayer
–
Father, into your hands I commit my Spirit (in Luke)
Lord Jesus, receive my spirit (Psalm 31:5)
So, what do we take from this, and particularly from Stephen, into our daily lives?
We must take our faith seriously – it is costly, important and even worth dying for.
We must care for the poor, hungry and marginalised.
We must seek the infilling of Holy Spirit, who equips us for life and ministry.
We must seek after the things of God, and not after the things of this world.
We must forgive those who hurt even, even to death.
Our First Testament readings today (2 Samuel 7 and Psalm 89) speak of the chosenness of King David and by extension of the Jewish people, the people of Israel. God affirms that he gives a place of safety to the people of Israel and that David’s throne and kingdom are forever.
Two days ago (19 July 2024), the UN’s International Court of Justice, declared Israel’s occupation of the West Bank, East Jerusalem and the Gaza Strip as illegal and called on Israel it withdraw its occupation and all settlers living there and to pay reparations for the harm done to Palestinian people. Prime Minister Benjamin Netanyahu responded: “The Jewish people are not occupiers in their own land — not in our eternal capital Jerusalem, not in the land of our ancestors in Judea and Samaria. No false decision in The Hague will distort this historical truth, just as the legality of Israeli settlement in all the territories of our homeland cannot be contested.”
Netanyahu’s response harks back to these First Testament promises, though neglects several other important First Testament principles. First, a crucial First Testament theology and principle is hospitality. God is hospitable – inviting humanity to share in God’s work in the world and coming to meet with God’s people and journey with them. God expects Israel to be hospitable to other peoples. Deuteronomy is explicit that foreigners should be treated as if they were Israel’s own. There should be no discrimination.
Second, God uses other nations to discipline Israel through the First Testament. The people Israel turn away from God towards other gods; God sends enemy forces to disrupt Israel; Israel repents and turns back to God; peace between God and Israel is restored. This is a pattern repeated over and over in the historical books of the First Testament.
If Israel’s First Testament status as ‘chosen’ is still valid, surely all the other aspects of its relationship with God should be valid also.
Of course, there are many different views on Israel and Palestine. The situation is complex and feelings are hot!
And then, as we move into the Second Testament, there is a shift again. There is Jesus’ radical inclusivity, which I’ve spoken about frequently. Paul, in Ephesians 2, writes about the exclusion from Gentiles from Israel, but how Christ has destroyed the dividing wall of hostility between Jews and Gentiles, and made us one person, through Christ’s body on the cross. There is now peace for us all. And in Galatians 3, Paul says that in Christ there is neither Jew nor Gentile, slave nor free, male nor female. For we are all one in Christ Jesus. God’s desire is for a united humanity, centred on Christ.
But the world is a messed-up place. Such conflicts all over – not just in the Middle East, but between Democrats and Republicans in the USA, ethnic groups in many countries in Africa, Muslims and Hindus in India, Europeans and refugees in Europe, and the list goes on. We are a fractured race, seriously out of step with God’s desire for humanity.
We can probably do little to nothing to solve the challenges in the Middle East and elsewhere, but there are some things we can do to contribute to a shift in the world. First, we can ensure that we are inclusive and diverse, that we treat every person as God’s creation, much loved and blessed, and ensure that racism, sexism and other -isms are wiped out of our interactions. Second, we can pray, and pray some more, because prayers for unity and harmony and mutual respect and love are fully aligned with God’s vision for humanity and so this surely must be a prayer that God will answer.
King David Playing the Harp (1622) by Gerard van Honthorst
Our readings today (23 June 2024) point to and illustrate the adversities and adversaries that we encounter in like. Adversities are difficult situations and adversaries are difficult people – often these collide. Here is a summary of these challenges in the readings:
Mark 4:35-51 has the disciples and Jesus in a boat in a wild storm on the lake. This is an adversity – a situation. Many of the disciples were fishermen and familiar with storms at sea, so this must have been an exceptional storm to stir up such terror.
2 Corinthians 6:1-13 has Paul recounting many of the challenges he has faced in life: troubles, hardships, distresses, beatings, imprisonments, riots, hard work, sleepless nights, hunger, dishonour, bad reports, impostors, unknown, dying, beaten, having nothing. It’s quite a list!
1 Samuel 17:32-49 presents young David going up against the tremendous Goliath in single-handed combat. He didn’t stand a chance against such a formidable adversary!
Psalm 9 describes the Psalmist’s enemies and wicked people – many adversaries!
We may resonate with these challenges and adversaries. We often face challenging situations and difficult people. And sometimes that overwhelms us, as we wonder where God is in this.
But despite the challenges, scripture presents God as more powerful the any adversary we may face, and on our side when we face adverse situations. We are encouraged and urged to put our faith and trust in him:
Mark 4:35-51 describes Jesus standing up in the boat and commanding the storm: “Quiet! Be still!” and it was so – the storm dissipated. The disciples found themselves being more terrified by Jesus’ power over the elements than they had been by the storm itself! A real turnabout.
2 Cor 6:1-13 has Paul affirming that despite the litany of adversities, he remains always rejoicing and possessing everything. All of these adversities are, for him, ‘nothing’ compared to the blessing of being God’s child.
1 Samuel 17:32-49 recounts David’s plucky engagement with Goliath – he has bested bears and other wild animals – surely he can best this giant. And with a flick of his wrist and little catty, a stone embeds itself in Goliath’s head and he falls down dead and David decapitates him. God is on his side.
Psalm 9 intersperses its complaints about wicked enemies with affirmations of God’s allegiance: The Lord is a refuge for the oppressed, a stronghold in times of trouble … Those who know your name trust in you, for you, Lord, have never forsaken those who seek you … he does not ignore the cries of the afflicted … The Lord is known by his acts of justice … But God will never forget the needy; the hope of the afflicted will never perish.
Let us take heart in these affirmations. Let us strengthen our resolve in times of adversity. Let us not be cowed by adversaries. Let us trust in the Lord’s strength and love to take care of his own.
But there is a warning here also: let us not be the adversary to someone else and let us not cause adversity for others. God is on the side of his children, but he will not stand by us when we harm his other children. God expects us to emulate him, by standing up for people and by not being an adversary. The warnings are severe in Psalm 9 for those who make themselves enemies of God: “The wicked ensnared by the world of their hands. The wicked go down to the realm of the dead, all the people that forget God. … Let the nations know they are only mortal.” We do not want to become enemies of God! We want to keep on God’s right hand – his hand of power and protection – we do not want to fall under God’s wrath.
Instead, walk in God’s ways – the way of love, of justice and mercy.
Today we get two of Jesus’ parables: the parable of the growing seed and the parable of the mustard seed. These follow the parable of the sower (the one who sowed seeds in different kinds of ground) and the lesson about putting our lamp on a stand.
First, in the parable of the seed, the sower scatters the seed and then does nothing more. That’s his only role – to scatter seed. Then, spontaneously or (in the Greek) automatically the seeds grow. It is in their nature to grow, once they have been scattered. So the man goes to sleep and gets up and the seeds are doing their thing. “All by itself, the soil produces corn.” And the seed knows the steps of growth – they are programmed into the seed: “first the stalk, then the ear, then the full grain in the ear.” And when it is ripe and ready, the man comes to harvest the result.
This parable suggests that our role and responsibility as followers of Christ is to scatter seed. Presumably, this is good seed – seed that produces a crop: wheat, maize, barley. Our job is to scatter the seed. God’s job is to make that seed grow. The ‘automatic’ growth of the seed in this parable is the code that God has embedded into the DNA of the seed. (Apologies if my scientific understanding of seeds is incorrect!) For example, we may speak to someone about our faith (scattering seed), but we cannot force them to believe or come to faith (that is God’s work). We may encourage parishioners to attend church (scattering seed), but we cannot compel them to come (that is God’s work). We are encouraged by this parable to do our part and trust God to do his.
This resonates with 1 Corinthians 3:6-7, where Paul writes,
“I planted the seed, Apollos watered it, but God made it grow. So neither he who plants nor he who waters is anything, but only God, who makes things grow.”
This gives us perspective on what is our role, and what is not.
Second, in the parable of the mustard seed, Jesus contrasts the size of the mustard seed (which he says is the smallest of all seeds on the earth) and the resultant mustard plant (which he says is the largest of all garden plants or shrubs, with such big branches that the birds can perch in its shade).
This parable suggests that the scattering of even a tiny seed – even a very small act in the world – could produce a very large tree – a substantial change. Much like a lever, where a small amount of strength and effort can move a large heavy object, the tiny mustard seed, when scattered, can produce a large bush.
This resonates with Matthew 13:33, where Jesus says,
“The kingdom of heaven is like yeast that a woman took and mixed into about 23kg of flour until it worked all through the dough.”
A tiny amount of yeast can spread through a large amount of flour and rise to produce a massive number of loaves of bread. Small efforts can have large results.
These parables suggest that we ought to be scattering seed into the world, and that these seeds need not necessarily be big, dramatic, sophisticated or demanding. They might be small, understated comments or actions that go a long way. The key is to scatter these seeds – to be mindful and intentional about scattering them. And then to leave them to God to grow.
Third, although Jesus does not say this in Mark 4, this reading also evokes a warning: to be careful about what kind of seeds we sow. The seeds Jesus refers to are corn and mustard. It is hard to believe Jesus would support the scattering of weed seeds – indeed, he spoke out against weeds or thorns in the parable of the sower (Mark 4:18-19).
When we scatter bad seed, these too may grow fast and spread, just like the good seed, but with potentially terrible consequences. This resonates with James’ teaching about the tongue:
“Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless” (1:26). “The tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell. … With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God’s likeness. Out of the same mouth come praise and cursing. My brothers and sisters, this should not be. ” (3:5-6, 9-10)
Just as we cannot make seeds grow into bushes, we cannot stop harmful words from causing damage. We are called to sow seeds, but only good seed; bad seed should not be scattered – it should be eliminated from our minds and tongues.
The transfiguration of Christ, which is reported in Mark 9 (our reading for today), Matthew 17 and Luke 9 (all with very similar content), is a remarkable story. I wish I had been there with Peter, James and John, to see this for myself! What a beautiful and transcendent experience. And also how terrifying and mind bending. No wonder the disciples were rendered virtually unconscious. We read this passage every year and get a sermon on it every year. What more can be said?
This year, I spent time reading the texts on either side of the transfiguration narrative, and found that these passages also were congruent across the synoptic Gospels (Matthew, Mark and Luke). What struck me the most was how difficult and dark these passages were. The transfiguration is just a brief moment of light – brilliant, blinding, cosmic light – within a much darker narrative.
Before the transfiguration, we read about Peter declaring Jesus to be the Messiah (v29), Jesus telling the disciples that he will soon be killed (v31), Peter rebuking Jesus for saying this (v32), Jesus rebuking Peter and uttering these dreadful words – “Get behind me Satan!” (v33, reported also in Matthew, but not Luke) and Jesus explaining the cost of discipleship and the way of the cross (v34). Wow, dark material indeed!
After the transfiguration, the dark material continues. Jesus and the three disciples find a major argument going on among the people because the disciples were unable to cast out a demon (v18), Jesus gets angry asking, “You unbelieving generation, how long shall I stay with you?” (v19) (or “how long must I put up with you?” in Matthew). And then Jesus repeats his message that he will soon be killed (v31).
These passages before and after the transfiguration are in such stark contrast with the transfiguration itself. In the midst of dark, difficult, conflictual narrative is this brief blinding moment of Christ’s glory as God the Son. But it is so short lived – the three disciples come crashing back into a challenging world.
This contrast reminds me of our Palm Sunday services in our (Anglican) tradition. We start our service outside in red, with crosses and candles and incense and palm branches, shouting “Hosanna! Blessed is he who comes in the name of the Lord!”, processing around the church and into the road singing “All glory, laud and honour!” Such an exciting and happy time. And then our reading for the day is the whole of the passion narrative (from the last supper to Jesus’ burial). This contrast in tone (from joy to despair) is stark and shocking.
We ought not to think that we are promised a happy joyful, prosperous, wealthy, healthy life, even though some churches do teach this. We do not find it in the scriptures – it is not in the life of Jesus, it is not in Jesus’ teachings and it is not in the transfiguration narrative. Instead, we are invited to grapple with faith, discipleship, health, death, effectiveness and power. And within this real but difficult life, there are moments of light, joy and peace.
This is not to say that we should wallow in depression or succumb to despair and hopelessness. No! Certainly not! Rather, we need to face and confront depression, despair, hopelessness and all the other challenges we face in life. We walk in faith, trusting in God’s abiding presence, even in the darkness. We call on him for life, for salvation, and to offer thanks. We journey through the challenges of life, knowing that God is on our side.
To help us with this, I encourage you to read Psalm 116. And if life is sitting heavily on you, I encourage you read it multiple times each day, as a prayer for protection and God’s sustaining presence. Here it is:
1 I love the Lord, for he heard my voice; he heard my cry for mercy. 2 Because he turned his ear to me, I will call on him as long as I live.
3 The cords of death entangled me, the anguish of the grave came over me; I was overcome by distress and sorrow. 4 Then I called on the name of the Lord: “Lord, save me!”
5 The Lord is gracious and righteous; our God is full of compassion. 6 The Lord protects the unwary; when I was brought low, he saved me.
7 Return to your rest, my soul, for the Lord has been good to you.
8 For you, Lord, have delivered me from death, my eyes from tears, my feet from stumbling, 9 that I may walk before the Lord in the land of the living.
10 I trusted in the Lord when I said, “I am greatly afflicted”; 11 in my alarm I said, “Everyone is a liar.”
12 What shall I return to the Lord for all his goodness to me?
13 I will lift up the cup of salvation and call on the name of the Lord. 14 I will fulfill my vows to the Lord in the presence of all his people.
15 Precious in the sight of the Lord is the death of his faithful servants. 16 Truly I am your servant, Lord; I serve you just as my mother did; you have freed me from my chains.
17 I will sacrifice a thank offering to you and call on the name of the Lord. 18 I will fulfill my vows to the Lord in the presence of all his people, 19 in the courts of the house of the Lord— in your midst, Jerusalem.
Reflections of God's Love 
