Last Tuesday, along with the churchwardens of the benefice, I went to the archdeacon’s visitation service. For those who don’t know what that is, it’s an annual service at which churchwardens, deputy wardens and sides-people are sworn in by taking an oath to fulfil the duties of their various offices. Being the senior member of the clergy in attendance, it falls to the archdeacon to preach at these services. To be honest, not many people look forward to these sermons  because they’re often used to talk at great length about money and what a terrible state the Church of England and the diocese in question is in from a financial point of view. But the archdeacon’s sermon last Tuesday was not like that at all. Instead he spoke about the need to get people into church, about the need to invite people to come, or come back, to church. And that’s something I don’t think any of us can argue about because we all know it’s something that needs to happen.

The archdeacon started his sermon though by recounting the story that someone had told him about their first visit to a church. This person hadn’t gone to church for any particular reason except that it was pouring with rain, and he wanted somewhere to shelter. The church was open, and he went in. But it’s what he found there that made this story worth telling. He said that what he found on entering that church, was an overwhelming sense of anticipation, a feeling that something important and very special was about to happen. And so he stayed. And not only did he stay on that day, but he also became a member of the Church and eventually went on to be ordained.

I don’t know which church that man entered on that day, but I wish I did because I’d visit the place to see if I could find out what they were doing there to create such a sense of anticipation in people who go into that church. Because that’s something we very rarely find isn’t it? It’s sad but true that more often than not, when we walk into a church, don’t we find something that resembles a marketplace or social club more than a place of holiness and holy expectation?

Some of us will no doubt have been in churches where cards have been put up or placed in the pews which say, ‘Speak to God before the service, and to each other after the service.’ The fact that these cards are commercially produced shows that there is a need for them and also shows the extent of this problem.

If we think about what happens when we walk into a church isn’t it true that, rather than the time before the service being spent in prayer and preparation for our meeting with the Lord in word and sacrament, it’s far more often spent engaging in social chit chat? Isn’t it true that, rather than spending time before the service thinking about the past week and contemplating how well we measured up to the example of Christ, and calling to mind our sins, it’s far more often spent chatting about what we did during the last week, where we went, what we watched on TV and so on? Isn’t it true that, rather than spending time before the service in anticipation of an encounter with the Lord, it’s far more often spent discussing our plans and social calendars for the next week?

If we are honest, we know that all this very often is true. In the past I’ve thrown people out of vestries because, just a few minutes before a service , while I was vesting and trying to pray in preparation for the service, the vestry was full of people discussing a party they were planning for later that day. I’ve lost count of the number of times I’ve been in vestries trying to pray in preparation for a service against a veritable cacophony of voices outside the vestry. On more than one occasion, at services where there’s been no introit hymn I’ve come into church, and even got to the altar to start the service and people have still been milling around chatting. Where is the sense of anticipation, either in the people or in the church, when this goes on? Where is the sense of the holiness of the church or of what’s about to happen in church when this goes on? Where is the sense or understanding of the church as a time and space set aside from our daily cares and concerns and dedicated to God when this goes on?

Of course, part of the business that goes on in churches before services is church business, and that has to be done. Another problem in these days, when priests have multiple parishes, is that a priest can’t stay around too long after a service to chat to people because they have to be away to another parish for another service. So if people want to speak to their parish priest, the only time they can do it is before the service. But surely all that can be done while still leaving enough time for people, all people, to be able to spend some time in prayer and contemplation in preparation for the service? Surely all that can be done while still leaving some time for everyone to spend some time in anticipation of their meeting with the Lord in word and sacrament?

I think the problem really is that many people seem to see coming to church as simply another part of everyday life. And because they see coming to church as part of everyday life they don’t think anymore about preparing for what they do in church than they would about preparing to go shopping or taking the dog for a walk or watching Coronation Street or Match of the Day on TV. And I think that also comes over in people’s attitude towards church attendance. If people think there’s nothing special about coming to church then it really won’t matter to them if they don’t come. And so they adopt a take-it-or-leave-it attitude towards coming to church.

But coming to church is not simply another part of everyday life. Coming to church is a time set aside from everyday life in a place set aside from everyday life for us to encounter the holiness of God. And coming to church is not simply another part of everyday life because it’s also part of our commitment as disciples of Christ and, as this morning’s Gospel reminds us, being a disciple of Christ takes priority over everyday life.

In this morning’s Gospel, we read about three individuals who either say they’ll follow Jesus or are asked to follow Jesus. The first says he’ll follow Jesus wherever he goes. But Jesus responds by saying,

“Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.”

That’s quite a strange answer but it tells us that, whatever we might think following Jesus entails, it’s not an easy thing to do. Jesus doesn’t even have a home on earth and so following Jesus means leaving earthly concerns behind. Following Jesus means putting him and the kingdom of God before the things of everyday life. And so that part of following Jesus that we call coming to church is not simply another part of everyday life, it is more than that and needs to be treated as more than that.

Jesus then meets someone else whom he invites to follow him. But the man wants to go and bury his father first. That’s a very understandable request but in response Jesus says,

“Leave the dead to bury their own dead. But as for you, go and proclaim the kingdom of God.”

That seems a very harsh and even uncaring thing to say. But Jesus himself wept at the grave of Lazarus. Jesus knew all about the pain of bereavement. So there must be more to his answer than it seems on the surface. What we can say about this encounter is that, in response to Jesus’ invitation to follow him, this man’s first response was to make an excuse not to follow, at least just yet. It may also have been that the burial the man was referring to was the second burial that was the norm at the time, when the deceased’s bones were collected and placed in an ossuary. In that case, Jesus’ answer is something of a pun in which he meant, let the spiritually dead bury their physically dead, you follow me and proclaim the kingdom. What this tells us is that our commitment to Jesus comes first; it comes before the concerns of everyday life, even if it clashes with our commitment to something really important in everyday terms, even family commitments. And that goes for our church attendance too.

So we should come to church. And when we’re in church, our commitment to what we’re in church for, to meet with the Lord in word and sacrament, and to worship the Lord, comes before anything else we might want or need to do in church. Chatting about everyday things, even doing church business, can wait until we’ve done what we’ve really come to church to do in the first place.

The third person Jesus meets in this morning’s Gospel offers to follow Jesus, he even calls him ‘Lord’ but, like the second man, he wants to do something else first, in this case, say goodbye to the people at home. And again, Jesus responds in what seems to be a quite harsh way;

“No one who puts his hand to the plough and looks back is fit for the kingdom of God.”

Jesus’ answer though, is a metaphor. This man offered to follow Jesus, but wanted to go home first, and then follow. But that’s not the way to follow Jesus because, just as someone ploughing a field who keeps looking back will veer off course with the plough, so someone who starts to follow Jesus but who keeps looking back to earthly things will also veer off course in their discipleship. And yet how many people do this when they come to church? How many people having come to church as part of their commitment to follow Jesus, when they get to church, are so concerned with everyday things that they seem to forget what they’re actually in church for? Isn’t the very reason why so many people don’t spend time in preparation for their encounter with the holiness of God in church – because they’re so busy dealing with everyday things when they come to church that there’s no time to prepare for what they’re about to do? Isn’t this why people are in vestries planning parties a few minutes before the service starts? Isn’t this why there’s so much noise in church until the moment the service starts? And isn’t this why some people are still chatting about everyday things even after a priest has made their way to the altar to start the service?

In his sermon last Tuesday, the archdeacon spoke about someone who was so captivated by the atmosphere of anticipation in a church that he stayed and eventually became a priest. I wonder what people would think if they came into this church on a Sunday morning. Would they be similarly captivated by the air of holy anticipation of people waiting to encounter the Lord in word and sacrament? Or would they think they’d walked into a church fair or social meeting? Which do you think it would be, and which do you think would be more likely to captivate them so that they came back again, and again, to worship the Lord and to become a disciple of Christ?

Amen.

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The Propers for the 13th Sunday of Ordinary Time (Trinity 2) can be viewed here.

There can be no doubt whatsoever that one of the most important and influential people in the history of the Church and the Christian faith is St Paul. At the time St Paul was a persecutor of the Church, and known as Saul, the Church was a small sect within Judaism, a small and really quite insignificant group of what we today would call Messianic Jews; Jews who believe that Jesus is the Messiah, but Jews none the less. But that began to change, and change very rapidly, when St Paul was called by the Lord to take the Gospel to the non-Jewish, Gentile world. By the end of Paul’s life and in no small part thanks to his own missionary work, the Church had spread from its Jewish origins and home through what’s now Turkey and Greece, across the Mediterranean world to Rome. We’re sure St Paul didn’t found all the Churches in these areas but there’s no doubt that it was his missionary work among the Gentiles that paved the way for the Gospel and the Church to spread from its Jewish origins, out into the wider world and eventually, to spread throughout the Roman Empire.

But, while there’s no doubt that St Paul is a very important and influential figure in the history of the Church and its faith, there’s equally little doubt that St Paul was not the easiest of people. We know about his time as a persecutor of the Church, a tireless persecutor of the Church in fact, and that he was equally tireless in his efforts to spread the Gospel after his conversion to the Christian faith. So St Paul was what we might call a very driven individual, and people like that can often be very difficult people. In some early Christian writings and apocryphal texts, St Paul is described as,

‘A man of small stature, of three cubits (that’s about 4’6” or 1.37m in our measurements), with a bald head and crooked legs, in a good state of body, with eyebrows meeting and a somewhat hooked nose with a red face’

But it seems that St Paul might have had a case of what we would call ‘little man syndrome’ because whilst we also have descriptions of him having the ‘face of an angel’ we also read that he had the ‘temper of a demon’ which may have been the thorn in his flesh that he spoke about. And if St Paul, the man, was difficult, then no less difficult is St Paul, the writer and theologian. There’s no denying the importance of St Paul’s letters, which make up a large chunk of the New Testament Scriptures, but they’re not always the easiest of things to understand and perhaps one of the most enigmatic of all Paul’s writings is the third chapter of his Letter to the Galatians.

This morning, we only read the last a few verses of Galatians 3 and that doesn’t really give us the complexity of the argument St Paul uses to make his case that we’re all God’s children through faith in Christ.

Understandably given his own background as a devout Jew, and now Apostle of Christ to the Gentiles, one of St Paul’s great concerns is how Jews and Gentiles can be brought together as God’s people in the Church. As a Jew, he had great respect for the law, but he also believed it was unnecessary for Gentiles to convert to Judaism and live according to the law, in order to be members of the Church and to be saved. And so in St Paul’s letters we have this tension between what we might call the old way and the new way, the old covenant and the new covenant, between the Mosaic law and faith in Christ. We find this particularly in Paul’s Letters to the Romans and to the Galatians and we find it in this third chapter of his Letter to the Galatians.

St Paul begins Galatians 3 by calling the Galatians, fools because it seems that some of them at least were reverting to what Paul calls ‘works of the law’, in other words, they were intent on keeping the Jewish law and no doubt encouraging others to do the same. St Paul reminds them that they didn’t receive the Holy Spirit by works of the law, but by receiving the Gospel with faith. And he points out to them that Abraham was made righteous by faith, and on account of Abraham’s faith, God had promised to bless all people, long before the law had ever been given to Moses. 

Paul then comes up with a very cryptic term the ‘curse of the law’ and weaves a quite complicated argument around some passages of Old Testament Scripture to explain what he means. He writes,

‘For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” But the law is not of faith, rather “The one who does them shall live by them.” Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—  so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.’   

We’re not quite sure what Paul means by the ‘curse of the law’. We can get a few clues though if we read this passage in conjunction with his Letter to the Romans, which St Paul wrote about 10 years later and in which he writes,

‘For the law brings God’s wrath, but where there is no law there is no transgression.’

‘Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— for sin indeed was in the world before the law was given, but sin is not counted where there is no law.’

The only way it can be impossible to break the law is for there to be no law. Sin is still sin though, even if there is no law, but if there’s no law sin can’t be punished according to the law. But the coming of the law brings an awareness of sin; people know that they’re sinning because they know they’re breaking the law. That makes the sin worse and invites God’s wrath and brings punishment according to the law.

Perhaps this is what St Paul means by the curse of the law, but we can’t be certain. What we can say is that, for St Paul, the law, whilst it is good because it’s from God, can’t bring righteousness or salvation because only faith can do that, and the law isn’t the same as faith. Righteousness and salvation can only come through Christ who, by his death on the Cross becomes a curse, or perhaps accursed, for us so that the promise made to Abraham, the promise that all people will be God’s people can finally be fulfilled. And this comes not through keeping the law, not by works of the law, in other words, not by anything we do or have done ourselves, but by Christ’s death on the Cross and his Resurrection which gives rise to faith in Christ.

So for St Paul, the law, whilst good, was nothing more than a temporary measure, a guardian he calls it. The law was given to keep the people of Israel on the straight and narrow until Christ came to bring salvation both to them, and to all people according to the promise God had made to Abraham. And the way Christ did this was by his death and Resurrection because these are the things that brought all people, including the Gentiles, to faith.

Whatever else we regard as important about our faith, we should always remember that these are the most important things about our faith. These are the foundational events of our faith. We’re called a Resurrection people because our faith is founded on our belief that Jesus was crucified, died and was buried, and on the third day rose again from the dead.

In the first chapter of his Letter to the Galatians, St Paul speaks of his astonishment that the Galatians are turning from the Gospel he preached to them. St Paul doesn’t say what he preached to them, but we can get a good idea of what he said from what he wrote a few years later in his First Letter to the Corinthians;

Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you… For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles.

This is the Gospel St Paul received and this is the Gospel he preached. This is what St Paul took to the Gentile world and this is what enabled him and his companions to spread the Gospel and enable the growth of the Church. Of course, St Paul preached many other things as well, things about the Christian life, and these things have been very influential in the Church and through his letters, still are. But the basis of the Gospel St Paul preached, the basis of his success as a missionary and evangelist was his proclamation that Christ died for our sins, rose from the dead  and was seen, not by a few people, but by many people after his Resurrection. And perhaps there’s a message in that for the Church today. A message that, instead of trying to get people into our churches by any means we can, for whatever reason we can, regardless of whether they’re coming to worship the Lord or not, we might do better to take a leaf out of St Paul’s book and proclaim Christ as our crucified and risen Lord and Saviour. To stop just trying to get people into church and start trying to bring people to faith by proclaiming our faith.

Amen.

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The Propers for the 12th Sunday of Ordinary Time (Trinity 1) can be viewed here.

The very first thing we read about human beings in the Bible is that we were created in the image and likeness of God. Quite how we’re made in the image and likeness of God has been the cause of a great deal of debate over the years. It’s usually thought to mean that we, human beings, in some way reflect some quality or characteristic of God but the question of how we do that, in what way we do that, is made more complicated because we, as Christians, believe that God is a Trinity of Father, Son and Holy Spirit.   

That’s quite in keeping with what we read in the first chapter of Genesis because the story begins with God, God’s Spirit and creation through God’s Word, which we believe to be God’s Son. And in creating human beings God says, 

“Let us make mankind in our image, in our likeness…”  

And this is seen as a conversation within the Trinity, a conversation between Father, Son and Spirit. The problem is that we can’t really explain how God can be three distinct and separate persons and yet be only one God. We can’t explain how each of the three distinct persons of the Trinity can each be fully God in their own right and yet be only one God rather than three gods. And if we don’t have the language to explain this, to explain the nature of God, how can we explain what it means for us, as human beings to be made in the image and likeness of God? It is a problem but it’s one I think we can answer at least to some extent, by looking at what the Scriptures say about each of the three persons of the Trinity and how we are called to show in our lives, what the Scriptures say about them.  

In the creation story in the Book of Genesis, the first thing that God creates is  light. Now although both the Son, the Word of God, and the Spirit of God are active in creation, we always see the source of all things as the Father. So the Father is the bringer of light. Later in the Scriptures, in the prologue to St John’s Gospel, we read about the Father sending light into the world through his Son and incarnate Word, Jesus Christ. And Jesus spoke about the Father’s light on a number of occasions during his ministry. In teaching his disciples to love their enemies, he used the analogy of God’s created light; 

“But I tell you, love your enemies and pray for those who persecute you,  that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good…”   

And urged them to,  

“Be perfect, therefore, as your heavenly Father is perfect.” 

And he called on his disciples to bring God’s light, the light of truth and understanding to the world; 

 “You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven.” 

So when we love others, regardless of who and what they are or whether we like them or not, we’re being like the Father, because that’s something he does. And when we bring the Father’s light to other people we’re bringing glory to Father. What were actually doing is, by showing others what we’re like, we’re showing them something of what the Father is like. We’re showing them something of the image of the Father in ourselves. 

As Christians, our basic calling is to be like Jesus Christ, that’s what the name Christian really means. And so, if giving glory to the Father is showing others what the Father is like, then our basic calling as Christians is to give glory to Jesus Christ by showing others what he is like through following his teaching and example in our own lives. And by doing that we give glory to the second person of the Trinity because if our lives can be lived in the image of Jesus, then they’ll also be lived in the image of the Son. Jesus himself spoke about this in his prayer to the Father during what we know as the Farewell Discourse in John’s Gospel.    

“I have revealed you to those whom you gave me out of the world. They were yours; you gave them to me and they have obeyed your word. Now they know that everything you have given me comes from you. For I gave them the words you gave me and they accepted them. They knew with certainty that I came from you, and they believed that you sent me….All I have is yours, and all you have is mine. And glory has come to me through them.”   

So through our faith in Jesus and our obedience to his words, we give him glory because we show to others who he really is, the Son of God. And through our faith in Jesus and our obedience to his words we show in our lives the image of Jesus, the Son of the God.  

That brings us to the third person of the Trinity, the Holy Spirit. In the Hebrew Scriptures, the Old Testament, we read that, 

The fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding. 

and in his First Letter to the Corinthians, St Paul explicitly states that God’s wisdom is revealed to us by the Holy Spirit.   

…we declare God’s wisdom, a mystery that has been hidden and that God destined for our glory before time began. None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory. However, as it is written: 
“What no eye has seen,  what no ear has heard, 
and what no human mind has conceived”— 
the things God has prepared for those who love him— 
these are the things God has revealed to us by his Spirit. 

In St John’s Gospel, Jesus himself speaks about the Spirit as a bringer of understanding ‘the Spirit of truth’ as he calls him, and says,  

“…the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.”   

So wisdom, knowledge and understanding of God’s ways, and the fear of the Lord, reverence for God’s ways, are gifts of the third person of the Trinity, the Holy Spirit.   

But Jesus said that the Spirit would also remind his disciples of everything he’d said to them. And in the Great Commission he gave to the Church, Jesus told his disciples to, 

“…go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you.” 

So in and by the power of the Spirit who leads us into truth, we’re called to lead others into the truth. In and by the power of the Spirit who leads us into wisdom, into knowledge and understanding of God’s ways, we’re called to bring others to know and understand God’s ways. In and by the power of the Spirit who teaches us fear of the Lord, reverence for God’s ways, we’re called to teach others to have reverence for God’s ways. And when we do these things, in and by the power of the Spirit, what are we doing other than revealing in ourselves and in our lives something of the image of the Spirit, the third person of the Trinity?   

Of course, to show the image of the Trinity more fully in our lives, we’d have to be one as the three persons of the Trinity are one, as Jesus prayed we may be. That we, though we are many, might be one body, as we pray each and every time we break bread together in the Eucharist. Sadly, we don’t seem to have become quite that wise, or that close to the image and likeness of God just yet. But nevertheless, in spite of our failings and in spite of the difficulty we have in describing God as Trinity, we can show in our lives at least something of the image and likeness of God as Trinity, through showing in our lives the image and likeness of the three persons of the Trinity. We can show the likeness of the Father by bringing light to the world. We can show the likeness of the Son by our obedience to Christ’s teaching and example. And we can show the likeness of the Spirit by leading others into the truth to which we ourselves have been led.   

Amen. 

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The Propers for Trinity Sunday can be viewed here.