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A sermon By Rev Dr Lawrence Tuck
Sermon – The Body of Christ (Sue’s Farewell)
May the Spirit speak through my heart to yours with these words. Amen
There is, perhaps, no piece of scripture more suitable for using to say goodbye to our vicar than today’s reading from 1 Corinthians. Paul’s discourse on the body of Christ as a human body, describes both unity and diversity within the Church. Just as each part of our human body has a specific purpose, and just as each part is essential in forming the whole, so too is our church community, where we all have a role to fill and are all welcome and appreciated members of the body. While it may be true that no part is irreplaceable, it is also true that no part is superfluous. God has a purpose for us all.
Now, you may have just caught me saying that no part is irreplaceable, but it will certainly feel that way in the coming weeks and months. Rev Sue has been the brain of our body. Through her inestimable skill in administration, she has kept the ball rolling in our three churches. She has remained dedicated to the three churches throughout her tenure with us and has seen to it that they operate smoothly. This is not, I hasten to say, a straightforward task but requires dedication, perseverance, organisational skills that make a moon landing look like a piece of cake, and a good deal of personal pzazz. Her rotas and timetabling have always been exemplary, and it's not without reason that she calls her desk diary her second Bible.
I wonder if we know precisely what role we play in the church body. We all have a part, even if we may not fully recognise what it is. We may arrange flowers, or serve hot drinks, help at the hub, perform secretarial duties, or function as a handyman (or woman). We may do readings, or serve on the PCC, or assist at coffee mornings, soup and sweet, or at messy church. There are numerous duties within every church to fill. Not all tasks are signed up for, however. Caring for one another, for example, is something we do without formally committing to it. We should all function together as part of the heart of the body. As we are all baptised by one Holy Spirit, we become a united family through our faith and love.
Our vicar played a role as the brain of the body, but she also maintained a considerable role as the heart. Sue has been selfless in her devotion to the parish. She may not have always got things right (and which one of us does), but her heart was always undeniably in the right place. Sue maintained a high level of compassion and lovingkindness towards the parish, the community, the local school, and indeed anyone she came across. It is an extremely demanding and draining task working as the heart of an organisation as anyone who has given it a go will appreciate.
Besides the many jobs within the church which are titled, such as sidesman (person), or church warden, verger, or acolyte, there are many tasks which need doing which have less-flattering titles or no title at all. There are brass polishers, floor cleaners, dusters, as well as gardeners, sign makers, setter uppers and striker downers, as well as those who make runs to the tip or the food bank. There are those who make home visits to parishioners that cannot make it to church, and well as those who gather to pray on behalf of the parish and community.
Our vicar was never afraid to get her hands dirty. If there were bin bags to take to the tip she would take them. If a hedge needed trimming, she would do it. That’s not to say she was the only one getting her hands dirty, but many tasks she performed could have (should have) delegated to someone else. In this way she also often performed as the arms and legs of the body. So far, we’ve got Sue pegged down as the brain, heart, arms and legs. That’s the better part of a body, which is why she will be dearly missed. As a vicar there is a great call to be all things at once and to please everyone always. This is, or course, an impossible task, but Sue has always aimed to please.
We all come with unique gifts, our skills and talents, which can become of great use in the church. Not all are speakers or teachers, healers or interpreters, prophets or apostles that Paul mentions. Equally important and necessary in the church are those that listen, for example. Lending an ear for someone to express their pain, confusion, bitterness, guilt, loneliness, or any range of human concerns is indeed a very special gift. “If one part suffers, every part suffers with it.” As a body, we are responsible for every other part of the body. It is essential, especially now as we face losing a key contributor to the body, that we bond together as a cohesive assembly.
You may have noticed that a lot of the things I have been saying about the Rev Sue Martin have been in the past tense. This is because I have been referring to the Sue that we all know and love from past experience. Soon it will be the benefice of King’s Wood that will get to know her. It will be their body that will be graced with her skills. They will undoubtedly come to know a different Sue than the one we know. Her roles will change to adapt with theirs. I only hope that she will not accept too many challenges at first but will ease her way into the job. I also hope that they come to appreciate her while she is there and look after her. We wish you every blessing, Sue, and thank you for all you have given us.
Our body of Christ will need some clinical care in the coming weeks and months. We will all need to contribute to nurse it back to shape. There is a task (or two) for every one of us to take on. This is where we are grateful for unity and diversity. We all have our special skills and abilities. No task is too small or too humble. Together we are strong. Our three churches have many talented, loving, God-fearing and dedicated people.
Our Saviour left us with a great gift – the gift of the Holy Spirit. As we are all baptised in the Spirit, we all belong to Christ. We are his eyes and ears, his hands and feet, his heart and mind on this earth. May we use these gifts to best advantage. My prayer is that we may lay aside our preconceptions and learn from each other and dream together of the possibilities and the potential for advancing our parish in a fruitful and fulfilling way. Amen.
Let us pray,
Gracious Lord,
Fill my heart with love for my siblings in Christ. By Your grace, I will excel in caring for my spiritual brothers and sisters. I reject hatred and disdain for others. I cast down prejudicial judgement and negativity. May these sins never have a place in my heart. Cleanse me of all bitterness, anger, unforgiveness, distrust and malice. Fill me instead with goodwill, spiritual joy, lovingkindness and generosity of spirit. Thank you for all your good gifts, both those lasting and those temporary, and for setting an example for us to follow. Thank you for our united parish and all those souls who are, and have been, and are yet to be, a part of it. Amen.
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A sermon By Ann Collier
Talk for 2nd February 2025 at St Mary the Virgin Reculver
Malachi 3: 1-5 Hebrews 2: 14-18 Luke 2: 22-40
Lord, we thank you for the gift of your Word, and as we reflect on today’s reading, open our hearts and minds to hear you.
I have put a candle on the altar because today is Candlemas when we celebrate the presentation of Christ in the Temple. But you may wonder why I have also put some snowdrops on the altar as well.
Some years ago, I ran a Preschool at St. Stephen’s church Hall in Canterbury. There is a park behind the hall & the first January I was there I noticed, on the bank under the trees, a few delicate, small white flowers, Snowdrops or Candlemas Bells as they were once commonly known. For centuries Christians, have seen them as a sign of hope and new life. The first sign that winter is beginning to turn to spring. Every year when I returned after the Christmas Holidays, the first thing I did was look out of the window to the park and each year there would be a few more brave little snowdrops that had pushed their way up through the hard ground to herald the coming of spring, hope and new life. After six or so years the whole bank was covered with Snowdrops. These little flowers had waited each year to bloom again.
There is a saying ‘Good things come to those who wait.’ If this is true then our gospel reading for today about Simeon, Anna and baby Jesus in the temple is a good example. The coming of Jesus involved all sorts of waiting on God. A young girl, a dying man and an old widow, all who were dedicated to God. This story is one of grace (Anna’s name means grace), Simeon and Anna are known and graced by God and it reminds us that God gives himself freely to us also, through Jesus and the Holy Spirit. Simeon and Anna had waited years for the Messiah to come.
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For Simeon the focus of his joy was being God’s servant and in return God let him see the salvation of the world as it began with the Christ child.
In the Old Testament God promised that a prophet would come, who would be like no other prophet. He also promised David a son who would reign forever. God told Isaiah that a son would be born to a virgin and he would be called Emmanuel-God with us. And the prophet Micah predicted that the Messiah would be born in Bethlehem. Simeon saw the baby Jesus as the fulfilment of all the hopes and dreams that the Jewish people had held throughout the years.
Anna was a widow, who was over eighty years old, she had spent most of her life close to the temple and had served God by fasting and praying. God blessed her by allowing her to see the Saviour of the world as a tiny baby. God fulfilled the promise that he had made to Simeon, that he would not die before he saw the Messiah. When this promise was fulfilled by God. Simeon said “O Lord, now lettest thou thy servant depart in peace, according to thy word. For mine eyes have seen your salvation, which hath been since the world began.” These words are now used in the Anglican church as part of the funeral liturgy. And are called the Song of Simeon also known as the Nunc Dimittis.
Simeon and Anna were archetypal figures and the world has never been without people like them. People who were forward looking, passionately hopeful, watchful, knowledgeable, with the flame of freedom in their souls. Living in hope and expectation that a great day was coming when wrong would be righted, when justice would be done, when God would reveal his arm and bring salvation to mankind.
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One night over two thousand years ago, the word became flesh in a baby born in Bethlehem. One day the word will become flesh again when Christ returns to set up his kingdom on earth.
Simeon also told Mary of the suffering and death Jesus would have to endure for all the people. Most people thought the redemption of Jerusalem and God’s people, would be freedom from the Roman rule, but some had a vision of an even greater redemption-a vision of spiritual renewal. God’s salvation for us all, but not all of us will accept it, just like some people did not accept Christ and his teachings and salvation. Those who reject Christ are already condemned.
God’s salvation doesn’t mean that we will never suffer troubles, illness, rejection or death. It happened to Jesus. It happened to Mary. It will happen to us, but if we endure hardships with faith, we will have a great future. It takes faith to know a blessing from God. It is the joy of celebrating God’s goodness amid our chaotic suffering world. We are never too old to make a difference. Like Anna God will guide us to share the story of Jesus with everyone we meet.
We also have been told of the coming Christ. Like Simeon and Anna, we are heirs of a promise. We are promised by the same spirit. We also long to see the Messiah. To do so successfully we must wait patiently and vigilantly. When we look at Jesus face we will know it is time for us to repent and come home to our heavenly Father, just like Simeon who knew it was time for him to go to his heavenly home when he saw the face of the baby Jesus.
We have just come through the seasons of Advent and Christmas, and during those seasons we, like Simeon and Anna, had to wait and prepare for the coming of the Messiah. God works in a time zone where a day is like a thousand years.
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For those who have walked the long road of faith, who have held the long cord of life in their hands and have felt all its frays and burrs, but also found it very sturdy, for those who have waited on the Lord while holding on for their lives, they have received the reward of joy.
Within the festival of Candlemas, we find our own stories of loss and longing & grief. We yearn for the light to come once again dispelling the darkness that lingers over our world today. We each know that we are battling through our own winters and waiting for the spring. We hope for new life and new beginnings, but often struggle to rise above the frozen earth The story of Simeon and Anna and Candlemas Bells, might give us hope that the sun of Righteousness might arise with healing in his wings, to soften the earth and call the flowers from their slumbers. We come with the whole of our lives, seeking God’s blessing and trusting in God’s promise, as Simeon and Anna did. For every winter we face we will be given the strength, like the Snowdrop, to emerge from the stone-cold earth. When our hearts are wintery grieving or in pain, the love of God will call us back to life again. AMEN
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A sermon by June-Marie Conabeer
For Sunday 12 February 2025
Lord God, guide my thoughts, guard my heart and govern my words. Amen
Never a borrower nor a lender be and no, these aren’t words that you will find in the bible, they were written by Shakespeare and the verse actually read:
Never a borrower nor a lender be,
For loan oft loses both itself and friend,
And borrowing dulls the edge of husbandry!
But maybe as these words of advice hadn’t been written in Jesus’ time, he was some sixteen centuries too early and that might be why He borrowed at least five things during his ministry here on earth, Peter’s boat being one of them in the story we’ve just heard!
As we were told in this morning’s gospel reading, Jesus borrowed a boat belonging to Peter and Andrew at the lake of Gennesaret, or the sea of Galilee as we may know it better, and used it as a kind of floating church or pulpit with which to teach the crowds that were pressing in around him.
And how did Jesus thank Peter for the loan of his boat? - He asked him to let his nets down in deep water!! Deep water, really any fisherman worth his salt knows that the best catch will be in the shallow water during the day, and anyway there were no fish around at that moment and poor Peter had been fishing all night, he’d just hauled the heavy, wet nets in and cleaned them, but out of respect for Jesus he did as Jesus asked.
Perhaps this was the respect Jesus had recently earned, about 5 verses ago in the previous chapter of Luke, when Jesus had healed Peter’s mother-in-law or maybe Peter had been listening to Jesus’ teaching? But the reward for the loan of his boat was the largest catch he and his friends had ever made or even heard about - what a blessing after a fruitless night catching nothing!
And those other things that Jesus borrowed - well what about that little boy’s loaves and fishes, I’m sure you all remember him. Jesus’ disciples wanted to give up and send the 5,000 people away, back to their homes, they couldn’t possibly feed them, but with God anything is possible. Not only did Jesus provide for the 5,000 but He also taught a lesson in faith and obedience to his disciples.
And the boy who donated his lunch, well he was well fed and there were twelve baskets of food left over, so he didn’t lose his lunch, he got it back many times over!
And the third thing that Jesus borrowed - well what about that donkey that He rode into Jerusalem on - we will hear all about that on Palm Sunday, but you probably remember that the disciples were sent to fetch the donkey and they told the owners that the Lord needs it and will send it back shortly. But this donkey had never been ridden before, so how could that be returned better than before?
Well if you think about it, by association things that have been used by famous people become very valuable - John Lennon’s piano sold for £1.67 million, Ringo Starr’s drum kit sold for over two million pounds and a dress worn by Princess Diana and bought at a charity shop for £200 was sold at auction for £156,000. So I wonder how valuable that donkey became after the King of Kings, the Messiah had ridden it? It probably became a hallowed beast, worth far more than before Jesus borrowed it!
And the fourth thing that He borrowed, the upper room where Jesus and his disciples went for their passover meal. It was where Jesus washed the disciples feet and he blessed the bread and wine in that first communion and where he gave his farewell discourse. There can be few places in the world as celebrated as the Upper Room. It became a rallying point for the early church and may have been where the risen Jesus appeared to his disciples after his crucifixion. This was probably a most hallowed place for those early Christians and you can imagine how many people just wanted to be there. I’m sure that the owner of that room, whoever he was made the most of his new found fame!
And the last thing that I can remember that Jesus borrowed, if you can think of any more than this, please let me know later, the final thing he borrowed was a rich man’s tomb.
Joseph of Arimethea was a rich Jew, he had his own tomb prepared, but he became a believer and after the crucifixion he, with Nicodemus took Jesus down from the cross and laid Him in his tomb! Now as it turns out that tomb was only borrowed because Jesus was only visiting, He only needed it for three days so Joseph got his tomb back, but what a return on his loan! The greatest miracle of all time happened there, what a holy place, a place that is still celebrated today in the Church of the Holy Sepulchre in Jerusalem.
Now don’t you wish, as I often do, when reading the wonderful stories of Jesus, that you could borrow the Tardis from Dr Who so that you could actually be there during that 3 year period when Jesus walked the shores of the sea of Galilee and the streets of Jerusalem. And yes I know Dr Who is nearly there, it bought tears to my eyes this Christmas when he was in Bethlehem looking at a certain stable. But never mind about borrowing the Tardis, what if you were one of those people who Jesus asked to borrow something from? Pretty amazing you might think, but what on earth would Jesus want to borrow from me, I don’t have a boat or a donkey and unfortunately I can’t eat bread or fish either. So what could Jesus possibly want from me or from you??
Well, it’s us that he wants, he needs our voices, our hands, our smiles, our eyes - He needs to live through us so that we, like Peter, Andrew, James and John can become fishers of men too.
But to be honest I don’t think that loan is going very well - we need to clean our nets and cast them deeper. Over the last few years our congregations have become smaller and now is the time to address this and start working towards a brighter future. And this is not something for the few on the PCC and in the ministry team, it is something we can all help with. Perhaps we can start with bigger and brighter smiles especially as we leave church, remember we are Jesus’ smile and his eyes and it might be those smiles that attract people to us to find out why we’re having so much fun here?!
And I will finish today with this prayer
Heavenly Father, as we gather here today, we pray that You would ignite our hearts, transforming us into radiant beacons of Your love, so that our church may shine brightly as a light in the world. May our words and actions reflect Your glory and may this church be a place of warmth and hope where all will feel welcome. Amen.
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A sermon by Rev Dr Lawrence Tuck
For Sunday 19 January 2025
Sermon - Baptism
May the Spirit speak through my heart to yours with these words. Amen
Let’s set the scene of today’s gospel reading. Israel is in a state of high expectation. Many are tired of the Romans in their land and wish to send them packing as the Maccabees had done against the Seleucid Empire. They look for a promised Messiah who will come in similar form to Judas Maccabeus, who led the revolt which ended the control of the empire which dated back to the conquest of Alexander the Great. They are very set in their thinking of a Saviour who comes bearing arms and with physical might delivers them from the oppressive occupiers. Perhaps they simply couldn’t contemplate it happening any other way. According to Luke, they looked to John the Baptist, but he was a word warrior and a purifier, not a man of the sword.
John comes as a prelude, an introduction to the King of purifiers. Luke makes clear that John is a humble herald. His baptism in water is man’s best effort to what the Christ achieves through baptism of the Holy Spirit and fire. John has been seen as a kind of bridge between the old covenant and the new. He clearly impressed the people as they question whether he is the Christ. He spoke like the prophets of old and had wisdom and authority. But John states he is not worthy to untie the sandal straps of the one who is mightier and comes after him.
Jesus comes and finds John at the river and identifies himself with those repenting of sin. He does not head straight to Jerusalem and associate with the religious leaders there. This is an important distinction as it is an early indicator to whom his mission is to be addressed. Jesus did not come to save those already confident in their holiness. He came to save the repenting and suffering, those who knew they needed God’s grace. Another essential marking of Jesus’ humble nature can be seen in his being baptised by John instead of him baptising John.
The fact that Jesus allows John to baptise him has been problematic for some in the early Church and up until today. Surely the Christ should be the one to do the baptising. However, I think it was important the Messiah should allow John to do the baptising. First, it marks the distinction between the baptism with water (John’s), and the baptism with fire (and the Holy Spirit, of the Christ). Both are significant and still relevant to the Church today, but one represents cleansing and holy marking, while the other offers spiritual rebirth and God within us. Second, Jesus, as both God and man, experiences baptism and death as only a human being could, but he leads a sinless life and rises from the dead as only God could.
The baptism of Jesus in the Jordan begins his ministry with an association with sinful people. He himself does not need to be cleansed, but he does not need to die either. He experiences both for our sake. In fact, the baptism of the Christ can be seen as a prelude to his coming sacrifice and rising again. He ‘dies’, is lowered in the water, and rises again. Full immersion baptism, or total cleansing, looks like the purification of sin ultimately achieved by the death and resurrection of Jesus the Christ. His ministry symbolically begins where it will later end in a most literal way.
After our Lord rises from the water, he begins to pray. Luke marks significant moments of Jesus’ ministry with prayer. He prays here at a moment of offering and committal to his Father’s calling. It is a scene of dialogue between Father and Son. As the Son prays and accepts the mission set him, the heavens are opened. The Holy Spirit descends in bodily form, like a dove. Then a voice rings out from heaven, “You are my beloved Son, with you I am well pleased.” The Son has accepted his Father’s mission, and the Father has declared his pleasure with the Son.
Luke strengthens the appearance of the Holy Spirit through presenting it in corporeal form. The Spirit does not materialize in human form, however, but as a dove. The dove may represent the initiation of the new covenant between God and man, where the original covenant came through the dove sent to Noah. Doves were also the poor man’s sacrifice – for those who could not afford a lamb (Lev. 5:7). In this way it becomes an apt representative of the Christ who comes into the world, and leaves it too, as the humblest servant and sacrifice.
Our world today does not differ so much from the time of the Gospels. We too have oppressive rulers. Russia is invading their neighbour and near relative Ukraine. China has overtaken peaceful Tibet and is creating new land in the sea attempting to control more territory. The US, soon to be under Donald Trump, is threatening the independence of Greenland, Panama, and Canada. The Christ has appeared and defeated sin, and yet sin is very much present in the world here and now. Jesus’ baptism, through to crucifixion, did not eliminate sin from the world, but instead destroyed its control over believers. The distinction is crucial.
Jesus provided us the opportunity to be forgiven, despite our sins, by accepting God’s love offered through the Son’s supreme sacrifice. Jesus’ mission did not, and could not, change the way that humans behave. That was not its purpose. Mankind will, sadly, continue to sin and to be wicked to one another. Only by accepting the grace of God, by living a life of love and generosity, to loved ones and strangers alike, can we hope for a change to the state of our world. Amen.
Let us pray:
Loving God, as we reflect upon our own baptism and our personal calling to be followers of your Son, Jesus Christ: May we be filled with joy for our belief in you and for your selfless sacrifice on our behalf. Help us to recognise that we are your children, loved by you and cared for by you. Let us feel your presence and direction in all our worldly actions. Help us to care for each other as appropriate to your beloved and devoted children. Amen.
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A semon by Rev Dr Lawrence Tuck
For sunday 12 January 2025
Sermon - Cana
May the Spirit speak through my heart to yours with these words. Amen
The wedding feast held at Cana can appear to be problematic for reasons beyond the way that Jesus addresses his mother. For example, it is a miracle performed for the benefit of a large group of partygoers. This is no healing event, or raising from the dead, making the blind see, or healing a woman of bleeding. Nor is it calming a storm, or walking on water, which served to give lessons on faith to the disciples. This is more of a saving face type of gesture, or so it would appear. Mary asks Jesus to produce wine for the wedding guests as the drink has run out and the host risks great embarrassment.
Jesus was at the beginning of his mission – a mission greater than any ever performed before, or since. His mission to save the world from sin would pass over significant steppingstones along the way, but saving a party from running out of plonk would not seem to be one of them. And yet it is. For one thing, it teaches us that even the festive times in life are important, and that mission can become recognized in the most mundane, and the most inauspicious appearing moments. Yes, moments of heaven can even become revealed during a shindig. One might think that Jesus had better things to do, and yet attending this family gathering was important to him and he did not consider it a trifling affair.
This valuing of even social gatherings by Jesus, underlines his mission of taking God’s love and promise to all people and in all aspects of life. It also, or so I believe, demonstrates his love for his mother, both in his attendance and in the assistance that he provides when asked. This affection might not be at first apparent. When the wine runs out, Mary says to her son, “They have no wine.” Jesus’ reply is, “Woman, what does this have to do with me? My hour has not yet come.” While on the one hand it was common to address an adult female as “woman” without it being disrespectful, it was not something a son would say to his mother.
John seems to show Jesus making the point that his relationship is decisively committed to his Father in heaven. Jesus’ mention of his time not yet coming may suggest that this is a trivial thing for her to ask considering the greater picture of what he is to accomplish. Mary does not appear to take this as a refusal to help as she then says to the servants, “Do whatever he tells you.” It may be helpful to fast forward here to the scene of the crucifixion. In John 19:26, 27. Jesus looks down from the cross and sees his mother there and says to her, “Woman, behold, your son!” He says this of the disciple he loves and gives over the care of his mother to him. Again, Jesus uses “woman” in a way that is both affectionate (he is looking after her as he nears his moment of death), and as a declaration that his real responsibility lies with his Father in heaven. His disavowal, as earlier at Cana, occurs along with a gesture of affection.
Jesus does not deny Mary’s request. “Now there were six stone water jars there”: these jars filled with water were for Jewish ritual purification, or washing before and after a meal. The jars are of stone, as stone, or so believed, did not contract uncleanness. The significance that John may be drawing forth here is that Jesus is taking an old Jewish symbol and replacing it with one originating in himself. Jesus supplants the water of purification with the wine of miraculous creation. There would seem to be an intentional link with the Eucharist, and we will consider that in a moment. What also seems to be deliberate, is that Jesus performs this miracle with a word. This act mirrors the first book of Genesis and creation coming from the Word of God, where Jesus is the Word (Jn 1:1-3).
Jesus tells the servants to fill the jars with water and then draw some and present it to the Master of the feast. That is all. He does not wave his hands, or touch the water, or recite holy words from Scripture. He instructs what they are to do and what is offered to the Master of the feast is the most excellent vintage. His Word, his will, is sufficient to realize the miracle. His own physical interaction is deliberately omitted. This is the first miracle performed by Jesus as recorded by John, who only mentions seven miracles in his gospel. As such, it holds great significance, and the performing of it through his Word is one notable detail.
Another notable detail in the Cana miracle is one I introduced earlier, that it presents a Jewish purificatory custom which is replaced by (what becomes) a Christian celebration. The ritual washing instruments used before and after a feast are refilled by the Christ with wine instead of water. John cleansed with water from the river Jordan under the old law; Jesus washes sins away with his blood, represented by the fruit of the vine. The wine passed around at the crowded wedding can be seen as the Eucharist being celebrated, just as the wedding feast itself can be understood as the eschatological (end of times) feast in the Kingdom. The wedding gains further significance when we consider how, in the OT, Israel became represented as the spouse of Yahweh (Hos. 2:21f; Jer. 2:2; Is 54:5f; etc.). This image continued in Jewish tradition and even led to a wedding feast as a symbol of the Messianic age.
This first ‘sign’ of Jesus, as John calls it, is not so problematic after all. In fact, it is bursting with significance and relevance to the ministry of the Christ. John lends it particular worth as the first of only seven signs he mentions. It describes the type of ministry that Jesus is about to perform, where the old covenant becomes superseded by the new. It introduces the idea of a people gathered and celebrating with the wine produced by the Christ. It also demonstrates how Jesus works according to the Father’s wishes, and not that of any other. He works in his own time and in his own way as his Father leads him. Finally, we see how the Son’s Word is the modus operandi for performing this sign.
The sign of the water to wine at the feast of Cana teaches us that the work of God may happen at any time and any place, and that it can arise under any occasion with any kind of gathering. We should not be looking for an ideal opportunity and setting to find God at work. God works, as they say, in mysterious ways, which is another way of saying we simply do not know God like he knows us. As we live our lives in the world, it is part of being a Christian to also live knowing it is God’s world, and we are his creatures. As such, we maintain vigilance and look to serve Him where and when we can. We will not turn water into wine, but we may help turn sadness into joy, tears into laughter, loneliness into companionship, and bitterness into forgiveness. Amen.
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A sermon by June-Marie Conabeer
For Sunday 12 January 2025
Lord God, guide my thoughts, guard my heart and govern my words. Amen
Well, that was it, it’s all done, dusted and put away now, Christmas is over, we’ve had the three wise men last week for their brief visit and they’re all neatly packed away till next Christmas, the tree has been undecorated and is waiting outside to be collected and the two very handsome, helpful gentlemen who did that also put the crib away. But never mind, apparently Easter is nearly here, there are Easter eggs and chocolate bunnies in the shops already!
And now in our gospel reading today, we hear about John proclaiming a baptism of repentance and Jesus’ baptism. From birth a couple of weeks ago to his baptism at about 30 years of age may seem like a massive skip in the storyline, but in fact we know very little about Jesus’ childhood and his early life, which to my mind is as it should be. Every child should be allowed a childhood and I hope that Jesus enjoyed a normal, happy and secure childhood, loved and cared for by Mary and Joseph. I look at our own royal family and hope that the youngest princes and princess are allowed to enjoy their early life without the intrusion of long camera lenses, that they are left in peace for as long as possible while they are growing up.
That doesn’t stop me wondering though - what kind of childhood did Jesus have, was he able to heal at an early age? did he gently touch his brothers grazed knees and they were healed? or maybe he was a bit of a goody two shoes who ended up being disliked by jealous brothers and sisters, luckily we’ll never know the truth about that.
Jesus’ baptism of course, wasn’t like our own christenings, for a start as Luke tells us in the next verse 23, Jesus was about 30 years old at the time. Probably most of us here don’t remember our own baptism, although one or two of us might, and it probably passed off quietly and many of us may even have been asleep at the time, totally oblivious until water pouring over our heads cruelly interrupted our slumbers.
We heard today about Luke’s version of Jesus’ baptism, it is interesting to note that His baptism is mentioned in all four of the gospels but the very much more popular and more celebrated story of Jesus’ birth is only mentioned in two gospels, Luke and Matthew. Perhaps we can assume from this that his baptism was witnessed and known about by many more people than the story of his birth - or maybe it was considered more important or significant.
Also while I was reading Luke’s version I decided to read the three verses missing from the middle of our lectionary text, verses 18-20 and guess what in those verses John the Baptist is arrested by Herod and then Jesus is baptised, so who baptised Jesus??
We probably all know, although it isn’t mentioned in our reading that Jesus was baptised in the River Jordan, the main river in the area, mentioned several times in the bible, it flows from the Sea of Galilee through a deep, hot desert valley to the Dead Sea, it’s 156 miles long and in places 12 feet deep and 90 feet wide.
Reading the other three gospels, Jesus was of course baptised by his cousin John, son of Elizabeth and Zechariah who became known as John the Baptist. John was preaching about a baptism of repentance for the forgiveness of sins but interestingly - and these are not my words but were written by William Barclay, a lecturer at the University of Glasgow:
Interestingly, “the baptism of the people of Israel stands as a sudden and dramatic shift of God’s people towards Him in a new and unexpected way - never in all history before this had any Jew submitted to being baptised. The Jews knew and used baptism, but it was only for the proselytes, that is Gentiles who wished to convert to Judaism. It was natural that the sin-stained, polluted proselyte should be baptised, but no Jew had ever conceived that he, a member of the chosen people, a son of Abraham, assured of God’s salvation could ever need baptism. Baptism was for sinners and no Jew ever thought of himself as a sinner, shut out from God. Now for the first time in their national history, Jews realised their own sin and now, perhaps for months, the people of Israel had been coming great distances to listen to John’s teachings and to be baptised by him.”
So, if we go back to our own baptisms, you probably don’t remember much of what happened. I certainly don’t remember mine, my only knowledge of it is the names of my godparents and a few now quite battered gifts and photographs that I still have. And my own daughters christenings, well I crocheted their christening robes, Emma was christened in the pretty church of St. Alphage in Seasalter and at Gilly’s christening, my Dad was in hospital so neither he nor my mum could come but Rev. Stephan Welch very kindly said a prayer for them both during the service.
So what significant happening brought the story of Jesus’ baptism to the attention of all four gospel writers? It must of course have been that last verse when Heaven was opened and the Holy Spirit descended upon him like a dove. And a voice came from heaven, ‘You are my Son, the Beloved; with you I am well pleased’. Doesn’t that create the perfect picture of the Trinity, the voice of God, the spirit descending like a dove and the Son of God standing in the waters. I know artists have painted it many times but this bible reading describes it perfectly.
That baptism of Jesus identifies the humble Messiah with his people, the visible anointing by the Holy Spirit empowers Him and those words establish his true identity. And what a wonderful affirmation for Jesus from his Father, it’s as if He was waiting for this blessing from God and the empowering by the Holy Spirit because it is from here that he begins his own ministry, after 40 days in the wilderness, we will be hearing of His first miracle as recorded in the gospel of John next week.
Positive stroking, which is what it might be called today, and telling some-one how loved they are can be very motivating and empowering, whilst negative thoughts and constant criticism - as we probably know, will get us nowhere. Perhaps if nothing else, that is the one thing we could take away today and think about. Loving Lord come to us, open our hearts and minds so that we too may hear your life-giving word and be renewed by the power of your Holy Spirit. AMEN
A sermon by Rev Dr Lawrence Tuck
Sermon - Visitors
May the Spirit speak through my heart to yours with these words. Amen
The visit of the Magi to the nativity of Jesus of Nazareth can be enigmatic for a modern reader. Where did they come from? How many of them were there? How did they learn of the birth, and why did they consider it significant for them? What was the star that they followed? After leaving Bethlehem, where did they go, and did they still follow the life of the child they had adored? What is the significance (if any) of their gifts?
What Matthew tells us is that the wise men come from the east; Persia, Babylon, and Arabia are the usual choices. The east would have been seen as representing both wisdom and spiritual elite. Coming from nations that conquered Israel in the past, kings from the east could also represent the Gentile world recognising humble Israel as delivering the king of all kings for the benefit of the whole world. Rome’s real competition at the time came from the east.
The Parthian Empire lay to the east of Israel and covered the area which is now Iran. Located between the Roman Empire and Chinese Han Dynasty territory, they were in the middle of a profitable trade route, profitable for both a wealth of goods and of knowledge. Their culture encompassed both Persian and Hellenistic influences (as Alexander the Great had conquered the Persians). Their rulers were called ‘king of kings’ because of the numerous smaller kingdoms they had engulfed. As enlightened rulers, as Gentiles acknowledging a Jewish king, as the opposing power of Rome, and as the former enemies of Israel, the visit of kings from this region would certainly be seen as favourable to a future Jewish ruler.
The wise men follow a star, and yet no attempt at identifying this star has proved successful. Perhaps we should be mindful of the fact that the ‘star’ does not remain on high but moves and guides the wise men towards their destination. A crucial factor in deciphering the ‘star’ may lie in the knowledge that at the time it was generally believed that stars were animate beings, and that the Jews in particular, identified them with the angels. In the book of Job, for example, we find, “when the morning stars sang together, and all the sons of God shouted for joy (Job 38:7).” Also, in Exodus, we see angels leading the people of the Exodus to the place God has prepared (Ex. 23:20, 23; 32:34).
It is possible, then, that the star the wise men followed was an angel sent by God. We may, therefore, be searching the skies in vain, as this star only appeared once. The account in Matthew states that the wise men say to Herod they “saw his star when it rose.” The star appears only for Him that is the king of the Jews, worthy of worship from foreign kings. The star is not there as a coincidence; it is not a regular phenomenon. Its place in the heavens is deliberate.
Apparently, the star was only seen by the wise men. Otherwise, Herod could have had his men follow it as well. While the chief priests and scribes can tell Herod where the child is to be born, they cannot specify the location. The wise men leave Herod and follow the star, which they had previously seen when it rose, and now goes before them until it comes to rest where the child lays. The movement of the star certainly sounds more like an angel leading than it does a fixed star in the sky. The wise men can follow the star from where they first saw it rise to the town of Bethlehem, to the place of Jesus of Nazareth’s birth in a stable.
In Luke we see the poor Jews, the shepherds of the fields, coming to greet their King. Matthew instead chooses to present the Gentile wise men who come with their knowledge and their precious gifts. The shepherds do not follow a star but are instead greeted by an angel. Both, however, can be seen to be guided by an angel if we understand the star to be an angel. The shepherds are told to look for a baby wrapped in swaddling clothes and lying in a manger. This is their guiding light to find the holy family.
We do not know how many magi there were. We stick with three because they come bearing three gifts. It is worth bearing in mind, however, that in Matthew’s account their appearance is enough to trouble not only Herod, but all Jerusalem as well (2:3). The arrival of their caravan clearly made an impact. The gifts they present to the child may be influenced by scripture; in particular, the book of Isaiah (60:6), which speaks of a multitude of camels bringing gold and frankincense, good news, and praises of the Lord.
There is no further mention of the gifts following the nativity. Although their significance is no longer of importance, they may have provided the means for the holy family’s flight into Egypt. Gold was a gift for royalty, frankincense was a gift for deity, and myrrh was a spice used to anoint a body for burial. Both frankincense and myrrh were extremely valuable, and would have been a useful trade commodity, as of course would gold. The presentation of myrrh, which was used in funerals, can be seen as a marker of the sacrificial offering the child will later make on behalf of mankind. It was also used in the Temple incense and was part of the mixture for anointing oil. Symbolically, the offerings are important as gifts worthy of a king and priest, and contrast starkly with the humility of the child’s birth. Although modest in his arrival, as God in man appearing, he is lauded for the position he ultimately holds.
We know no more of the wise men after following the star and their adoration of the child. They have fulfilled their role. Once they have found their king, they are warned in a dream not to return through Jerusalem. As with the wise men, our finding of Jesus may involve a change of direction which is responsive and obedient to God. The part of the magi could be seen to be extended in the community of gentiles that turn to follow the Christ. While the magi do not return in scripture, the star does. We see it referred to in the book of Revelation in the lines: “I, Jesus, have sent my angel to testify to you about these things for the churches. I am the root and the descendant of David, the bright morning star.”
We might also imagine the wise men returning in a different form. We are the wise men – all who approach the Christ with love and adoration. We follow the lead of the star which is the Holy Spirit to find the Christ. Like the wise men of scripture, we come with gifts to present before the King of Kings. We do not bring material objects, but gifts such as compassion, consolation, generosity of spirit, faith and trust, patience, forgiveness, and empathy. The gifts we bring are of value to others because of the support we offer, and through the strength and sense of wellbeing we present to them. The gift of true love is worth more than any number of camels laden with gold, or frankincense, or myrrh. Amen. Let us pray,
Loving God: may the humble gift of our love be acceptable to you, and may you teach us to better comprehend the needs of others. Amen.
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A sermon by Rev Dr Lawrence Tuck
Sermon – The Silent Years
May the Spirit speak through my heart to yours with these words. Amen
Today’s Gospel reading leads us into a fascinating period of the life of Jesus known as the “Silent Years”, the “Lost Years”, or the “Missing Years”. In Luke’s account, we see Jesus at the age of 12 following his parents to Jerusalem for the Feast of the Passover. When his parents and their party begin to travel back to Nazareth, Jesus remained behind. It is probable that the children travelled with the women at the front, but due to Jesus’ age, he might have also journeyed with the men at the rear. This could explain why it took time before his parents noticed he was missing. They both assumed he was with the other group. When they discovered he was not among them, they returned to Jerusalem to look for him, eventually finding him in the Temple. From the end of this scene until he begins his missional work, a period of around 18 years elapses. What happened during these years?
Mary and Joseph find their child in the Temple. He sits among the teachers, listens to them, and asks them questions. We read that all who hear him are amazed at his understanding and his answers (2:46, 47). We hear too that Jesus asks them questions. In Jewish tradition, asking questions was a means of teaching. Throughout the NT we witness scenes of Jesus being asked questions, particularly by the Pharisees, and of him answering questions with questions, or asking questions of his own. Now we see him as a child, both asking and being asked questions. No wonder people marveled. Jesus was not simply quietly sitting and listening but was in active discussion with the learned rabbis in the Temple.
For a Jewish boy, the age of 5 was when a child was considered set for the study of Scripture. At 10 years of age, he would be ready for the study of the Mishnah (the “Oral Law”). At 13 he was ready for bar mitzvah, when a boy becomes responsible for their own actions. At 20 they would commit to a vocation and by 30 they entered their full vigor. Thirty was also the age of readiness for priesthood. The period of Jesus’ silent years then, covers the time from his bar mitzvah until his entering his full vigor. In other words, the gap extends from his early manhood to his prime. At the time he was found with the teachers in the Temple, he could have already been studying the Torah and the Mishnah for 7 and 2 years respectively.
We have no hard evidence in the NT that Jesus studied Scripture, but we do have certain clues. In Luke 4:16-19, Jesus enters the synagogue in Nazareth on the Sabbath, and stands up to read, and is given the scroll of the prophet Isaiah. He then finds a particular passage which he begins to read. Not only does this strongly imply that Jesus can read, but that he is so familiar with the text given him he can locate a specific passage he wishes to share and discuss. Assumedly this is not the only book he has knowledge of, as the handing of the Isaiah scroll appears to have been given to him randomly. In other words, he would have been equally expected to have read from and spoken about any other scroll of Scripture presented to him.
Although his reading of one scroll is hardly overwhelming proof of Jesus’ ability to comprehensively understand scripture, there are further clues regarding his level of proficiency. People address Jesus as “rabbi” (teacher), and this includes his harshest critics, the Pharisees (Luke 19:31. See also John 3:2). Not only this, but the people say that he teaches with an authority unlike that of the scribes (Matt. 7:29). The scribes were “Teachers of the Law”, and had memorized the Torah and could cite any given law or learning, but they could not establish new learning. Jesus did, however, establish new leaning, and his Sermon on the Mount is an example of this.
Jesus’ new teaching includes his actions and not just his words. When he teaches in the synagogue in Capernaum (as one who had authority, and not as the scribes), a man with an unclean spirit appears and Jesus cleanses him of this spirit. The witnesses marvel and ask, “What is this? A new teaching with authority!” (Mark 1:27). Jesus is a rabbi because of his knowledge of Scripture which allows him to freely teach in Nazareth and Capernaum and other places. But he is also better than the rabbis and scribes, because he heals and introduces new learning. This talent could suggest that Jesus was a Semikah, or Shmeka Rabbi.
A Shmeka Rabbi was a rabbi that had mastered not only the Torah (the Pentateuch, or first five books of the OT), but the entire Tanakh (the OT Scriptures, or the Law and the Prophets and the Writings). Although we do not have historical or even scriptural evidence of Jesus’ formal study of the Jewish Bible, we do know that Galilee was where the most famous rabbis of Jesus’ day came from, and not from Judea. The best schools of learning were in Galilee. It is therefore possible that Jesus received training in his native Galilee during the “silent years”.
Another possibility is that most widely held, that Jesus became an apprentice of his father and later took over the business. Luke tells us that after his disappearance from his parents at Passover, Jesus went down to Nazareth and was obedient to his parents and grew in wisdom and stature and in favour with God and man (2:51). Of course, this does not exclude the possibility of Jesus studying scripture as well as, or instead of, assuming Joseph’s trade. This trade, called in Greek tekton, is more than what we would today call a carpenter. It was a builder, an artisan or craftsman, and could include stonework as well as woodwork. Our word ‘architect’ comes from tekton.
Other theories include Jesus travelling to India, to the Judean desert to study with the Essenes, or even to England with Joseph of Arimathea as told in Arthurian legend and remembered in Blakes, “and did those feet in ancient time.” These theories are all improbable, although studying with the Essenes, as the Galilean historian Josephus did, would seem the most plausible of the three. Personally, I think it reasonable to assume Jesus did work in his father’s trade as well as doing some kind of training in scripture in Galilee. He might have done both at the same time, for example following his father to the larger nearby town Sepphoris on a building job and then attending the school at the local synagogue.
To recap: we do not know what our Saviour did during the “silent years”, but it is possible to make an educated guess. Considering that even the Pharisees called him ‘rabbi’ (Luke 19:39; 20:21; 20:27), and that he knew his way around the scroll of Isaiah (Luke 4:16-19), it seems reasonable to assume that Jesus had knowledge of the Scriptures to the degree that he had received training in them. It is also reasonable to assume he spent some time in his father’s workshop, as well as following to jobs on site (besides Sepphoris, possibly to Cana, or Capaernaum, or other such places he later visits in the gospels). It would seem more than coincidence that these “silent years” fall between his bar mitzvah and when he would be ready for priesthood. Similarly, they fall in the period when one would receive their apprenticeship in a trade.
Throughout the gospels we follow Jesus in and out of the Temple and various synagogues. He frequents them and appears to be both welcome and comfortable operating within them. The Pharisees and others accept him as a rabbi. The Temple was his “Father’s house”, that he frequented and where he displayed his learning as well as his natural authority. It was where Simeon and Anna prophesied about his coming role and mission. In the Temple came one of his most memorable scenes – the overturning of the money changers tables. Finally, it was in the Temple at the ninth hour that the curtain was torn in two during his crucifixion. The Temple itself would not survive him long. The Romans destroyed it during the Jewish revolt in 70 AD. Amen.
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A sermon by Rev Dr Lawrence Tuck
Sermon – Altruism
May the Spirit speak through my heart to yours with these words. Amen
On the 29th of November 2019 an extremist began attacking people attending a conference in the Fishmongers’ Hall in Central London. He stabbed five people with knives and threatened others with a suicide vest (which later proved to be fake). People were running for their lives and there was panic and chaos in the hall. At that moment a civil servant named Darryn Frost grabbed a narwhale tusk from a nearby wall display and pursued the assailant. The terrorist was armed with knives and what was believed to be an explosive vest, but this did not intimidate Darryn. He was more interested in protecting others than he was for his own safety. Although it was a police bullet that eventually brought the attacker down, Darryn’s altruistic actions undoubtedly saved lives.
Altruism is the selfless concern for the well-being of others, without care for one’s own interests. That’s the heartwarming definition. The less selfless understanding of the term states how it allows an individual to increase the success of its genes by helping those that share the same genes. This means that a herd of buffalo might fight off a pride of lions to save a calf, but that this act is primarily done to ensure the ultimate survival of the herd. To us it might look like the brave support given to a helpless creature, but it can also be understood as a necessary gamble made to prolong the genetic lineage.
The question then becomes – do we act selflessly, or do we act to ultimately achieve a selfish goal? The answer is that there are different types of altruism. Genetic altruism, for example, refers to the example of the buffalo and the lions. It is the helping of kin or the genetic lineage which may involve a self-sacrifice. There is reciprocal altruism which entails the expectation of a return from the other. I help you so that you will help me. Neither of these definitions seem to be truly ‘selfless’. There is an ulterior motive, whether it is done consciously or otherwise.
There is then what is known as ‘pure’ altruism, which is moral and entails no expectation of a reciprocal action in return. Often, we will associate the actions of other creatures in this category when in truth they belong to genetic altruism. The buffalo and the lions example is not pure but is genetic. The buffalo are not as interested in the individual calf as they are of how it represents the future of the herd. They expect that their action will be returned through the survival of the calf and its future participation in prolonging the life of the herd. With pure altruism we are entering into selfless behaviour.
Finally, there is ‘extreme’ altruism which entails a personal risk. A soldier on the battlefield might enter this category, although it could be argued they are doing their duty; it may well depend on the extent that they go to help others. If anyone has seen the film ‘Hacksaw Ridge’ it exhibits the perfect example of extreme altruism. The movie is based on the true-life story of a conscientious objector who becomes a medic and finds himself in the middle of the battle for Okinawa. He would not carry a rifle but instead carried his wounded comrades, one after another, to safety, putting his own life at risk each time. His interest was not in himself but in the lives of his fellow soldiers.
Of course, the most stunning example of extreme altruism comes in the sacrifice of our Saviour. Now by this point many of you might be thinking, is Lawrence out of his gourd? Surely this is more the kind of homely we’d expect at Easter. Well, despite the state of my gourd, I think that it’s important, as we celebrate the birth of our Saviour, that we remember what he came here to do. It is just as appropriate at Christmastide to celebrate Christ’s mission, as it is his birth. We rejoice that God came into the world to live as one of us, to suffer as we suffer, and rejoice as we rejoice, and to then lay down his life on behalf of us all.
It is indeed miraculous to think that some two thousand years ago the Son of God came into to the world in a small town in a Provence at the edge of the Roman Empire and was laid in a manger. The humility of his birth would carry through to the humility of his death. The man who could still the seas, turn water into wine, and raise the dead desired no grander crib than the feeding trough of beasts of burden. At Christmas we celebrate the whole life of the Messiah. He did not ask for worship, but that did not stop the shepherds or the magi from finding him and giving their adoration. He would have died for you and me even if we did not thank him for it.
This Christmas season, let us think of others and not just ourselves and our nearest and dearest. Although it’s a bit early to be making a New Year’s resolution, let’s commit to fulfilling an altruistic action in the coming weeks. Don’t panic – you don’t need to wield a narwhale tusk! Some things you might do, however: make a blood donation, offer your seat on the bus, let someone merge in traffic, give away something you value, cook extra food and share it with someone, refrain from arguing or proving you are right (my wife is certainly nodding at this moment), forget a debt owed, or pay off a debt due with interest, forgive someone, sit and listen to another’s concerns.
Christmas ought to be a time when we behave as our Saviour taught us to behave. It is meant to be a time of selfless giving and caring for the other. It is a time of joy, but still remembering the cost of our happiness. It is a time of giving thanks to our God who loved us enough to dwell among us, and to die on the cross on our behalf. We remember the babe, as we were all babes once, and we adore Jesus the child in his innocence and vulnerability. We worship the Baby Jesus, who held supreme power, but exposed himself to extreme punishment.
To conclude, I’ll read the passage from Psalm 40:6-8 which is quoted in the Hebrews reading. As we listen, keep in mind how this new and ultimate sacrifice comes from God and not from man. It is the one true sacrifice which covers all sin once and for all. Where animal sacrifices could only look forward to Christ’s perfect sacrifice, it was the Messiah’s altruism which became fully acceptable to God. Where the sacrifice of a dove or lamb might impress upon the sinner the seriousness of their sin before God, the shedding of divine blood became infinitely greater than any old covenant offering.
‘Sacrifice and offering you do not desire,
but a body you prepared for me;
with burnt offerings and sin offerings
you were not pleased.
Then I said, “Here I am – it is written about me in the scroll –
I have come to do your will, my God. Amen.
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A sermon by Rev Dr Lawrence Tuck
Sermon – The Baptist and the Messiah
May the Spirit speak through my heart to yours with these words. Amen
The historian Josephus records that the devastating fall of Herod Antipas’ army in 36 AD against King Aretas of Nabatea was believed to have occurred because Herod had John the Baptist executed. This was the opinion held by many Jews of the time, according to Josephus’ account in the Antiquities – a history of the Jewish people. The historian paints a sympathetic picture of the Baptist [or ‘dipper’], describing him as a ‘good man’ who had admonished the people to change their ways and become virtuous and just, and to display reverence towards God. Following a purification by ‘right actions’ he would then have them unite in washing, or immersion in water. This was for the sanctification of the body rather than the forgiveness of sins.
Herod Antipas was the man who had the Baptist beheaded. He was also the man Pilate sent Jesus to as part of his trial. His war with King Aretas occurred after the crucifixion of Jesus, but clearly, people still held the memory of the Baptist dear if they were to blame Herod’s downfall on his treatment of John. It seems apparent too that Josephus held a certain admiration for the Baptist. Josephus describes him as a ‘good’ man, and his description of his mission is flattering and not judgmental. His description of Jesus of Nazareth is not dissimilar.
There are parts of Josephus’ description of Jesus which are contested. They appear to have been added later, partly because they belong to the voice of a Christian believer which Josephus was not. In its entirety, the text reads:
“Now there was about this time Jesus, a wise man, if it be lawful to call him a man; for he was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews and many of the Gentiles. He was [the] Christ. And when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him; for he appeared to them alive again the third day; as the divine prophets had foretold these and ten thousand other wonderful things concerning him. And the tribe of Christians, so named from him, are not extinct at this day.”
The Jewish historian calls Jesus a ‘wise man’ and further states that he was a doer of ‘wonderful works’ as well as a ‘teacher’. In this way it is similarly complementary as Josephus’ account of the Baptist. Both men he applauds for their character and their teaching. It is important to remember that Josephus had been a rebel fighting against the Romans. He was captured and became a Roman instrument. It is not unusual, therefore, that he would not be praising Jesus of Nazareth in such a way as to appear to convert Roman (or Jewish) readers. He was serving his masters.
On the other hand, Josephus was an historian. He was presenting the history of his people as he understood it and experienced it, within the confines of what he anticipated his [Greek and Roman] readers would accept and appreciate. It is therefore noteworthy that he says the flattering things he does about Jesus of Nazareth (‘wise’, ‘wonderful works’, ‘teacher’), considering there is no evidence he himself was a believer. One would more readily anticipate a (devout) Jew of the period to condemn Jesus and his followers as false prophets and enemies of the state (as the Pharisees did). Since the Romans had crucified Jesus, it would be nigh impossible for them to conceive of such a man as a ruler and a saviour.
Josephus appears to tread the middle line in his judgement of Jesus. He speaks well of his intentions and his actions as he did of the Baptist. In this sense it’s a thumbs up historically. He hedges his bets, however, with Jesus’ Biblical role. He seems to be impressed by the fact many people became disciples of Jesus and remained dedicated following his execution. When it comes to Jesus’ mission on earth, Josephus cannot be believed to have stated, “he was the Christ.” This is far too bold and dramatic a statement to be made so strikingly without further support. Surely it would be shouted from the rooftops if truly believed. Especially by a Jew.
When we consider the account of John and Jesus provided by Josephus, it seems clear that in both instances he respects them for their works and their wisdom. There is nothing stated to condemn either, so it appears that nothing they did was considered worthy of the fate they met. In fact, Josephus seems particularly sympathetic of the Baptist who was slain despite being a good man who extoled virtue and righteousness and piety towards God. Perhaps the Baptist was more sympathetically received because his followers did not claim him to be the Messiah. Many Jews simply could not accept their Messiah would be modest and humble and would suffer death broken upon a cross.
Both Biblically and historically the men we celebrate as the Baptist and the Messiah were seen by many as good men whose wisdom and works benefitted the Jewish (and Gentile) people. The Baptist is important for paving the way for the Christ. He announced his coming both in words and in deeds. The Baptist spoke of a need for purification and offered a physical cleansing while preaching the need for a spiritual one as well. Jesus offered the forgiveness of sins and the baptism of the Spirit. His cleansing is absolute, and we need only to receive it. Amen.
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A sermon by Rev Dr Lawrence Tuck
Sermon – The Preparation
May the Spirit speak through my heart to yours with these words. Amen
When we prepare for a journey, we might open Google maps and plan out the travel time and the best route to take. When a king or powerful ruler set out on a trip in NT times, messengers would set out ahead of him to announce his planned visit and prepare the way. Luke begins his ‘good news’ with the introduction of the Baptist who is to pave the way for the Messiah, Jesus of Nazareth. After presenting the birth of Jesus, and making a mention of his boyhood, Luke shifts to the Baptist’s story as a prelude to Jesus’ public ministry. John the Baptist is to prepare the way of the Christ, not only by announcing his coming, but also through baptisms and preaching.
John was the first genuine Jewish prophet in 400 years. He was recognised by the Pharisees, by Herod, by the historian Josephus, and by Jews and Gentiles alike. His teaching was radical, and yet he appears to have been well received in his time. ‘Exercise virtue, righteousness towards one another and piety towards God.’ These are the words Josephus gives to the Baptist in his book Jewish Antiquities on the history of the Jewish people. Luke provides the Baptist with much more dramatic language, ‘You brood of vipers!’ he exclaims to a crowd that had come to be baptised by him, but he feels have not come properly prepared. But I get ahead of myself, as this incident appears after today’s gospel reading.
The Baptist was sent, as I stated earlier, to prepare the way of the Messiah. He achieved this by preaching as he baptised people in the Jordan river. What John did which was unique was he baptised Jews. Normally baptism (along with circumcision for the men) would be given to gentiles who wished to become Jews, ritually cleansing them of impurities. For John this cleansing became symbolic of a need for Jews to cleanse themselves before God and before the arrival of the Messiah. Baptism was John’s sacrament, or central symbol, of his pre-messianic movement. He attracted numerous followers, as well as the attention of Herod Antipas and the Pharisees.
We might see the Baptist, and, ultimately, Jesus himself as being reflected against the leaders of the time as listed by Luke. The secular leaders, such as Pontius Pilate and Herod Antipas, along with the religious leaders, Annas and his family members, are present at the start, and the finish of the gospel narration. However, it is the Kingdom, ruled over by the Christ and prefaced by the Baptist, that is of interest for writer and listener alike. It is the everlasting Kingdom of God, and not the transitory rule of church or state which is of primary concern for us, even today.
“If Socrates would enter the room, we should rise and do him honour, but if Jesus Christ came into the room, we should fall down on our knees and worship Him.” These are words ascribed to the Emperor Napoleon Bonaparte. Swap Socrates for, say, Tiberius Caesar, or Louis XIV, or Winston Churchill, or indeed Napoleon Bonaparte himself, and we would have a lesson worthy of Doctor Luke. One we may respect and admire (although this would be doubtful regarding Tiberius), but the other we worship and glorify. Some gave us lessons in how to conquer and rule, while the One taught us to love and respect, to share with and to care for.
Luke names seven different historical figures at the beginning of chapter three. However, it is not the emperor, the prefect, the tetrarch or the high priest that God’s Word is sent to. It is the humble Jewish prophet, operating in the wilderness, baptising people in a river, who is given this honour. Modest in his lifestyle and approach, John is compared with Elijah, one of the greatest of all the Jewish prophets. Elijah was known primarily for his defending of Yahweh (God) over the Canaanite idol, Baal. John too was a staunch defender of the Jewish God and faith, over a people who had lost the meaning and the message of their beliefs. They had been tempted away, not by Baal or another foreign deity, but by complacency and pride.
As we are in the season of Advent, when we prepare ourselves to celebrate the birth of our Saviour, it is appropriate that we remember the Baptist, who prepared the people in the age of Christ for his arrival. John’s mission of preparation is mentioned earlier in Luke where it is written, “and he will turn many of the children of Israel to the Lord their God, and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared.” The return of Elijah and the turning of fathers to children is also found in the book of Malachi which Luke quotes here, bringing the OT and the NT together in anticipating the coming of the Lord and in revealing the Baptist’s role as that of the prophet Elijah (Luke 1:16,17. Malachi 4:5,6).
John alerted and converted; he made the people ready for the coming of their Saviour. “And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins” (1:76,77). These words, from the prophecy of Zechariah, tell of the Baptist’s further roles as teacher and enlightener. He comforted the tax collectors and the soldiers that came to him, telling them to act in moderation and never through greed. These were Jewish outcasts, ostracized for working for the Romans and their own personal interest. John did not, however, rebuke them or fail to welcome them. He did not tell them to cease what they were doing. Instead, he instructed them as Jesus later would, to act through love and concern of the other rather than solely for the self.
In the winter season we clean our gardens (those of us fortunate enough to have one). We pull weeds, cut the lawns, trim the bushes and burn (or bin, or compost) the cuttings. We might put down bark or fleece to protect plants. Some plants may be moved to a greenhouse for later replanting. We clean and we prepare for the coming spring. The spring is when the planting begins, when we move from preparation to action. Throughout the spring and early summer, we plant the seeds, water the plants, fertilize and nourish, and act in anticipation of the coming harvest.
John was the gardener of the winter season. He did the ‘groundwork’ in preparation for the coming of the master gardener in the spring. Together, both he and Jesus worked towards the same ultimate goal – to prepare the earth for the harvest. This preparation can also be seen in terms of the shift between the Old Covenant of Moses and Abraham, and the New, where John the Baptist is the hinge between them. John belongs more to the Old Covenant, but nevertheless introduces elements in common with the Messiah – the criticism of the Pharisees, the acceptance of the outcasts of society, the proclamation of the Kingdom and the need to prepare for its coming.
John’s baptism with water was significant for its being offered to Jews rather than Gentiles. It highlighted the need to seek a spiritual cleansing before the coming of the promised Messiah, even among the ‘promised people’. It announced the importance of being active and alert rather than complacent and self-assured regarding one’s faith in God. We too require to be proactive in our faith. We also need to be welcoming of others that may be seen to belong to the periphery of society. We cannot cleanse ourselves while remaining judgemental of others. To be prepared for the return of the Messiah, we require loving and impartial hearts. Amen.
Let us pray,
Lord God, John the Baptist called the people to change their lives and make themselves ready for the coming of your son. Raise up we pray, prophetic voices in our own time. Enable our souls to discern the authentic voices which draw us closer to you. Give us courage to reject those voices which pander to our selfish desires and speak words devoid of your challenge to real commitment. We pray for all those who teach and preach, those who minister to congregations to bring your Gospel truth to life in human hearts. May they be as unwavering as your servant John, as fearless in proclaiming the truth and as willing to suffer for being faithful and true. Enable our spiritual leaders to recognise the validation of their ministry not in the realisation of human ambition, but in the spiritual peace which comes from serving you. Amen.
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A sermon by June-Marie Conabeer fro the 2nd Sunday of Advent 8th December 2024
Lord God, guide my thoughts, guard my heart and govern my words. Amen
Well here we are, the second Sunday of Advent, decorations and lights everywhere, we’ve even got our Christmas tree in time for the carol service that’s here next week, I believe there may even be some Christmas cards, gifts and food for sale in the shops, in fact I wouldn’t be surprised to find hot cross buns or easter eggs for sale!
So the shops seem to be ready, but are we ready, have we prepared ourselves during this busy time for the coming of that little baby that we will find lying in a manger in 17 days time.
Unfortunately, for some people that baby is the only Jesus that they will know unless of course they remember the reason for all the chocolate in about four months time! If we didn’t have Christmas and Jesus being the reason for the season, for many people these days Jesus would not exist!
But enough of my moaning because I could probably stand up here all day and do a lot of that. When we lit that second candle we did it to remember the prophets of old who promised a saviour who would bring peace, which is why it is called the candle of peace.
In our gospel reading today Luke gives us quite a few names which help us to date this as happening in approximately 27 or 28AD. But Luke probably includes all those names to show how far Israel had fallen. Politically the Jews were ruled by foreigners and religiously Annas and Caiaphas had been illegally put into their positions by the Roman authorities and they constantly used their power to line their own pockets and increase their own authority. So the Jews were probably looking to the prophets and praying for a Messiah to come and rescue them because their world can’t have been a very nice place.
And the word of God, does it come to that high-priesthood of Annas and Caiaphas, no it comes to a man who is living in the wilderness, eating locusts and honey!
And what is it that John is telling the Jews to do? He quotes them in the words of Isaiah, to go and prepare the way of the Lord and make his paths straight.
Well in ancient times when a king was going to visit a city he would send before him a herald to announce his coming. And that herald would also go around the city and make sure it was suitable for the king’s visit. He’d walk around inspecting and give the leaders of the city a list of all that needed doing in preparation for the visit - clean up your city, sweep your streets, get rid of the rubbish lying around, get rid of any criminals and make your city safe, Fix the roads and make them smooth and straight.
Which made me think, shouldn’t they have done this anyway, king’s visit or not!
It also reminded me that when we had Princess Anne visit Herne Bay, to open Windchimes, which is just round the corner in Reynolds Close, the surface of Mickleburgh Hill was magically made smooth and the footpaths replaced from the
broken paths with very weedy grass to the smooth tarmac paths we now have. I think I’ve said this before, things don’t change!!
So that is what John is doing in this gospel reading he is heralding the coming of Jesus and telling people to repair their lives and prepare for Christ’s coming.
So, think about it if Jesus had knocked on your door last night, would he have found your house in order and your paths straight? Are you ready for him?
And by that I don’t just mean have you ordered your turkey yet or decorated your Christmas tree! But I’m sure that like me we all have preparations yet to make, parts of our lives that still need straightening out.
There is a famous Christian, Tertullian from the 2nd century who wrote that to prepare the way of the Lord through repentance is to Prepare the home of our heart by making it clean for the Holy Spirit. And isn’t that ultimately what matters this season, preparing the way of the Lord by preparing the home of our heart.
So, here’s a simple suggestion as you decorate your homes and prepare for Christmas. As you put up your decorations think about how you will decorate your hearts for Jesus. What item in your heart needs to be dusted off, or repaired or simply thrown away? What things in our lives need changing or need extra decoration?
So as we prepare our homes this Christmas let us also prepare the homes of our hearts and make our own paths straight.
Changing the subject a little, before I announce the next hymn, I was looking it up in the hymn book earlier and it occurred to me that at Christmas we always sing the crowd pleasers, the carols that we all know and love, we couldn’t have Christmas without Once in Royal David’s City or While Shepherds Watched or Oh Come all Yea Faithful but there are so many in the hymn books that I’ve either forgotten or never even heard.
So I am going to finish today by using the last verse of a carol as my prayer to finish my talk and at coffee time I’d like to see how many of you can name that tune!
Let us pray: O perfect Love outpassing sight, O light beyond our ken,
Come down through all the world tonight, and heal the hearts of men. Amen