SEARCH SERMONS

 

ARCHIVE

2019
November (3)
October (4)
September (5)
August (2)
July (4)
June (4)
May (4)
April (4)
March (6)
February (3)
January (3)
2018
December (5)
November (3)
October (3)
September (2)
August (2)
July (2)
June (4)
May (4)
April (4)
March (3)
February (3)
January (3)
2017
December (3)
November (4)
October (5)
September (4)
August (1)
July (5)
June (4)
May (4)
April (7)
March (6)
February (4)
January (4)
2016
December (4)
November (4)
October (4)
September (3)
August (2)
July (5)
June (3)
May (5)
April (4)
March (4)
February (1)
January (4)
2015
December (4)
November (4)
October (3)
August (3)
July (3)
June (3)
May (4)
April (5)
March (6)
February (3)
January (4)
2014
December (4)
November (5)
October (2)
September (2)
August (4)
July (4)
June (3)
May (4)
April (6)
March (6)
February (3)
January (4)
2013
December (6)
November (4)
October (3)
September (5)
August (5)
July (4)
June (4)
May (4)
April (4)
March (7)
February (4)
January (4)
2012
December (5)
November (5)
October (4)
September (2)
August (6)
July (6)
June (4)
May (5)
April (5)
March (1)
February (5)
January (4)

Sermon for the Twelfth Sunday after Trinity

8th Sep 2019


Twelfth Sunday after Trinity Year C 2019

 

“None of you can be my disciple unless you give up all your possessions”. Luke 14.33

 

Our understanding of the life and death of Jesus Christ lies in a key Greek word ‘kenosis’ which allows us to understand the whole offering of his life as a self-emptying, servant one. In Paul’s Letter to the Philemon we have a moving account of how Paul, even while a prisoner in chains, is prepared to send away his most beloved and trusted helper for the good of the Church. And he describes this helper as ‘a part of his own self’. In Christian terms, we come to understand the relationship between the offering of love with the bearing of burdens and the renunciation of self that comes with it. No love was ever real without the life of love being in the words of a Shakespeare sonnet ‘borne out even unto the end of time’.

 

It is within this context that the challenge to give up our possessions is being made. And the example of Christ carries with it a call for us to take stock of what we possess and how  we possess, what we use and how we use it, and what we seek to possess apart from those considerations of how this will affect our relations with others. And this is seen in the rise of a 21st century call to be responsible as consumers for the life and the health of the planet. More than ever, my actions, and the way I consume, effects the life of the planet and of my fellow men and women. The reach is global and communal.  The self-emptying of Christ is not just an individual act on his part, but one which has a direct bearing upon the life of the world. And the call to dispossess lies side by side with the call for live more communally and less selfishly.

 

My first teacher’s name was Caroline (or as I later came to know her) ‘Carrie’ Peat. Miss Peat, who told us wonderful stories, gave us months old sweets from an old glass jar if one of us deserved commendation, awarded us sticky coloured or even silver or gold stars, and who went to church. This same Miss Peat would, we all knew, walk miles to church, come rain or shine, well into her early eighties. Never failing, walking with the elements. A woman who had remained a single, who lived alone, and walked to church, and yet a bright, shining, faithful and serving spirit. And I can see her walking as a prayer of active service and as an act of heroism. Walking in all weather, sometimes in driving rain.

 

The teaching of Christ comes to us through the energy and the example and the meaning of his own self-emptying, and calls us to that same willingness to offer the whole self to God in worship and service and not just the remnants of our nervous energy.

 

Some time ago, I read a ‘Times’ headline which said “Religious leaders say prayers as glacier begins to slip away”. Christian, Buddhist, Muslim, Hindu and Shinto and Jewish leaders had offered joint prayers from a ship moored a few hundred yards from a huge glacier in the Arctic Circle, the probable source of the iceberg which sank the ‘Titanic’, and which is now melting, moving continually at 2 mph southwards and a powerful symbol of the speed at which global warming is advancing. It seems strange to say prayers over a melting glacier but of course something else is going on here. The melting glacier speaks to us of the planet. Our earth also remains unbelievably beautiful and we have learnt to love it and even call her ‘Mother’. The prayers are said for us to wake up; to accept a renewed responsibility for what we consume and how we consume it, and of how we relate to ourselves in relation to the world around us. Time has proved us poo custodians of the natural earth and this must be accepted, too.

 

Lying at the heart of Jesus teaching is the call to dispossess ourselves of those things whose possession limits our own lives and the life of the wider community.  The self-emptying of Christ is no empty gesture, but is vital to our understanding of human interrelationship and interdependence – he gives himself so that we might have fullness of life in one another. In the dispossession, the letting go, the self-emptying, lies the pathway into renewal of life; of the finding in the giving away of these things the experience of a new kind of freedom. We stop being merely consumers of goods and become instead active contributors to the life of the world which sustains us.

 

We can only truly possess in life what we have learnt to dispossess. This is what scripture tells us. Here lies one of the many paradoxes which belong to a Christian understanding of life. It is brought to us in the self-emptying Christ,  It becomes ‘the pearl of great price’ and ‘the treasure hidden in earthen vessels’. These, it is suggested, are to be bought at a different cost and in a different market. They belong to what is lasting and ultimately, real. “None of you”, says Jesus, “can be my disciple unless you give up all your possessions”.