Christ Church

“How can any one satisfy these men with bread here in the wilderness?”

It is a good question and one which haunts our age of extreme affluence, on the one hand, and extreme poverty, on the other hand, an age of extremes despite the claims to the reduction of universal poverty overall which may indeed be true but tell that to those in radical need! But the Gospel speaks to another kind of poverty which underlies each and every other form of poverty. It is spiritual poverty, the poverty that belongs to our neglect of God and as a consequence to what God constantly provides for us.

In a way, the Gospel presents to us a fairly common biblical theme, the idea of God feeding his people in the wilderness journey. What is that journey? It is about our life to God and with God in the learning about the will and purpose of our life with God. This Gospel story explicitly recalls the provisions which God makes for his people in the wilderness of Sinai. Tough lessons actually. There is a certain reluctance among the children of the Hebrews to accept the discipline, the learning. The lessons are more intellectual and spiritual, we might say, than simply material.

And therein lies the difficulty. It is the constant temptation to measure the reality of God by way of our immediate material concerns. It is not that they don’t matter; they do. It is just that they are subordinate and depend upon something far more radical. The physical and material world is not nothing but neither is it everything, a point which the teaching of the Law of Moses makes clear as does the Gospel of the Resurrection. It is in the light of those ideas that we best make sense of this Gospel pericope. It recalls Deuteronomy’s claim that “man cannot live by bread alone but by every word which proceeds out of the mouth of God.” That does not deny the need for bread – for food – but it conditions that need by placing it squarely within the providence of God revealed in the Word of God as Law. There can be no bread without the Word of God in creation.

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The collect for today, The Seventh Sunday after Trinity, from The Book of Common Prayer (Canadian, 1962):

LORD of all power and might, who art the author and giver of all good things: Graft in our hearts the love of thy Name, increase in us true religion, nourish us with all goodness, and of thy great mercy keep us in the same; through Jesus Christ our Lord. Amen.

The Epistle: Romans 6:17-23
The Gospel: St. Mark 8:1-9

Artwork: Jacob de Backer, The Miracle of the Loaves and Fish, 16th century. Oil on canvas, Private collection.

The collect for today, the commemoration of William Wilberforce (1759-1833), English MP, Evangelical, Abolitionist (source):

Let thy continual mercy, O Lord, enkindle in thy Church the never-failing gift of charity, that, following the example of thy servant William Wilberforce, we may have grace to defend the children of the poor, and maintain the cause of those who have no helper; for the sake of him who gave his life for us, thy Son our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, one God, now and for ever.

The Epistle: Galatians 3:23-29
The Gospel: St. Matthew 25:31-40

Artwork: William Wilberforce, St. John’s College, Cambridge. Photograph taken by admin, 18 July 2004.

The collect for a Martyr, in commemoration of Saint Olaf (995-1030), King and Patron Saint of Norway, Martyr, from The Book of Common Prayer (Canadian, 1962):

O GOD, who didst bestow upon thy Saints such marvellous virtue, that they were able to stand fast, and have the victory against the world, the flesh, and the devil: Grant that we, who now commemorate thy Martyr Olaf, may ever rejoice in their fellowship, and also be enabled by thy grace to fight the good fight of faith and lay hold upon eternal life; through our Lord Jesus Christ, who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

The Epistle: 1 St Peter 4:12-19
The Gospel: St Matthew 16:24-27

Artwork: Pius Welonski, St. Olaf, 1893. Altar painting, Basilica dei Santi Ambrogio e Carlo al Corso, Rome.

The collect for today, the Feast of Saint Anne, Mother of the Blessed Virgin Mary (source):

O GOD, who didst vouchsafe to bestow grace upon blessed Anne, that she might become the mother of the parent of thy Only-begotten Son: Mercifully grant that we who celebrate her festival may be partakers with her of thy heavenly grace; through the same Jesus Christ our Lord. Amen.

The Lesson: 1 Samuel 2:1-8
The Gospel: St. Luke 1:26-33

Artwork: Nöel Hallé, St. Anne Revealing to the Virgin the Prophecy of Isaiah, c. 1749. Oil on canvas, Los Angeles County Museum of Art.

Last Sunday, 23 July, Christ Church celebrated the Holy Baptism of Silas Barry King, son of Elizabeth and Evan King and first grandchild of Fr. David and Marilyn Curry. Several photographs taken at the reception following are posted here (scroll to bottom of page).

The collect for today, the Feast of St. James the Apostle, from The Book of Common Prayer (Canadian, 1962):

GRANT, O merciful God, that as thine holy Apostle Saint James, leaving his father and all that he had, without delay was obedient unto the calling of thy Son Jesus Christ, and followed him; so we, forsaking all worldly and carnal affections, may be evermore ready to follow thy holy commandments; through Jesus Christ our Lord. Amen.

The Lesson: Acts 11:27-12:3a
The Gospel: St. Mark 10:32-40

Artwork: Andrea Mantegna, Scenes from the Life of St. James: Martyrdom of St. James, 1448-57. Fresco, Ovetari Chapel, Church of the Eremitani, Padua. Mostly destroyed by Allied bombing, 11 March 1944; restored from surviving fragments.

“Love your enemies”

It remains to be seen for whom this shall be harder, for Silas, for you, for the grandparents, or even a great grandmother? It is, after all, all theology, as it must be. At least there is a party after!

“Love your enemies.” Is this one of the so-called values of the so-called West? If so then hardly one which we live up to in a world of ‘them’ and ‘us’, whoever ‘them’ and ‘us’ are. A hard saying, and yet one which articulates with remarkable directness and clarity an insight fundamental to the various traditions of philosophical religion. It speaks profoundly to our common humanity, to what transcends the tribalisms of culture, nation, family and religion and to the problems of identity and belonging that divide us into ‘them’ and ‘us’. A hard saying but no less true for being hard. Hard sayings are de rigueur.

The hard sayings of Jesus challenge us about belief as distinct from belonging. “I am the bread which came down from heaven”, Jesus said but the response? “This is a hard saying; who can listen to it?”, they said. The consequence was that “after this many of his disciples drew back and no longer went about with him.” Enmity and division where truth and unity are sought. Yet, “love your enemies”!

Hard sayings trouble us. But they belong to the truth of our humanity. “Ye must be born again”, Jesus tells Nicodemus in the great gospel for Trinity Sunday. “How can these things be?” Nicodemus asks. Is not birth hard enough on its own? But to be born again? “How can a man be born again when he is old? Can he enter the second time into his mother’s womb?” Nicodemus takes the statement literally to which Jesus responds by explaining the difference between flesh and spirit and their relationship. “Ye must be born again” means something of another order just as the wind blows where it wills and you cannot tell “whence it cometh and wither it goeth; so is everyone born of the Spirit.” This, it seems, is the hard saying. “How can these things be?”

And so for Silas Barry King today. He is born again. Born into the mystery of God with us. And such a rebirth, such a new birth, is of another order and one which transcends all of the divisions and enmities of our world and day. “Love your enemies” is the Scriptural phrase which captures the great and powerful logic of reconciliation and unity that belongs to philosophical religion. It means an entirely different outlook, an entirely different way of thinking. It has entirely to do with our incorporation into the mystery of God. It means being born upward into what has come down to us. Such are the motions of grace about the heavenly things that have been told to us. “No one has ascended up to heaven, but he that came down from heaven, even the Son of man, who is in heaven,” as Jesus patiently but firmly explains to Nicodemus.

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“Love your enemies”

“Love your enemies”, Jesus says, not “Don’t worry, you don’t have any enemies”. For he knows only too well about our enmities and hatreds. Yet, “love your enemies”, he says. How absolutely impossible! How utterly improbable!

Why, we have the hardest time imaginable loving the more obvious and, dare one say, more ordinary objects of love: our friends and family, our country and world, our God and Saviour. How can it be that we should be commanded to love those that have set their faces, even their hearts, and souls and bodies against us? Yet, the demands of the Gospel are precisely impossible because our ordinary loves are equally impossible. They are all the places of our enmity, too.

Our enemies, after all, are rarely far-off and faceless. They are frequently only too close at hand. Their faces are only too often mirrored by our own. It is we who are at enmity with ourselves, with one another and with God. It is no good pretending that our hearts are not touched by such enmities when our hearts are precisely the places of enmity. But it is precisely in the face of these enmities – these animosities in the soul – that we are bidden, indeed, commanded to love.

The demands of the Gospel are just so radical because they take us to the root of all love without which we cannot love. They take us to the root from which we must learn to love. And that is why Jesus can demand such impossibly high standards of perfection for our lives – because he takes us to the root of all love which must blossom into the perfection of fruitfulness in our lives.

The command to love our enemies is not just an heightened expectation, something more added on, an optional extra, as it were. To the contrary, it belongs to love’s very nature. It is where love most shows itself to be love; where love shows itself to be most free; where love shows itself to be most perfect and complete. For as the Epistle reminds us, “love your enemies” takes us to the Cross as the place of death and life; “love your enemies” recalls us to our baptism by which we are identified with Christ in his Cross-given grace for us. This radical love is nothing less than Christ’s love in us. What is impossible for us on our own account is made possible in us. “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”

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The collect for today, the Sixth Sunday after Trinity, from The Book of Common Prayer (Canadian, 1962):

O God, who hast preparest for them that love thee such good things as pass man’s understanding: Pour into our hearts such love toward thee, that we, loving thee above all things, may obtain thy promises, which exceed all that we can desire; through Jesus Christ our Lord. Amen.

The Epistle: Romans 6:3-11
The Gospel: St Luke 6:27-36

Artwork: James Tissot, The Sermon of the Beatitudes, 1886-96. Opaque watercolor over graphite on gray wove paper, Brooklyn Museum.