MY NEXT SERMON

I AM  PREACHING NEXT ON SUNDAY 14 SEPTEMBER 2025 - at ALL SAINTS' PARISH CHURCH, WINTERSLOW, WILTSHIRE - 9.15 a.m. BREAKFAST CHURCH

SERMON 223 - SUNDAY 31 AUGUST 2025 - TRINITY 11

Sermon at Team Service at St. Mary’s Church, West Dean - 11th Sunday after Trinity –Sunday 31 August 2025

Ecclesiastes 10:12-18; Hebrews 13:1-8,15-16; Luke 14:1,7-14

May I speak in the name of the Father, Son and Holy Spirit and may these words be those of you, Lord, and may they be a blessing to all who listen and hear them.

Whenever my mother heard anyone, especially a politician, speak arrogantly about themselves or what they had done she had a phrase which I am sure is well remembered by many of you of my generation - “Pride always comes before a fall, you’ll see”.  Indeed, my mother really didn’t like people who were boastful or full of their own importance and, as the wife of a local politician, and later the mother of one, me, there were many occasions when she met and conversed with people with whom she struggled to like. She had been brought up as the daughter of a simple Norfolk farm worker who had a very simple philosophy – “You should remember you are what you are, and there is no room for “airs and graces”.  You are who God created you to be, was his philosophy, although he might not have put it in so many words. He was not an ardent church goer but he served the church in many other practical ways as verger, coffin maker and grave digger, and most definitely led a Christian way of life. He had observed so many corpses that he often said – “All the time I’ve been helping the local undertaker I have never seen pockets in a shroud”.  What material wealth you have you can’t take with you.

Each of our readings this morning reminds us of this philosophy and at its centre is the need for us to remember that it is not by our own efforts and wealth that we reach salvation, but in trusting in, and following God. 

In Ecclesiasticus, our first reading, the writer, presumed to have been King Solomon, states, right at the beginning, that human pride is to forsake the Lord – in other words, once we talk about ourselves in such a way that would not have received my mother’s approval, we are placing ourselves at the centre of everything and displacing God in our hearts. As I read what King Solomon had written, some 3,000 years ago, it seemed to me that he was also foretelling the state of the world as it is today. There is too much pride and arrogance being displayed by many leaders of the world’s nations, but this passage reminds us that those who act in this way will be brought down – there will be a fall following the sin of pride.  It is a matter for God to be proud of us, his creation, not us of ourselves.  It is this message, written by King Solomon, which is the essence of Jesus’s parable which we will look at in a moment, but it is another reminder of the importance of understanding the importance of the Old Testament in prophesying what was to come and that Jesus came to fulfil those prophesies and to teach us all how we are to treat others.

Our second reading is one which I reach for from time to time and has been such a great comfort to me through some of the toughest years of my life. As with pride, many believe that money and wealth, material prosperity generally, will keep at bay all things evil and troublesome.  This is the world many of us live in – believing that if we have lots of money we will be alright, we will have good health and never have worries or fears.  I am reminded of Harry Enfield’s character “Lots of Money” and his Birmingham accent “I am considerably richer than yow”.  That is the false teaching we find with the prosperity gospellers who spread this wrong message. Appealing to the vulnerable, the only people who prosper, materially, are they themselves, telling the weak and sick that they need to “sow a seed” of money into their ministry to receive a blessing.  The reality though is that this is a totally false premise. God does not need to be bribed in order to bestow a blessing on us. Jesus himself told his disciples that following Him would never be easy but that the treasure we store up in our heart is the heavenly treasure of eternal life. You will recall the parable of the farmer who built bigger barns to store his wealth. You will also recall the time when Jesus suggested to the young wealthy man that to enter the kingdom of Heaven he should give all his possessions to the poor and follow him.

Here the writer of Hebrews reminds his readers, and us, that we don’t need masses of money and especially we should not worship it or believe that “sowing a seed of money” will yield ever more wealth. That is the gospel of the greedy, not of the true Christian.

In our last, gospel reading, Jesus declares “don’t sit at the top table” when attending a function. As Tom Wright puts it “If this is a parable then it is not about table manners at a dinner party”!  It’s actually a warning to his contemporaries – to the leaders of Israel. God has promised a great wedding party, the “messianic banquet”, but if Israel thinks that it has an inalienable right to sit at the top table by virtue of simple obedience to the law, she has another think coming. Jesus is reminding those Jewish leaders that pride comes before a fall or humility before exaltation.  That is again the message for all – for those who would seek to think of themselves as better than others. Jesus is saying that such people, by their lack of humility towards God, the great host, are themselves already committing a great sin even though they think of themselves as superior through religious fervour.  We see this again later on in Luke’s Gospel (18:9-14) when we meet the Pharisee and the Tax Collector in the Temple.

Jesus’s message to all the great leaders of the world at the time, and is today, is a focus on the Cross – the epitome of humility where the highest was seemingly crushed; followed by the resurrection, it summons the powers of the world to humility – those who think themselves great are being confronted by their own true King shamefully executed – a sight which overturns all arrogance and unmasks all pretensions. He is saying that faced with the crucified and risen Lord of the world, the rulers of the nations will begin with shame to take the lowest place.

This gospel passage ends with a reinforcement of what the writer of Hebrews is saying.  Don’t do things in the hope of receiving something in return, or being repaid, or for monetary gain (this again is in direct contradiction to the theology of the prosperity gospellers), but do it for those who cannot repay you but need your help and assistance. You will be repaid at the end times, when there is foretold the resurrection of the righteous.

We all need to be reminded of these teachings often, especially those of us in positions of influence and power.  I am sure that there are many leaders of the world today, and I guess you could name many of them, like me, very easily, who especially need to take heed of these words of scripture and of Jesus’s teachings generally throughout his ministry on Earth. 

I can do no better than, before we say a prayer, conclude with a quotation from Paul’s letter to the Romans which, I believe, summarises the message contained in this morning’s passages of scripture and this sermon:

Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. ² Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.  ³ For by the grace given me I say to every one of you: Do not think of yourself more highly than you ought, but rather think of yourself with sober judgment, in accordance with the faith God has distributed to each of you. (Romans 12:1-3)

Let us pray :

"Loving God, thank You for Your promise to bless those who help others in need, knowing that they cannot repay us. Forgive me when I only invest in those who can return my kindness. Father, open my eyes and give me the strength and resources to bless others, especially the poor and vulnerable, from whom I can expect nothing in return. May my actions bring glory to Your name and my body be a living sacrifice, holy and pleasing to you. Through Jesus Christ your Son and Saviour” 

Amen

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SERMON 222 - SUNDAY 24 AUGUST 2025 - TRINITY 10

Sermon at Joint Service at All Saints’ Church, Winterslow - 10th Sunday after Trinity –Sunday 24 August 2025

Luke 13:10-17

May I speak in the name of the Father, Son and Holy Spirit and may these words be those of you, Lord, and may they be a blessing to all who listen and hear them.

In this morning’s gospel passage taken from Luke’s gospel, 13:10-17, we are presented with the story of Jesus healing a woman who had been crippled for 18 years. This passage is filled with powerful themes of compassion, healing, liberation, and the clash between religious legalism and the compassion of Jesus.

The story begins with Jesus teaching in a synagogue on the Sabbath. This was a common practice for Jesus, as he often used these opportunities to share important truths with those who were gathered to worship. On this particular Sabbath, Jesus noticed a woman who was bent over and unable to straighten up. This woman had been afflicted with this condition for 18 years, a significant amount of time to be suffering from such a debilitating ailment.

It is important to note that in Jewish culture at the time, physical ailments were often viewed as a result of sin or divine punishment, just as today, some of the prosperity gospel preachers use this as a way of extracting money from those who are suffering from disabilities and ailments. Therefore, this woman may have been marginalized and looked down upon by society due to her condition. However, Jesus does not see her as a sinner or someone deserving of her affliction. Instead, he is moved with compassion for her and reaches out to her, saying, "Woman, you are set free from your ailment" (Luke 13:12).

This act of healing demonstrates the power and compassion of Jesus. By healing this woman, Jesus not only physically restores her but also frees her from the burden of her affliction. He brings liberation and wholeness to her life, showing those around her, and us today, that his ministry is not just about words but about tangible acts of compassion and healing. This demonstrates Jesus as a caring and loving healer who is willing to reach out to those who are suffering and in need of his touch.

However, not everyone in the synagogue is pleased with Jesus' actions. The synagogue leader, who represents the religious authorities of the time, becomes angry that Jesus has healed on the Sabbath. In Jewish law, work was prohibited on the Sabbath, and healing was considered work. Therefore, the synagogue leader accuses Jesus of breaking the Sabbath law by performing this act of healing.

Jesus responds to the synagogue leader's accusation by pointing out the hypocrisy of the situation. He notes that even the religious leaders themselves would untie their animals and lead them to water on the Sabbath, showing compassion for their needs. Yet, they would deny this same compassion to a daughter of Abraham who had been suffering for 18 years. Jesus exposes the legalistic mindset of the religious leaders who prioritize rules over compassion and love for their fellow human beings.

Through this interaction, Jesus challenges the narrow-minded interpretation of the Sabbath law and redefines the true meaning of Sabbath. He shows that the Sabbath is not just a day to refrain from work but a day to show mercy and compassion to those who are suffering and in need. Jesus demonstrates that true Sabbath observance is about fulfilling the spirit of the law, which is love for God and love for neighbour.

In the end, Jesus' actions are vindicated, as the people rejoiced at the miraculous healing of the woman. They recognize the goodness and power of God at work through Jesus, and they glorify God for the wonderful things they have seen.

This passage therefore, invites us today to reflect on our own attitudes towards compassion, healing, and legalism. Are we like the religious leaders, who are quick to judge and condemn others for not following the letter of the law? Or are we like Jesus, who shows compassion and love to those who are suffering and in need?

As Christians, we are called to follow the example of Jesus and embody his compassion and love in all our dealings with others. We are called to prioritize mercy and justice over legalism and rigid adherence to rules. We are called to be agents of healing and liberation in a broken and hurting world, just as Jesus was for the woman in the synagogue.

As we look around us at the broken world today, where bigotry and prejudice seem to be on the increase, where communities and cultures are becoming split between “them and us”, we need to examine ourselves in this context – are we showing lack of mercy and compassion to those who are not like ourselves, or are we embracing the differences?

This passage also challenges us to examine our own attitudes towards Sabbath observance. Do we view the Sabbath as a legalistic obligation or as a day of rest and renewal? Are we willing to follow Jesus' example and challenge the status quo in order to bring healing and liberation to those who are suffering?

In conclusion, Luke 13:10-17 is a powerful and challenging passage that invites us to reflect on our understanding of compassion, healing, and legalism. It reminds us of the transformative power of Jesus' compassion and love, and calls us to emulate his example in our own lives.

Let us pray

Father God, may we be inspired by this story of the woman in the synagogue, being mindful of the words and teachings of your Son; may we show mercy and compassion to those who are suffering and in need, and help and guidance us to always prioritize love and justice over rigid adherence to rules and regulations so that we may truly be like Christ and worthy of your love. Through Jesus Christ our Lord,  Amen

 

 

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SERMON 221 - SUNDAY 10 AUGUST 2025

Sermon at St. John’s Church, West Grimstead - 8th Sunday after Trinity – Sunday 10 August 2025

Genesis 15:1-6; Hebrews 11:1-3, 8-16; Luke 12:32-40

May I speak in the name of the Father, Son and Holy Spirit and may these words be those of you, Lord, and may they be a blessing to all who listen and hear them.

Did you notice how both our First and Gospel Readings began this morning? On both occasions the Word of God/Jesus started with the phrase “Do not be afraid?”. In fact, that phrase, and words with the same meaning, occurs in the Bible, it is said, 365 times – once for each day of the year but, as I have never counted them, I can’t say for certain that this is true. It does appear, however, more times in the Old Testament than in the New.  Whatever the numerology, it is a phrase which is encouraging to us all reminding us that if we have a belief in the Trinity, we have nothing to fear but fear itself as a previous United States President once stated.

With this in mind, each of our three readings this morning reminds us of God’s awesome, and at the same time, inexplicable or supernatural power.

Of course, I love our First Reading from Genesis – that occasion when God, in a Vision, informed an elderly man, Abram (as he was then known), that despite his age and childlessness, he would found a dynasty – that he would have descendants more numerous than the stars in the sky.  Abram is asked to count them, if he can, and today we know that there are at least 100 billion stars in our Milky Way Galaxy with a further several trillion galaxies in our known Universe.  How awesome is that?  To put it in context, the stars of the cosmos far exceed the grains of sand on every beach in the world!

Abram had been disappointed and fearful that he had no issue of his own and that it would have to be the descendants of one of his slaves who would inherit his wealth – for Abram, we read, was an exceedingly wealthy man. We read that he and his wife, Sarah, were in their eighties and so it seemed a biological impossibility that they could have children. Of course, we know that God’s message to Abram came good and his wishes for a family was answered.

In our second reading, the author of Hebrews, who, for a number of reasons, we do not believe was Paul but probably one of his acolytes, is writing to the Jewish Christian followers, mainly in Jerusalem, who were being persecuted by orthodox Jews and being tempted to give up following Jesus and return to traditional Judaism. For many biblical scholars and general Christians this is the most important epistle after Paul’s letter to the Romans and is a great book to read at times when our faith is being challenged or we have doubts.

The essence of Hebrews is to remind the reader that what has gone on before in the Old Testament is a prophecy and places the New Testament in the context of the history of the Jewish Faith – a continuation and therefore not at variance with Jewish tradition.  Jesus reminded his followers that he had not come to overthrow the Old but to fulfil it.  

The writer, in the passage read out this morning, is reminding his Jewish recipients of his letter of the events portrayed in our First Reading and by Faith and Obedience, Abram/Abraham he received all that had been promised to him and therefore his original fears had been overcome.  Towards the end of the passage, the author reminds his readers that Abraham and his family and followers had also to be treated as strangers and foreigners when they left their homeland but because of their faith and obedience and would reach a better heavenly one.

So here we see again the message of trusting in God and thus overcoming our fear even if the tasks may seem fearful and impossible.  We are to take our faith beyond our small parochial orbit, so to speak, and realise and appreciate the vastness and awesomeness of God’s kingdom.

Our Gospel reading is quite a familiar one but I think it does need some explanation.

Again, the passage begins with Jesus telling his disciples not to be afraid. He is telling them that whatever might happen to them here in Earth, because of their love and generosity and readiness to trust in God, they can receive the Kingdom of Heaven where nothing passes away, nothing rots, (where no moths can destroy as he puts it) unlike here. He is setting the tone to trust and rely on God and not earthly efforts.

In fact, this passage encourages all who believe to detach themselves from material possessions and to invest in heavenly treasures; to live in anticipation of the Lord’s return for, as he says, where your heart is, there you treasure will be also.  To invest in the material world of today is to invest in all that will disappear and not what will endure.  My grandfather in Norfolk worked for the local carpenter and funeral director and he had a very simple life, not storing up riches but by enjoying God’s creation in the countryside around him.  He never had much money or many holidays but simply soaked up the wonderful scenery where he lived.  He once told me that the reason for this was that during all the time he had been working for the funeral director he had never seen pockets in a shroud.  “You can’t take it with you” so he chose not to spend his time on gaining material wealth.  My grandfather indulged in focussing on spiritual riches in his loving and compassionate manner rather than material wealth. As a result, he became my favourite grandparent.  A simple but, in his way, very spiritual man.

Jesus, also in this passage, reminds us, with his analogy of the servants waiting for the return of their master, to be ever vigilant about Jesus’s own return. We must be ready and not found wanting when he does return.  We should practice those virtues which he taught us in the gospel and for this purpose we have the Holy Spirit to assist us in that life of readiness and vigilance expecting his return at any time; not to be complacent or indolent but alert and ready.

Finally, in this gospel passage, Jesus is promising that those who wait and serve will themselves be waited upon and served by the master, highlighting the theme of humble service and turning social hierarchy on its head.  Our humble service will lead, in other words, to God’s graciousness.

In essence, therefore, the three takeaways from our three readings today, and in particular our gospel reading are as follows:

·       As Christians we should trust in God’s provisions for us and not be afraid

 

·       We should prioritise spiritual wealth over material possessions and live with generosity and compassion towards others

• Be ready for Christ's return through a life of service and faith.

So, what is your action plan going forward? Which of these will you prioritise and how will do it?  If you are doing it already, how can you improve upon what you are doing?

A good start is, of course prayer, so let us pray:

"Father God, I come before you acknowledging your awesome power and sovereignty. I recognize that you are the source of all strength and comfort. Help me to replace my fear with your peace, knowing that you are with me always. Help me to be ever ready for your return and to be there for all those in need of your grace and compassion; to be a channel of your love for all creation. Finally, thank you for your unending love and for being my refuge. Through your Son, Jesus Christ, our Lord and ever-present Saviour." 

Amen                                                                                                    MFB/221/06082025

 

 

SERMON 220 - SUNDAY 27 JULY 2025 - TRINITY 6

Sermon at All Saints’ Church, Winterslow, Wiltshire - 6th Sunday after Trinity – Sunday 27 July 2025

Luke 11:1-13

In the Gospel of Luke, chapter 11, we find a pivotal moment in the life of Jesus and His disciples. One of the most profound aspects of Jesus' ministry was His intimate relationship with His Father, God, and the way He communicated with Him through prayer. The disciples, witnessing Jesus' powerful connection with God, were deeply moved by His ability to pray. And so, they ask Him the most important question they could ask: "Lord, teach us to pray" (Luke 11:1). This request not only reveals the disciples’ longing to connect with God in the way Jesus did but also opens the door for us to understand the nature of Christian prayer, its purpose, and its power.

As we explore this passage, we will dive into Jesus’ teachings on prayer, examine the model He provides, and reflect on how these truths apply to our own lives today. By the end, I pray we will all be encouraged and equipped to embrace the power of prayer in our daily walks with God.

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1. The Disciples' Request: "Lord, Teach Us to Pray"

In verse 1 of Luke 11, we find the disciples coming to Jesus with a humble request: “Lord, teach us to pray.” There’s something beautiful in this simple request. The disciples had already been with Jesus for a time, seen His miracles, heard His teaching, and witnessed His life of devotion to God. Yet, despite all of this, they recognized that there was one thing they lacked—an understanding of how to pray in a way that truly connects them to God.

It’s significant to note that the disciples didn’t ask Jesus to teach them to heal the sick, raise the dead, or preach the Kingdom. No, they wanted to learn how to pray because they saw that His power and authority came from His intimate connection with the Father through prayer. The power of Jesus’ ministry was not just in the miracles He performed but in the consistent, deep communion He maintained with God.

Prayer, in essence, is not just a religious activity or a duty. It is an invitation into relationship with the living God. When we ask God to teach us to pray, we are not just asking for a formula of words but for a deeper, more profound understanding of how to commune with Him. As Christians, we must acknowledge that prayer is not merely transactional but relational—it is about drawing near to God’s heart.

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2. The Lord's Prayer: A Model for Our Own Prayers

Jesus responds to the disciples' request by giving them a model of prayer—what we commonly call "The Lord's Prayer" (Luke 11:2-4). Although this prayer is short, it is profound and rich with meaning. Let’s break it down:

• "Our Father, who art in heaven, Hallowed be Thy name" (Luke 11:2):

Jesus begins by addressing God as "Father," which is a revolutionary concept. In Jesus' day, God was seen as distant and holy, but through Jesus, we are invited into a personal, familial relationship with God. He is not just the Creator of the universe; He is our loving Father who desires a close relationship with His children. This opening phrase is an invitation to approach God with reverence and intimacy, recognizing both His holiness and His closeness to us.

The phrase "Hallowed be Thy name" reflects a deep desire for God’s name to be honoured and respected. This is not just about revering God's name with our words but also in our actions, our lives, and our hearts. We are called to live in a way that makes God’s name known and glorified.

• "Thy kingdom come, Thy will be done, on earth as it is in heaven" (Luke 11:2):

Here, Jesus teaches us to pray for God’s kingdom to come on earth. The Kingdom of God is both a present reality and a future hope. As Christians, we are called to live in alignment with God’s will and seek to see His kingdom expand through the preaching of the gospel, acts of love, and the transformation of society. Our prayer should reflect a longing for God's will to be done in our lives and the world around us.

This part of the prayer is about aligning our hearts with God’s purposes, acknowledging that His plan for our lives and the world is better than anything we could imagine on our own.

• "Give us this day our daily bread" (Luke 11:3):

Jesus teaches us to ask God for our daily needs. This is a reminder that God provides for us, not just spiritually, but also physically. We are to rely on Him for our daily sustenance, acknowledging that He is the giver of all good gifts. This part of the prayer encourages us to be dependent on God, trusting Him to provide for both our immediate and long-term needs.

• "And forgive us our sins, for we also forgive everyone who is indebted to us" (Luke 11:4):

Jesus links the forgiveness we seek from God with the forgiveness we offer to others. This part of the prayer teaches us that our relationship with God is intricately connected to our relationships with others. We cannot expect to be forgiven if we are not willing to forgive others. It’s a call to live in humility and mercy, extending grace to those who wrong us just as God has extended grace to us.

• "And lead us not into temptation, but deliver us from evil" (Luke 11:4):

Finally, Jesus teaches us to pray for protection from temptation and evil. This reflects our constant need for God’s guidance and help in a world full of distractions and spiritual dangers. It’s a plea for God’s strength to resist temptation and to remain faithful to His will.

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3. The Power of Christian Prayer Today

In verses 5-13, Jesus elaborates on the power and importance of prayer, using two parables: the parable of the friend at midnight and the parable of the father and the son. Both emphasize persistence, trust, and the generous nature of God in answering prayer.

• The Parable of the Friend at Midnight (Luke 11:5-8):

In this story, a man goes to his friend at midnight, asking for bread. The friend is reluctant at first, but because of the man's persistence, he eventually gives him what he needs. Jesus concludes by saying, “I tell you, though he will not get up and give him the bread because he is his friend, yet because of the man’s boldness, he will get up and give him as much as he needs” (Luke 11:8).

This parable teaches us the power of persistent prayer. God is not reluctant to answer us, but like the friend in the story, we must persist in prayer. We are encouraged to approach God boldly, with confidence that He hears us and will respond. Persistence in prayer is not about wearing God down, but about showing our dependence on Him and our trust in His timing.

• The Parable of the Father and the Son (Luke 11:9-13):

Jesus then uses the example of a father giving good gifts to his child to illustrate God's generous nature. He says, "If you then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give the Holy Spirit to those who ask Him!" (Luke 11:13). This highlights the idea that God, our Father, is more willing and able to bless us than even the best earthly fathers.

The greatest gift we can ask for is the Holy Spirit, who empowers us to live out the Christian life, pray according to God’s will, and be witnesses of His Kingdom. Prayer is powerful because it aligns our hearts with God’s will and opens the door for the Holy Spirit to work in and through us.

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4. Practical Implications for Us Today

In light of this passage, there are several key takeaways that can transform our approach to prayer:

• Prayer is relational, not transactional. When we pray, we are not simply asking for things from God. We are entering into relationship with Him, expressing our trust, dependence, and love. Let’s approach prayer not just as a request line, a shopping list for want of a better description, but as a conversation with our Heavenly Father.
• Pray with persistence and boldness. God is not annoyed by our requests. He delights in hearing from us, and He promises to answer our prayers. Persistence in prayer shows that we trust in His timing and His faithfulness. Keep asking, keep seeking, keep knocking.
• Align your prayers with God's will. The Lord’s Prayer teaches us to pray for God’s kingdom to come and His will to be done. Our prayers should reflect a desire for God’s purposes to be fulfilled, not just our own desires.
• Trust in God's generosity. Just as a father gives good gifts to his children, God delights in giving good gifts to us. The Holy Spirit is the greatest gift we can receive, and He empowers us to live the life God has called us to.

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Conclusion

In Luke 11:1-13, Jesus teaches us to pray in a way that acknowledges God’s holiness, seeks His Kingdom, depends on His provision, offers forgiveness, and requests His protection. More importantly, He invites us into a deep, personal relationship with our Father in Heaven through Jesus who came down from heaven and was crucified so we might be forgiven our sins and enter into a direct relationship with the Father. As we embrace the power of prayer, let us remember that God is always ready to listen, always willing to give good gifts, and always working for our good. May we pray with boldness, persistence, and faith, trusting that our prayers are heard and that God will answer according to desires and timings for us – and it is especially important to remember that his timings are not always our timings.

Finally, Pete Greig, the founder of 24-7 Prayer Movement has provided a wonderful acronym for a simple and wonderful way to pray and it’s even easier to remember for it is P-R-A-Y!

P is for Pause – in this busy and noisy world take time out to pause your life, remember to whom you are addressing your prayer and give God some of the time from your busy schedule

R is for Rejoice – even if sometimes we find this hard, reflect and rejoice on all those blessings which God has already granted us through his creation. It reminds us of who God is and the enormity and omnipresence in our lives

A is for Ask – only after we have paused and rejoiced/reflected are our hearts really in the right place. Jesus told us, his disciples, that ask and it shall be given to you, seek and you shall find. Be bold in your requests just as the friend in the parable

Y is for Yield – though we might ask for the most outrageous things in our prayers we must be prepared to yield to his will and accept his answer – which sometimes for our own sake or because the time is not quite right might be “no”.

Allow God to speak to your heart; He wants you to experience the joy of partnering with Him, to be in a true and loving relationship with Him.

Let us now say the Lord’s Prayer together :

Our Father etc.

Amen                                                                                                  MFB/220/25072025

SERMON 219 - SUNDAY 13 JULY 2025 - TRINITY 4

 REFLECTION FOR SUNDAY 13 JUNE 2025 – Trinity 4

(West Dean Morning Worship – Sermon 219)

Luke 10:25-37

Reflections on the Parable of the Good Samaritan: Who Is My Neighbour Today?

 The Parable of the Good Samaritan, found in the Gospel of Luke (10:25-37), is one of the most profound teachings on compassion, mercy, and what it truly means to be a neighbour. In the story, a man is left beaten and robbed on the roadside. A priest and a Levite pass by without helping, but a Samaritan, considered an outsider and enemy by the standards of that time, stops, cares for him, and ensures his recovery. Jesus concludes by asking, "Which of these was a neighbour to the man?" The reply: "The one who showed mercy." This parable compels us to redefine the boundaries of whom we consider our neighbours.

In its original context, the parable challenged social prejudices and called for universal compassion beyond cultural and ethnic divides. Today, the question remains relevant: Who is my neighbour in the modern world? As societies have become increasingly interconnected yet often divided by race, religion, nationality, and socio-economic status, this question prompts us to examine how the principle of loving our neighbour can be applied in contemporary life.

 

Expanding the Definition of Neighbour

Traditionally, the concept of neighbour might be confined to people living nearby or those belonging to the same community or religion. However, Jesus broadens this definition by illustrating that neighbourliness transcends social barriers. In the modern era, this can mean many things—reaching out across cultural divides, helping strangers regardless of background, and recognizing shared humanity in a globally interconnected world.

For example, consider refugee crises, global pandemics, and economic inequalities. In each case, the immediate response to suffering calls for a neighbourly attitude. The person in need may be thousands of miles away or part of a different social group, yet compassion and action are demanded of us. The challenge lies in overcoming indifference and recognizing that our neighbour is anyone in need, regardless of nationality, race, or circumstance.

 

Who Are the Neighbours in Today’s Society?

In a modern context, neighbours are not just the people living next door—they are individuals suffering from social injustices, environmental crises, or personal hardship. For instance, marginalized communities facing systemic discrimination, victims of natural disasters, and isolated individuals in mental health crises all exemplify those to whom we are called to be neighbours.

Moreover, in this digital age, the concept expands even further. Social media exposes us to global suffering—such as videos of natural disasters, war zones, or poverty. Ignoring these may be easier than engaging, but the parable reminds us that compassion should extend online as well as offline. Acts of kindness, advocacy, or raising awareness can be modern forms of neighbourly love.

 

Barriers to Being a Modern Neighbour

Despite the expansive understanding of the term, several barriers hinder our ability to see everyone as our neighbour. Indifference, prejudice, fear, and inconvenience often create boundaries that prevent us from helping others. The priest and Levite in the parable represent societal figures who might have faced religious or social obligations not to touch a wounded person, but their avoidance contrasts sharply with the Samaritan's action.

Similarly, in modern society, busy schedules, economic self-interest, or polarized ideologies can hinder acts of mercy. We may feel powerless in the face of large-scale issues or uncertain about how to help effectively, yet small actions—like listening, volunteering, donating, or simply offering kindness—embody the essence of neighbourliness.

 

Practicing Compassion in the Modern World

Applying the parable today involves actively seeking out opportunities for mercy and compassion. Churches, NGOs, community groups, and individuals are called to prioritize empathy and service. This could mean volunteering at homeless shelters, supporting refugees, or simply offering a kind word to someone who is struggling.

Furthermore, education plays a crucial role. Teaching empathy in schools, raising awareness about social injustices, and fostering intercultural understanding can cultivate a culture of neighbourliness that extends beyond surface-level charity into genuine relationships.

 

The Power of Small Acts

The parable underscores an essential truth: the greatest acts of neighbourliness often stem from small, everyday gestures. In a world overwhelmed with crises, the reminder that even minor acts—listening to a friend, helping a neighbour, or advocating for justice—are meaningful is empowering.

For example, in urban settings, noticing a lonely elderly neighbour or assisting a stranger with directions exemplifies this principle. Globally, supporting essential workers or contributing to charitable causes can reflect a broad sense of neighbourliness.

 

Conclusion

The Parable of the Good Samaritan challenges us to broaden our understanding of who our neighbour is in today's interconnected world. It asks us to transcend cultural, racial, and social barriers, and to act with mercy towards everyone in need. In a time fraught with division and prejudice, just as in the time of Jesus, this parable is as relevant today, if not more so, than then when division and dissent, and suffering and hardship are seen globally through the eyes of the digital world.

A prayer:

God of love,

May we always see the world through the eyes of the Good Samaritan and be filled with your deep compassion. Help us to be merciful neighbours even when it is inconvenient, when we don’t have time, or when we have other responsibilities to attend to. Grant us the insight to see the need in those around us, the wisdom to know how to respond, and the strength to do so willingly.

We pray for those we might cross the road to avoid - the poor, the vulnerable and the marginalised. Those, who in many and various ways, have been stripped, beaten and left for dead. We pray for all who call from us more than we feel we have to give. Open our eyes, that we might not cross the road from human need.

May our love of you and love of our neighbour call us to be people of peace and justice in the world. And may we, like the Good Samaritan, always ‘go and do likewise’.

 Amen

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