John Hebenton's Podcast: Recent Episodes
John Hebenton
Sunday sermons preached at St. George's Anglican Church, Gate Pa, Tauranga. These are mostly based on the RCL Lectionary readings for that Sunday, with a few variations for our own lectionary in this Province, and special events here at Gate Pa.
Rev John Hebenton, the retiring vicar of the Anglican Parish of Gate Pā offers some thoughts on the importance of remembering the battles of Pukehinahina-Gate Pa and Te Ranga as we renegotiate our way through this crossroad in the life of Aotearoa-New Zealand.
As this year is the 160th anniversary of the Battle of Pukehinahina-Gate Pa, Gate Pa Anglican Parish offered free lectures to help the community understand our city's history and how it shapes our present.
This lecture was in two parts. This is the second, given by Buddy Mikaere. Buddy spoke about the planned New Zealand Wars Museum at Gate Pā, Putake O Te Riri.
Buddy is a former Director of the Waitangi Tribunal and a historian with an extensive list of publications. He is a consultant working largely in the resource consents area and has a national client base. In Tauranga he represents the environmental interests of several local iwi/hapu in their interface with local Councils and developers.
This year is the 160th anniversary of the Battle of Pukehinahina-Gate Pa. This is an important event for our city, especially with some of the other things happening in Aotearoa at the moment. We again offered free lectures to help the community understand our city's history and how it shapes our present.
This lecture was the second lecture, It was in two parts . The first part was on The Battle of Te Ranga- 21 June 1864, as was offered by Dr Cliff Simons.
Cliff, a retired army officer, has specialised in New Zealand's colonial wars for over 35 years. He has written two books and numerous articles and frequently gives talks about the various battles and campaigns, as well as conducting battle field tours. Cliff will be exploring the story of both these battles within their historical context so that we can understand the ongoing legacy today.
A sermon to say thankyou
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To explore the process we are all going through – and that it is ok
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Use the ascension to invite us all to trust God in all this
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Offer some thoughts about what the future might be
And then invite people to embrace all that the liminal space might offer with thankfulness, hope and trust.
The writer of John’s gospel is not a linear Greek thinker. He presents Jesus using older circular ways of teaching – circling around a topic, with each pass going deeper into the abundance of layers of meaning, into the abundance at the heart of the message, How does that help us read John 15:9-17 ?
How does this help us be open to all the image of Jesus the true vine, we are the branches offers as we continue this season of having our minds blown and letting our imaginations run wild.
- How might we learn about love by supporting each other in this time of grief and loss
- How might that open us up to the possibilities of this moment?
You can read the notes for this sermon here
Easter is a time to have our minds blown by and for our imaginations to run wild with the possibilities of what the reign of God might look like.
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What does that mean for us as we commemorate ANZAC Day and offer a place for our city to commemorate the Battle of Pukehinahina Gate Pa.
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What does mean for us facing very uncertain future as a parish?
John uses the story from Acts about Phillip and the Ethiopian to explore what that might involve
In face of that Jesus offers very pastoral words in John 15. John explores what they are about, and then asks - How do we experience these words in our context today?
You can read the notes for this sermon here
Psalm Psalm 4 First Reading: Acts 3:12-21
Second Reading: 1 John 3:1-7 Gospel: Luke 24:36-48
Easter is a time to hear stories of the resurrection and how those first disciples responded. We hear them not to be convinced of the truth of the resurrection, but to be opened to our own experiences of the resurrection, and to take time to reflect on how we respond.
This week we hear from Luke, with the disciples offering all kinds of responses. Where are we in this mix?
As the parish faces an uncertain time with John going, how do we respond in light of all this?
John offers some thoughts around our response in terms of the time and financial support for the parish.
You can read the notes here
A sermon exploring what it was like for those male disciples when they heard Jesus had risen – They had abandoned Jesus to his death, denied him, betrayed him. They did not die with him as Thomas promised not so long ago – and now he is back!!
- How does that help us read about these two appearances?
Thomas teaches us that the Resurrection is not something to be convinced of, but something to be experienced. And when we do it changes everything!
How might we live out our own resurrection appearances?
You can read the notes for this sermon here
Gate Pa – Year B Easter Sunday 2024
Readings:
First Reading: Isaiah 25:6-9
Second Reading: Acts 10:34-43
Gospel:John 20:1-18
What I want to say:
Our friend died this week. The resurrection affirms that she is with God now. Swallowed in God’s life. I don’t know what that means or what it looks life. That is ok. I trust God for all that.
This story is bigger than Liz, or me, getting into heaven, if that is what being swallowed by God’s life is. Jesus death is more than Jesus dying on a cross for me and my sins. It is God dying on a cross, showing us where all our greed, selfishness, lust for power. The powers of death thought they had won, but God would not be held in death. When all seemed lost God’s life prevailed. When all seems lost, God’s love and life will prevail. I trust God for that.
Mary watched her friend die, a humiliating horrific degrading death. She watched her hopes for herself and Israel die. She was swallowed in grief, outrage, powerlessness, despair. She went to weep and despair as the night light let go and the dawn emerged. She met Jesus in the messiness of her life. She thought he was the gardener. Nothing changed. Everything changed. The resurrected Jesus met her in her darkest blackest moment and it changed everything. She became the first to prolamin the gospel. She boldly lived resurrected life. The resurrected Jesus invites us into resurrected life now. I trust God for that.
What I want to happen:
What do we trust God for this Easter?
You can read the notes here
A reflection to help people into the story of Palm Sunday, to ask where are they in this story, and what do they see?
Invite them to ask, as Jesus sees everything, what are we invited to see?
We watched Rev Dr Rodney Aist speak in front of Church of the Holy Sepulchre on St George's College Jerusalem: Ways in the Wilderness
Hosanna means both thanksgiving and praise, or God save us.
What do we see that we give thanks for or that we or others seek deliverance from? –
Use these palm fronds to write - What do we give thanks for and whose prayers for deliverance are we invited to join today?
(All were given paper palm fronds as they entered the church. They were invited to write on the palm leaf path as they go up to communion)
You can read the reflection here
John talks about the writer of John's gospel and Jeremiah both reframe what is going on to find hope in the midst of despair.
As we approach an interregnum and gather for our AGM how might we reframe the story of Anglican Parish of Gate Pa?
What might the parable of the seed dying to bear fruit offer us in these fragile times?
What I want to happen:
How does John help us reflect on:
- What do we need to reframe as Anglican Parish of Gate Pa
- As we come to our AGM
- As we come to uncertain future with my retirement
- How does this morning’s reading from John help us be that seed
- Help us be vehicle for new life
- find hope.
You can rad the notes for this here
Readings:
Hebrew Scripture: Numbers 21:4-9
Psalm: 107:1-3,17-22
Epistle: Ephesians 2: 1-10
Gospel: John 3:14-21
What I want to say:
We began by watching part of the video - St George's College Jerusalem: Ways in the Wilderness, looking particularly at the Hermitage, Solitude and Community.
How do these themes help us this Lent?
Then John uses the Jerusalem Bible version of Ephesians “We are God’s works of art,”, and asks, do we see ourselves and others as works of art?
He uses this to reflect on John 3 – second half of the conversation with Nicodemus – which is all about identity as well.
Belief as Trust – what does it mean to trust God
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For our identity – quote Mary MacLeod Bethune (1875–1955)
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For all we need
Were does the cross fit with all this?
What I want to happen:
Reflect on how "Hermitage, Solitude and Community" help us grow into being God’s works of art, to trust this image and receive the grace to see this in others.
You can read the notes to this sermon here
Last week we talked about “carrying our cross with some examples of “martyrs”.
When John got home he read about MLK Jr, and some of his experiences with his father in Jim Crow South – living the truth that he was created a man in the image of God. God made him "Somebody!" Carrying our cross can be as simple as this.
In light of that explore Exodus 20 – 10 Words – not as something to be done to earn God’s approval, but given to people already brought out o slavery with God’s presence in their midst – in clouds and tent of meeting.10 Words taught them to live as people marked by God’s compassion and generosity – displaying that justice, mercy, aroha for all – Blessed to be a blessing
John portrays Jesus as one step further – not marked by God’s compassion and generosity, but God’s compassion and generosity enfleshed! He is God’s compassion and generosity.
Read John 2 and John’s “Temple Incident” in light of that, remembering that when John is written there is no temple! Jesus is not superseding the temple – the temple is already gone
Through the crucifixion, resurrection and ascension, we are God’s compassion and generosity in our place
What I want to happen:
How do we embody God’s compassion and generosity in our lives.
We finished by watching some of Rev Dr. Rodney Aist's reflections on the desert in the Youtube video "St George's College Jerusalem: Ways in the Wilderness".
You can read the notes for this sermon here
We began by watching Dean Richard talk abut the wilderness, <https://www.youtube.com/watch?v=BTZ5cuEz1kk&t=98s>
John then offers some thoughts on how Genesis 17 and Mark 8 help us in this Lenten time.
The Abrahamic Covenant offered in Genesis 12 and 15, and affirmed in Genesis 17 remind us that the blessing is so that the people of God will be a blessing for all people and all creation – so that humanity is restored, and creation renewed.
Jesus reaffirms this when he says “Now is the time! Here comes God’s kingdom! Let that blow your minds and change your hearts and lives, and trust this good news!” What does that look like?
John explores how Caesarea Philippi shapes Peters hopes for this kingdom, and how Jesus rejects this way of violence and power over, as he did in the wilderness. His way is love, replicating the service he received from the angels offering God’s healing mission particularly to the poor, marginalised, rejected. This way can only lead to rejection and death. And Jesus invites us into this way – to follow him, because in this way is life - resurrected life.
Briefly offer Archbishop Janani Luwum as an example of living this way.
What I want to happen:
How does this help us reflect on whose we are, who we are and what is ours to do at this time of change.
You can read the notes to this sermon here
It is Lent – traditionally a time to give something up, to pray and read the bible more, and to support charities.
John explores the point of all that using his three questions – whose are we, who are we, what is ours to do? He suggests that it is a time to begin again joining in God’s disruptive work in the world
What I want to happen:
People to take the time to both give up things that hinder living as beloved children of God, and take up new practices
You can read the notes to this sermon here
John uses Mark 1:40-45 to explore some ideas around the point of the healing stories in Mark, using David Loses’ “4 words about Jesus”. (https://www.workingpreacher.org/dear-working-preacher/four-words)
What do these teach me/us about God and the divine presence?
What might they say about the Kingdom of God?
How might I live this?
What I want to happen:
How does all this help us be open to invitation in Lent to
We finished by thinking about leprosy today and the work of the Leprosy Mission. We watch this video https://leprosymission.org.nz/shanne
You can read the notes for this sermon here
John starts by exploring what Candlemas is. He then wonders what is revealed of Jesus in story from Mark 1 – that we might see and live in the reign of God today, and what has this to do with Waitangi Day?
What I want to happen:
- How are we a restored community of justice, generosity and aroha this Waitangi weekend?
You can read the notes here
John talks about Epiphany and what that is all about, and how we are to read our readings in light of the themes of Epiphany.
He uses the 1 Samuel story to explore place of others in call, especially with young people. Then use this story to talk about call.
Part of call is being knowing God speaks through and works through the unexpected.
Part of call is being found by God through others
When might we say we were found
Who were we revealed to be
How have we and do we continue to live that out
How do we help other people, especially young people, be found?
You can read the notes for this sermon here
John talks about how we have two principal feasts and should not be displaced by any other celebration: Epiphany and the Baptism of the Lord
Originally they were on the same day, and still are for many Eastern Orthodox Churches.
Both stories are unsettling, intense, almost violent. They rupture the lives of those involved
He finishes by asking
- Who is the God revealed in Jesus
- How do we live that revelation
We then watched "Rich" by Rob Bell, part of the Nooma series.
The notes for this sermon can be found here
On this fourth Sunday of Advent, using the story of the Annunciation from Luke's Gospel, John explores who is Mary, and how she might inspire us in our life of faith
And he invites us to reflect on who helps us be disciples and who we help.
You can read the notes here
Last week we were invited to “Wake up!”- John asks what does that mean for us?
He then uses John 1, particularly John 1: 26+7, and Isaiah 61:1-4, 8-11, to offer a response - waking up to God’s presence in the light of Christ in our midst
He uses Isaiah and Luke 1: 46-55 (Mary’s song of praise and protest) to think about where that light is found today, both within us and in our world.
Using John as our model, how do we bear witness to this light?
Advent is time to take time to nurture that light within, that we might see light of Christ in our world and give witness to it
You can read the notes to this sermon here
John wonders if we hear the call to wake up – In Isaiah, in John the Baptiser, in how Mark introduces his telling of the good news of God found in Jesus.
He explores each as they stand on their threshold and the urgency of each's message
Do we feel the urgency as we stand on our threshold.
- What thresholds do we stand on?
- In our wilderness what does it mean to wake up and live peace this Advent
You can read the notes here
Rev Debbie Garrett explores the themes of Advent using the gospel passage set for the day -Mark 13:24-37.
In all that is happening in this land and around the world today, we are reminded that God is our source of hope and the provider of joy and peace.
John explores the Reign of Christ from Matthew’s perspective using the Sermon on the Mount in particular, and applying that to the parable of the sheep and the goats.
What warnings do we need to heed as we leave Matthew and enter a new year.
How might we live the reign of Christ?
You can read the notes to this sermon here
John invites us to think about the Parable of Talents in Matthew 25:14-30 from several perspectives, reminding us that when we can hold those perspectives rather than looking for the one right way of reading it, we will gain a deeper understanding of all Jesus in inviting us to.
He suggests that one we to read this that the Parable of the Talents invites us into the utterly outrageous gift of God’s mercy, love, life; and urgently requires us to live riskily and extravagantly that beatitudes might come to be. But maybe it also offers us the third servant as the "hero" of the story?
What do the talents represent for us, and how might we live them?
You can read the notes to this sermon here
John talks about how St Francis offers us important ways of living for our world today.
He gives thanks for the SPCA and their work inviting us treat all animals with care and respect and working so that all animals thrive.
In this service we give thanks for the animals we share our lives with
- Acknowledge the important place they hold in our lives
- Celebrate the deep bond we share with them
- Pray for God’s health and life for each of them
- And for their relationship with their human partners
And we pray that through them we might glimpse some of Francis came to live and know so well, and that we might live in ways that all creation and all who live in it might thrive.
John uses those three responses to explore the readings for Ordinary Sunday 32, especially Joshua 24:1-3, 14-25and Matthew 25:1-13 . .
In reading Matthew, and Jesus' story of the 10 bridesmaids John reflects on the 3 audiences that are involved in listening to this story, and how that helps us hear what it might say to us.
We are invited to get ready to live lives of active waiting for reign of God, living for the long haul but looking for the surprising breakouts of the God’s justice, mercy, compassion and generosity.
In light of all that
o So what do you find difficult
o What do you find challenging
o What do you find inviting?
o What does the oil in our lamps represent
o How do we keep our lamps burning so that we might be light to the world - living the beatitudes
You can read the full notes here
For our St George's Day celebration I wrote this little play about St George, the Serpent (no dragons in this play thank-you!) and the Empress Alexandra (no damsels in this play either - enough of that nonsense.)
Here it is all acted out.
You can find the script here
St Georges Anglican Church - Hori Tapu, has been doing the Season of Creation early. This week is also Matariki - the Māori New Year. John talks a little about the themes of the Season of Creation and how Matariki helps us engage with these. All this was by way of introduction to watching the "Prophetic Indigenous Voices on the Planetary Crisis- Aotearoa & Polynesia" presented at the Lambeth Bishops conference last year.
Bonnie Hebenton preaches about how Matariki and Harvest Festvial support each other.
In the pew sheet she writes
"As we come to this Harvest Festival Sunday, the opening line from Philippians 4 is perhaps what should be foremost in our minds: "Rejoice in the Lord always, and again I say rejoice."
Harvest is a time of looking back over what has been, pausing to give thanks and resting before the work of the new season so that we can reap a harvest again in due course. In Aotearoa New Zealand we are fortunate to have the richness of Matariki (Māori New Year) celebrations interwoven into the traditional Harvest Festival season. During Matariki, across New Zealand, people come together to remember their ancestors, share food, sing, tell stories and play music. The storehouses are full and there is time to reflect and celebrate.
Today we will be exploring some of the parables within the Matariki stories and how they encourage us to care for creation, and to honour and celebrate all that God the Creator has given us. As you wait for the celebration to begin this morning, take a few moments to think back over your year: remember special people; give thanks for the ways you have been able to contribute to your community; think of the ways you have cherished or disregarded the environment in your neighbourhood. As you reflect, hold these words from Deuteronomy 26:
God brought us into this place and gave us this land, a land flowing with milk and honey. So now I bring the first of the fruit of the ground that you, O Lord, have given me.” You shall set it down before the Lord your God and bow down before the Lord your God. Then you, together with the Levites and the aliens who reside among you, shall celebrate with all the bounty that the Lord your God has given to you and to your house. Amen. "
St. Georges Anglican Church, Gate Pa, sits on the site of the Battle of Gate Pā-Pukehinahina. Each year we try to offer free lectures to help people understand our history and how it shapes our present.
The first talk was given by Dr Cliff Simons on The Northern War 1845 – 46, a well-known historian, speaker and author who specialises in New Zealand's colonial and military history.
Cliff will be exploring the story of the Northern War 1845-46 within its historical context so that we can understand the ongoing legacy today.
John talks about some of the themes from his time at the Franciscan Convocation in Phoenix.
He then talks about Matthew 9:35-10:8 as a pivotal moment in the story, when 12 of his followers suddenly became "sent ones - apostles" no longer observing what Jesus was doing but taking part in proclaiming the reign of heaven has come near.
He then explores the importance of Matthew 10:5-8 for Franciscans, how hearing this gospel on the feast of St Matthias in 1208 was a pivotal moment for Francis, and he and his early brothers became sent ones themselves. John then uses that with some of the material from Phoenix to explore the heart of the Franciscan charism - living simply.
He notes that we are today's “sent ones”/apostles, and wonders what Jesus instructions offer us in our understanding of living the gospel?
The second lecture will be given by Dr. Alistair Reese on the Treaty of Waitangi: He Tatau Pounamu. Alistair is a well-known farmer, historian, public theologian and author who specializes in reconciliation work. He will be exploring the Te Tiriti o Waitangi through a reconciliatory lens.
St. Georges Anglican Church, Gate Pa, sits on the site of the Battle of Gate Pā-Pukehinahina. Each year we try to offer free lectures to help people understand our history and how it shapes our present. This year we offered three lectures on the evenings of January 22, January 29, and February 12. This was the second of these lectures
Rev Debbie Garrett writes
"Pentecost, or the Feast of Weeks, is celebrated on the seventh Sunday after Easter. In the Book of Joel, the author foretells of a time when God will pour out his Spirit on all people. The name Pentecost comes from the number 50 in Greek and occurs 50 days from Easter. Jewish people possess a connected holiday called Shavuot, which occurs 50 days after Passover, and lasts three days. Consequently, the two holidays often overlap. Pentecost is rich in spiritual significance, partly because it draws extensively from a variety of previous traditions. In its Hebrew roots, it was tied to the Feast of Firstfruits, meaning the harvest and spring, and its connection to Shavuot ties it to key events in the Old Testament such as the end of Exodus and the giving of the law to Moses. To the 12 Apostles, the day represented the fulfilment of Christ’s promise to baptise his followers with the Holy Spirit. Just as Christmas celebrates the coming of God’s son, Pentecost celebrates the coming of the Holy Spirit, and for many Christians the birth of the Church."
What difference does the Ascension make in our lives?
John has a conversation about that, and suggests that one way to see the ascension is that it completes the Incarnation, and through it Christ becomes the Christ of all times and places.
In light of that, we contemplate on the Ascension and Jesus final prayer in John 17 and take time to reflect on the invitation to make visible the presence of God particularly in love, just as Jesus did.
You can read the notes for this sermon here
Happy mothers day - John wonders what mothers day offers us?
It has been a tough last three years – for many it is still tough with inflation. For churches like ours and many others covid has really hit many parishes – we are much more vulnerable than we were. This was a theme of parish planning day on Saturday.
Easter is a time to reflect on reflect on and celebrate resurrection and to wonder what resurrection means for us as we regather and rebuild after the last three years. John again uses a quote from Angela N. Parker - “The Way of Jesus is the embodiment of the dream and hope of God….We must be people of the way, being the dream and hope of God, as we participate in abundant life while here on earth together” (https://www.workingpreacher.org/commentaries/revised-common-lectionary/fifth-sunday-of-easter/commentary-on-john-141-14-6)
As we face an uncertain future we are told in John 14:15-21 that the gift of the Spirit is that love of God resides in each one of us, that might live the dream and hope of God in this place. He then uses some of the plan vestry has been working with to explore what that might mean.
- What hope does that offer us?
- How might we respond to this awesome gift, and awesome responsibility.
You can read the sermon notes here
John puts John 14: 1-14 back into its context. He reads it in its holy week context as Jesus offering words of hope to his disciples as words of hope and promise - that there is always a place in the heart of God, in the midst of our uncertainty and fear.
And he reads it for the Easter season we are invited to also ask how these words help us see the risen Christ among us, active in our world. In particular how do we read "I am the way, the truth and the life."
How might we be “We must be people of the way, being the dream and hope of God, as we participate in abundant life while here on earth together” (https://www.workingpreacher.org/commentaries/revised-common-lectionary/fifth-sunday-of-easter/commentary-on-john-141-14-6)
Cliff Simons uses his experience of visiting his sister in PNG while she was a missionary there to look at the work of Alfred and Charlotte Brown, and one of their key converts - Wiremu Tamihana Tarapipipi Te Waharoa.You can read more about Tamihana here
A reflection/sermon inviting us to bring our own trauma from recent times and to join the two Marys’ at the tomb.
And we are invite with them to have our world rocked and to know that God’s life cannot be contained. Jesus’ resurrection changes everything for them and us.
We too are invited into the ongoing story to live resurrection lives. How have we met the risen Christ? How might we live resurrection?
What changes for you this Easter?
People and places which needs God’s resurrected life this Easter.
You can read the notes here
How we are at the moment? - How many of us feeling like field of dry bones in Ezekiel – in need of breath of God?
We are reminded by our gospel reading (John 11:1-45) that with Mary, Martha and Lazarus we are invited to know Jesus as the “resurrection and the life.”
We will then use the life of one of our “saints” Hēni Te Kiri Karamu, to see explore what this life might look like.
What I want to happen:
How does the life Hēni lived help us live life in these troubled times?
You can read the notes for this sermon here
John continues the Lenten theme of looking at people who lived the Beatitudes with persistence. This week he uses the story from John 4:5-42 – the story of an unnamed and mostly invisible Samaritan woman who is made visible though her persistence in conversing with Jesus.
From that John explores some of the story of Georgina Beyer – a woman of great persistence
You can read the notes for this sermon here
· Born 1907 in Hong Kong, an ethnic Chinese named Li Tim Oi, which means ‘Much Beloved’. Father chose this name because he valued her as a daughter even when other Chinese preferred sons
· When she became an Anglican and was baptised as a student she took the name Florence
· 1931 aged 24 she was present for the ordination of Lucy Vincent as a Deaconess in Hong Kong cathedral and there was a call for women to give their lives to Christian Ministry. Minister asked, “Here is an Englishwoman who is offering herself to serve the Church. Might there also be a Chinese woman who feels called by God to serve as a deacon?’ Tim-Oi prayed and asked, 'God would you like to send me?' This was her inspiration.
· Wanted to study for the ministry but her family couldn’t afford it. Others paid for her to do so
· Theological College in Canton, China. 4 year course completed age 31
· Worked 2 yrs in Hong Kong helping refugees from mainland China during 2nd Sino-Japanese War
· Hong Kong Bishop Ronald Hall sent her to help refugees in neutral Macau. (about 60kn distance) She was in charge of the parish
· 6 months later recalled to Hong Kong ordained Deaconess May 1941 age 34 and given permission to administer the sacraments
· Because of the war no Anglican priests could get to neutral Macau and there was no resident priest there
· January 1944 Florence travelled through Japanese occupied territory to a small town, not taken by the Japanese, to meet her bishop. He ordained her priest 25 January 1944 age 37 so that the residents of Macau were not deprived of the sacraments.
· Someone wrote of this: “Fearless Ang Bishop, discerning a match between wartime need and a uniquely gifted person, ordained a humble, yet steel-spined disciple of Christ into the priesthood.”
· Bishop Hall was “merely confirming that God had already given Tim-Oi the gift of priestly ministry.”
· He acknowledged that she was the only person willing to serve in the most dangerous of territories
· I have three Chinese priests in Hong Kong but they cannot now get permission to go to Macao. Her work has been remarkably successful. My judgment is that it is only exceptional women who can do this kind of work. But we are going to have such exceptional women in China and such exceptional need. Moreover, working as a minister in charge of a congregation, Deaconess Li has developed as a man-pastor develops and has none of that frustrated fussiness that is noticeable in women who, having the pastoral charisma, are denied full exercise in the ministry of the church.
· Hall continued, ‘I'm not an advocate for the ordination of women. I am, however, determined that no prejudices should prevent the congregations committed to my care having the sacraments of the Church.’
· 30 years before any part of the Ang Comm regularised the ordination of women
· End of the Sino-Japanese war 1945 there were protests about her ordination. She resigned her licence but not her priesthood
· Returned to China to serve the church in Hepu County, not far along the coast from Macau but in mainland China
· Communist govt closed all churches from 1958 to 1974.
· Great Leap Forward 1958 – failed 5 yr plan
· Cultural Revolution 1966-76 ended when Mao died
· Fl
Jesus invites us both into the wilderness, and to know he is with us in our wilderness. Being in the wilderness tested Jesus in his sense of who he was as beloved Son of God, and how he might live that out. Normally Lent is a time for us to reflect on those same questions - who we are as beloved children of God, how we forget that, and how we might live that out.
But this year ongoing weather events are leaving many people in a wilderness of loss and grief, for themselves and others. What does this story offer us in the face of this?
John then talks about Dorothy Day as someone who grew into what it meant to be a beloved child of God, and who offers us an example of living persistently in the face of overwhelming hopelessness and loss.
You can read the notes here
We continue our journey into the sermon on the Mount, holding the beatitudes as our map and key. We listen as Jesus continues to reinterpret the law for the new time he lives in, applying the law to new circumstances and requirements. He does do in ways that invite people to be subversive and persistent in the joining God to bring to perfection/completions all God desires – the empire of heaven.
In what ways are we persistent in living the Beatitudes?
Who inspires us with their persistence?
You can read the notes for this sermon here
A sermon looking at Matthew 5: 21-37 in the context of the whole of the Sermon on the Mount, and as Jesus teasing our what the Empire of Heaven as described in the Beatitudes are really about.
What does it mean for Jesus to fulfil the law? This week we are given examples of how Jesus reads the law. It is to create a community where all can thrive, not just the rich and the powerful. Where the poor in spirit, the meek, those who mourn etc… are able to be all God desires for them. This happens when we see and treat each person as our sister and brother, and when we take responsibility for our reactions to each person.
John explores how much we need this in todays world of violence and abuse.
The notes for this can be found here
As we end Epiphany-Christmas with its focus on light and revelation, we are given the Beatitudes from Matthew's sermon on the Mount (Matthew 5: 1-12).
John explores how Jesus gives words to what he is already doing, and what he will continue doing. Jesus is living the empire of Heaven and inviting his disciples to join him.
In an election year in all that has happened what uncomfortable positions might this invite us to consider?
You can read the notes for this sermon here
John explores Epiphany as time of intentionally seeing the world differently (repentance) and living that out (call).
What are they wrapping their minds about at the moment?
You can read the notes for this sermon here
Let’s read Matthew on its own terms and not in Luke’s shadow
Today we read the stories of two men, one faithless and untrusting (Ahaz in Isaiah) and one faithful and trusting (Joseph in Matthew).
When I read this, I am reminded of John Dun Scotus – Francisan theologian of high middle ages - "The Incarnation is caused simply by God's generous and free love, and is not provoked by anything a mere human creature has done [i.e., because of the Fall].”
Finish with quick overview of Advent
- Peace – shalom (שׁלום) is derived from a root denoting wholeness or completeness. Shalom more than absence of war, but the overcoming of strife, quarrel, and social tension, the prevention of enmity and war between people, groups of people and nations.
- Hope – Jim Wallis
- Gift of Joy which we nurture
- Love – John Duns Scotus
What I want to happen:
During this week I invite you to take time at the end of each day to give thanks for ways God with us has both brought love into your day; and through you brought love into the lives of others. I also invite you to reflect on what has led you away from love.
You can read the notes here
Joy reminds us that for many, Christmas is not a time of joy. For many reasons it is very hard.
John was finding life hard too. Explore some different ways of reading John’s questions. And then reflect on joy, and where we see God’s joy in the world, and what we might need to hear and see to know joy
We are invited to reflect on what joy means this advent.
You can listen to this sermon here.
John asks “Why does God send a messiah”
How we answer that shapes how we read this story and what we are preparing for in Advent and what we are celebrating at Christmas.
We then explore identity and repentance in light of this.
Take time at the end of each day to give thanks for ways God brought peace and hope into your day, and to reflect on the roots that might help you to live peace.
You can read the notes for this sermon here
The Rev Debbie Garret talks about what the season of advent is about and uses the readings set for this Sunday: Isaiah 2:1-5, Romans 13:11-14, Matthew 24:36-44
to explore what this all means for us. What are we preparing for? What do we hope for this Advent?
Where does Christ the King Sunday come from, and in light of that discuss
· What images or words of Christ’s kingship come to mind?
· What is unhelpful about Christ the King?
· Where do we look in the bible for our images of Christ the King?
· What does Christ the King offer us?
Christ the King is complicated and contested. It means different things to different people and can be used to justify some appalling things.
One of those is the shameful story of the creation of Te Pihopa o Aotearoa. And yet the reign of God prevailed, and we have had our radical constitution for 30 years which involves self determination and co-governance. In the reign of Christ what do we have to offer the discussions around these issues in Aotearoa-New Zealand today
You can read some rough notes about this here
John begins by reminding ourselves that the questions we ask, what we look for and how we look, determines what we see, even when we read scripture. What questions are being brought to the gospel, and what might Jesus in Luke be inviting us to see?
In light of that what does apocalyptic language like Luke 21 invite us to pay attention to. In a world with so much seemingly going wrong what does Isaiah 65 offer.
Where are the signs of life?
You can read the notes for this here
As part of our service dedicated to remembering those who have died Andrea talks about the history of All Saints/All Souls, and Halloween. The price we pay for love is to grieve. May we love well and grieve well.
As part of our service dedicated to remembering those who have died Andrea talks about the history of All Saints/All Souls, and Halloween. The price we pay for love is to grieve. May we love well and grieve well.
Using Amy-Jill Levine's book “Short Stories by Jesus: The Enigmatic Parables of a Controversial Rabbi” I want to retell the story of Jesus and Zacchaeus a couple of different ways to open up the option of more than one way of reading a these stories as parable.
· How do we feel when we read this story?
· Do we read verse 8 in the future tense, as something he will do in response to Jesus wanting to come to dinner, or in the present tense as a defence of against the grumbling. Or both? The Greek goes either way.
· What echoes of other stories in Luke do we hear?
· What uncomfortable questions does it ask of us?
You can read the notes here
Rev Deborah Garrett preaches about prayer using Luke 18: 9-14.
She writes, ""Prayer is a prominent theme in Luke’s Gospel. Today’s Gospel lesson is about two men who go to the temple to pray. It is easy to work out who is the good guy and who is the bad guy in the story. Immediately the Pharisee is described as “standing by himself” as he prays, suggesting an aloofness from his unclean companion. In his prayer he talks about himself, asking God to confirm that he is not like other people. In contrast the tax collector puts himself in a posture of contrition and remorse. He stands at a distance and cannot bring himself to look up towards heaven. He pounds his chest in anguish. Unlike the Pharisee he is aware of the gap that exists between himself and God, and he throws himself at the mercy of God. There are three models of people who pray in this chapter from Luke’s Gospel. There is the widow who hounds the unjust judge until she gets justice. Then there is the Pharisee who goes on about his virtuous ways and looks down on those who don’t measure up to his standards, and finally, there is the tax collector who recognises his failings and asks God for mercy. Where does this reading leave us?".
Luke 18:1-8 seems straight forward. It even says what it is about. But it turns out not so much. There is a lot going on here.
Luke is asking how we encounter God – acting for justice in the world, or slow to act like the judge.
And I wonder what the invitation to pray incessantly for justice really invites us into: a passive praying, an praying like the Negroes of Southern USA, or pestering active praying like Greta.
- So how do we pray in this time of peril?
- What do we pray for?
- And how is our praying changing us?
You can read the notes for this sermon here
John uses Karoline Lewis’s framework from the story of the 10 lepers to talk about living gratitude. He then uses that to show how Francis made room for God and lived gratitude. We finished by listening to “All Creatures Lament” by The Porter's Gate (feat. Fernando Ortega & Molly Parden) reflecting on how we are called to live gratitude.
What are we being invited to be attentive to, so that we might turn back and praise God for who God is, that we might grow in gratitude to God and then go on our way living gratitude, continuing to be attentive.
You can read the notes to this sermon here
John uses the Lambeth Call on Environment and Sustainable Development to introduce this year’s Season of Creation. He explores the burning bush logo and introduce some thoughts around living simply.
What is it we are invited to listen to at this time?
To help with listening to the earth, here is a link to the Earth examen https://seasonofcreation.org/wp-content/uploads/2021/05/2021-SOC-Earth-Examen.pdf
And I used this video made by TSSF made last year https://www.youtube.com/watch?v=PmxnP-kL7cs&authuser=0
Clark Houltram talked on Sunday about the importance of shipping to our city and country, and the work of the United Mission to Seafarers.
The Mission to Seafarers is an international mission of the Anglican Church that cares for the practical and spiritual welfare of seafarers of all nationalities and faiths. There are 230 Mission sites around the world. Tauranga is one of those site.
A sermon looking at the story of Mary and Martha (Luke 10:38-42), approaching it as being about what takes us away from what is important, rather than listening to Jesus being more important that offering hospitality.
What might be the real things for us, and what distracts us?
You can read the notes for this sermon here
We live in a fractured and divided world with so many issues dividing us. This is in stark contrast with what Jesus gathered around him, and the kinds of communities Paul created. I wonder in the sermon what Luke 10:1-11, 16-20and Paul's letter to the Galatians might offer us as an alternative to the way we seem to be spiraling down into bitter conflict,
What do we as followers of the prince of peace, and as members of Christ's community of peace offer all this?
You can read the notes for this sermon here
Rev. Debbie Garrett says
"In the reading from 2 Kings Elijah is preparing Elisha for his death. Elisha reiterates several times that he will never leave Elijah when Elijah is suddenly carried by a whirlwind into heaven. In the reading from Luke 9 Jesus is preparing his disciples for his death and ascension as he resolutely sets out for Jerusalem. On the journey three of his companions agree to follow him wherever he goes. The first one is put off when Jesus says, “Foxes have dens to live in, and birds have nests, but the Son of Man has no place even to lay his head.” The other two lay down conditions that prevent them following him at that time. They must return home to bury a father or say goodbye to their family. In Biblical times family was all important in people’s lives for that was all they had. Jesus, whose face was set on fulfilling God’s will by going to Jerusalem to die, wants disciples whose faces are set on obedience to God’s call. Luke in this reading is making it clear following Jesus is not easy and for some may well mean sacrificing aspects of family life. "
Last Sunday was Trinity Sunday. One Sunday a year to think about the Trinity, and then put it back on the shelf for another year. One important aspect of the Trinity is the relationship between the three persons – a relationship of mutuality, care, generosity, of ubuntu. This is where we meet God, and are invited to live this out in our relationships. How then does this help us celebrate harvest festival?
What ways are we being invited to live in ways that allow creation and all involved in the harvest to thrive?
The notes for this sermon can be found here
At its origins and at its best the doctrine of the Trinity is an invitation to join those early Christians reflecting both on our experience of God the Father in the Risen Son, made known in the Holy Spirit, and the story of Jesus and the whole of scripture and how that makes visible the ongoing presence of God in our midst and in our world. We are invited to respond with awe and humility to the invitation to be immersed in the relationship of love that is at the heart of God.
So I wonder how might we talk about the Trinity and its importance to our lives of faith?You read the notes for this sermon here
John explores how Pentecost invites us, not so much to remember and celebrate a past event, but to reflect on what the recurring gifting of the Spirit sets in motion today.
How do we experience the work of the Spirit in our life?
What is it setting in motion?
You can read the notes for this sermon here.
John uses his experience of camel riding on the hill where the ascension took place as a way into – John 17 and Jesus' prayer, Easter and resurrection, the Ascension. All these stories are camel lurch moments and should make us rethink everything.
In light of that
- how does resurrection/ascension change our present,
- how does it shape how we live?
- how does it affect what we see as of utmost importance?
The notes can be found here
Debbie Garret looks at the story of Lydia in Acts, and then Jesus teaching around love in John's Gospel. How does that help us when faced with the kinds of things happening in our world like in Ukraine. How are we to love each other, our neighbours, and our enemies.
Debbie writes, "Today’s reading from Acts 16: 9-15 features Lydia, a “God fearing” woman who was lived in Thyatira which was one of the Macedonian colonies. She was a wealthy businesswoman who dyed and sold high quality purple cloth. It’s not certain that she was of Jewish descent, but she worshipped according to the Jewish faith and each day she would go to the riverside where she met with other women for prayer and other Jewish dyers. It was there she met Paul and his companions. Although Lydia was not a Christian, she had a hunger for a deeper spiritual experience so listened intently to Paul’s teaching. The Lord opened her heart, and she and her household were baptised. Lydia was Paul’s first European convert. She continued with her business and much of her profit was used to aid the work of the gospel. She also offered hospitality to missionaries and cared for Paul and Silas when, bruised and battered, they were released from prison.
The Gospel reading from John 14: 23-31 focuses on love and obedience to God. It also speaks of the Holy Spirit who teaches us all things and reminds us of what Jesus has said. The gift Jesus gives is peace, the kind of peace the world can never give. “Called to follow him, we are to act in such a way that the ‘world’ will know that we love him.” (John for Everyone by Tom Wright)".
John explores the story of John 13 to see how crunchy “love each other” is. Jesus loved Judas, Peter and all those male disciples who were about to betray him, deny being his follower, run away and hide. He washed their feet and shared his food. Love each other can be hard.
And he uses the stories of Henare Wiremu Taratoa and Heni Te Kiri Karamu as examples of the risk of loving as Christ loves.
Who do we struggle to love? who do we struggle to receive love from? How might we "love each other."
The notes for this sermon can be found here
John talks about the good shepherd tradition, and how the gospel writers in general and John in particular apply that to Jesus. This gives rise to 2 questions
- how do we pay attention to Jesus the good shepherd that we might follow his voice?
- how do we live out this tradition today?
He then uses the story of Tabitha/Dorcas as an example of what it looks like to be a good shepherd now.
You can read the notes for this sermon here
A reflection retelling the story of the meal on the lakeside that honours the back story and maybe offers a way for people into the story to hear Jesus words to them.
The notes for this can be found here
We watched the movie on resurrection https://www.youtube.com/watch?v=kRCFgDTqYbY)
What does it mean to be coloured in?
Easter is about salvation. But what does that mean? John explores how the ancient church saw salvation as cleaving to God as those loved by God, as a child “cleaves” to her mother.
- How do we respond to that?
- with where are we in this story?
We then reaffirmed our baptismal vows as a statement that our self identity and self worth is found in the God who is love, who loves us as something of great worth and dignity by an act of such self giving, and who through this gives us the grace to love God in like fashion.
The notes for this sermon can be found here
John explores the power of our senses to hold memories alive, some of which can be such a gift of life. He uses that as a way into the gospel reading for the 5th Sunday in Lent, John 12:1-8. This is the story of someone found by love, who offers love. In contrast we have Judas. Sadly Jesus’ response to Judas has been used down the centuries to justify continuing Judas’s cynical approach to the poor, cf Jesus or Deuteronomy.
What gifts have sustained us.
- What memories of life help us?
- What are the moments that remind us that we have been held by love?
And how we offer these kinds of moments to others?
I wonder in this lent how we might pay attention to those memories and opportunities, and all they offer us?
The notes for this sermon can be found here.
Rev Debbie Garret explores the parable commonly entitled the Parable of the Prodigal Son, or the parable of the Loving Father.
Debbie writes
"In Monday morning’s prayer in the NZPB the Gospel reflection says: “Would any of you who are parents give your child a weta when asked for a fish? Bad as you are, you know what to give your children.” We want the best for our children, even when it is costly to us. The Gospel is filled with images of lost treasures being found and the story of the prodigal son is one of them. There are three main characters: the grieving father, the wayward son, and the resentful son. Is there one that you most closely identify with? Or maybe all three of them tug at your heart strings? Joyce Rupp, in her book “Fresh Bread” reminds us that Lent is a time to look at Jesus, and to see what he held dear, and to recognize anew how he refound all of us through his death and resurrection. "
John wonders what repentance means this Lent, having described Lent as a time to reflect on what has been life giving for you and us, and to use this time to learn to live in more thankful and life-giving ways, and last week wondering how we have experienced God’s faithfulness over these last couple of years.
What I want to happen:
For people to bear fruit of living gratefully in ways life giving ways that allow us all to experience God’s faithfulness in even the darkest of times.
The notes for this sermon can be found here
John explores the theme of God's faithfulness in the readings for this Sunday, particularly Genesis 15:1-12, 17-18 and Luke 13:31-35, and what that might mean for us.
He wonders
- how we have experienced God’s faithfulness over these last couple of years?
- how does that help us be thankful and live in more life giving ways?
We finish with a video from the diocese of Wellington that is part of our Lenten studies. It offers a way for us to pay attention to how we experience God’s faithfulness and the ways we are offered life.
https://www.youtube.com/watch?v=dODTPgVGNAg
The notes for this sermon can be found here.
John explores Luke’s version of the testing story – not as temptations but a test of how Jesus will live out being the “Beloved Son” . And we do that by looking at how that flows into the sermon on the plain. They work together to show how Jesus will not live being the "beloved Son", and how we will live that out.
In all this Jesus in Luke is the fulfilment of Isaiah’s prophesy/dream of the restoration of life-giving community for all, for all life.
In light of all that John wonders what gives us life this Easter, and how can we open ourselves to that more.
The notes for this sermon can be found here.
As we listen to more of Jesus’s sermon on the plain, John wonders who are my enemies, and what does it mean to love them? The Parihaka story helps us see this teaching as how we are to live God’s non-violent resistance to all that seeks to destroy life giving community. AS MLK says, we are to be extremists for love: blessing, giving, praying for and living for those beyond our borders.
In light of that:
· who are our enemies?
· what does it mean to love, do good, bless, and pray for them
John explores Luke’s version of this block of teaching, noting that the world Luke and all biblical writers were writing for was based on family and community, not the individual. Jesus in Luke is the fulfilment of Isaiah’s prophesy/dream of the restoration of life-giving community for all, for all life. The sermon on the plain is a warning about the priorities that destroy community, and offers some different values. This is what we pray for when we pray the Lord's prayer.
So what is it we are praying for when we pray "your kingdom come, your will be done"?
What do those mean for us at this point of the pandemic.
You can find the notes to this sermon here
John uses the call of Isaiah and Peter, James and John, to talk about “call” being about re imagining who we are and how we are and what we are called to do
He wonders how this helps us engage with the ongoing work of honouring Te Tiriti o Waitangi as we build back in this pandemic?
You can read the notes here
For some who follow the C of E calendar, this coming Wednesday marks the end of the 40 days of the Christmas-Epiphany season. What is this season about?
- revelation who Jesus is
- response to that?
John explores why he stuck with readings for 4th Sunday rather than presentation readings
- really like Jeremiah – got smacked in mouth by coal and became prophet to kind of like how we have been smacked in the mouth by Covid
-> like Jeremiah we are called
- response of people who knew him to what Jesus has taught last week
- famous passage from 1 Cor 13 – about hard crunchy love – not a feeling but way to act
So what does all this offer us as we negotiate our way through RED
The notes for this sermon can be read here
A Christmas reflection using my poem "We Gather this Christmas" and "God Would Kneel Down", by Daniel Ladinsky.
- What does God hope for this Covid shaped Christmas?
- What do we hope for those we love?
John explores this wonderful intimate and somewhat radical moment in Luke between two women which results in the “Magnificat”. He then uses Rachel Held Evans' work on the Shema and Love to explore what might life behind the Magnificat.
Finally use Eugene Peterson’s paraphrase to ask in what way are we bursting with God-news and joining the dance to the song of God this Christmas?
He finished by asking himself
- How does Mary’s song help me to see God’s hesed love at play today?
- What God-news might I be invited to burst with?
- How might we join the dance of the song of God?
You can read the notes for this sermon here
How might we open ourselves to receive the gift of joy this Christmas?
The Dalai Lama, Desmond Tutu and Douglas Abrams, in “The Book of Joy - Lasting Happiness in a Changing World” offer these three ways of being joyful; the ability to reframe a situation positively; the ability to experience gratitude; and the voice to be kind or generous.
John the Baptist invites us to go further – to offer the gift of hope, peace, joy and love this Christmas to others.
How might we practically live generously and compassionately this Christmas?
You can read the notes for this sermon here
John explores how advent helps us remember that Christmas is important, but it is not the point. Advent points to Christ in history, Christ in mystery and Christ in majesty. What does peace look like in all that? How is peace often described and enforced? What might true peace involve? What might be needed for us to find peace this advent?
The notes for this sermon can be found here
Christ the King has a few issues. It’s history. How it is used today by various groups opposed to the government’s response to Covid.
John uses the reading from John’s Gospel to explore some of that, and then quotes Liz Fitzmaurice's opinion piece in Stuff as an example of what the reign of Christ might look like today
He asks
- What does the reign of God look like in a Covid world?
- What future do we imagine in Christ?
- What values shape that future?
The notes for this sermon can be found here
John uses Mark to explore what we give our attention to and notes he gives a lot of attention to covid updates, vaccination numbers, traffic lights and vaccine mandates. He wonders in what ways he is like those disciples, amazed at the grandeur of Herod’s temple and freaked by Jesus apocalyptic utterances.
This is also the end of our year in Mark, where we have been invited to have our minds blown by the ongoing story of the coming of God’s kingdom.What has blown our minds this year?
As we approach Advent and Mary’ story, we are offered an important but small story, of Hannah. The kind of story we might overlook. A story of a woman in man’s world who cannot bear children, and who is mocked by the other wife. Her story of faith is recorded. God heard, and Samuel changed the course of history. Who are some other women who God used to change the story and inspire today?
As we struggle with all that is happening in our world today
· What is it that we currently pay attention to?
· What are the stories we might pay attention to?
· Where do we see God’s creative life-giving presence?
· What blow our minds and gives hope?
The full notes can be read here
John begins by talking about some of the commemorations going on around this Sunday: and uses them as a way of helping us own our sense of anxiety and grief at where we are at with covid right now
He looks at Ruth and what she offers us as an example of how to respond to our own grief, frustration, and questions, and in doing so honours and gives space to their grief, anger, and questions, and provides a model in how Naomi and Ruth cling to each other as they find their way through this.
Take time to name your own grief, anxiety, and questions
- How are we making sense of what is happening,
- Who are we “clinging to” as we negotiate our way through this?
The notes for this sermon can be found here
Bonnie uses the story of Ruth and Naomi to explore who our saints might be.
She finishes by asking us to reflect on -
- Who are the saints in your life?
- What qualities of theirs do you give thanks for?
- In what ways do you honour their memory?
John continues to explore what God was up to with Jesus. One way of answering that is that Jesus is like God and God is like Jesus – what does that do to your thinking about the life of faith.
Job invites us to hold lightly all that we think we know about God and to find comfort in the uncertainty. And then to live in hope.
Reminds me of Mark 1:15 – let your mind be blown
Bartimaeus comes at end of central section turns the story towards Jerusalem and highlights disciples’ blindness
Their minds have not been blown yet, they have not been re-oriented by Jesus and are still trying to use their old formulas to understand what is going on
On contrast Bartimaeus not only has his physical sight restored, but acts as true disciple, leaving all he had of any worth to follow Jesus up to Jerusalem and the cross
- What do these stories offer us in these uncertain and troubling times?
- In what ways are we like the disciples, or even Job’s unhelpful friends, locked into old ways of thinking and unable to see what Jesus is on about?
- What does it mean for us to be like Bartimaeus, true disciples, today?
- What are we being invited to leave behind,
- and where might we follow Jesus to?
The notes for this sermon can be found here.
John uses Mark 10 to explore how we use stories to make sense of life and God, and the invitation within the gospels to let them go, and embrace some new stories.
The question Mark keeps asking, and we need to keep asking are
- what do you think God was up to in Jesus?
- what does this say about God?
- what does this mean for how we live in our own dark and troubled times?
The notes can be found here
Francis understood at a deep level God’s deep desire that all creation might thrive. He also understood that for that to happen relationships between people, and people and creation needed to be restored. This is the deep longing in scripture. It is what the covenants longed for. It is what Jesus came to complete. It is what he taught and lived. We see that in the story today – Deuteronomy allows divorce when woman displeases the husband. The central theme of this years Season of creation remind us that we are all interconnected
Because relationships broken too often women, children, and other people, creation simply seen commodity to be traded and discarded. That is what Jesus was talking about. The result is climate change and biodiversity loss.
The burden of which is falling mostly on people living in poverty – especially women and children. The recent Save Children fund report on consequences makes that clear.
Finish by talking about COP 26 – and inviting people to get informed, pray for and advocate for COP 26
Conclude with his TSSF video
https://www.youtube.com/watch?v=PmxnP-kL7cs&authuser=1
The notes can be found here
In this Season of Creation to explore the need to imagination our relationship with and place in creation – our common home; and courage to live that out. Esther offers an example of what reimagining your place looks like, the risks and the rewards – a story still celebrated by Jews today at Purim. Esther also offers a chance to honestly reflect on where we are in our current plight.
In this last reading from the letter from James we are reminded that the basis for living our faith is prayer – all kinds of prayer, from lament for this world, confession for our role in climate change, biodiversity loss, pollution, pandemics and other diseases, war, violence, poverty, etc…
Mark reminds us that God works though many people – even though who offer us a class of water. We are not alone in this work of reimagination.
This week we are invited to both pray and act, for creation, for all who work to change our relationship, for all those working at the political and scientific level, for business leaders and farmers and those working to change how we work, and for young people who continue to highlight the urgency of this issue in the face of reluctance and the forces of business as usual.
Finish with this music written and performed for churches as we pray for the upcoming COP 26 conference. https://www.youtube.com/watch?v=-FdjzbxfsBI
The notes for this sermon can be found here
John reminds us about what the Season of Creation is about, and what the theme for this year is. And then explore the theme for this week Oikoumene, ecumenical –
- is also about all humanity sharing our common home with each other, and all life – even viruses.
- is about the kind of relationships that sustain our common life.
- About the whole church and its work living God’s love for and invitation to care for integrity of creation
The sermon concludes with a video production of the poem
Midnight: Fighting for Our Survival
The notes for this sermon can be found here
John reminds us what the Season of Creation is about. And he explores this years theme “A home for all? Renewing the Oikos of God”, and the central image of
Sarah and Abraham's tent which is open on all sides offering welcome, shelter, refuge, and safety to ALL in our common home - human and non human.
He then offers an Earth Examen from the Season of Creation Resources to help people engage with their local ecology.The notes for this sermon and examen can be found here
John introduces this year’s theme for the season of creation, - A home for all? Renewing the Oikos of God – joining worldwide church in responding to God’s invitation to work together to renew our world as an interconnected and interdependent global beloved community.
This week invite us to join in praying, using the Season of Creation Prayer
Season of Creation 2021 Prayer
Creator of All,
We are grateful that from your communion of love you created our planet to be a home for all. By your Holy Wisdom you made the Earth to bring forth a diversity of living beings that filled the soil, water, and air. Each part of creation praises you in their being, and cares for one another from our place in the web of life.
With the Psalmist, we sing your praise that in your house “even the sparrow finds a home, and the swallow a nest for herself, where she may lay her young.” We remember that you call human beings to keep your garden in ways that honour the dignity of each creature and conserve their place in the abundance of life on Earth.
But we know that our will to power pushes the planet beyond her limits. Our consumption is out of harmony and rhythm with Earth’s capacity to heal herself. Habitats are left barren or lost. Species are lost and systems fail. Where reefs and burrows, mountaintops and ocean deeps once teemed with life and relationships, wet and dry deserts lie empty, as if uncreated. Human families are displaced by insecurity and conflict, migrating in search of peace. Animals flee fires, deforestation, and famine, wandering in search of a new place to find a home to lay their young and live.
In this Season of Creation, we pray that the breath of your creative Word would move our hearts, as in the waters of our birth and baptism. Give us faith to follow Christ to our just place in the beloved community. Enlighten us with the grace to respond to your covenant and call to care for our common home. In our tilling and keeping, gladden our hearts to know that we participate with your Holy Spirit to renew the face of your Earth, and safeguard a home for all.
In the name of the One who came to proclaim good news to all creation, Jesus Christ. Amen.
The notes for this sermon can be found here
It turns out in these Covid times that being kind is quite hard work. But Jacinda and James the Just are both pretty clear about how important it is to be kind, compassionate. John looks at the letter from James and Mark 7 and talks about Jesus teaching around paying attention to what is going on in the heart as a way of becoming kinder. And then he introduces the daily examen as a way of paying attention to the heart during lockdown and beyond.
The notes for can be found here
As we start again in level four lockdown, John acknowledges the various responses to this lockdown. And he wonders how the readings from John 6 help us to respond as disciples to this situation, knowing that we are being fed by living God in all we do.
He finishes by inviting us to prayer the alternative version of the Lord's Prayer in Night Prayer (in a New Zealand Prayer Book), suggesting that this prayer shows us what being fed the living bread is about
He invites us to pray this prayer each day so that these words might shape how we are disciples during this time.
The notes for this sermon can be found here
John notes that last Friday was Hiroshima Peace Memorial Ceremony– acknowledge brutality and cost of western war machine
He then talks about that in parts of Australia there have been antilockdown marches, many with an Antivaccine sentiment, particularly, Jesus in my vaccine. He wonders if a quick reading John 6 might support this?
He goes on to look at John, starting by exploring what the exodus story offers in our understanding of who Jesus is and what Jesus is talking about in John?
He notes that the Eucharist is always an enacted sign of the love and regard for community shown by Jesus, not a talisman for personal gain or benefit. Only in this sense, it is only like the vaccine in that it exists for the good of the whole community, not ourselves as individuals.
He then invites people to talk about how else we are fed by the living bread, and what difference that makes
You can read the notes for this here. You can also see the images that I used here too.
Andrea Andresen talks about the lessons she learnt from her time with concussion, being in her garden, and invites us to reflect on what that offers us in our faith journey.
John helps people to explore the story from Mark 6, what it might have been like to be a disciple in that story, what it said to Mark's community, and in light of all that what that says to our fears, uncertainty and sense of rejection today.
He asks what causes us to feel rejected, uncertainty and fear and how we respond to that?
You can find the noes to this sermon here
John explores what harvest festival is about, and uses Matariki to offer the idea that in harvest festival we also commit to ongoing care for creation, where the harvest comes from. He links that with Pope Francis’s Laudato Si, - giving thanks for creation and developing an attitude holding the bond between concern for nature, justice for the poor, commitment to society and inner peace.
That leads us to the Gospel reading (Mark 5:21-43) and the reign of God revealed in Jesus offering of hope and life. In Jesus the reign of God defeats the powers that bring death and prevent people and creation from thriving. Instead Jesus offers life. And for many what prevents people thriving is their fear. Jesus breaks the power of fear and invites us to trust God even in the midst of our fear and doubt.
The notes for this sermon can be found here
John invites us into the story of Mark 4 of Jesus ordering the storm to be silent, t be still, and talks about some of the storms in our world and lives today, and what this story in Mark offers us.
The notes can be found here
John explores what the Kingdom of God looked like for Jesus hearers, and Marks listeners.
Last week we looked at Kingdom of God in terms of the trinity and the nature of the relationships within the Trinity. They are marked by mutuality, compassion, generosity, aroha, peace, love. But that invitation to live this way is hard when it come to people and issues we have strong feelings about. Introduce Parker Palmer – truth is found in the gap
The Kingdom of God is like a mustard seed – helpful but popping up in unexpected places.
Today’s seed stories offer some hope and relief – the Kingdom of God is mostly about the work of God, not us. We are like the sower who carried on with life, unaware of what God is doing even with the little seed we are able to sow.
With what might we compare the Kingdom of God? The Kingdom of God is like a gorse bush, growing in unexpected places and sharp and prickly
In light of that John asks where we might need to let go of some of our certainty and find truth in the gap between our standpoint and the others?
The notes for this sermon can be found here.
John revisits Trinity Sunday and explores the importance of the assumptions we make around Trinity – hierarchical or mutual and caring; and how that impacts how we see God at work in the world.
He uses that to explore our church's celebration of our constitution – Te Pouhere – a gift of God, built on theological understanding of the Trinitarian God non-hierarchical relationship of mutuality, generosity, compassion, completeness, and wholeness, love, shalom, and aroha.
And then we did a quick recap to remind people of big themes of Mark – looking again at Mark 1: 14-15 (“Now is the time! Here comes God’s kingdom! Change your hearts and lives, and trust this good news!” ) – and apply that to the image of the strong person in this reading. God’s kingdom has come because the strong powers that have ruled this world are being tied up. So what are some of those powers?
How does that help us have something to offer to some conversations happening today in Tauranga, in our country, and in the world.
The notes for this sermon can be found here
As an introduction to 3 different activities, John uses St. Augustine to introduce how our theology of the Trinity shapes our imagination of what the reign of God is and how we respond to God .
Pentecost is a day to remember, reflect on, and celebrate ongoing work of the Spirit of God, Holy Spirit in creation, in the ongoing story of people of God, in the formation and ongoing mission of the church, in our lives, and in our world today.
John uses use St. Augustine of Hippo’s “On the Trinity” to explore how we experience the The Paraclete or the Holy Spirit at working our world and in our lives today.
He goes on to ask:
-
- How do we experience Spirit of love in our lives?
-
- Where do we see Spirit of love at work in our world today?
-
- What difference, if any, does that make?
The notes can be found here
John's sermon from May 9th exploring Mothers' Day using Julian of Norwich and the invitation to relate to God our mother. How does John Bowlby’s work on Attachment Theory help us understand the importance of mothers (and others and why Mothers' Day is hard for many.
Then looking at the reading from John 15:9-17, what does it mean to be grafted as branches into the vine of God and what that might mean for how we live our faith.
The notes for this sermon can be found here
Bonnie Hebenton talks about some of the foundation stories of her school - Merivale School - Te Kura o Tutara Wananga.
So how does that help us think about our own foundation stories, especially those found in scripture. In his final prayer in John 17 Jesus prays for his followers, including us. Including us!
What does it mean for you to know that Jesus prays for you?
John explores how we love – is it for ourselves or for others. He goes on to explore the notion of remaining in or abiding in God as God repairing a place in our heart where we are deeply at home.
He then uses the story of the Eunuch to explore what it looks life when we abide in God and God abides in us.
The notes can be found here
Guest preacher Andrea Andresen talks about the importance of unity for us as followers of Christ, and invites us to reflect on how we foster comm-unity through the relationships we build with each other
John invites a conversation about why Mark’s account of the resurrection so short. Is something missing, or did Mark do this deliberately? Is he inviting a conversation about how Jesus went ahead to where his hearers were and are?
He then uses a quote from Nadia Bolz-Weber to explore such a conversation might include.
Nadia says that “Easter is “a story about flesh and dirt and bodies and confusion…. God is interested in making me new. And new is not perfect. In the Easter story itself, new is often messy. New looks like recovering alcoholics, and reconciliation between family members who don’t actually deserve it. New looks like every time I admit I am wrong and every time I don’t mention it when I am right. New is every fresh start, every act of forgiveness and every moment of letting go of what we thought we couldn’t live without and then somehow living without it anyway. New is the thing we never see coming, never even hope for, but ends up being the thing we needed all along. It happens to all of us. God simply keeps bending down into the dirt of humanity and resurrecting us from the graves we dig ourselves through our violence, our lies, our arrogance, and our addictions. And God keeps loving us back to life over and over” (Pastrix, chapter 17.)
Here at Hori Tapu we stand on a site where God reached down in the dirtiness of our greed and war, into the graves that had literally dug , and offered life in acts of mercy, compassion, love.
So on this Easter morning, what are our stories of God reaching into our lives and loving us back to life?
The notes for this sermon can be found here
This is the fourth sermons in the series looking at the Anglican Liturgical Tradition as a vehicle by which we are gathered by the Triune God into the worship that eternally exists within creation; so that we might be shaped by the story of the people of God; and go to join in God’s mission acting as a foretaste of the word to come.
The notes can be found here
Lent is a time to reflect on “We are God’s work of art.” (Ephesians – New Jerusalem Bible)
In light of this John explores John 3: 14-21 using Augustine – in Christ we are reminded of and invited to contemplate the Divine image within.
As we prepare for our AGM we need to hear the lesson of Numbers and not want to go home. What is the new thing God is inviting us to?
He asks
- In what ways have we lived as God’s beloved children over the last year
- In what ways are we being invited to live as Beloved Children of God by by treating all others as the children of God and all creation as God’s gift.
The notes for this sermon can be found here
John continues this series exploring our liturgical tradition and how it shapes us to be the beloved children of God.
This week we explore how we are invited to engage with and be shaped by “story" so that people can more actively engage with whole of liturgy and the story in particular.
You can find the notes for this sermon here
As John said last week Lent is a time to prayerfully reflect on our identity as beloved children of God. Lent is our wilderness time each year where we can ask
- What does it mean for US to be beloved child of God?
- How does that shape our identity?
- What helps us know that?
- What help us live that out?
- What gets in the way of knowing that?
- What prevents us living that out
John then continues to explore how liturgy shapes our identity. Within this church there is a flow of
- GATHER – We gather with God and with each other;
- STORY: we engage with scripture
- GO: We are sent out to join God in mission
Finally John explores how the gift of our liturgical tradition is a vehicle by which God gathers us in to this worshiping space, in God , and with others as God’s community.
The notes for this sermon can be found here.
Lent is a time to take stock of what shapes our identity. It was time of being shaped in a new identity before baptism. In it we remember that in the wilderness Jesus’ identity as “the beloved Son” was being sorely tested. We wonder what shapes our identity as beloved children of God, and what tempts or tests us away?
John then explores how our communal worship is a primary way we are shaped and moulded (within Anglicanism) as the beloved people of God.
The sermon nores can be found here
John asks what words we might use to describe Jesus, and what images of God that offers us. And then to ask
- Where have we experienced those qualities of that in our lives?
- What is the invitation as we enter Lent?
He then explores Mark 1:40-45, getting behind the healing, and seeing it as a further example of what “Now is the time! Here comes God’s kingdom! Let that blow your mind and change your hearts and lives, and trust this good news!” might mean.
How does all this help us be open to invitation in Lent to?
The notes for this sermon can be found here
Rev Dr. Hirini Kaa uses his research for his doctoral thesis, and then book, to explore the coming of the Missionaries and the signing of the Treaty from a Maori, and in particular, Ngati Porou viewpoint. The key concept is matauranga - knowledge. Maori had a theological and philisophical framework which made sense of their world. They renegotiated this in light of the new knowledge presented by Pakeha. It was this matauranga that, more than anything, was guaranteeed in the Treaty. It is this matauranga that is finding expression today, and which we need as a nation, to stand along side the Pakeha viewpoint as we find our way in this rapidly changing world.
His book - Te Hāhi Mihinare | The Māori Anglican Church by Hirini Kaa can be purchased at good book stores or from https://www.bwb.co.nz/books/hahi-mihinare/
This is the second lecture in our series this year. It was offered by Buddy Mikaere and Dr Cliff Simons. Buddy is a former Director of the Waitangi Tribunal and is a consultant, author, and historian. In Tauranga he represents the environmental interests of several local iwi/hapu in their interface with local councils and developers. Buddy and Cliff are the co-authors of the book: Victory at Gate Pā?
Buddy and Cliff explored both why this battle happened, what happened during the battle, and the aftermath and its importance for all of us living in Tauranga today. They will offer both their up to date research done for their book published in October 2018, and the work they have done since for the reprint.
John uses some of Rob Bell’s story to explore some of the issues with our gospel reading this morning, particularly how healing stories are problematic, and how passages like this are used to limit the role of women in ministry to serving men who do the real work of ministry.
He goes on to use the theme of liberation, in scripture and in Mark, to ask how this might be read as a story of liberation and restoration. Karoline Lewis says that Jesus heals because the Kingdom of God is here. Now is the time! Healing people restores them to communities and restores and heals communities. Peters mother in law is liberated from her fever and restored to her household and her vocation in that household. And in her service, she reminds us all that the real work of ministry is service. Jesus said so of himself. She can be seen as the first disciple who gets that. Some of the men take much longer.
What has this to do with Waitangi Day?
The notes for this sermon can be found here
John explores what Epiphany, Candlemas, and Mark offer as we begin a new year
He wonders what blows our mind as we listen to these stories?
In light of that
· what are the possibilities as we start this new year?
· what boundaries might we cross?
*· how might we join the work of liberation?
The notes for this sermon can be found here*
Lt Col Dr Cliff Simons. Cliff is a well-known historian, speaker and author who specialises in New Zealand's colonial and military history. He recently released the book: Soldiers, Scouts and Spies, a military history of the New Zealand Wars 1845-1864.
Cliff will be placing the story of the early missionaries within the historical context so that we can understand the enormous contribution they made to Aotearoa-New Zealand, for better and for worse, in the nineteenth century, and their legacy today.
St. George's Anglican Church, Gate Pā, sits on the site of the Battle of Pukehinahina - Gate Pā; one of the most significant events in the history of our city. Each year we offer free lectures to help the community understand our city's history and how it shapes our present. This year we are hoping to offer four lectures
As we start this new year, this opportunity to grow and live in new ways, John explores how Mark’s call story offers us the themes of: now is the time; repentance; and trust.
He invites people to -
People to share stories of call, and to reflect on how they are called now.
People to reflect on what those themes might mean for us as a community this year.
The notes for this sermon can be found here
John uses Luke 1:26-38 and the Magnificat to explore who is Mary. How does this help us appreciate her role helping us be a disciple and live the way of love this Covid Christmas.
- What does Mary teach us about the way of love
- What difference does that make as we look to celebrating this Christmas
Notes for this sermon can be found at https://colourfuldreamer.blogspot.com/2020/12/mary-our-icon.html
#LEARN
This Sunday
As we listen to the story
Of Mary
The peasant girl
Summoned to be
Mother of the saviour
Mother of God .
She had no choice
It was not an invitation
But she did more than comply
What did she learn
In those next months
daily reminded if the perilous task
Given her
What did she learn
Over those next years about
God's faithfulness
And the way of love.
What do we learn
From this wahine toa
About our response
Living and loving
As disciples today
-
AdventWord2020
This has been a hard year for some. How have we done?
In light of that -
- What is joy?
- How do we nurture the seed of joy God plants within each one of us this year?
- How do we witness to joy?
- What brings God joy?
The notes for this sermon can be found here
John uses Isaiah and Mark to find hope and peace in this hard year. A wilderness year. Isaiah and Mark are all about the wilderness.
If there was ever a year we need Isaiah it is this year. We hear worlds of hope for a people lost in the chaos and trauma of the exile, with words of God coming ready or not. So what does that mean for us preparing and waiting through this time of Advent?
We hear John the forerunner speaking words from the wilderness inviting us to repent, to see our world differently and to live in this world differently.
In what ways do we act as a forerunner?
What does that mean for us as people living in our COVID-19 wilderness?
The notes for this can be found here
John asks "What’s the Deal with the Reign of Christ Sunday?"
He then explores that For Matthew the reign of Christ is described in Sermon on Mount and how that helps us read this last story of the final teaching block - the parable of the sheep and goats. How does this help us glimpse what the kingdom of heaven and the reign of Christ looks like.
In light of that do we act to earn something, because it is the right thing to do, or because that is just who we are?
For nearly the last year we have been listening each week to Matthew' s Jesus story, where he states his understanding of who Jesus is
- How Jesus reveals nature of God
- What reign God- kingdom of heaven looks like
- taught by Jesus in sermon of Mount and particularly Beatitudes
- lived and teased out – rest of gospel
John asks in light of that how do we read the parable of the talents we heard this morning?
Then we explore three ways of reading the parable of the Talents.
Rather than picking the right interpretation, how do these three ways of reading this parable deepen your understanding of it, and how does that help you hear what it might mean for your life today?
The notes for this sermon can be found here
A discussion and sermon about Matthew 25:1-13, the parable of the bridesmaids, some foolish and some street-wise.
We explore people’s reactions and questions and what this reading offer us in these times?
John suggests we are invited to get ready to live lives of active waiting for reign of God, living for the long haul but looking for the surprising breakouts of the God’s justice, mercy, compassion and generosity.
The key questions then are:
- What are we waiting for?
- How do we wait?
The notes for this sermon can be found here
John uses the Deuteronomy reading and Martin Luther King Jr.’s use of it in his last sermon as a springboard to explore our vision of the “Promised Land”. We as a church have left Egypt and are in the wilderness, a place to be reminded of God's faithfulness and steadfastness.; that God sustains and nurtures us, and leads us to the promised land. In light of that, where are we heading to and hoping for? What shapes that vision and hope?
As we watched this video of the "I Have a Dream" speech, people are invited to prayerfully reflect on their vision of the promised land, and how we are invited to do to live that out
Bonnie Hebenton uses stories from the last week to explore what it means for us to be made in the image of God. She finishes by inviting us to look for God's image in others this week.
You can read John's thoughts on this here
John explores how Matthew 22:1-14, the story of the King and the wedding feast, is NOT a story about the nature of God and kingdom of Heaven. He suggests it is instead a critique of how Chief Priests and Jerusalem elite view the reign of God and their place in it
John invites people to:
- reflect on the ways are we like the ungrateful one who did not wear the wedding robe
- In what ways are we like chief priests and Jerusalem elite
- And what might we need to let go of to really join the party
You can read the notes for this sermon here
We finish the Season of Creation by celebrating St. Francis of Assisi’s love of creation and all creatures who share this home with us. He lived a life of penance, making room for God and letting go of all that prevented him experiencing divine love within creation. He lived a life of penance so that he might make room to live God’s love for all
John wonders, as we finish this season and give thanks for our pets and all creation, what might we need to let go of, and what might we need to pay attention to as we continue to make room for God?
The notes for this sermon can be found here
Faye Mayo and David Elliot talk about St. George - the immigrant and the healer. We then have a conversation about what new thought stood out for us in what has been presented, and what having St. George as our patron saint offers us as a parish
During this Season of Creation, we are being invited to re-examine how we answer – whose are we, who are we, and what is ours to do? If God is the creator and Sustainer of all, who through the love for all creation lived in Jesus is renewing and restoring humanity and all creation – then who are we and what is ours to do?
There are many competing claims to how we answer this which constantly call us away from seeing this world as gift and our calling to live in such a way that we join God’s work of sustaining all life – Loving God by loving our neighbours – all creation – as ourselves.
In light of all that John invites people to see that living in reverence for God’s creation and all who share our common home is a core part of being a follower of Christ. In what ways do we not live this out, and what new ways of living are we being invited into.
You can find the notes to this sermon here
We continue with another Season of Creation living in the shadow of Covid-19.
This sermon is part of the online service on September 13th, 2020, for the Anglican Parish of Gate Pa, Tauranga, New Zealand.
Using both the readings set down for the 24th Sunday of Ordinary Time and those for the Season of Creation John suggests this season reminds us of the centrality of safeguarding the integrity of creation in the mission of God. In light of that we are invited to offer hope and an attitude of reverence to action around Climate Change, rather than fear and hopelessness.
You can read the notes to this sermon here
We enter into another Season of Creation living in the shadow of Covid-19.
This sermon uses both the readings set down for the 23rd Sunday of Ordinary Time and those for the Season of Creation John offers a biblical base for giving priority to the common good and living for and in communion with all creation
He explores what it might mean to be liberated by/take up our cross and follow Jesus and What kind of world are we being liberated into?
He suggests that maybe it is to be liberated from placing ourselves at the centre. Maybe it is to be liberated from seeing the point of creation is to serve humanities needs, rather then seeing that we join God in meeting the needs of creation.
In this election year in New Zealand
- How will these issues affect how we vote
- What we vote for
"this is the season for letting our prayer be inspired anew, ” a season “to reflect on our lifestyles ,” and a season “ for undertaking prophetic actions . . . calling for courageous decisions . . .directing the planet towards life, not death."
The notes for this sermon can be found here
For most of this year we have ended the prayer for the day with “Through Jesus Christ our Liberator”. What we mean by naming Jesus our liberator?
All of this weeks passages (Exodus 3:1-15, Romans 12:9-21, Matthew 16:21-28) speak in some way of Liberation. John uses these passages to explore what we are liberated from and what we might be liberated into, and how they might speak about our place on this hill in Gate Pa, and the events happening around us including BLM and the creation of a Maori Ward in Tauranga Moana.
He finishes by inviting people to reflect on
- What we mean by naming Jesus our liberator?
- What are we being liberated from?
- What are we being liberated into?
The notes for this sermon can be found here
Use my three questions to explore Matthew 16: 13-20, and nods to the bold women in Genesis and Paul’s renewal of mind.
The three questions are -
· Whose are we?
· Who are we?
· What is ours to do?
In light of all that - where have we experienced/received God’s abundant generosity and compassion? What difference does that make?
You can find the notes to this sermon here.
John explores how there is more than one way to understand most things
- Lock down
- Quarantining
- Jesus treatment of the Canaanite woman
In all this lockdown level 2 means for us, let us take hold of sheer gift and abundance God’s blessing in this time.
What gift do this weeks readings offer us as we settle into level 2.
The notes for this sermon can be found here
Having a conversation exploring Peace Sunday from the perspective of the story of Jesus walking on the raging sea.
Where do we here Jesus say “Be encouraged. It is I. Do not be afraid.” today?
You can read the notes for this sermon here
John asks who are our role models of faith in the bible? For some it is Jacob, who wrestles with God for his whole story.
We are invited to wrestle with the story of Jesus being compelled to act, out of compassion, getting the disciples to feed 5000 men plus women and children.
· How does that help us into our celebration of eucharist?
· What does that mean for us today?
We are invited to wrestle with what to do with this invitation – you feed them!
The notes for this sermon can be found here
What is the kingdom of heaven like?
- A careless farmer wasting his seed
- A gorse bush?
- Yeast hidden is vast quantities of flour?
What images would we use and how do we make sense of these images?
How do these images help us see see the reign of God/Kingdom of Heaven breaking into our world today?
You can read the notes here
A sermon from the 14th Sunday of Ordinary Time, which was also Refugee Sunday, exploring the themes of Refugee Sunday through the lens of the story of Rebekah, and Jesus’ yoke from Matthew 11:16-19, 25-30.
How do we experience God’s faithfulness in all this?
What is yoke of Jesus for us?
The notes for this sermon can be found here
John explores the underlying message this week of God being the one who provides. How does the reading from Genesis 22:1-14 and from Matthew 10:40-42help us explore this theme.
I wonder -Where is the invitation for us in this harvest festival?
The notes for this sermon can be found here
The service can be watched on our YouTube channel
As we regather for the second time, and prepare for our AGM, some reflections and questions.
We have spent 10 years hearing about not having maps for how to do church anymore. We certainly had no maps for doing church over the last 3 months. We had to make it up as we went.
Some questions to reflect on -
- What was your best experience of church during the lock down
- What was the hardest thing
- What was the gift of that time
- What three wishes do you have for the future as a result of your lockdown church experience
- “What do you see as the long term positive and negative effects of COVID-19 for your parish?”
The notes for this sermon can be found here
As we returned to our church building to worship together, we spent some time hearing each other’s stories.
We used four questions
1. What was the most memorably good thing about lockdown 3 and 4?
2. What was the hardest thing about lockdown 3 and 4
3. What was the gift of this time?
4. Where have you experienced the reign of heaven during this time?
You can find the notes to this sermon here
John talks about how theology was for the first 1,000 or more years done by people immersed in the life and struggles of the people of the church. Theology was a pastoral response to the big issues they were facing. In the face of persecution for example, who is the God met in the life, death and resurrection of Jesus.
The doctrine of the Trinity should also be read from a pastoral perspective. How do we respond to the community of love that is the Trinity? How do we experience this God in our everyday lives? How do we experience this God as we face the ongoing Covid-19 pandemic? How do we respond?
So what is the gift of Trinity Sunday this year, and how do we live that out?
You can read the notes for this sermon here
The story of the giving of the Spirit in John is different from Acts. In this time of relaxing pandemic, what does the story of the gifting of the Spirit in John offer us? As Jesus breathes on his terrified disciples offering them peace and a mission, how do we experience The Spirit breathed over and into us? When have been the moments of peace breath, forgiveness, and rejoicing?
You can find the notes to this sermon here
John reflects on the Ascension and Jesus final prayer while we continue to not meet in church and live our lives under level 2 restrictions, where do we see God at work?
At the end of the sermon is a little bit about when we might return to having services in church.
The notes for this sermon can be found here
John explores John 14:15-21 and what Jesus says about the Spirit of Truth, the Companion. The gift of the Spirit is that the love of God resides in each one of us, that all may be drawn into the way of God – the way of compassion, generosity, justice and love.
And the task of the Spirit is to invite us ever more deeply into love, so that we too might abide in divine love.
While we might be physically distanced from each other, we are not distanced from God.
While ee might not be able to gather, we are still invited to live God’s compassion, mercy, justice, inclusiveness, passion, goodness, and peace: for ourselves, for each other, for all people.
John finishes by wondering what we hear in that promise?
- How have we experienced the Spirit over these weeks?
- How do we experience this Spirit in our new normal?
- How might we live that out?
The notes for this sermon can be found here.
John explores how putting John 14 back into the context of John's version of the last supper turns what Jesus says from hard to understand theology to words of comfort and hope in the midst of their terror and confusion. And in doing so they become words of comfort and hope in the midst in the midst of pandemic lock-downs. Like those disciples we are invited into the image we saw last week of God being protector and provider, even in the midst of this dark time. How does Julian of Norwich help us do that?
The notes for this sermon can be found here
This week we follow up on the 4th Sunday in Lent this year, when we also read the 23rd Psalm, and heard the first part of the story we are finishing today – the healing of the man born blind. That Sunday was our last Sunday in our church. We are unsure when we will able to return.
What does God being both our protector and provider mean for us at this time?
The notes for sermon can be read here
We are in a new normal – getting used to being church in some different and creative ways. Today’s gospel invites us to think about how we recognise the risen Jesus in the ordinary acts of gathering for meals and living in our bubbles.
Hearing the story of the disciples meeting Jesus on the road to Emmaus has a number of invitations
- What are your hopes in all this?
- How are you feeling?
- Is this something you can share with others
- Or just in prayer?
- what stories and passages from scripture come to mind as you think about your experience over the last 5 or so weeks, and as you look ahead.
- how risen Christ is being made known without our homes in our ordinary act of breaking bread?
The notes for this sermon can be found here
Bonnie Hebenton preaches this week.She writes about the theme
The gospel readings this week and for today are all about Jesus' encounters with his disciples after his resurrection. Jesus is constantly reassuring everyone and helping them put aside their fear and anxiety. He keeps saying, "Peace be with you." This is an important reassurance for all of us in the midst of a pandemic, and our current isolation from one another.
God has given us peace John 14:27 My peace I leave you, my peace I give you and it is ours to claim at any time. But, just like the disciples, we can easily be overwhelmed and not feel at peace at all. Being at peace is something we can practice. Now seems to be a good time to get in some practice! Amen
A reflection mirroring the the events around holy week and Easter with our own experience of covid-19 and lock-down, and how the two stories might speak to each other.
Quietly in the dawn
a single word
has changed our world
We are freed
What does that mean for us this year?
What changes for us in this moment?
You can find the text of this here
Palm Sunday (Branch Monday in Matthew) is time to join the disciples on their journey of recognising Jesus as the King who comes in peace, saving all from all that oppresses, offering God’s healing and life. We join them and Jesus as we walk though this holy week to Golgotha, where Jesus accepts his crown hung on a cross.
This week in lock-down offers a unique opportunity to enter this week more fully, holding the way of Palm Sunday in our hearts.
Some questions and actions -
- What oppresses us in our lock down?
- This week take time to learn to what makes for peace, in your life, in this lock-down.
- Take time to be still, to experience something of God’s compassion and healing. Take time to know hope love, and joy.
The notes for this sermon can be found here
Our lives have been turned upside down. We are having to rethink how we live our lives. We are in a strange new land for the next few weeks at least. How are we feeling after a few days of lockdown? How are we feeling with Covid-19 around us?
Ezekiel was given a vision for those whose lives had been turned upside down, who were having to rethink how they lived their lives. They were in a strange new land.
Martha and Mary, with the death of their brother Lazarus, had their lives turned upside down and were faced with having to rethink how they lived their lives. They were in a strange new land.
Some questions
- What is it like in this foreign land living in our homes?
- In what ways do we feel like dried up bones?
- How do these words of Ezekiel speak to us?
Some suggestions
- Take time each day to pray
- Take time each day to give thanks for this time
- Be kind to and look after yourself
- Be kind to and care for those in your bubble.
- Stay safe.
- Stay calm.
- Wash your hands.
In this uncertain time what does this the story of the Blind Man being healed offer. What light is being planted in our eyes? Who are we invited to see at this time? In what ways are we being invited to hear and see, to deepen our relationship with Jesus.
We also explore some of the issues around translations, and how if we can the meaning of a couple of words to other equally acceptable meanings, and move a full stop, we get a very different reading. This is not about who to blame, but how we do the works of God.
A conversation around some of these issues with those who came to church on our last Sunday together for some time. How do we continue to be church now that we cannot gather?
The notes can be found here
How does this story add to the story we explored last week, a story that begins with greed, violence, and division; finds Abram and Sarai being invited into the impossible dream of being the first ancestor of a new people – unlike any other – through whom God will renew creation and restore humanity; an impossible dream tenuously held in the Israelite people; and fulfilled in Jesus. How does this story shape his interaction with Nicodemus and with the Samaritan woman?
The script for this can be found here
This is a reflection more than a sermon. It is based on Abram and Sarai being called away from everything they know, everything that shaped who they are, everything that gives safety and security to be the means through which God might restore the human and non-human creation and be able to live in harmony with God’s original intention for the world.
John (like Paul) presents Jesus as the means by which this promise, this hope, this covenant is fulfilled. And Nicodemus is invited to leave all that he knew, all that shaped who he was and gave him safety and security to join in this work.
You can find the text of this reflection here
Jesus time in the wilderness (Matthew 4: 1-11) was less about being tempted to act in certain ways, and more about being tested in his sense of who he was and how he might live that out. Lent too is about who we are as beloved children of God, how we forget that, and how we might live that out.
I want to suggest that our collective issue might be “climate change”
Invite peopleto reflect on what their Lenten disciplines might be considering that, and what “our” Lenten discipline might be.
The notes for this sermon can be found here
The quote from the Lenten Study comes from "Life in the Garden: A Study for Lent" by Tom and Dorothy Innes
The eight studies survey the place of the garden and gardening in Scripture. The studies come out of many years of experience in the garden and of life on the land. They offer a practical theology of the garden for our times, and they encourage readers to take up this sacred activity and to join with God in the renewal of the earth and its people.
You can sample the first chapter of the 2020 guide online by clicking here:
https://www.theologyhouse.ac.nz/.../Lenten-studies_sample...
Or you can order it NOW by clicking on the link below:
https://www.theologyhouse.ac.nz/.../lenten-study-guide.../
We continue our journey into the sermon on the Mount, holding the beatitudes as our map and key, exploring how Jesus explicated the intention of the law and the prophets. That intention is the creation of a community which mirrors the love of God, in which all flourish, that gathers around all, where the common good is held as paramount, all are treated with honour and respect, and all are given what they need to thrive. When we act out of this we are perfect – whole, complete, devoted to the way of God and the other.
So how does that apply to people we dislike or who wronged us, or who we might describe as our enemy. And how do we act in the face of such people in a way that honours ALL that God invites us to.
The notes can be found here
On Thursday 6th February we in Aotearao-New Zealand commemorated the signing of the Treaty of Waitangi. Events were held at Waitangi and around Aotearoa-New Zealand.
So what are we commemorating: A piece of legal history of no consequence today? A tool for the British to steal Maori land? A device that allowed Maori to enjoy the benefits of being part of the British Empire and access to European technology and knowledge? A document that set out the parameters of future race relations? What does the Treaty as our founding document have to offer us today 180 years after it was signed?
On Sunday 9th February Buddy Mikaere helped us look afresh at the place of the Treaty for us in Tauranga, and in New Zealand 180 years on.
The first 35 minutes are his presentation and the rest is the conversation that followed between Buddy and members of the audience.
Buddy Mikaere is a professional historian by qualification and specialises in Maori consultation and associated activities working on his own account. For the past fourteen years he has facilitated Maori consultation for many development projects working closely with government departments, local government, large corporate companies and many other clients mostly in the area of resource consents. He is regarded as the country’s leading practitioner in his specialist area of expertise i.e. dealing with cultural issues arising from resource consent applications and has appeared as an expert witness on many occasions.
Prior to becoming engaged in consultancy work, Buddy was Director of the Waitangi Tribunal where he was involved in a major overhaul in how historical information was collected and published. It was the biggest ever research programme in the country and involved both recruiting the best graduate historians out of the universities and computerising the results. He has undertaken the preparation of a number of research reports and is a published author in his specialist field of 19th century race relations. He brings this experienced and expertise to the issues around the Treaty and it’s place in our society today.
Buddy was also the founding Chairperson of the Maori Business Network – Tamaki Makaurau and a founding Board Member of the NZ Universities Academic Audit Unit. He is currently the voluntary CEO for Te Manawa Pou Tahi - Tauranga Maori Business Network.
Buddy has also served as an Adviser to the Foundation for Research, Science and Technology and as a Hearing Commissioner to the Far North and Gisborne District Councils and the Taranaki Regional Council. He spent seven years on the Board of the World Wide Fund for Nature.
Buddy is currently writing a biography of the Hauhau prophet Kereopa Te Rau; the man convicted of the murder of the missionary Carl Volkner in Opotiki in 1865.
What does it mean for Jesus to fulfil the law? This week we are given examples of how Jesus reads the law. It is to create a community where all can thrive, not just the rich and the powerful. Where the poor in spirit, the meek, those who mourn etc… are able to be all God desires for them. This happens when we see and treat each person as our sister and brother, and when we take responsibility for our reactions to each person.
The use the reaction to the Super Bowl half time show as an example of both how this does not happen, and how it might happen.
The notes for this sermon can be found here
Using Matthew 5:13-20 John explores
- What does it mean for Jesus to fulfill the law?
- What does it mean for how I am salt and light?
Last week we were given a list of kinds of people who we might aspire to be in the beatitudes. They are salt and light. Who is salt and light for me?
The notes for this sermon can be found here
St. Georges Anglican Church, Gate Pa, sits on the site of the Battle of Gate Pā-Pukehinahina. Each year we offer free lectures to help people understand our history and how it shapes our present. This year we are offering two lectures on the evenings of February 2nd and February 9th at 7pm. Each talk will last about 2 hours.
The first talk will be given by Archbishop Sir David Moxon on The Anglican Apology given in 2018 for the Disposal of the Mission Lands in Tauranga in 1867. Copies of the PowerPoint and the wording of the actual apology can be found on the parish website
In December 2018 the Anglican Church apologized to ngā iwi o Tauranga Moana, and Ngāi Tamarāwaho and Ngāti Tapu in particular, for the yielding of the Te Papa Mission Block to the New Zealand Government in 1867. This allowed the establishment of the Tauranga military settlement and covers all the land of the CBD up to Gate Pā. In the text of the apology it is acknowledged that in gifting the land, the Anglican church had ultimately failed in its moral obligations to mana whenua, "under intense and undue pressure from the Government of the day". In December 2019 the Anglican Church and the Otamataha Trust, representing Ngāi Tamarāwaho and Ngāti Tapu, signed an agreement on how that apology is to be acted out.
On Sunday 2nd February Archbishop Sir David Moxon, the lead Anglican negotiator throughout this process, will talk about the events that are being apologised for, how the apology came about, and the overall hope for the future.
Archbishop David is a retired Anglican archbishop. He was until June 2017, the Archbishop of Canterbury's Representative to the Holy See and Director of the Anglican Centre in Rome. He was previously the Bishop of Waikato in the Diocese of Waikato and Taranaki, the archbishop of the New Zealand dioceses and one of the three primates of the Anglican Church in Aotearoa, New Zealand and Polynesia. Archbishop David has been represented the Anglican Church in the negotiations around the apology.
John explores this week’s gospel readings, of both the presentation of Jesus in the temple (Luke 2: 22-40 ) and the Beatitudes (Matthew 5: 1-12 ).
What do these stories reveal about Christ, and what do they reveal about how we are to live our response.
The theme can be read here, and the sermon notes can be found here
Adrienne Malcomson, an assistant priest in the parish, writes of her theme:
"We make choices everyday – God chooses us. Through God`s grace and love we are chosen just as we are. What are we chosen to do?
These answers, maybe, are in today`s sermon.
What is Epiphany and what does it offer us?
This is a sermon using Matthew 4:12-25to explore Epiphany as time of intentionally seeing the world differently (repentance) and living that out (call).
John explores the story of Ahaz who acted out of fear and refused the sign of a young woman giving birth to a son named Emmanuel. He could not see the sign of this child being less than two when all he feared was eradicated. But others remembered and retold that story, in exile, on their return, and then at the birth of a new baby named Jesus.
God with us invites us to not act out of fear, despair, and longing for all that was. God with us invites us to live in hope in whatever situation we find ourselves.
Some questions to reflect on:
What does “God with us” look like in Jesus?
What does “God with us” mean for us today?
The notes for this sermon can be found here
What brings me joy?
What bring God joy?
What is joy and how do we pay attention to it and nurture it?
Where do we find joy in our gospel reading this morning?
What does joy mean this advent?
We finish by looking at the promotional video for the CWS Christmas appeal
Notes for this sermon can be found here
John introduces Advent and baptism as time to be immersed into the values and practices of the way of God - living out God’s will being done on earth as in heaven.
We use the video Advent Conspiracy
John uses the story of the battle of Gate Pa to explore what baptism is, and what those values and ways might look like, and what we might hope for Charlotte as she is baptised today
Notes for this sermon can be found at here
John uses Advent as preparing for Christ in history, mystery and majesty to read Matthew 24, rather than a “left behind” approach. What does it mean then to live in Christ of mystery while preparing for Christ in majesty, while celebrating Christ in history? Maybe Jewish understanding of Tikkun Olam( (תיקון עולם) as one way of approaching this using video - “Tikkun Olam” with Rabbi Arthur Green Source:
How does “Tikkun Olam” help us engage with advent this year?
The notes for this can be found here
John has a conversation around four questions
- What is kingship?
- What images or words of Christ’s kingship come to mind?
- What is unhelpful about Christ the King?
- What does Christ the King offer us?
Christ the King Sunday reminds us that our primary allegiance is to Christ, not the church; not to our country; not to our tikanga. And yet Christ the king too often has been used as a support to our real primary allegiance – one or all of the above.
If Christ’s kingship was first, what would that look like?
How does Christ the king help us respond to some of the big issues of our time, including climate change, nationalism and white supremacy?
Notes for this sermon can be found here
John applies the idea that “The questions we ask, what we look for and how we look determines what we see” to the gospel reading for the day - Luke 21:1-19 . He explores how the questions we ask shape what we read, using the examples of the widow, the end of time, and what Jesus said.
He starts and finishes by asking "What stood out, what did you hear and see, and so what?"
The notes for this sermon can be read here
John invites a conversation about what “resurrection of the dead” means for us, and how that affects how we live our lives.
Some points made in this conversation include
- Jesus describes God as the “God of the Living”. How does that help or confuse?
- Emerson Powery[i] talks about embodied resurrection – what is that?
- How does any of this help us face issues of day
- Parihaka
- End WWI
- End of Life Choice Bill
- Climate change
- Demise of Church
Notes on this can be found here
[i] https://www.workingpreacher.org/preaching.aspx?commentary_id=4274
Mixing and matching All Saints with the 31st Sunday in Ordinary Time, John retells the story of Jesus and Zacchaeus, trying to put it in context and to highlight some of the different ways it is translated. We then have a conversation around: What does Jesus see? How does Zacchaeus respond? What do we see? How do we respond?
To mark All Saints we remember that we gather around Christ’s table with all the saints who have gone before, and our departed loved ones, and we give thanks for God’s faithfulness to them and us.
He asks;
- What are you invited to see in the person or people you are remembering?
- How has God been faithful?
The notes for this sermon can be read here
A conversation about how we read this story of the Pharisee and the tax collector (publican). In what ways do we trust that we are righteous? What does that even mean? Who do we regard with contempt if any? What does it mean to be humble? Who is God in all of this?
The sermon finishes with these questions
- What limits do we seek to place on God?
- How do we seek to narrow the wideness of God’s mercy?
- What barriers do we put between those we deem unworthy and God of infinite compassion, generosity, justice?
Notes for this sermon can be found here
There are some big questions raised in the story Jesus tells in Luke 18:1-8. Who is God? Does God answer prayers? What is prayer? What is faith? What is justice? John spends some time exploring why we might wrestle with these. He finishes by inviting people to name the issues of justice around us today, to pray incessantly, and to be open to being called to engage in that work of justice making – for there is God.
The notes for this sermon can be read here
Last Sunday we celebrated two things
-
first is crazy saint of Assisi – Francis; and how when he embraced lady Poverty allowed him to see the goodness of God in all things and all people and all creation. He lived a life of penance - making room for God in creation, in the leper, in the Sultan. Each taught him about God
-
the amazing work of SPCA -> today give freely to support this work.
John wonders what this might say to the climate crisis we face and asks who might we need to learn to make room for to be taught about God
The sermon notes can be found here
On Sunday we were privileged to have Sophie Rapson, General Manager at the Merivale Community Centre here in Tauranga. Cliff Simons interviewed her about her work and how we might be able to help, beyond the $50 a month we give from Centrepoint. You can find out more about the Centre and their amazing work in the community at their website
John explores Luke 16:19-31, the story of poor beggar Lazarus and the very wealthy self consumed rich man, using some of hisencounters with beggars in America, and some of his other experiences lately. He asks• What are the “gates” that separate us from those in need around us?
• Who is at our gate, and how are we seeing and responding to them?
John explores why we might use te reo māori in our services, what we don’t enjoy, and what give us joy in using it.
Then he used Luke 15:1-10 to suggest that in these stories Jesus is simply seeing each person, valuing who they are for all their faults, and inviting them to repent – to have a bigger mind and to see themselves as made in the image of God. And when they begin to do that there is joy.
Who are we invited to see and value? What rejoicing are we invited to join?
In this Te Wiki o Te Reo Māori how do we see and value ngā iwi o Aotearoa – in part by speaking te reo Maori, observing Māori tikanga, and joining our Tikanga Māori Partners in Te Haahi Mihinare in their efforts to Kia Kaha te reo Maori – allow the Māori language to grow in strength
Using Luke 14:25-33 John explores what might blind us to where God is at work in the world, and what stops us joining in that work. He finishes by asking of himself, "what stops me taking Climate Change more seriously?"
John's final sermon which both summarises some of what has been talked about during this Season of Creation and uses the reading from Colossians 1:15-20 to explore the idea of the cosmos radiating with the presence of our creating and life giving God. How does all this help us as individuals, as a parish respond to climate change
John explores our experience of storms both good and bad
while some are destructive they are important for cooling and feeding world
- teach us humility in face such force
but also explore what it is like being in the start of a climate change storm
more than just what happening to climate
- symptomatic of bigger moral storm been engulfed in for decades if not longer moral storm fed by greed and consumerism
Then use Pope Francis
o integral theology
o need to break with logic of violence, exploitation and selfishness
o same mind-set that fuels climate change led impoverishment of millions if not billions around world
o poorest are most at risk of our changing climate
o Pope Francis reminds us that this is a moral and theological issue
- how do we respond?
- can feel like Jesus is once again asleep at back of boat while we drown
- only this time we helped make the storm
-> Paul and new creation
- in storm of cross – God is suffering with us
- invited to pray incessantly and be well informed
Theme of wisdom – in Job 28
- fear, reverence, respect for God and world God created
Notes for this sermon can be read here
John begins by recapping the previous weeks of The Season of Creation, and then builds on that by suggesting that"
- we are enmeshed and sustained by web of life – includes all animals great and small
- scripture invites us to see animals not as resources for our use but as our brothers and sisters
- God creates and gives life through all animals by their very existence
- they hold life in an intricate self-sustaining web
- we are damaging if not killing it
John finishes by asking:- in what ways does our longing for the coming of God’s justice and peace includes a world where ALL living creatures, great and small, have the resources to experience fullness of life.
- in what ways do we honour our brothers and sisters in our actions and attitudes?
- how we might live in ways that allows them to continue doing God’s work?
The notes for this can be found here
Our preacher today was The Ven Dr Justine Allain Chapman, Archdeacon of Boston in the diocese of Lincoln, UK. She will draw this morning on the resilience shown by St Peter.
Justine writes:
"Coping with change and the difficulties of life is something we can’t avoid if we are to live well and become more compassionate to ourselves and those we live amongst. Our spiritual resources can be deepened and shared with greater understanding and we can become wiser, more mature.
Resilience – coming through adversity strengthened - was the subject of my research into pastoral care and led to a doctorate and book, Resilient Pastors: the role of adversity in healing and growth (SPCK 2012) written when I was teaching ordinands and lay people as vice principal of the South East Institute for Theological Education in the UK. The research came out my experience of pastoral ministry as a curate and vicar in South London, as a Head of Religious Education in a multi-faith school in North London, and life itself.
Having shared the insights of the research at various clergy gatherings, and then developed them for quiet days and retreats I have gone on to write: The Resilient Disciple: a Lenten journey from adversity to maturity (SPCK 2018).
Now, as archdeacon I am familiar with the challenges of life in the Church of England's parishes and draw on them, on themes of the desert, Leonard Cohen, the Japanese art of kintsugi and the life of St Peter as an example of a disciple who came through difficulty to live compassionately and courageously."
The texts she preached from were - Psalm 82; Amos7:7-17; Col 1:1-14; John 21:15-22
John quickly recaps what the season of creation is all about, and then explores the theme for this week - The Oceans.The Oceans are important
· they inspire our awe and wonder of God
· the hold life in an intricate self-sustaining web
· we are damaging if not killing it
John wonder, for our survival, how we might nurture both the oceans and this web of life as:
- an act of devotion to God, Source of all Being;
- an expression of our being image bearers of God’s creating and life giving self.
The notes for this sermon can be read here
John explores what the Season of Creation is and says it offers us an opportunity to reflect on our place in this world as people made in the image of God. This is God’s world, and we are invited to live richly - joyfully responding to the goodness and generosity of God. He then played Greta Thunberg’s speech to World Economic Forum in Davos on 23 January 2019.
- How do you respond?
- What questions do you have?
- What would you like to say in response?
The notes for this sermon can be read here
Bonnie Hebenton talks about the 9 stars of Matariki,(Pleiades) and how their reappearance heralds the Maori new year. As we celebrate all that God has given us in the harvest, what do these myths offer us as we respond both to God's goodness and to the plight of our world as it groans under human made climate change?
Bonnie's initial thoughts can be found here
Trinity Sunday is a time gain a bigger mind. John explores how our constructs and doctrines of God too often constrict us from living lives based on God’s justice, compassion and generosity. Instead we are invited to hold them very lightly and allow them to lead us into the mystery of God
• How does your understanding of God, three in one, shape who you are and your understanding of what your life is about?
• How might joining the dance of love change any of that?
The notes for this sermon can be found here
John explores the Gospel of John’s version of the gifting of the Spirit and her role among us. In light of that he invites people to take one of the flowers from we made on Easter Sunday for our resurrection cross as a reminder that the Spirit is at work beside us and within us, reminding, comforting, teaching, encouraging, praying in us and with us.
The movie you can hear is the movie on Pentecost from Vol. 11: Spreading The Good News from www.whatsinthebible.com.
The notes from this sermon can be found at here
John asks what a resurrection life might look like, and finishes with story of Carol and butterfly effect from “How to be a Bad Christian: ... And a better human being” by Dave Tomlinson.
You can read the notes from this sermon here.
John explores what is Jesus word – to ask how we hear this word, what it says to us and how we keep it.
He goes on to say that for him this word is loving unity, where the Holy Spirit works to join us to each other and indwelling God in mutual love. This word invites us into the deep love between God the Father and Jesus out of which Jesus lives and continues to teach through the Holy Spirit.
You can read the notes for this sermon here
John asks people what questions and ideas they bring to this readying.
He goes on to explore two of his questions
- In what way is this new?
- How did Jesus live love?
o removing cloak authority, status, leadership, honour, power
o humbly washing the feet of those who deny, betray and dessert him
Loving one another is not easy – as New Testament (Acts, Paul's writing) show or as history church shows
failure to live out this “simple commandment” has led directly to us to remembering what happened here
explore examples of Henare Wiremu Taratoa and Heni Te Kiri Karamu as examples of the risk of loving as Christ loves
how we don’t do this stops us being a missional community
The Notes for this sermon can be found here
John talks about the good shepherd tradition, and how the gospel writers and John in particular apply that to Jesus. This gives rise to 3 questions
- what voices compete for our attention
- how do we take time hear and respond voice good shepherd?
- in what ways do others see God the good shepherd at work in us?
Notes for this sermon can be found here
John explores what the stories of the re-call of Peter and the call of Paul, offer us as we seek to live out Jesus' resurrection today
What difference does Easter make for you in how you live your life? Does it make any difference at all?
For me Easter is not so much about getting into heaven as it is an affirmation by God of all Jesus said and did; is a statement of God’s utter and profound commitment to this world and all who live in it; and an invitation to live in anticipation of completion of that.
Importantly, Easter is not the end of the story in John, it is one step – life and ministry of Jesus; denial and betrayal, crucifixion, resurrection and appearance to Mary, ascension and return, resurrection appearance to other disciples, giving of Spirit to those disciples… the story goes on.
So what next for us?
The notes for this sermon can be found here
John used Chapter 32 in Brian McLaren's "We Make the Road by Walking" (Hodder and Stoughton, London, 2014) - Peace March Palm Sunday, to invite people into the story of Palm Sunday. There are a couple of monor changes in his text.
John finishes with some of the questions Brian asks at the end of his chapter
- Engage. What one thought or idea from today’s lesson especially
intrigued, provoked, disturbed, challenged, encouraged,
warmed, warned, helped or surprised you?
2. Activate: This week, look for moments when you, like Jesus,
can see with grief that people are choosing a way of conflict
or violence instead of peace. Allow yourself to feel the
sadness without vilifying anyone.
3. Meditate: Hold the phrase ‘a house of prayer for all people’
together with the phrase ‘my Father’s house'. See what
thoughts and emotions arise within you, and express them in
prayer.
John explores some of the threads and echoes in this important story
- in every gospel in some form so tells something of “way”
- relationship with Luke 15 – scandalous love
- fragrance of death vs fragrance of life?
- echoes of Cana – giving Jesus courage to do what needs to be done
- poor are with us always – Deuteronomy 15
The notes for this sermon can be found here
John has a conversation about how the names we apply to stories like “The Parable of the Prodigal Son” both help us understand it and blind us to what is happening in the story using a number of titles given this story.
He finishes by asking "No matter what title/s we apply to this story, how do we finish it in our lives?"
Notes on this sermon can be found at https://colourfuldreamer.blogspot.com/2019/03/the-lost-family-by-any-other-name.html
John uses “The Subtle Art of Not Giving a F**k: A Counterintuitive Approach to Living a Good Life” by Mark Manson to explore repentance as re-visioning. He asks
- What values do we use to ascribe success in our lives and what do we need to let go of?
- As we approach the parish AGM what values do we use to ascribe success in this parish and what do we need to repent of?
- What new ways of seeing success might we be invited into?
The notes for this sermon can be found here
In light of the appalling events in Christchurch, John looks at the various versions of the covenant between Abram and God where the people of God are blessed to be a blessing. But what happens when we simply want to be blessed, special, better than others? What happens when we forget about being a blessing? Christchurch happens.
To help us think about how we might respond, John explores Jesus' commitment to hope expressed in his determination for follow his call to Jerusalem. What did/does Jerusalem represent then and now? How does all this help us recognise “our true being which brims over into true words and deeds”? How are we determinedly committed to hope in light of Christchurch?
The notes for this sermon can be found here
John describes the story of Jesus in the wilderness as a story of a test of identity that asks who is Jesus as “son of God”? What kind of son of God will he be? Like the Roman Emperor, Adam, David? All carry the title “son of God”.
We too are beloved children of God. How do we understand that and how is that identify tested?
John then offers some thoughts on how to approach lent in light of all this from a Franciscan perspective based on the Ash Wednesday homily.
The notes for this sermon can be found here
John was asked to talk at the ecumenical Ash Wednesday service about a Franciscan approach to Lent. He describes being Franciscan as being called to walk in the footsteps of St.’s Francis and Clare of Assisi as they walked in footsteps of Christ
Using the life of Francis Johns offers several themes which help us ask questions of the nature of God and ourselves as we walk towards Good Friday and the cross
John begins by reminding people that we read Luke through Luke 4 and the Magnificat. This week’s reading is the third set of wisdom sayings on how to live no in anticipation of that day when God’s will is done on earth as in heaven – what we pray for every time we pray the Lords prayer. He then leads a Lectio Divina process to help people prayerfully hear what Christ the Word might be saying to them in this passage’s message – finishing with “What is Christ the Word inviting me to this Lent”
The notes for this sermon can be found here
John uses the stories of St. Francis of Assisi and his friend Tapu, who died this week, to explore how Luke 6:27-38 is a description of both how we live in response to realising that we are wrapped in love and where to look for the unfolding reign of God
John explores Luke’s important but rarely read in the lectionary version of the Beatitudes asking,
- why is it on a plain and not on a Mount;
- and what might Luke have thought “blessed” meant compared to what we too easily think it meant. In light of all that, where do I fit with all of this – I think I am numbered in the group being “woed” and warned.
Following on from the two lectures on the Battle of Gate Pā, the Anglican Parish of Gate Pā was very fortunate to have the Rev Dr David Williams FRSNZ give this talk on the Treaty of Waitangi.
Last year David was elected a Fellow of the Academy of the Royal Society Te Apārangi in recognition of his research, scholarship and the advancement of knowledge in the areas of constitutional law, colonial legal history and the Treaty of Waitangi.
In this talk he describes both his own journey in understanding the Treaty, and the changes in how it has been understood by both "crown agencies" and other historians. He looked at why the Treaty came about, what happened during the days around Feb. 6th 1840, how the Treaty came to be signed by iwi around New Zealand, and how it was understood by the British Government at the time and the years following.
In essence he suggests that when we look at how "sovereignty" was understood in that time, the English and Te Reo Maori texts say the same thing. That is there was no understanding that English Law would apply to Maori, just the settlers. He wonders what it would look like today if we applied that understanding to our life here in Aotearoa.
My plan was to explore how people respond to the call of God using the stories of Luke and Isaiah, suggesting that they are not as straightforward as we often read them. What are some other biblical stories about call that might give us hope – Jeremiah, Amos, Jonah?
I also talk about how, when we ask “What are we called to?”, we often answer with "working for Christ". In Luke Peter is called to let go of everything he knows about fishing and to fish anyway. He becomes the means by which Jesus catches fish. We are called to join in work of Spirit of Risen Jesus bringing in reign of God.
Exploring what is love using Paul's letter to the Corinthians; and who to love using the story of Jesus in Nazareth in Luke 4. It is all pretty challenging if we are honest. Who do we struggle to love and why?
John talks about how Luke 4: 14-21 is Jesus owning for himself everything he has been taught up to this point.
It is how Jesus understood himself - how he answered: whose am I? who am I? and what is mine to do? It is the way we are to interpret everything else that is in Luke
What does that look like for us today?
Where do we see this happening?
What would it look like for this to be fulfilled today?
John starts with some fun facts about John's gospel, and asks why has John started with this story? He retells the story as a story of abundant grace among people who only had an abundance of poverty and then ask
- Where we have tasted, seen, felt, heard, touched this kind of abundant grace?
- How do we live in this grace?
How does Marys song help us understand and live out God’s relentlessly faithful and dangerous love
John uses “The Book of Joy - Lasting Happiness in a Changing World”, by the Dalai Lama, Archbishop Desmond Tutu and Douglas Abrams to explore the nature of joy.
He suggests that joy is not happiness. Unlike happiness joy is a gift. It is planted deep down and there are things we can do to help nurture our joy. He uses the research done Sonja Lyubomirsky to explore 3 ways to be joyful.
John the Baptist shows us how to live lives of joy, unbound for that which takes us away from joy – when we live generously and compassionately.
How might we practically live generously and compassionately this Christmas?
John uses the recent controversy around the Maori Santa (Hana Koko) appearing in a Santa Parade in Nelson to explore how advent helps us remember that Christmas is important, but it is not the point. Advent points to Christ in history, Christ in mystery and Christ in majesty. What does hope look like in all that? He then uses the stories of Robben Island and Hanukkah to explore Jim Wallis’s description of how to live in hope.
John uses Elie Wiesel’s “Night” to explore our reading from Jeremiah as voice hope in time when even God is dying. Are we in such a time? Luke warns us to not be distracted by what goes on around us to the stand up and raise our heads. Again Elie Wiesel warns us what happens when we do not heed this warning. How do we stand up and raise our heads as we go through this time of madness to Christmas. Remember, Christmas is important but it is not the point! What then is the point?
John uses Archbishop Welby's comments that God is neither male nor female to explore both the story of the first Bishop of Aotearoa and what the reign of Christ might look not like. He goes on to invite people to ask for themselves what the reign of Christ might look like. Where is it and how do we recognise it?
John explores how are faith gets colonised by large stones – large stone like making our churches great again, or keeping Britain great, or making Germany or America great again.
In light of that he asks "what captures our imagination?"
He wonders what Mark’s Jesus is inviting us to let go of, and what might shape our imagination as we enter into another advent?
Lieutenant Colonel Cliff Simons offers some reflections on how to approach the commemoration of the end of WWI. As we mark this important date in our nations history, what exactly are we marking and how do we look to the future in light of the commemorations over the last four years?
Graham Cameron uses the story of Ruth to help us explore real tribalism and how death reshapes whole communities. It is this that we commemorate on this All Saints - All Souls. We pause to remember those who have died, and what that has meant for their whanau/families, and for their communities.
John explores how our images of God blind us to God and to each other. How did Job end up with that happy ending, and is it that happy really? Why did Job's friends not join him praying TO God, rather than trying to convince him ABOUT God? How does Bartemaeus act as an icon to the disciples blindness both to him and to what Jesus was teaching them about God?
Because October 28th is also the Day of Remembrance, when we remember the New Zealand Land Wars, John wonders how the British image of God allowed them to act as they did around their empire, and how that is still at work today.
John tells the story of St. Francis and the Wolf of Gubbio to introduce St. Francis and his invitation for us to see all of creation and all who live in creation as our brothers and sisters. How might this help us address climate change and how might this help our appreciation for the work of the SPCA
John explores the invitation from Job (Job 38:1-7, 34-41) to pray Meister Ekhart’s prayer – “God free me of god” and asks what ideas about God do we need to be freed of?
John uses the questions Jesus asked of his disciples to have a conversation exploring our responses, and what those responses reveal about who God is for us and what it means for us to be followers or disciples of this God
John explores the story of the Syrophonecian woman as a story about Jesus coming face to face with the ramifications of what he had been teaching; that the reign of God plays by nobody’s rules but God’s, not even Jesus’ rules. He then asks who might be acting as the Syrophonecian woman today?
John tries to build on last week’s sermon by Bonnie Hebenton about the line by using Mark 7 to explore the themes of the place of law and how to read law and scripture. Introduce the daily examen as a way of responding to Jesus invitation to pay attention to our hearts rather than just our actions.
Bonnie Hebenton explores the 5th and last reading from John 6; this time verses 56-71. In this reading John invites us into a space of confidence and doubt, faith and abandonment, of living out our faith and failing to live out our faith. Bonnie explores this real place, and God's ongoing response of welcome every time we return. She finishes with a song from John Michael Talbot
Gillian, Barbara and Mihi talk about Cursillo and their own expereince of going on a weekend event. Cursillo is - An opportunity to grow in faith and in spirituality - A deeper understanding of the teachings of Jesus and how we can serve Him. - An experience of living and sharing with others in a loving and caring Christian community and realizing that this can be extended into our own environment - A continuing community that gives support and encouragement to help Christians carry out their Baptismal Vows.
The key elements of the Anglican Cursillo Ministry are relationship, evangelism, and reconciliation in the home, the parish, the community, and the world.
For more information on Cursillo and upcoming events, go to http://cursillo.org.nz/waiapu/
John explores how this series of readings on Jesus being the Bread of Life help us into the Eucharist
Chancy Rattanong from CAP, Christians Against Poverty, talks about why they are passionate about working with local churches to release Kiwis from a life sentence of debt, poverty and its causes – into a life filled with hope and freedom. For more information go to http://www.capnz.org/
Mark 6:14-29 is such a yuk story if we read it on its own. This story has echoes with previous stories and reminds us of the ongoing stories, including the stories in Tauranga Moana over the last week. They remind us of the story of St. George and the battles that happened here and Te Ranga in 1864. They remind me of the experiences I had with the rainbow members of TSSF in Australia and here in Aotearoa. But this is not a story on its own. It immediately contrasts with the stories of the feeding of the 5000+ and 4000+, stories of ridiculous generosity and hospitality, of deep compassion and welcome. Stories that lie at the heart of Eucharist.
John explores how the ways of God are not what is expected, and in light of that offers some of his reflections on things noticed while away; particularly the gift of our prayer book.
Graham Cameron invites us to consider leaving the doors of our church open all the time
John looks at what we think sufficient success on earth is and compare that to what it might have looked like for Jesus. In his story it meant being accused of being possessed by the evil one, described as out of his mind by his family, people leaving him because if got too hard, and then crucifixion. So what is sufficient success on earth for us?
John looks at Taika Waititi’s comments about how New Zealand is “racist as ****” and explores how our structures can either deprive people of life or they can help people thrive. Te Pouhere has the potential to help us thrive if we let it
John uses the story of Nicodemus to suggest that rather than trying to understand God as Trinity, we might instead start with the relationship with the Trinity. Using the ancient metaphor of that relationship being a dance, he invites us to learn to live in the dance. What might the idea of “Trinity” offer us in our daily lives?
John briefly explores what that first Pentecost was all about - turning frightened an confused people inside out and sending them out to live the good news of hope found in Jesus. We see that same story in this land, with much of the first evangelistic work being done by Maori, some of them not very likely. We saw that same Spirit at work in our recent General Synod Te Hinota Whanui in New Plymouth. That same Spirit is at work in us sending us out to live the good news of hope found in Jesus.
Bonnie Hebenton uses her experiences growing up in New Plymouth and now as a teacher using Play Centred Learning to explore the gospel for this Sunday after Ascension - John 17: 1-11- It's OK to take risks - God will protect us
As we prepare for Mother’s Day next week John invites people to talk about how would you describe a family? what is the role of mothers in families? what do families offer us and what do we offer families? He then explores different kinds of family, and what Jesus teaches us through these about our priorities and about God’s love
Lets stop calling Thomas “Doubting Thomas”. It distracts us from what is going on in this story. The resurrection is God’s Big Yes to the way of the cross. In the way of the cross we are reminded that all people are made in the image of God and we are invited to see God’s image in all people. In the resurrection God is faithful to all the covenants, that through Israel humanity is renewed and creation restored. In the resurrection we are invited to live in the way of the cross
John suggests that the reasons why Marks version of the resurrection is so short is that he wanted his readers to know that Jesus had gone ahead to "Rome" and to tell their stories of encountering the risen Jesus. We walk in the footsteps of those first witnesses to the resurrection - the women. How have we encountered the risen Jesus.
This year I explored how John’s version of the Palm Sunday story has a different feel to the other three gospels and ask What do we hope for in this Jesus? What do we need to set down if we are to meet this Christ who rides of donkey?
What is it all about? What is life about? What is a life of faith about? What is it we are aiming for? And what does Jesus suggest it might be about?
Graham Cameron explores different models of conversion and applies that to Jesus's conversation with Nicodemus. What does being born in the Spirit mean for us? What hinders and what helps us in this?
John uses the Exodus version of the 10 words or 10 Commandments, and John’s story of Jesus clearing the temple to explore what it means to be disciples of the living God. The notes for this sermon can be found at http://colourfuldreamer.blogspot.co.nz/2018/03/being-disciples-of-living-god.html
John explores changes in our sense of who we are using the story of Abram and Sarai, and Marks Gospel and Peter. So who are we invited to be if we stand where Peter stood? You can read the text of this at
John explores Lent – it’s origins and what it is about, and then looks at whey we might get into Lent – to what end do we pray, fast and give – using the three questions - whose are we, who are we, what is ours to do? He finishes using part of Pope Francis’ Lenten Epistle.
John explores what words we might use to describe what Jesus does when he heals the leper, and what those words teach us about the nature and character of God. (using David Lose’s posting on Working Preacher from 2012) He then invites people to explore what this story says to their understanding of God
John looks at how we might miss the point with some of these readings when we think it is about quick fixes for individuals. He then offers some bigger pictures of what these passages might mean when we put them back. He finishes by asking "How are we a restored community of justice, generosity and aroha?"
John explores what Mark and Candlemass offer as we begin a new year. The first half is the sermon and the second half is a conversation after they had some time to talk to each other about these questions: - Why did you come to church today? - What do we hope for was we gather each Sunday? - What assumptions might we let go of and what new ways of seeing our life of faith are we being revealed?
John explores Advent 4 as an opportunity to reflect on how Mary helps us into the mystery of the incarnation and our place in that mystery
John uses the alternative psalm (Mary's song) and the gospel reading from John 1 to explore how John and Mary answer the question – Who are you? He then asks - In light of all that who are we? Finally he talks about how St. Francis of Assisi answered that question, and uses Francis' understanding of "perfect joy" (as told by Murray Bodo OFM in "Tales of Saint Francis", to explore what Francis meant by “joy”. and to ask: - Are we people of joy? - What kind of joy do we aspire to?
Advent is a time to take stock of: - what is we hope for - what ways is God seeking to offer us joy - where do we see peace breaking out in our lives and in our world - how are we invited into love then in hope live that out use the story of the ordination of women in communion and this land as an example of living it out
John explores some of the history of Christ the King, and reflects on what it might mean using Matthews last block of teaching on sheep and goats. He finishes by showing hwat he means by using his submission to the City Council regarding Easter Sunday Trading
Bonnie Hebenton is our guest preacher this week. She explores what anglican liturgy is and where it comes from. Liturgy is life! It is where we live out who we are meant to be. Listen as Bonnie explores the scripture our liturgy is based on and if we are willing, what it might do for us.
Cliff and Clark, the two Wardens, offer some thoughts about our need for more people to be involved in our ministry and how our finances are going. John finishes by offering a reflection based on the gospel reading Matthew 25:1-13, offering a reflection on why I am Franciscan, and the importance of the annual report – reflecting on how I respond to God’s infinite love -> including community commitment, ministry, and money
This is part of a larger sermon offered for people to thing about how they are stewards of all God has given them and their response in terms of time and money. In this reflection I explore why I am Franciscan, and the importance of the annual report in light of that – reflecting on how I respond to God’s infinite love -> including community commitment, ministry, and money
Graham Cameron talks about what All Hallows Eve, All Saints and All Souls are about. He goes on to talk about the invasion of Parihaka Village on November 5th 1881 and what this might offer us this and future all saints commemorations
On this Reformation Sunday I want to explore some of the elements that have helped re-form me over the last 30 years. I also want to suggest that our gospel today gives us hints as to how we might as a church be re-formed as we move into our own time of Reformation
I finish by invite people to prayerfully consider who or what has helped them re-form ?
John explores how the three stories Jesus tells in answer to the question “By what authority are you doing these things, and who gave you this authority?” are not separate unrelated stories, but build on each other. When we read them in this way they offer us another way of hearing today's story as a critique of a common way of understanding the kingdom of heaven. It all goes back to how we end the story about the vineyard He then invites people to reflect on the ending where the landowner forgives the tenants rather than punishing them.
How comfortable are we with the ending the Chief Priests and leading Pharisees offer to finish Jesus story about the vineyard? What does this reveal about how they and we see God? How might we finish the same story?
Today we celebrate two things - First is crazy saint of Assisi – Francis; and how when he embraced lady Poverty allowed him to see the goodness of God in all things and all people and all creation. - Second is the amazing work of SPCA -> today give freely to support this work
John wrestles with Romans 1:26-27 which on the face of it condemns homosexuality. By putting that verse back – into the social context and the letter it comes from, John explores what Paul might really have been saying as an example of how to keep working with Paul. In doing so he hopes people will be more informed and imaginative in how they approach scripture. This is our book. It shapes who we are,. We can't ignore it, so lets wrestle
John summarizes Romans and Paul so far and explores the “How to live this out” – which involves expanding into next weeks reading, which includes our passage/whakatauki John invites people to reflect on how they live out Paul's framework of living in the fulfilled covenant
To explore the gift of Pauls thinking to us in Romans 11 – to keep us humble; to help us know that it is not about us and the rewards we get; and to help keep us open, generous and compassionate to all people, all people – even those on our “least favourite” list, just as God the mysterious is open and generous and compassionate to all people – because does not have a least favourite list. Trumps America (as opposed to the USA) warns us of what happens when we don’t take this gift seriously.
John explores the importance of Romans 9 – 11 for our trust in God’s faithfulness and asks “do we really trust God’s faithfulness? What stops us really trusting?
To ask • What is the Kingdom of Heaven? • How would you describe the Reign of Heaven from your experience of it? • What images or stories would you tell? and explore the response in light of Pauls image of God’s faithfulness and Matthews image of subversion
Use Matthew and Paul to explore how our roots are buried in the faithfulness of God to the covenant - the promise to restore humanity and renew creation through God’s people. When we are faithful to this (righteous) we find life
This is John's sermon from the 9th July. In it John explores Paul’s letter to the Romans by looking at the summary in Romans 1: 16-17. Using this he teases out what the God’s righteousness looks like, what faith looks like and what the Gospel of God might be. In response he invites people to reflect on what stories define their lives, and how the gospel of God might change all that for them.
John offers an introduction to St. Paul, the radical, and the letter attributed to him by way of preparing to spend the next few weeks looking at Paul's great letter to the churches in Rome
John invites people to explore what harvest festival is about, both in terms of giving thanks, acknowledging God's generosity, and at Matariki, linking it with climate change and land and water degradation. John then invites people to reflect on what it is the are giving thanks for, and to be inspired to generously offer more of themselves
Bishop Andrew joined us for Trinity Sunday and to confirm two of our people. Here is his very short sermon
John explores the symbolism around the telling of Pentecost and what that offers us in our understanding and living of the Pentecost story John teaches that the Spirit is the one to be trusted – not understood. When we trust and live the Spirit then we find life, then Spirit of Jesus offers life through us. – what do we trust the Spirit to do? - do we recognise the extraordinary acts of the spirit in our lives, in our world
John explores some of the dangers with the Ascension, but goes on to suggest that it offers us the other side of the incarnation. He invites those listening to pray the gift of ascension, "God is us, us in God."
The gift of the Spirit is that the glory of God resides in each one of us, that all may be drawn into the way of God – the way of compassion, generosity, justice and love.
John invites people to reflect on this awesome gift, and awesome responsibility.
John wonders what do Jesus words in John 14:1-14 offered to the disciples in depths of grief and impending hopelessness offer us? It is Easter – what is that about what might Jesus being “the way, the truth and life” mean for us in this season what does it mean to be a people who live the way the truth and the life
John explores what abundant life is for us, and in light of the healing of the blind man and Jesus use of the Good Shepherd Tradition
Using the story of Jesus and the two disciples on their walk to Emmaus, John asks what are our stories of the Battle of Gate Pa or WWI/WWII etc?, and where is resurrection in these stories, or where do we see resurrection in light of these stories?
A poetic reflection on the Easter story. Where have we seen the Lord? How are we resurrected now?
John offers some thoughts on what shapes his approach to preaching, and why he is not preaching this Palm Sunday. He then offers another way of engaging with this story with some questions
What is this whole Jesus dying for our sins thing about? John uses the story of the raising of Lazarus and the work of NT Wright to suggest that it is not about appeasing an angry God and getting into heaven. Resurrection is about now, not just the future. And it is about the renewal of this creation, not heaven. It is linked with repentance. So what does resurrection look like?
John suggests that this gospel reading (John 9) needs to be read with the rest of John. In light of that, lets wonder where we stand in this story. What does it mean for us to have placed in our eyes the light of Christ?
- what would we see differently
- who would we see differently
- how would we live differently
John compares Nicodemus, part of the in-group and yet unable to get it, with the unnamed Samaritan women, not even part of the out-group, who gets it enough to be a “reaper”. In what ways are we reapers?
Wendy helps us explore the first story of Nicodemus in John 4, and reminds us that in God we are met by love
Jesus spent 40 days determining what it meant to be “Son of God” and how he would live that out – what values he would live out, how others would see him, what his legacy would be. He invites us this lent to do the same – what does it mean for us to be “Sons and Daughters of God – followers of Jesus the Beloved”?
What do we live for? What is it all about? What distracts us from being perfect? What would our parish and diocesan reports look like if they were all about how we live out God's compassion, generosity, justice and love?
John explores Matthew 5:48 “Be perfect, therefore, as your heavenly Father is perfect.” – what does it mean to be perfect as our heavenly Father is perfect? He talks about how this is not about being flawless but about living the Sermon on the Mount and suggests that this provides our agenda for Lent
For AAW Sunday, Wendy Showan uses the film "The Kings Speech" to explore the nature of our voice
John explores Candlemas and the next part of the Sermon of the Mount using work done by NT Wright looking at righteousness as being image bearers.
Bonnie Hebenton uses the wonder of seeds to epxlore the story of the call of the first disciples, and invites us, like them, to think of ourselves as seeds created to spread the kingdom of God
John surveys the Christmas story in Matthew and Luke, looks at why they are so different, and explores the use of Isaiah 7 - “God with us” by Matthew– what did it mean and what does it mean for us.
This week our theme is love. During this week I invite you to take time at the end of each day to give thanks for ways God with us has both brought love into your day; and through you brought love into the lives of others. I also invite you to reflect on what has led you away from love.
John talks about how Isaiah is important, and we need to hear him on his terms so that we can hear what Jesus was on about. We need to stop layering Christianity all over him and silencing his voice. During this week you are invited to take time at the end of each day to give thanks for ways God has both brought joy into your day; and through you brought joy into the lives of others.; and to reflect on what has led you away from joy.
John explores the relationship between John and Jesus, and talks about taking the axe to the roots of our identity – what shapes our lives and give our lives meaning. He suggests that this is about us needing to be rid of those elements that lead us away from God’s generosity, peace and goodness. John finishes by inviting those listening to take time at the end of each day to give thanks for ways God brought peace and hope into your day, and to reflect on the roots that might help you to live peace.
The first Sunday in Advent is about Hope. This Sunday we bless our Nativity sets as symbols of hope. We will hear the story of St. Francis and the first nativity crib at Greccio, and then wonder about hope.
John explores what Luke suggests are the marks of Jesus Kingship what does this tell us about the nature of God what does this mean for how we exercise leadership, and what we look for in leaders offers Saints like Hilda of Whitby as an example of leadership
How should we respond to events here and in the world that cause us anger, fear, despair? Jesus in Luke says not by focussing on these things, good or bad, but on the activity of God in which we are involved. That is how we respond to a Trump Presidency On Remembrance Sunday – what does all this have to offer?
This week our Ministry Educator, Deborah Broome preached. This is what she wrote for our pew sheet about the theme. "Haggai's prophecies are set in the post-exilic period during the reign of Darius. The work had stalled because of discouragement; Haggai's prophecies encouraged them to resume the work by reminding them that God was with them. Don’t get paralysed by the past, remember that God holds the future. Paul’s first letter to the Thessalonians had addressed concerns that Christ would never return. Now people thought that he would appear at any second—but no one knows the timing of Christ's return except Christ himself. The author thanks God for those who are faithful: God chose them to be forerunners of others who will come later, through being set apart through the Holy Spirit and through their faith. Sadducees were known for not believing the Resurrection; so the question seems designed to draw Jesus into their old argument with the Pharisees. Jesus uses the hypothetical question to teach about the Resurrection. Here is not like there. Here we marry; there they do not.
To think about during the week: • Does thinking back to ‘good old days’ keep us stuck—or encourage us to look for God’s actions in the future? • When have you seen God’s transforming power at work?"
Was Zacchaeus already giving half his income to the poor, or was he going to give half his income because of what Jesus says to him. Both work. If he was already, then the issue is not that he was corrupt – as we assume, but that those he lived among assumed he was corrupt and a sinner – like we still do and Jesus saw who he really was. How do our assumptions blind us to the saints living around us? On All Saints/All Souls – how do we honour those we grieve?
How often do we join the Pharisee and give in to the temptation that we have earned our salvation thanking God for our goodness? How often do we stand with the tax collector knowing we have nothing to offer, trusting in God’s deep love and thanking God for God’s goodness?
Do we pray without ceasing? what is it we pray for? and why do we pray – so that God will fix it, or something else? John explores what it means to pray unceasingly for justice, and how that prayer changes us to be people of justice.
What does it mean to increase our faith? Is this a real question? What is it we have faith in God to do? Fix it? Be with us in the midst of life?
John explores how this story (Luke 16:19-31) relates to a number of stories about humility and chastity – seeing others as belonging to God and not for use in our quest for self-fulfilment. He invites people to examine their own attitudes individually and as a church
John talks about how these are stories of the importance of celebrating together rather than stories about the need to repent. He then invites people to bring that sense of joy to the Eucharistic table and their lives.
A reflection to help people reflect on the healing of the stooped woman (Luke 13: 10-17); where they are in this story, and how this story speaks to their story.
This the Bishops sermon on our celebration of St. George and of being the Anglican Parish of Gate Pa for 54 years.
John explores the importance of the word “has” in our understanding of the Kindgom of God
John explores how where we stand affects how we read this story and then explores some different ways of reading this story bringing it back to ‘how do we honour God’s name?”
John explores the Good Samaritan story – saying that it asks who our neighbour is; and both who am I willing to be a neighbour to and who am I willing to let be a neighbour to me?
John explores this central scripture for Franciscanism and looks at why Christianity is a communal religion, as opposed to not being about me and God
John explores what harvest festival is about, linking it with climate change and land and water degradation, and all that with Jesus' sense of honesty and urgency
Who is a good citizen? Was Elijah? Or Paul or Jesus? John explores todays readings wondering where they nudge us to as we seek to be good citizens.
John uses the Gospel reading (Luke 7:11-17 - the widows son restored to life) as a way of exploring Christian ethics in relation to last week’s budget and the ongoing issue around homelessness.
The Rev. Lance Lukin, Anglican Chaplain at the Port of Wellington, and Oceania Regional Chaplian for the Mission to Seafarers talks about this important ministry and how we can be invovled.
John talks about how the work of the spirit allows us to ask – what does it mean, and to continue to retell and reinterpret the story of Jesus to each new situation we find ourselves in. The story of Piripi Taumata-a-kura of Ngati Porou illustrates this.
On Mothers Day, John explores what the Resurrection and Ascension of Christ offers us? He suggests that we are the people of the footprints, and uses the story of two women who helped created Mother's Day as an example
Wendy uses a story about a little boy and an elderly woman's search for God to open up "John 13:31-35" - a new commandment
Easter is a time for us to reflect on what resurrection means for us in our daily living and our joining in mission of God. Dorcas helps us in this task
A reflection that the story in John's gospel of the resurrected Jesus appearing to Peter and some other disciples while they are fishing
John explores the importance of Thomas, both in the lectionary (we hear this reading on this Sunday every year) and for us; he is our guy saying the things we want to say. And we can follow his footsteps into belief if we are willing.
John explores what Luke might have thought was going on in this story, and then asks what do we think is going on with us as readers of this story today?
John uses the story of the two lost sons from the previous week to enter into all that the story of Mary washing Jesus' feet offers us. We too are invited to see the world through the lens of love, the fourth way described by Brian McLaren. and Mary shows us what that looks like.
John invites people to reflect on this parish and their hopes for this parish and then reflect on some of the questions he keeps asking in light of that and the gospel reading for the day: • Whose are we (who is God)? • Who are we • What is ours to do? We are not called to survive or to be successful. We are called to be faithful to who we are. Ours is to be significant in these communities.
What pattern do we apply to scripture? What is it all about? What does all this God stuff offer us? Demand of us? God tells Abraham that he and Sarah will be blessed to be a blessing (Gen 12). That is the pattern to read scripture and understand our lives of faith by.
John explores the temptations or tests of Jesus in wilderness as tests of who he is in face of three main areas of desire that confront us all. The traditional tasks of Lent, pray, fast, give, help us notice our response to these desires and to learn new ways of responding.
John explores the nature of our call in terms of who we are rather than what we are called to do, uses Brian McLaren’s thoughts on patterns and his thoughts on images to think about being called to be the image of God in this place at this time – what might that mean for us? And then he explores Te Tiriti in light of all that
Using Brian McLaren’s thinking in “We Make the Road by Walking” John explores the concept of Logos as the logic by which we understand creation, God, and our place in all of this, and then use 1 Cor 13:1-13 to suggest that the logic of God is Love. John then invites people to explore their own experience of the logic of love – where have you seen the logic of love – in your life, in our world?
John explores why we might stand for the gospel so that people might be more thoughtful about how they do it, rather than just do it because that is what we do
John suggests the human story of Mary and Elizabeth offer us a way into Advent and Christmas
John explores the idea that peace comes when we are unravelled from the threads and chords that hold us as individuals and as communities in certain ways of seeing, acting being. Peace comes when the radical change comes with repentance He then invites people to spend the week reflecting on what might be needed for there to be a new peace in their lives this Christmas
John explores the notion of hope at advent as more than just Christmas and peace to all on earth
John explores what the idea of the reign of Christ has to say to the events in Europe and the Middle East over the last few weeks/moths/years. Where might be the reign of Christ in all this? He then invites people to be signs of the reign of Christ in Tauranga Moana and in the world
Using Mark and in light of the terrorist attacks on Beirut and Paris, Wendy explores the nature of our hope
Rev. Marie Gilpin, one of the Chaplains at the Port of Tauranga talks about the United Mission to Seafarers in Tauranga, what it involves and how we might support this ministry. The video at the beginning of the sermon has been edited out. More information about the mission can be found at
Using the reading from Revelation John explores All Saints and asks how do we glimpse the Kingdom come in the lives of the Saints, and how do they inspire us to look for the new heaven and new earth in the here and now. On the back of that, how did we see glimpses of the new heaven and new earth in our loved ones and how might we honour their memory in how we live our lives now?
How easy it is to read the stories Of Job and the blind Bartimaeus and not see the people involved. But Jesus does see the person, the blind Bartimaeus, and asks him what he wants. How do we not see people? How are we ourselves not seen? What
John explores the importance of asking questions, and how the questions asked in both Job 23:1-9, 16-17and Mark 10:17-31 are our questions and reveal something of who we are .
Iri Mato talks about his and Kate's time in Tanzania and Etheopia over the last 10 years and what he has learnt from this experience.
John explores where we stand when we read scripture shapes what we understand it to be saying. He uses the passages from Proverbs 31:10-31 and Mark 9:30-37 to illustrate his point. Is the reading about the capable wife really that sexist, or pointing to a counter cultural understanding of the role of a wife? Why is it we cannot hear Jesus say that when we welcome a child we welcome God?
John talks about how as Christians we are to be both within our culture and outside it so that we can offer a vision of another way. And this is not easy, as we can see from all our readings. The pull back is strong, and often “The Church” is shaped by the values, fears, prejudices of our surrounding culture the same as every other institution. A case in point is how do we respond to the refugee crisis?
John explores John 6:56-69 and suggests that when we eat and drink God meets our deepest dears and we learn to live in, abide in life of God
John suggests one way to understand what is going on in John 6 is the confusion between our desires and what really lies behind those desires - our hearts desire. We do not pay enough attention to our hearts desire and are motivated too much by our desires. In light of that, John asks: So what is it we long for? What is our hearts desire? What is it we give our soul to? And what is it God longs for us, for this place, for this world?
John explores some of his reasons for using te reo Maori in our services, and finishes with He Tikanga Whakapono.
Hebrew Scripture: 2 Samuel 11: 1-15 Psalm: 14 Epistle: Ephesians 3: 14-21 Gospel: John 6: 1-21
What I want to say: Explore Social Service Sunday Love is to be the basis our understanding who we are We are invited to open our eyes wide to the reality God’s generous love in our lives 1. where do we see God’s abundant, generous love? 2. where do we need to have our eyes opened? 3. what does it mean to be planted in God’s love?
Cliff Simons reflects on his recent time at ANZAC Cove for the commemorations of the landings at Gallipoli, and then his time in Scotland and Coventry and what they have to offer us in our ministry
John explores what harvest festival is about, and links that with Jesus offering of hope and life to both people in today’s reading. He invites to reflect on what it is they are giving thanks for, and to be inspired to generously offer more of themselves
John explores the nature of our heroes and suggest that for them to inspire us we need to see them as real people. This includes great heroes of faith, including Paul and disciples. In light of that he explores the story of the calming of storm. We are disciples of today. Where are we in this story? What storms rock our world?
John suggests that we bring the same kind of assumptions to this phrase, "the Kingdom of God", as Jesus hearers did. Are we able to engage with his answer? What does it do to our understanding of who we are and what is ours to do?
John explores the doctrine of the trinity as something that leads us to God as multidimensional, ultimately mysterious, who invites us through the relationship within the Trinity to live by different principles
John explores the wonder of the languages, and how that might shape our understanding of the radical activity of God in Pentecost
John talks about how mothers day is not so great for all people. He also wonder how we might need to let go of some of our understanding of love so that we might be alternative primary images of love to those around us.
John uses his tomatoes to explore the “I am the vine” saying, focussing on the words – prune, abide and love. He finishes by inviting the people to ask what needs pruning so that they might abide in God’s love and invite others through their lives to abide in that love as well.
Using Kenneth Bailey's work in "The Good Shepherd " John tries to enter into the world of a shepherd, and see how “David” uses this to describe his trust in God, noting that we need to be careful not to romanticise it. Then he notes how that tradition was used and expanded by the prophetic tradition and finally by Jesus. And then he wonders what all this offers us on this centenary anniversary of the landings at Gallipoli and as we remember the Battle of Gate Pa
John explores how our understanding the words “sin” and “righteousness” shape our understanding of what Jesus was on about
John offers an imagination exercise to help people enter into the Easter story, to experience it afresh, and to wonder where they meet the resurrected Christ today.
John invites people to enter into the story of Palm Sunday and to hear the invitation to let go of our preconceptions, so that we might engage with the story and God in a new way.
John uses the whakatauki "Whāia te iti kahurangi, ki te tūohu koe me he maunga teitei" to suggest that we keep aiming too small, too low. He then uses John's gospel reading to suggest we need to go bigger. The cross exposes our smallness of thought – thought about God, and the world, and who we are in all that. The cross exposes our preoccupation with ourselves and our own desires, dreams, hopes and aspirations. In the cross they are shown to be so petty. We are invited instead to have our imagination and our focus reoriented back to God.
The Very Revd John Witcombe, Dean of Coventry Cathedral, tells the story of the Community of the Cross of Nails, and invites us to be part of that story
Gail Spence, the Diocesan Lay Director for Cursillo in the Anglican Diocese of Waiapu talks about what Cursillo is and what it offers us.
John explores the importance of names, and suggest that our name be based on the character of God, and asks what name God might be inviting us into. He then explores Jesus saying that those who follow him are to pick up their cross and follow him. How does this change who we are?
What I want to happen: People to reflect on what they might be invited to let go of this lent.
Lent is a time to slow down, embrace being still and silent, so that we might listen more deeply. It is a time to pay attention to the three questions that shape us: Whose are we. who are we, what is ours to do? In particular it is a time to reflect on who we understand God to be, and to hear the invitation to deepen that understanding, to let go of some images and embrace new images.. John uses Genesis 9:8-17 and Mark 1:9-15 to explore this further.
Sam Held uses Mark 1:40-45 - the story of Jesus healing a leper to explore uncondional love He writes,"The willingness to give freely is a positive characteristic in a person, and we might add, a necessity for a follower of Christ. There is a lot to be said for giving, it is normally a source of pleasure and thankfulness for the receiver, which in turn can make us feel good too. If the gift is not well-received, then we may allow ourselves just a little righteous indignation about the lack of due thanks. That can make us feel a bit better about ourselves because we would never be so rude would we? Giving is seldom completely free of all conditions or expectations; more often it’s not so much a gift as an exchange; a sort of ‘give and gain’.
Jesus gives even though he knows it will be to his disadvantage. In healing a leper he adds another miracle to his reputation, each one making him more famous, more in-demand for his healing, and more and more at odds with the Pharisees and scribes. He can’t go anywhere anonymously; there is no peace for him, no respite. Yet he chooses to make the leper clean. This is truly unconditional love. "
John briefly explores Candlemas, finishing with the importance of Christ the light - how does light Christ enable us to see ourselves and the world we live in.. Then he uses the article The Likely Cause of Addiction Has Been Discovered, and It Is Not What You Think by Johann Hari to refelct on Mark 1:21-28 and what it is that Jesus might be liberating those in the story and those hearing the story from
He finishes by inviting people to reflect on what cages Christ is both liberating us from, and what we are being invited into?
John uses the reading from Jonah (3:1-5, 10) and the Gospel (Mark 1:14-20) to reflect on our calls and to ask what we might be invited to this year.
John explores the role Mary plays in helping us enter into the mystery of Christmas, and living out God’s faith, hope, peace and hope for all people the rest of the year.
Question to reflect on Who is Mary for me? How does she help or hinder my life in Christ?
John asks what gives us joy as we approach Christmas, and then uses the readings from Isaiah and John to explore what gives God joy.
Using Isaiah and Mark John suggests that God did come and is coming ready or not. So what does that mean for us preparing and waiting through this time of Advent? What does that mean for us as people about to celebrate 200 years since Gospel and Anglicanism came to this land?
John explores Advent as a time to hear the invitation to see the world through God’s eyes, to long for all God longs for, and to be part of the coming in to being, and invites people to approach Advent slowly, out of the normal rush, taking care to be part of God’s ongoing work of salvation
John explores three ways Matthew 25:14-30 or the Parable of the Talents can be understood and invites people to reflect on which help them live in the presence of God now.
John explores the gospel reading (Matthew 25:1-13) to suggest that we need to build lives of resilient faith that will continue to keep us in the long haul. He then invites people to think about the practices that sustain their faith, and wonders how they relate to the events around this time - Parihaka Day, and Remeberance Day.
Readings: Psalm: Psalm 90:1-6, 3-17; First Reading: Deuteronomy 34:1-12; Second Reading: 1 Thess 2:1-8; Gospel: Matthew 22: 34-46.
In this sermon I talk about how the yoke of Jesus changes how we understand the Torah – from rules to obey to earn God’s love and forgiveness, to the way we respond to God and love God with all our heart and mind and soul. Love is described as trust, loyalty, enduring devotion, being committed to and acting for the well-being of.
I go on to talk about how we often miss is that these two commandments work together. We love God by loving our neighbour.
My hope is that people will be encouraged to grow in love, of God by growing in commitment, loyalty, working for the wellbeing of their neighbour.
John uses the Exodus reading (Exodus 33:12-23) to ask, "what does the back of God look like?" Moses was most concerned about how to be a distinctive people. How does our seeing the back of God help us be distinctive? And using the gospel reading,(Matthew 22: 15-22) how to we as people who are shaped by the back of God live in such a way that all creation and all that is in it is honoured and treated as God’s?
This sermon builds on last weeks sermon. This gospel reading needs to be read both in context of the gospel, where it comes in the story and what comes before and after it, and in the context of the time. When read in this way I wonder that the chief priests and elders, the Jerusalem leadership heard as Jesus told this parable, until Jesus makes it very clear what he thinks of them. And I wonder where we now stand in the story, and what proper care of the vineyard looks like for us, and what we as tenant farmers are to give back to the one who owns all the land? Are we good fruit? More thoughts can be found here -
John explores the question posed to Jesus by the Jerusalem leadership about his authority using material from Rob Bell’s “Velvet Elvis”. In doing so he suggests that not only was Jesus acting as a revisionist Rabbi (You have heard it said, but I say to you….) but in giving the early church the power to bind and loose, gave the early church and its successors the authority and the responsibility to continue to re-read the meaning for scripture so that we might continue to determine what it means to follow the way of Christ in our ever changing world.
In this sermon John explores the notion of missional community – being a community that by the way we live for each other and the people of our local community, especially the least, we shout of God’s presence in the world. He then uses Business Secrets of the Trappist Monks by August Turak to think about what are the targets we aim for and how they limit us and prevent us being such a missional community.
First Reading: Exodus 12:1-14 Second Reading: Romans 13:8-14 Gospel: Matthew 18:15-20
John uses the three readings to explore the big question – who are we? From there he asks 3 questions – what seismic shifts are we invited into ourselves? What is our vocation in this place? What is my role in that vocation?
John explores three different ways of reading the gosple for this day (Matthew 15: (10-20) 21-28). The first is that Jesus is just rude. The second that here we see both Jesus and the early Christian community struggling with the universal implications for what Jesus was teaching and living out. To read it in this way people need to keep in mind some information about how the New Testament came to be. Thirdly I want to place this story with the what Jesus is talking about before it, and to suggest this is used by Matthew as an example of what Jesus is saying, that it is not obedience to the law that makes one clean, but what comes from ones heart.
Feeding of the 5000 men plus women and children is more than a nice story. It is an embodied parable about the kingdom of heaven – a kingdom or empire where all have more than enough to eat – good news indeed for the poor and hungry who have come to Jesus for hope and consolation after the death of John. John uses this to reflect on the Lord’s prayer, and on peace. He then invites people to reflect on what the words of the Lord’s prayer mean in light of this and to wonder what kind of country Aotearoa might be if God’s kingdom come, God’s will be done, here and earth as it is in heaven.
The Kingdom of Heaven is presented as being like a weed, like a woman hiding yeast in flour, like a tenant farmer finding treasure and somehow buying it, like a merchant selling all his stock to purchase a pearl of great price, like a fishing net dragging ALL in. It is not what is expected, not where it is supposed to be, not doing what it is supposed to be doing. it is just not what we are looking for. So are we the blind ones Jesus keeps talking about? So, we are invited to look for signs on the kingdom in places we normally would not think to look, and on this Social Service Sunday, go there to join in the work of building God’s community
John suggests that in the story of the sower we are offered picture of a recklessly generous God who seeks to sow life wherever. While we can read the soil types as different people, it is also us. We are a mix of soils. And that reckless God keeps on scattering that seed of life within us. In this way we are blessed to be a blessing. How then do we nurture our good soil and help that seed grow, that we might be a blessing?
John uses the story of Rebekah and the servant of Abraham to introduce being open to a different life. He then uses Richard Rohr's "The Art of Letting Go, the wisdom of Saint Francis" to explore making room for God and opening ourselves to a greater vision for life.
In this sermon John explores this is very hard but important reading. In it He suggests that we are given a glimpse of the angst within the Godhead around the Jesus event, and an image of the faith, love, trust and hope we are invited into as followers of the way. Briefly look at others who have lived out that life. Finally he explores how this reading offers us real hope and faith in a world where churches are getting older, greyer and smaller.
Graham Cameron, (Piri Rakau and a member of St. Georges) talks about what happened here in Tauranga Moana 150 years ago, and in particular the Battle of Te Ranga. He uses Paul's letter to the churches in Rome to offer some theological reflection on what that story means for us today both as Anglicans (on this Sunday we celebrate our constitition, Te Pouhere), and as people living the Way of Christ here in Tauranga Moana.
Pentecost invites us to let go of our past and to embrace God’s future. John uses Dianne Butler-Bass’s work to explore some of what that future might include as we prepare for our AGM, and to help people feel excited about the future rather than apprehensive.
The Very Rev. Richard Giles, Visiting Fellow of St John’s College, Durham and author of Re-Pitching the Tent: Re-Ordering the Church Building for Worship and Mission , Creating Uncommon Worship: Transforming the Liturgy of the Eucharist and Time and Seasons: Creating Transformative Worship throughout the Year preached on 1 Peter 4:12-14; 5:6-11. He begins with “it’s not fair!” I was too slow turning on the recorder and I missed that. From 1999 to 2008 Richard he was Dean of Philadelphia Cathedral in the Diocese of Pennsylvania, USA, where he oversaw the radical renovation of the cathedral to become a place of transformative worship, adventurous faith, and unconditional hospitality.
When we think of missionary in this context we often, maybe usually think of English men and women bringing the gospel to Maori. But like Paul who had inside knowledge (He grew up in the Greek world and Luke reports he had some knowledge of Greek philosophical thinking) European missionaries in this country had inside help – Maori who either took the gospel home with them when released from slavery up near Kerikeri, or who worked with the misisonaires. Today we will look at two: Ihaia Te Ahu, Missionary and Priest in Te Arawa who we remember on May 13; and Piripi Taumata-a-kura Missionary in Ngati Porou who we remember on May 15.
John uses Eleanor Catton’s graduation speech at VUW Graduation 2014 to ask “what if”. What if we take the incarnation seriously and are simply willing to trust into God made known in Jesus. Not the God taught about by Jesus, but the God whose character is made know in the life and death of life of Jesus. What if Jesus as the way, truth and life is not a propositional truth but an incarnational truth, a relational truth. What if truth and love has priority and no-one is beyond God’s love.
This is the talk I gave this week to a school about the Battle and why we should commemorate both the Battle, the Battle of Te Ranga, and all that followed.
In this sermon John explores how we understand salvation, and how this understanding affects how we see God, ourselves, Christ, Church and mission. John then offers a way of understanding salvation using Augustine and Julian of Norwich, and then uses that to explore some of Acts, with a side look at God as mother.John then invites people to feel free to embrace a wider array of understanding of all of the above and to know they still fit within the wide stream of Christian thought and belief.
Bonnie Hebenton uses the story of General Cameron and the Battle of Gate Pa to explore doubt, and to get into the story of doubting Thomas. Is this doubt a good thing or bad? How does doubt allow us to grow in faith?
John used the Animated The Easter Story by Geoffrey McLean (you can find this at http://www.youtube.com/watch?v=Y3UKd6LQKng) to compare Matthews version of the story of the resurrection to Mark's, and to invite people to consider how resurrection affects their daily lives
John explores the story of the raising Lazarus and wonders in what ways we are bound in death. He offers the daily office as a means by which our rhythms may be shifted to God’s rhythms of life, our outlook shifted to God’s outlook of life, so that we may slowly be unbound from the garments of death and freed to embrace “eternal life”.He finishes by inviting people to try the daily office as part of the growing spiritual disciplines.
This week John uses the gospel reading of Jesus healing the blind man in John 9:1-41 to ask who are the bind people today? He goes on to offer the daily examen as a way of learning to truly see: ourselves, God and God at work in our lives and the world around us; and invites people to spend some time each day using the examen.
John explores the story of Jesus and the Samaritan woman as an example of listening. He then introduces the spiritual practice of sacred reading.
John uses the story of Nicodemus to introduce the spiritual practice of prayer. He suggests that in John's gospel Jesus is one who comes from God and who makes God known. In his life Jesus makes known the life based on love offered to all, a life that calls forth our trust and loyalty (belief). Prayer is way we choose to live and pay attention to God’s loving presence.John invites people to reflect on their own understanding and experience of prayer and to use Lent as a time to pay more attention to their prayer life.
I use the Genesis and Matthew stories to introduce Lent as a time to quest for God. I then go on to introduce the need for silence, solitude and fasting in the hope that those who listen will to find space for solitude and silence, and to think of ways they can introduce/develop fasting as a Lenten discipline
In this sermon John explores what “God’s perfection” might mean, suggesting that rather than it being about without sin, guilt free, blemish free, it is much more about God’s compassion for all creation, God’s mercy, justice and love. From this he invites people to ask themselves what images of God they might need to give up this lent, and what new ways of understanding God, as revealed though Christ's life, ministry and teaching we might need to pick up and develop during Lent.
John explores Matt 5:38-48 and suggests two things: first that it needs to be read in the context of the whole of the sermon on the Mount; and secondly that rather than suggesting to those he is talking to (the poor, marginalised, oppressed) that they just need to suck it up and tough it out, he offers ways of standing up to the violence and oppression non-violently.
John explores how to faithfully read and interpret scripture based on The Sermon on the Mount, and in particular Matt 5:21-37, in order to offer people the skills to faithfully read scripture for themselves in a way that is consistent with both gospel writers and Paul.
The Sermon on the Mount, and in particular the Beatitudes, invites to consider what really matters for us in our life? Matthew the gospel writer suggests that what really matters is not honour as traditionally understood, i.e. whether born Israelite or Gentile, status, or even whether perform great acts in spirit. What matters is whether our attitude is marked by that described by beatitudes, and how we act.
John invites us to let go of some more theological assumptions and explores the nature of call from a fresh perspective. In this way he invites people to reflect on their own calling and ministry in light of this story from Matthew
We look at the theological politics in John’s gospel, and how we play theological politics as well. John H then suggests that Epiphany offers a time for us to be reawakened to what Jesus teaches us about the nature of God through Jesus’ life, ministry and teaching. Using “lamb of God” and Jesus is way, truth and life, he explores how our theological glasses blind us to what Gospels teach us.
In this season which seems to be all about how God offers us joy, I use the readings to explore what gives God joy, and invite people to reflect each day on how they offer God joy, and how in turn they receive joy.
Advent is time of waiting. It offers an opportunity to reflect on what we wait for and how. In this sermon John asks “what are we waiting for the Advent?”, and suggests that among other things we watch for Peace.Watching for peace is more than hoping that all will be well. It is an active watching – getting involved in God’s peace - living is such a way that we live as if God’s reign of justice and peace is now.Isaiah offers image of instruments of war and death being turned into instruments of food production and life - more than just beating ploughshares – watching for peace is about learning whole new way of being that involves unlearning ways of war in our households, personal relationships and how we see the world and learning that ways of peaceJohn invites people to spend this week reflecting on what habits and practices of conflict do they need to unlearn and what practices and habits of peace they need to learn
We need to be really careful about how we talk about and live out “Christ the King.” It is too easy to just replicate what the rest of society expects and look no different.One way we can do that is to approach Christmas as a time of good news for all people, and to prepare in that vein, rather than just as a family time
John asks what do we remember on Remembrance Sunday? He goes on to suggest that we remember and honour those who went to fight, either voluntarily or consctiped. by working to prevent any others having to do same. He uses the reading from Haggai as an example of keeping hold of the big picture of God’s ongoing work, and offers the example of Te Whiti and Tohu as an inspiration for those seeking peace.
John explores All Saints/All Souls as a day to celebrate the lives of those who have gone before us, living each day as a gift both from God and those we celebrate.John also explores blessings and woes from Luke as what it really means to live each day as gift from God
I explore the question "who are God’s Chosen People?" I suggest that we are all God’s chosen people and that we have done and can do nothing to earn that we are all invited to “see” and to respond to that by loving GodTo love God we are to love neighbour rather than obey rules and laws.we do that by praying unceasingly for justice for all God’s people
Using Jeremiah 29:1, 4-7 and Luke 17:11-19 John explores how God refuses to be pinned down by our rules and asks what rules that we have made about God do we need to let go of
To celebrate St. Francis of Assisi I tell the story of Francis and the Lepper, and Francis and the wolf of Gubbio. I apply it to our Gospel today and fisnish by asking who or what do we fear, loathe or despise, and what is a faithful trusting response.
In this sermon I use the story of Elizabeth of Hungary to shed light on the story of Lazarus and the Rich Man. How can we live out what this story is suggestingIn response I hope people will talk about who is at their/our gate, and how do we and how might we respond
John explores Luke 16:1-13, the story of the Wasteful Steward. He wonders whether he really was dishonest, or lazy. He goes on to use this story to talk about the living wage concept and the upcoming local body elections.
John Hebenton talks about his time in the Solomon Islands, Australia and South Africa, offering some thoughts along the way.
Explores Lukes story of Mary and Martha, partly as it addresses the challenge of offering hospitality for house churches, and partly as Jesus opening up all roles to all people.
Today’s Gospel reading, despite its familiarity, never fails to challenge my thinking and to kick start my efforts to live out my faith in my life!Today we hear Jesus tell a story in which three men see a man in the ditch – but only one stops to help him. It is a story about being a neighbour and it emphasises Jesus’ priority of loving God and loving one’s neighbour. Having told the story, Jesus turns back to the lawyer again and catches him out on the very question which the lawyer had thought that he would trap Jesus with. “Which of the three was a neighbour?”This is the question that always challenges me. In his response to Jesus the lawyer can’t even bring himself to speak of the Samaritan. The only way that the lawyer could bring himself to acknowledge this was by answering “he who showed mercy”.In telling this story Jesus has shattered the stereotypes of social boundaries and class division. He has shown us the true meaning of neighbourliness. We, like the Samaritan, are sent out to be good neighbours – to “Be and Do”.
Uses the story of Elisha healing Naaman to look at how our God will not conform to our expectations and hopes and keeps doing the unexpected
In this sermon I explore the sending out of the seventy in Luke, using the rise of the Mendicant Orders in the Western Church. I do so in the hope that we will all hold lightly to money and grow in faith
In this sermon I talk about who we are passing our mantle on to and what are we passing on?In response I hope those who hear this will reflect on the important people in their lives and how they helped shaped them today; how they seek to help shape and support younger people today; and what they need to let go of to pass on the mantle of Christ
Wendy Showan explores the story of the Sinful Woman in Luke 7, and compares her actions to Simon the Pharisee, and us.
I explore why we would want to celebrate Te Pouhere, the constitution of the Anglican Church in Aotearoa, New Zealand and Polynesia. I examine the central place of Te Tiriti o Waitangi tin that constitution, and use Paul to look at how the early church sturggled with similar issues. My hope in doing this is that people will be better informed about Te Pouhere and think about how we might live it out.
Readings:Hebrew Scripture: Proverbs 8:1-4, 22-31 Psalm:Psalm: 8Epistle:Romans 5:1-5Gospel: John 16:12-15 What I want to say:I suggest that a good understanding of the Trinity is important to help us understand who we are and what is ours to do. I explore Social Trinitarianism and suggest things we might need to let go of . As it was time for our AGM I talk about things we might need to let go of as church and my visionWhat I want to happen:People to be more engaged in knowing Jesus and making Jesus known
I suggest that the miracle of Pentecost is not that the Spirit God came down in power and allowed the early followers to win converts through signs and wonders. I think the miracle of Pentecost is:people were to able worship God in own languagethe early followers stopped looking for the day when God would return and restore the Kingdom of Israel and they would be in winners circle, but with humility and love worked among both poorest and wealthiest living out – loving God with heart, and soul and mind and strength, and loving neighbour as themselves.What I want to happen:what expectations or hopes are we invited to let go of this Pentecost?once we let those go, where do we see Spirit of God at work in those around us?
We read a lot about prayer in today’s readings. In Acts 16:16-34 Paul and Silas are on their way to pray when Paul stops to expel the spirit from a slave girl who was making a great deal of money from her fortune telling ‘gifts’. Not surprisingly, the slave girl’s owners were incensed as they saw their earnings disappearing! They seized Paul and Silas and brought them before the authorities. They were thrown into solitary confinement and their feet put in stocks. We read that they were “praying and singing hymns to God”. They were obviously quite certain that God was a) going to hear their prayers and b) going to act in response.The focus of the Gospel reading is also prayer, this time Jesus’ prayer to God. John’s placing of this in his narrative seems all the more poignant when we realise that Jesus is praying immediately prior to his arrest, trial and death.For us, as a community of faith, the context and tenor of Jesus’ prayer is, I believe, an amazing statement of assurance, hope and truth.
An exploration of the story in John 5 where Jesus heals the man at the pool by the Sheep Gate in Jerusalem. We continued to explore why we struggle to love one another, and how who we love and how we love keeps being made smaller by culture and religion. In light of that we looked at how Jesus overcomes all of that to see, know, and speak to the man, healing him of both his disease (physical symptoms) and illness (broken relationships with God and family) and returns him to the community of God.
An exploration of the New Commandment given by Jesus as recorded by John, noting that loving one another is not easy – as New Testament (Acts, Pauls writing) show or as history church shows. Our failure to live out this “simple commandment” has led directly to us standing at dawn remembering those went to war on “our behalf”. Then explore the examples of Henare Wiremu Taratoa and Heni Te Kiri Karamu as examples of the risk of loving as Christ loves “Love one another. In the same way I loved you, you love one another. This is how everyone will recognize that you are my disciples—when they see the love you have for each other.”Who do we struggle to loveHow might God be inviting us to love today?
Readings:First Reading: Acts 9:36-43 Psalm:23Epistle:Rev 7:9-17 Gospel: John 10:22-30I want people to continue to embrace a bigger understanding of what it means to be the people of GodPeople to spend more time knowing “his” voice, and listening
Jesus physical resurrection is a sure sign that God is in the business of redeeming this world, and is not just interested in what happens later. That means we have to be interested in God’s work of redeeming, recreating, resurrecting this world, bringing it from death to life. Finally God is compassionate, and invites us as far as we are able to go, for now, but keeps on inviting us to go further
Explores the good news of Easter using three questions:owhat is one important thing about you, and what comes to mind when you think of Easter?oWhat image of God am I given in the Easter storyoWho am I in the Easter story?