Author: John Sanderson

The Reverend Canon Dr. Ray Cleary – Easter Message

Easter Message St George’s East Ivanhoe.

Palm Sunday, Holy week and Easter recall and celebrate the central tenets of the Christian Faith that Jesus the Crucified is raised from the dead. A highly and unlikely tale is on the lips of many people across the Western world while developing nations and third world countries are increasingly embracing this message of hope. Perhaps the most unlikely bit of the story is that the first at the scene were women, who were not regarded as reliable witnesses of the day. It seems also that the Church quietly removed women from the early accounts of the resurrection. It is the women who go and tell the men that Jesus has risen as foretold on the third day.

Easter is not about the normal. Easter looks outward. Certainly the disciples were not expecting the resurrection. It was not part of the game plan, as they understood it. However it is the skeptic disciples who in fact claim he has risen. For many this fact that Jesus did rise from the dead and continues to be present in the world today remains a challenge, and in particular to those who want to run the world their way. It is an inconvenient truth for many. Large sums of money changed hands at the time to refute the claim as it does now.

Easter day reminds us that there is more to life than status, money and power .It is an act of love by the divine creator of the world. In the darkest hour new life is proclaimed in the resurrection of Jesus. It is the victim of our brokenness that shines in the light of darkness to restore and bring hope to all.

Please join us over this Easter season.

Happy Easter to everyone

The Reverend Canon Dr. Ray Cleary – Sermon for Palm Sunday

St George’s East Ivanhoe
Palm Sunday 2018

As a youngster, each Saturday afternoon during the Aussie Rules Football season (soccer was virtually unheard of, and rugby, well what can we really say about rugby??) my mates, all around 8-10 years old, would walk to the Richmond Punt Road oval. Football was tribal in those days, with our Richmond jumpers on, black shorts for the home game, our footy boots around our shoulders we found our way around the back streets without parents and excited to see our heroes. We stood patiently among the crowd, often along the fence barracking our lungs out for legends as Roy Wright, Fred Swift and Ronnie Branton until half time when we would jump the fence and run onto the field to imitate our heroes, playing kick to kick. As we watched the game every Richmond mark was a glorious moment, a red letter minute, and Fred Swift’s drop kicks from the goal post to the centre of the ground a time of triumphal euphoria – we were part of the crowd shouting with enthusiasm and participating fully. We were not just onlookers, but part of the action. We felt the fierce tackling and hard knocks . The barracking, the taking of the Lord’s name in vein, thrust us into the centre of the unfolding drama. When the game was going well, meaning we were winning, our hopes and expectations were fulfilled, joy filled our hearts. When the game turned sour, so did our hopes. Our cries of support turned to expressions of despair.

Crowds can be fickle, as we say, often led by self-interest and unscrupulous leaders, or in today’s world, media owners, self-interested politicians or business leaders, or even church and religious leaders. When our favourite celebrity or hero falls from grace we are often slow to respond and will continue to support them when others have departed. Knowing who and what to believe in in our post-post-modern world is a challenge.

Today we begin the most solemn part of the Christian year – we are on the way to the first Good Friday. It is a sobering thought to reflect that the crowd who gathered on Palm Sunday and shouted with such enthusiasm,

“Hosanna to the Son of David
Blessed is he who comes in the name of the Lord
Hosanna in the highest”

were part of the same crowd who, 5 days later, shouted “Crucify him, crucify him”.
Luke in his account of the Crowd’s shouting Hosanna has not the whole crowd, but his disciples saying, “Blessed is the King who comes in the name of the Lord”. Matthew on the other hand has the crowd shouting these words. Mark has no mention of it. The two events however tell us something about crowds. Soren Kierkegaard, a Christian philosopher and theologian, speaks about crowds and says that when in a crowd we all can be swept away by emotions; lose our rationality and act without responsibility. Metaphorically, we can see examples of this in Australia today:
1. The myths about boat people and asylum seekers
2. The myth that services like health, education, justice and transport can be provided for without paying taxes
3. The myth that things are tough for most Australians {yes there are some struggling, but we are as a nation with more resources than at any time in our history and we could solve the issue if we had the belief and the political will}
4. The myth that just cutting Government expenditure will solve our problems rather than create new ones.

Crowds can be volatile. Crowds can be fickle. We can be part of a crowd and yet not recognise that we may be being manipulated or {sucked in} as we may say colloquially.

As Jesus enters Jerusalem, riding on a donkey, a new drama unfolds. Apprehension, tension, anticipation and uncertainty raise their heads. Jesus immediately challenges the expectations of the crowd, and the religious and political leaders. The tone of adoration and expectation begins to shift from cries of joy to cries of condemnation, egged on by the religious and political leaders themselves. As the story emerges and the situation unravels, the death and resurrection of Jesus plays out in acts of betrayal, sacrifice, love and forgiveness.

Death, impossible! Surely this is the last thing on the minds of the crowd on that first Palm Sunday – yet their enthusiasm wanes, their views are swayed and the cries of blessing become cries of hatred.

And where do you and me stand? Perhaps as a distant onlooker, or an interested observer or an impartial spectator? The story is attractive to you, but you have not quite grasped the implications for how you live your own life and the meaning of discipleship. Are you prepared to be an active player and participant? In our 24/7world, there are so many distractions calling us away to places, spaces and events that have no synergy to the events about to unfold in the days ahead. The events of Palm Sunday and Good Friday are a commentary on our brokenness, frailty, self-interest and struggles. And they can be applied as much to our times as they were in the times of Jesus. The temptation is as it seems for most people to decide, is to follow the crowd. It is easy to follow the crowd. It takes courage and strength to say no to the crowd and to walk in the way the cross – not as a detached observer, but as one who embraces the story of the cross as their story.
As a consequence of the crowd being led by unscrupulous leaders Jesus is condemned. He is killed outside the city gates by the Roman authorities with the support of the religious leaders. Yet as people, privileged to know the full story, we know that the Cross-is not the end, but the promise of God’s love and justice. History is changed.

I invite you to journey this week to the cross and to Easter Day not as a detached observer or bystander but with a desire to share and experience the drama as it unfolds when the fullness of God’s love is proclaimed and our mission in the world set free.

Amen

The Reverend Canon Dr. Ray Cleary – Sermon for the Fifth Sunday in Lent

Fifth Sunday in Lent St George’s East Ivanhoe.

What are the many difficult tasks, painful questions or issues that you have faced over your lifetime? How have you reconciled or solved them? I have discovered over many years of ministry that most people including myself have had to address at least one, if not many issues that have challenged their faith, their family, their work colleagues or friends. It may be a failed relationship, the death of a loved one, a work related matter or a tragic event of some sort.

When needing to address the break up of one of my children’s marriage I discovered and listened to how others, many parishioners, coped and were able to move forward. At the time I was surprised also about what I learnt about myself, the need to take time, the need to stand back and not give advice, to let the couple deal with the many issues involved. I needed to share, as a father, unconditional love, forgiveness, understanding and hope for the future.

The fifth Sunday in Lent represents for many the difficult task of facing the questions I have just outlined posed by human frailty, purpose and destiny. Jeremiah the reluctant prophet in the earlier part of today’s Old Testament reading is bewildered with the nature of human disobedience from God’s covenant and a new covenant as we just read. Then our Gospel has Jesus recognizing and struggling with the events about to unfold.

The questions of life and purpose confront us all at different times in our life, and as a priest I have become more aware of the fact that many of us silently and without any sense of resolution carry matters with us throughout our life’s journey. Some resort to medications to help us cope, others perhaps turn to drink, still others seek help from professionals or friends. Some simply seek to ignore confronting issues and questions as mere humbug or self indulgence or are flippant in responding. The texts for reflection and learning this week point us to the anxiety and doubts Jesus expresses as he moves towards his destiny. “Now my soul is troubled. And what should I say? Father save me from this hour? No, it is for this reason that I have come. “

Jeremiah who was probably one of the most challenged and buffeted people in the Old Testament expressed insights during a traumatic life of faithful but perplexed and confusion. He lived during one of the most upsetting times in Israel’s history – the destruction of Jerusalem and the devastating period when the Babylonians carried the people into exile. He struggled to provide the unbelieving people of Israel with the truth of what they needed to do if they were to survive. He named the “elephant in the room” as we say, the unsaid, ignored or sidelined. When he saw the people’s disobedience and predicted the coming of trauma and the failures to solve the issues confronting them, most refused to believe and locked him up. Jeremiah wrestles with God and the people of Israel. I suspect that like Jeremiah there are times we wrestle with God, when ignored or even ridiculed by those who reject or ignore faith, or when we are wresting with doubt or questions, or personal tragedy or challenge. For Jeremiah the new covenant referred today in our OT lesson will not be written on stone but in our hearts.

This brings me to the Gospel for today. Jesus wrestles with his identity, and purpose. His soul is in turmoil. In John this passage is the immediate prelude to the last supper and his passion. In John there is no agony in the garden before Jesus is arrested. Jesus remains in control, from the beginning when he permits the guards to take him into custody, until the end, when he calls out he ready to die. “It is complete”. The big questions, why am I here? What is my purpose? Who am I? They are all part of the journey to the cross reminding us that his is “glorification on the cross” was not a time of praise and adulation. It is important for John to show that the cost for Jesus was real. The picture of a semi naked tortured young man begins to appear and it has the hallmark of a “R” rated classification. This is no sentimental story, but rather one of excruciating pain and rejection. In the same way for us today, like Jesus we are on the cusp as a church of rejection and abandonment, but the cross suggests otherwise. The world of smart cars, celebrities, self interest and power wants none of the real Jesus. Many if any interest at all would rather have a quick fix Jesus and a compliant church full of good works but free of challenging and awkward questions. This is a reminder that we must reconcile ourselves with past mistakes, stay vigilant, committed and vocal despite our failures, criticism and rejection.

We read today Jesus is the grain of wheat that falls to the ground and dies and produced much fruit. He is speaking about the grace that we will receive through his passion and death. His path to glory is to be through humiliation, life through death, good through evil. Nothing is so paradoxical in history as the crucifixion of Jesus. John’s Jesus speaks of his glory to be revealed.

The cross reveals the worst. It reveals what evil we are capable of doing to each other-battering, abusing, using, hurting, and killing human life. All these acts remind us of the cruelty we see still day by day and little sign that it may ever stop.

There is perhaps much in your life as in mine that has not been successful, a failure and a threat to our faith and to those answers to the big questions of life. The great paradox however is that the great paradox of your life and mine finds meaning, purpose and fulfillment in the momentous paradox of the cross of Christ’s suffering, passion and death.

In my own case the struggles and pains I felt at the time of my son’s separation were spoken to by God when I passed over to him my burden and challenges saying to him I have done all I can do.

The cross remains a model of discipleship for Christians. As the death of Jesus bore much fruit so our lives as followers are called to do like wise. It is in this way that we address the big questions of life and find answers.

“…some Greeks……come to see Philip…..and said to him…we want to see Jesus.

Very well here he is.

The Reverend Canon Dr. Ray Cleary – Sermon for the Fourth Sunday in Lent

Fourth Sunday in Lent—-St George’s East Ivanhoe 2018

As part of my reading for Lent I have been rereading and using as a meditation guide a book by Rowan Williams former Archbishop of Canterbury, entitled ‘Christ on Trial, How the Gospel unsettles Our Judgement.’ Rowan writes with deep theological insights and his book speaks to me as we approach the core and central truth of the Christian claim that Christ died, as a result of human sin and rose again to be the bearer of hope and the unconditional love of God.

Over the past few weeks we have been reading from Mark’s gospel how Jesus challenged the religious and political leaders of his day, troubled his disciples by speaking about his forthcoming death and at times seemed troubled, apprehensive ambivalent and disturbed about what lie before him. Non-the less he remained focused and committed.

Rowan William’s book portrays the trial, conviction and death of Jesus some 2000 years ago writes about how this narrative resonates with the experiences and trials of our present time. Christ is still crucified every day in many parts of the world.

Each day we hear of new abuses and atrocities at home, including killings, home invasions and violence. The events of the war with Syria and other troubled hot spots have heightened our awareness of the brokenness and pain of people in many parts of the world. Although at times we seem desensitised to these atrocities. While they are not crucified, as Jesus was, their deaths, murders, killings, brutalization and humiliation are at the hands of those who call themselves just and righteous on both sides of the conflict. I am sure we have all been moved in some way by the pictures on the front pages of our newspapers and as shown on television. Rowan Williams in his book looks at the trial of Christ and opens up for us how this historic event continues to ‘challenge what we believe and how we live.’

Trials of one sort or another are part of our everyday life. We are on trial for a probationary period when we commence a new job. In a sense your new vicar will be on trial when he or she commences. It is often said that the best vicar was the last one.

The most common understanding of trial revolves around the law and what happens in court when a person or organisation has committed an offence and the media regularly reports on the sensational or celebrity trials.

During my teenage years Perry Mason was always a winner in discovering the truth. Today the lawyers in “Law and Order” always appear to have the upper hand.

If we take the reporting of trials as they are reported on in the media, truth, too many of us, often appears to lack justice, is arbitrary and inconsistent. Many would say there appears to be one rule for the powerful and another for the rest of us. Further it seems that certain radio, television commenters and editorial writers believe that they have the truth and know better than any one else especially when they have prejudged and decided the person is guilty on their own assessment or suspicion.

Rowan Williams suggests that we can look at the whole of John’s gospel as a trial story. Jesus constantly faces questioning about his mission and identity facing hostile antagonists and doubters. In all of these encounters Jesus points to a new covenant and relationship with God the Father that challenges and contradicts the religious and powerful authorities of the day. It is a covenant of openness, inclusiveness, compassion and respect for all.

John’s is writing his account of Jesus, his struggles and mission from the context of a struggling community of believers searching for truth and justice, up against the powerful community of the synagogue. Like each of the Gospels we need to read John as an “evangelist, storyteller and theologian in his own right’.

A simple reading may suggest that John’s work is a tirade against the Jewish people, a claim often made as a basis for the horrendous persecution of the Jews over many years. It is difficult not to avoid such a claim but a closer reading of John I suggest points to something much more fundamental. Rowan Williams says it this way;

“Repeatedly, John’s theme is that those who consciously identify themselves as the ones who believe or really know are also those who cannot bear the light which comes from Christ: and those who identify themselves as Abraham’s children, children of election and promise, prove unable to live in the trust Abraham showed. The fundamental issue is to deal with the insider.’

John is posing two profound questions to those who claim to be his follower. The first, who is Jesus and the second by what authority is the claim made that he is the truth of God? Both questions are as relevant to us inside and outside the church today as it were in John’s time. How we answer such questions defines our response to many of the pressing and complex issues we face in the world today. Our experience to date is varied and so are the actions that follow.

The search for truth continues to be a difficult task. I am sure everyone of us in listening to the radio, watching television or reading the newspapers on the war with Syria, irrespective of whether we support the war or not will be struggling to find the truth about the many claims and counter claims being made about the progress of the war, the resilience of the Syria people and the number of casualties, and with the advent of so called fake news where is truth?

As we move through Lent the Drama of the trial of Jesus begins to unfold. Today’s Gospel is the 2nd of the 3 great dramas we are reading over these three Sundays during Lent. Last week we read the story of the encounter between Jesus and the Temple authorities. In this account Jesus makes it clear that he was replacing Temple worship with his own body. From now on the focus of worship would be his risen body. The political and religious leaders are becoming increasingly alarmed, concerned and apprehensive as the crowds following Jesus begin to grow and I suspect more vocal and assertive against them. They are bewilded by his miracles and challenges to their authority. They do not understand his reference to rebuilding the Temple in three days.

In today’s Gospel John takes his witness from an earlier passage in the Old Testament. “The Son of Man must be lifted up as Moses lifted up the serpent in the desert, so that everyone who believes may have eternal life.”

The passage is a reflection of the conversation that precedes today’s passage between Jesus and Nicodemus. Remember Nicodemus; a Pharisee comes to Jesus in the middle of the night. He recognises Jesus as a man of God but is troubled. In his questioning of Jesus he puts him on trial to justify his actions and teachings. Jesus then challenges Nicodemus, to choose.

What is truth, Pilate asks Jesus at his trial. The answer for the Christian rests with the eternal God the source of all being. It is to be found in the one who calls all to live in harmony and to love one another as he loved us.

Truth is not to be found in the exclusiveness of political ideology or race or economic or social power but rather in the humbling experience of self-giving. Nor can truth be simply equated with tradition. The postmodern scientific and rational search for meaning since the Enlightenment has challenged such a viewpoint with much success. Democracy itself is one of the outcomes of the challenge to the theory of the Divine Right of Kings.

Religious faith and tradition does however have a place. We believe that all we do and say cannot be separated from the eternal God. Truth for Christians is to be understood in relation to this God and how we know his continual presence as one seeking to create a harmonious and just world.

The challenge for us is to discover in the traditions and scriptures handed down through the ages what God is calling us to do at this time, and in a way that resonates and embodies all that is good. It means rigorous intellectual discourse with texts, issues and others of differing perspectives. The outcomes may be challenging and disturbing.

In the trial of Jesus we see the Lord of the universe guilty of failing to embrace the exploits of the power brokers of the world. He refuses to bombard his foes. Instead he reaches out, on the cross to the thief and invites him into the kingdom. Is this just a dream? Or is this where truth resides, so often on the other side or where we do not expect to find it. The challenge for all of us, not just the clergy, for we are not the church alone, is to find this truth of God as expounded by John’s Jesus which many of those who heard him found disturbing, and just so may we. I invite you this Lent as we continue our journey to the cross to stand with Jesus, just as the Samaritan woman and the blind man did as the truth of God’s enduring presence, justice and faithfulness, reminding ourselves that the victim of injustice embraces the grace and forgiveness of God to the perpetrators. What a different world we may have if we did likewise? Amen .

Ray Cleary