Sermon: The Festival of Saint Francis of Assisi (C) – 6th October 2013

St Alban’s Anglican Church Epping 7am, 8am and 10am

Readings: Genesis 2:4b-9a, 19-22 Psalm 148 1 Peter 2:1-5 Matthew 6:25-33

“All creatures of our God and King, lift up your voice and let us sing Alleluya, Alleluya! Thou burning sun with golden beam, Thou silvers moon with softer gleam: O praise him, O praise him, Alleluya, Alleluya, Alleluya!”

“Make me a channel of your peace. Where there is hatred let me bring your love; where there is injury your pardon, Lord; and where there is doubt true faith in you.”

“Preach the Gospel at all times and when necessary use words.”

“If you have men who will exclude any of God’s creatures from the shelter of compassion and pity, you will have men who will deal likewise with their fellow men.”

“While you are preaching peace with your lips, be careful to have it even more fully in your heart.”

These are words ascribed to Saint Francis of Assisi, whose life and contribution we remember today. The first few lines are from the first and second hymn this morning. Francis is especially remembered for his commitment to the Gospel and God’s providence, to peace and to driving a proper understanding of the beauty and value of God’s creation. This morning’s readings dwell upon some of the concepts that may have influenced his theology.

The accounts of creation found in Genesis are placed at the beginning of the Bible even before the accounts of Israel coming into being. Such a placing in the Bible shows the universal activity of God. God’s creative activity not only brought the world into being but also engaged in the lives of individuals and peoples long before Israel came into being. God was at work creating before Israel understood what this activity was all about.

God’s actions in the world are of more importance than what humans understand that God has done. Israel eventually catches up with what God has long been about. How humanity understands God’s action in the world comes after God has acted.

Human beings in all times and places have experienced, even if they have not known it, God’s creative acts before and alongside God’s saving acts. We receive our lives and all our natural gifts from God apart from our knowledge of God. God’s salvation takes place within the world and within individual lives, which have been brought into being and sustained by God’s care.

The placing of Genesis at the beginning of the Bible demonstrates that God’s purpose in redemption does not finally centre on Israel. God as Creator has a purpose that spans the world. God’s salvation shown by and offered through Jesus is universal.

The reading from Matthew concerns how then we creatures of the Creator are to live. The instruction “do not be anxious” is not only directed to rich people; those inclined to the self-satisfaction and arrogance because of their wealth. Poor people can idolise what they do not have and become anxious. Jesus contrasts the life of a believer with that of the non-believers. His challenge to trust in God’s providence does not exclude working and having property. The words are directed to people who were involved with sowing, reaping, storing in barns, toiling and spinning, but who are called to see that their life is not based upon such things. Such people are called to see that their life is not based upon these things. Such persons are not called upon to become birds or lilies, but to consider God’s providence for all creation, including birds, lilies and human beings.

Francis was born in 1182, the son of a wealthy cloth merchant. He died on 4 October 1226. His early years were frivolous, but an experience of sickness and another of military service were instrumental in leading him to reflect on the purpose of life. One day, in the church of San Damiano, outside of Assisi, he seemed to hear Christ saying to him, “Francis, repair my falling house”. He took the words literally, and sold a bale of silk from his father’s warehouse to pay for repairs to the church of San Damiano. His father was outraged and there was a public confrontation at which his father disinherited and disowned him, and he in turn renounced his father’s wealth. One account says that he not only handed his father his purse, but also took off his expensive clothes, laid them at his father’s feet, and walked away naked. He declared himself “wedded to Lady Poverty”, renounced all material possessions and devoted himself to serving the poor.

In his day the most dreaded of all diseases was something known as leprosy. It is probably not the same as either the modern or the Biblical disease of that name. Lepers were kept at a distance and regarded with fear and disgust. Francis cared for them, fed them, bathed their sores and kissed them. Since he could not pay for repairs to the Church of San Damiano, he undertook to repair it by his own labours. He moved in with the priest and begged stones lying useless in fields, shaping them for use in repairing the church. He got his meals, not by asking for money so that he might live at the expense of others, but by scrounging crusts and discarded vegetable from trash-bins and by working as a day labourer, insisting on being paid in bread, milk, eggs, or vegetables rather than in money. Soon a few companions joined him.

Dante in his Paradiso has Saint Aquinas say of him:

“Let me tell you of a youth whose aristocratic father disowned Him because of his love for a beautiful lady. She had been married before, to Christ, and was so faithful a spouse to Him that, while Mary only stood at the foot of the Cross, she leaped up to be with Him on the Cross. These two of whom I speak are Francis and the Lady Poverty. As they walked along together, the sight of their mutual love drew men’s hearts after them. Bernard saw them and ran after them, kicking off his shoes to run faster to so great a peace. Giles and Sylvester saw them, kicked off their shoes and ran to join them …”

After three years, in 1210, the Pope authorized the forming of the Order of Friars Minor, commonly called the Franciscans. “Friar” means “brother” as in “fraternity”, and “minor” means “lesser” or “younger”. These titles could be taken to mean that to be that a Franciscan, upon meeting another Christian, is to believe “I am your brother in Christ, and your younger brother at that, bound to defer to you and to give you precedence over myself”.

Francis and his companions took literally the words of Christ when he sent his disciples out to preach recorded in Matthew chapter 10:

“Preach as you go, saying, “The kingdom of Heaven is at hand.” … You have received the Gospel without payment, give it to others as freely. Take no gold, or silver, or copper in your belts, no bag for your journey, no spare garment nor sandals, nor staff.

They would have no money, and no property, individually or collectively. Their task was to preach, “using words if necessary”, but declaring by word and action the love of God in Christ. It has been suggested that he it was who set up the first Christmas manger scene, to bring home to human hearts and imaginations as well as to their intellects the Good News of God made human for our salvation.

In 1219, Francis went to the Holy Land to preach to the Muslims. He was given a pass through the enemy lines, and spoke to the Sultan, Melek-al-Kamil. Francis proclaimed the Gospel to the Sultan, who replied that he had his own beliefs, and that Muslims were as firmly convinced of the truth of Islam as Francis was of the truth of Christianity. Francis proposed that a fire be built, and that he and a Muslim volunteer would walk side by side into the fire to show whose faith was stronger. The Sultan said he was not sure that a Muslim volunteer could be found. Francis then offered to walk into the fire alone. The Sultan who was deeply impressed but remained unconverted. Francis proposed an armistice between the two warring sides, and drew up terms for one; the Sultan agreed, but, to Francis’s deep disappointment, the Christian leaders would not. Francis returned to Italy, but a permanent result was that the Franciscans were given custody of the Christian shrines then in Muslim hands and animosity between Christians and Muslims remains strong today.

From the first known letter from Francis to all Christians:

“O how happy and blessed are those who love the Lord and do as The Lord himself said in the gospel: You shall love the Lord your God with your whole heart and your whole soul, and your neighbour as yourself. Therefore, let us love God and adore him with pure heart and mind. This is his particular desire when he says: True worshipers adore the Father in spirit and truth. For all who adore him must do so in the spirit of truth. Let us also direct to him our praises and prayers, saying: “Our Father, who are in heaven”, since we must always pray and never grow slack.

Furthermore, let us produce worthy fruits of penance. Let us also love our neighbours as ourselves. Let us have charity and humility. Let us give alms because these cleanse our souls from the stains of sin. Men lose all the material things they leave behind in this world, but they carry with them the reward of their charity and the alms they give. For these they will receive from the Lord the reward and recompense they deserve. We must not be wise and prudent according to the flesh. Rather we must be simple, humble and pure. We should never desire to be over others. Instead, we ought to be servants who are submissive to every human being for God’s sake. The Spirit of the Lord will rest on all who live in this way and persevere in it to the end. He will permanently dwell in them. They will be the Father’s children who do his work. They are the spouses, brothers and mothers of our Lord Jesus Christ.”

Remember the words from Matthew’s Gospel this morning;

“But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.”1




1 This sermon produced using The New Interpreter’s Bible, Volumes I and VII, Abingdon Press Nashville, and material fromwww.

Sermon: The Eighteenth Sunday after Pentecost (C) – 22nd September 2013

St Aidan’s Anglican Church West Epping 8:30 am

Readings: Jeremiah 8:18-9:1; Psalm 79:1-9; 1 Timothy 2:1-10; Luke 16:1-13

Honesty is the best policy, we say. We disapprove of dishonesty and corruption, whether it is in government, commerce or in personal relationships. And we would expect Jesus to disapprove of such things.

But in the story we just heard from Jesus, he seems to commend a man for his dishonesty. How can that be? What was Jesus getting at?

Jesus’ story is about a rich man who has a manager, a financial administrator. The boss finds out that he has been cooking the books. He’s been lining his pockets with money that rightly belonged to the boss. Of course the boss fires him. “Put your accounts together and hand them in. You’re out!”

Now the manager is in a real spot. No one’s going to trust him to manage their property. He’s not cut out to be a labourer, and the thought of begging doesn’t exactly appeal to him. How can this man get out of the hole he is in?

Then he has a brilliant idea. Nowadays when someone is fired, they are accompanied to their desk, watched as they pick up their things, and escorted out of the building. But this man has a bit of time before he hands in the books. He quickly gets together with some of the boss’s biggest debtors. “You owe $10000? No you don’t. I’m going to make it $5000.”

“You owe $20000? Not any more. I’m going to take it down to $16000. And don’t forget who made it all possible.” It’s all about how to win friends and influence people. By the time the man hands in the books, he has a whole collection of people in his debt. They’ll look after him in the future as he has looked after them.

Of course there is a small problem. The boss has already been cheated. How will he react to this trick? Amazingly he praises the man. Hecommends this man who has robbed him yet again.

How come? It is not that he is pleased with what the manager has done. But he has to admit that he has really been outsmarted. It’s more along the lines of “what a cunning devil this man is!” It’s too late to undo what he has done, and even having him arrested is not going to get him money back.

It seems that Jesus himself is commending the man for what seems to be a dishonest series of actions. But why is he commending the man? Not for his dishonesty: we are not encouraged to be dishonest like this man. But there are things to be learned from him.

Here is a man in a tight spot, and what does he do? Does he stand still and do nothing, like a kangaroo dazzled by a car’s headlights, almost waiting to be hit? No, this man acts. He is decisive. He is determined. The writing is on the wall, but he is going to find a way out. He’s a bit like those heroes of the old Saturday afternoon serials at the movies: at the end of the episode disaster seems unavoidable, but at the beginning of the next episode, they’ve found a way of escape. And so, when the situation seems hopeless, this man sets himself up with friends for the future, even though he has been fired. We can’t approve of his actions, but we must admire his effective way of handling the crisis.

It’s a strange parable, isn’t it? And as we look at the teaching of Jesus which follows it, we see that it really points in two different directions. There is an immediate issue, and then there is a broader issue which flows out of the story.

The immediate issue is that Jesus wants us to see the importance of responding seriously to an urgent situation. Here is a guilty man who does whatever it takes to avoid the consequences of his guilt.

And who are the people who find themselves in that situation today? Of course we all are: we all are guilty before God. We can’t escape the reality that we all fall short of his righteous demands: but is there a way out? Of course we know there is. Not some dishonest act like the man in the parable, but a sacrificial act which has been done for us. Jesus calls us to

come to him, acknowledging our guilt and failure, and to receive God’s mercy and forgiveness.

We depend on Jesus who died and rose to bring us forgiveness and salvation and hope, and through him we are graciously given a secure place in his eternal kingdom of life and love. Jesus’ call to us is that we must not take the Gospel for granted, but that we respond in active faith and hold fast to him who is our Saviour and eternal King.

But in the following verses Jesus also calls us to get a true perspective on money and possessions. Yes, he wants us to learn positively from the man’s determination to find a way out of a disaster. But he also wants us to see what is wrong with the man’s outlook on money and possessions.

Firstly Jesus calls us to be generous. “Make friends for yourself with the wealth you have”, he says. Of course wealth and dishonesty are so often aligned. But Jesus’ point is different. Use wealth not to make yourself popular or comfortable or powerful: that’s what so many people do. Use your wealth so that you will be welcomed into God’s kingdom by those who have been blessed by your generous actions. Jesus is telling us to use our wealth God’s way. He calls us not only to be honest, but generous. It’s not that being generous gets us brownie points so that we earn for ourselves a place in heaven: rather that our generosity brings blessing to others, and pleasure to God.

Treasure in heaven ultimately is of far more value than earthly treasure. Jesus wants us to share in his kingdom with people who have been blessed through our generosity: our help in a difficult time, our contribution to the outreach and ministry of the church, our gifts to assist people in need. Money is not filthy in itself. It can be used for evil, or for good. Let us be generous in doing good with it.

Secondly Jesus calls us to be faithful. Ultimately the things we possess do not belong to us independently: they all come from God.

The scriptures encourage us to see ourselves as stewards of what we have: we are responsible to God for what we do with our lives, our time, our possessions, our money. The man in the parable was generous, but with someone else’s money! How trustworthy are we in the way we use all that God has provided for us? Not that we need to be uptight about every cent, or to agonize about every little financial outlay. But we need to see ourselves as responsible in the way we use our money.

In the early days of our marriage, when I had been working for only one year, and Sarah was still a student, we used to try to account for every cent we spent. We kept a little accounting book, and everything we spent got written down. At the end of the week, if our sums didn’t add up, we got pretty uptight.

We’re much more relaxed now: sometimes we wonder whether we are too relaxed. But we try to ensure that we give away a clear proportion of our income to the work of God’s church and for people in need. That’s part of the way that we – like so many Christians – seek to acknowledge that ultimately everything we have we owe to God, and we are ultimately answerable to him. May we all seek to be faithful so that we serve God in the way we use our money and possessions. Be faithful.

And then Jesus calls us to be devoted. He asks us who really comes first in our lives: God or possessions? God or things? He emphasizes that we cannot serve both God and money.

And in our society today we need that reminder. One of the sad things about the recent election campaign is that the major parties pandered to our selfishness. People were encouraged to think basically about their hip pocket. The value or otherwise of the carbon tax was not discussed: simply that we don’t like paying taxes. Saving taxpayers’ money was important: but making Australia a better place or helping people in need or making a positive contribution to a struggling world seemed irrelevant. And so we now have a huge reduction in desperately needed foreign aid, even though we are an extremely wealthy country, and a structural change which will ensure that the priority in giving aid is meant to focus on what works for our country, not how our aid benefits those most in need.

Jesus warns that the desire to have money and possessions, the quest for security and comfort, can enslave us, dominate us. And so he challenges us: who or what really comes first in our lives? What really matters to us?

Let us learn from this dishonest manager, but let us not follow his example. Let us be generous with what we have. Let us be faithful to God in the way we use our possessions, given to us by our Creator. And let us be devoted to our Lord, not allowing money and things to take first place. Money is a useful tool, but a dangerous master. Let’s keep our priorities right, and use our money to serve God, to serve our neighbour, and not just to serve ourselves.


Paul Weaver