St. Paul’s Bridgetown

19/03/2026

Lent 4 John 9:1-41 Hope
May the thoughts of our minds and the meditations of all our hearts be acceptable to you, Our Lord and redeemer. Amen
This past week has been progressively unsettling. A war has erupted thousands of kilometres away in countries that we have no particular grievance with and yet we are feeling it’s effects all the way down under. Many Australians have family in the Middle East, thousands of Aussies pass through the Middle East every week, and some have become stranded. Our military is staring to be drawn in to a war where the goals are not clear, and the rules of engagement seem to have gone out of the window. The emerging fuel crisis is starting to affect us as the cost of fuel skyrockets, threatening to grind rural areas to a halt. The whole thing weighs heavily on us.
Is it possible for us to move from feeling overwhelmed, and hopeless? We gather as people of hope but the hope has to be real, not just a nice idea. Hope is not wishful thinking. Hope, in the language of faith, is the steady confidence that God is at work even when the path ahead is unclear.
The story from Samuel takes us to Bethlehem, to the house of Jesse, where God upends human expectations. Samuel is sent to anoint a king, and like any of us, he assumes that strength, height, and appearance will reveal God’s choice. Yet one by one, the obvious candidates are rejected. God reminds Samuel—and us—that hope does not rest on what the eye can measure: the Lord does not see as mortals see. Hope here is quiet and easily overlooked. It stands in the field tending sheep while others pass in review. David is not chosen because he is impressive, but because God sees a heart capable of faithfulness. When we feel overlooked, small, or unprepared, this story insists that God’s purposes are not thwarted by our insignificance. Hope is born precisely where we think nothing important is happening.
The calmness of Psalm 23. We hear it most at funerals because it describes hope and comfort. Hope is placed not in the absence of trouble, but in the presence of God. “Even though I walk through the darkest valley, I fear no evil; for you are with me.” This psalm does not deny the valley. It does not rush past it. Instead, it proclaims that the valley is not the end of the story because God walks there too. Hope, then, is not escape. It is companionship. The shepherd does not remove every threat, but provides guidance, protection, and nourishment along the way.
From Ephesians this morning: “For once you were darkness, but now in the Lord you are light. Live as children of light.” Notice that the text does not say we were once in darkness, but that we were darkness. But now, because of Christ, that identity has changed. Hope is the confidence that transformation is real. Because Christ’s light shines, we are no longer bound to old patterns of fear, secrecy, or despair.
This morning’s gospel tells the wonderful story of a man, born blind, who received his sight after an encounter with Jesus. As the story progresses and we encounter the resistance of the religious elite, the man’s gift of physical sight develops into something far more remarkable. He recognises Jesus as the Son of Man, and he worships him. Over and over again the man, and his family, are questioned about this healing. There is so much doubt. The man doesn’t really have answers. He cannot explain it. He can only affirm it. He simply says, “One thing I do know, that though I was blind, now I see.” That is hope distilled to its essence. It does not explain everything. It bears witness to change.
Our Gospel story is very personal. The blind man and his family would have faced years of judgment and ostracism: ‘Someone sinned, they deserved it, lets hope it’s not catching’. I don’t know about you but I think it’s easier to rest in this hope in our personal lives. Though personal challenges can be life changing, they may feel more manageable when viewed alongside global suffering. In the face of the global issues we often feel hopeless.
However, as God’s people, even though we might be as concerned as everyone else is, we have an advantage because we know for certain that in all the ups and downs of life we are never alone. Our Lord, Jesus Christ, is Emmanuel -God with us- present to walk beside us every moment of every day. Jesus says to us, “Come to me all you who are weary and carrying heavy burdens, and I will give you rest”. This is Christ’s message and promise to us today in the face of our rapidly changing world.
So how can we as a Christian community respond to what is happening around us?
The words from Psalm 23 are particularly pertinent today: Though I walk through the valley of the shadow of death, I will fear no evil. For you are with me, your rod and staff comfort me.
God is with us. So many of us are feeling weary and fearful. Jesus promises to help us with our burdens, to give us rest. We are not to be fearful- God is with us comforting us. This is not a blind faith, or a simplified hope. Jesus’ power enabled the blind man to see, not only physically but he saw God. If we continue to look towards God, we too will see how we are to be in these uncertain times.
We are right to be concerned about the events in the Middle East. Millions of ordinary people, men, women, and children, are facing an uncertain future. Will their lives literally be destroyed, are their loved ones safe, are they going to become refugees, when will it all end? And the effects are potentially no less severe here. Is there enough fuel for farming to continue, for mining to continue, for transportation of food and essentials to rural and remote areas. Normal life could suddenly become pretty difficult.
So we hold fast to our faith. Not because we can put our heads in the sand and leave it all up to God, but because God promises to be with us. To walk with us, to comfort us, to bring light into the darkness. By restoring the blind mans sight Jesus transformed his life. Not only could he see the world around him, wonder at all the new sights and engage more fully with his loved ones, but Jesus freed him from the exclusion that affected his life just as much.
There is much fear at the moment. Fear closes us down. We may withdraw, become stressed and moody, it is dark. Hope brings light, gives assurance when we cannot see a way forward. Hope is a gift from God, but like all gifts we choose whether to open the gift and use the gift.

Let us pray an ancient prayer from St. Bede (c.700)
Oh Christ, our Morning Star,
Splendour of Light Eternal,
shining with the glory of the rainbow,
come and waken us from the greyness of our apathy
and renew in us your gift of hope. Amen

03/03/2026

LENT 2 Born Again
Genesis 12.1-4a; Psalm 121; Romans 4.1-5; 4.13-17; John 3.1-17
May the words of my mouth and the meditations of all our hearts be acceptable to you, our Lord and saviour. Amen
Today we meet an interesting man named Nicodemus. He is identified as a Pharisee, a leader of the Jews, and in other places as a teacher of teachers. Think about him in terms of a University Professor, or perhaps a Bishop. He has status, education, influence. Nicodemus is all over the Jewish teachings, traditions and practices. In their conversation, Moses, the receiver of the Law, is mentioned, and he would have been familiar with the life and work of Abraham whom we heard about in the Genisis reading. Abraham, the father of the nations, preceded the Law.
And yet Nicodemus comes to meet Jesus. He is curious, and it seems that his curiosity is a genuine desire to learn, rather than some other contacts that Jesus has with Pharisees who are trying to trip him up. They are arrogant and want to put this unofficial teacher in his place. Nicodemus meets Jesus at night where they can’t be seen rather than in a public showdown. He shows humility and a desire to understand this different teacher.
The conversation that follows is really quite bizarre. Nicodemus acknowledges that Jesus must have come from God, and in fact be in the presence of God in order to do the signs or miracles that he has been doing. Jesus agrees saying ‘no one can see the kingdom of God without being born from above.’ But, argues Nicodemus, ‘How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?’
Exactly! How can we be born again? Yet millions of Christians say that they have been ‘born again’.
Jesus goes on to talk about being born from water and from Spirit. You cannot know God if you haven’t been born of the Spirit. Our physical birth, which involves a lot of water, is different. What is born of the Spirit is spirit. To be born again is to receive God’s spirit.
How many of you have witnessed the birth of a baby? It’s a messy business; it’s a risky business. The newborn infant is utterly dependant on those around it, particularly it’s mother. Some mothers are better than others, but the baby doesn’t know this. He needs the protection and nourishment that the mother can provide. As the child grows and develops, she becomes less dependant on the carer as she learns the ways of the world.
I’m not sure that being born again, this spiritual rebirth is not equally as messy and risky as the physical birth. The unborn baby starts the birth process when it has outgrown the environment it is in- it is literally too big for the womb and needs to get out! Our spiritual rebirth often happens when our environment, our circumstances need a drastic change. Life has become messy, and we need to change. Even those of us that have been raised in Christian families rarely experience God or have a spiritual rebirth until we hit a major hurdle. Until that time it is head knowledge, not heart knowledge.
And it’s risky too. The life that God, through Jesus calls us to is not one of status, power and influence. It is one of humility, compassion, mercy, grace, and forgiveness. And it doesn’t happen overnight. For some the initial ‘conversion’ may be sudden and overwhelming, but more often it is a slow realisation. And even for those that have a sudden experience, it takes time to grow into the new reality. We are utterly dependant on those around us to protect and nurture us as we grow into this new being.
Jesus alludes to how tricky this Spirit can be by comparing it to the wind. We can feel it but we don’t really know where it came from or where it is going. Nicodemus is not a stupid man but he just doesn’t get it. He has never experienced this rebirth. Maybe his worldly status has protected him from ever reaching rock bottom, although we all know that status doesn’t protect you from the messiness of life. Maybe it has simply never occurred to him to ask for that kind of help from God. Jesus talks about testimony.
How do you know about God? Reading or listening to the bible, coming to church, talking to other Christians. Or less reliable sources like social media, internet algorithms showing you what it thinks you want to know, and general media. Christians are portrayed in so many different ways. They are often held to a higher standard of behaviour and yet are often teased and ridiculed when they try to do this. If I’m being more cynical, some Christians hide in the outward appearances of faith, quite often based in strict rules rather than forgiveness and grace. This rigid righteousness puts many people off religion. They can see the hypocrisy.
I think that testimony is probably the best teacher. When we are prepared to show our vulnerability and share our stories of redemption, forgiveness, salvation, healing, however you want to put it, that’s when we can help other people to be born again. To experience a different way of being.
Nicodemus wanted to know how it was possible. Are you also wondering why you might bother? If it’s going to be messy and risky, if it is going to involve a whole new way of being maybe it’s too hard. Maybe it’s not worth it. Maybe we can be reborn just a little bit.
According to Jesus it has something to do with eternal life, about not perishing. Again, he is speaking in spiritual terms. Our physical bodies will all die eventually, but we can have a life that goes beyond the physical. And it is eternal, no beginning and no end, so we can access it now.
The only way you can get this life is from God, and the easiest way to get it is by learning from Jesus, and each other. I can’t give you this eternal life, but I can let you know about it, and I can encourage you to seek it by listening to the testimonies of those around you who have experienced it, and by letting yourself be vulnerable so God can get in.
God did not send the Son into the world to condemn the world, but in order that the world might be saved through him.
Amen.

25/02/2026

Lent 1. The temptations and free-will.
Genesis 2:15-17; Psalm 32; Romans 5:12-21; Matthew 4:1-11
May the words of my mouth and the meditations of all our hearts be acceptable to you, our Lord and redeemer. Amen
When I was at Uni my favourite units were Theological Anthropology- an academic way of talking about how humans are made in the image of God, and Theological Ethics- what frameworks guide our behaviour. Today’s readings go straight to the heart of these matters.
Eve, the snake, the apple, and Adam! This story in Genesis is traditionally associated with the notion of the Fall, humanity fell away from God, or Original Sin- the original act of disobedience. However, neither of these is mentioned in the text. Instead, we are presented with a narrative in which choices are central. Perhaps we are being asked to reflect on the nature and limitations of humanity, including the consequences of our actions and inactions and our responsibility in and for this world. As mentioned last week, choices are not as straightforward as one might suppose.
How many of you can remember the snake in The Jungle Book? It is portrayed as devious, wheedling, distracting, in order, basically, to eat you! Have we overlaid this image onto the Genesis serpent- and if so, which came first? Now the text describes the serpent as crafty, and habitually the relationship between humans and snakes is built around fear. But, at that time Eve had yet to fear the snake. She was living in the garden of Eden. The snake asks her ‘why?’ Why can’t you eat from this particular tree. All the rest are good. This fruit will make you like God- you will know the difference between good and evil. Because, God says, we will die. Of course they did not physically die, but in having the knowledge of good and evil, they experienced a spiritual death- their completeness in God was lost.
What does it mean to be made in the image of God- it has something to do with free-will- humans are the only animal that fully conceives of the future and so can make choices which are not necessarily dependant on survival: You can eat the fruit but there will be consequences. And we are the only species that has a moral or ethical compass. We know the difference between right and wrong, good and evil. Ethical frameworks, however, are not set in stone. They are dependant on context- social, cultural, your age, even gender and race.
Over the years sociologists and psychologists have examined how our free-will (decision making processes), and our ethical/moral frameworks develop, both in the individual and in culture.
Generally speaking, as we mature, our decision-making ability and our moral compass develops over fairly predictable lines. It can be difficult to track your own progress but take a look at the babies, toddlers, young children, teenagers, young adults and mature adults that you know. Moral understanding evolves with age and experience. Curiously, moral understanding itself doesn’t always protect us from dodgy decisions! As St. Paul says in Romans 7- ‘I have the desire to do what is good, but I cannot carry it out. For I do not do the good I want to do, but the evil I do not want to do—this I keep on doing.’ Ring any bells?
So that’s us, what about God? God knows the difference between good and evil. And, God’s nature, according to the psalmist, includes preservation, deliverance, instruction, forgiveness, sanctuary, and according to St. Paul includes the free gift of grace. This grace is fully present in Jesus Christ, whose one ‘act of righteousness leads to justification and life for all.’
So, Jesus in the wilderness. Both Luke and Matthew have an account of Jesus’ 40 days wilderness experience. There is no evidence of witnesses other than the devil, and eventually the angels, so Jesus himself must have told of his experience of temptation.
The devil presents Jesus with three proposed actions that have highly desirable outcomes. In the first he can relieve his hunger by turning stones into bread. If he can do it for himself then he could address extensive food insecurity for many in the Roman world by turning stones into bread. This is a brilliant idea.
By throwing himself off the pinnacle of the temple he can demonstrate God’s protection in a dramatic public and attention-getting display.
And finally, if Jesus will fall down and worship the tempter, he can gain power over all the empires of the world. The devil may well be pulling the strings of the powerful who controlled the empires of the day, but this power is not the devils to give away, God created, worship is owed to God.
The three temptations are preceded by the words- ‘If you are God’. The devil is trying to appeal to Jesus ego as the devil understands ego. If you have the power to do these things, why not just do them. What better way to demonstrate God’s presence than in these physical displays? Feeding the hungry, God’s protection from harm, absolute power.
Jesus rejects Satan’s offers. For a start, God doesn’t need permission to do any of these things. And it is not in God’s nature to do so. Humanity has free will and the ability to make ethical, moral choices. God created a world with enough resources for all its creatures and gave humans stewardship of it. We lose free-will if God just takes over and makes bread out of stones. If we live in the expectation that God will rescue us from the consequences of our choices, like expecting to survive a fall from a high building, then chaos would reign. We wouldn’t have to take responsibility for our actions. If we accept the devils offer of power then we may find ourselves bound to moral codes and decisions that we cannot control- just ask anyone struggling with an addiction.
Just as an aside note- I find the concept of a specific ‘devil’ or satan difficult to understand, but however we think of the devil, the figure’s presence in the Gospel personifies the vulnerability of human life and life in relation to God. In the wilderness Jesus had to wrestle with his identity as fully human and fully divine. In order to truly understand the human condition, he had to put to one side any notions of being God. Jesus’ answers point away from ego and to God.
This season of Lent gives us an opportunity to examine the motivations behind our decisions. Do they satisfy ourselves, our ego, or do they point o God. Many people give up chocolate, sugar, or alcohol for Lent. Why do they do this? Is it so they can boast? Is it because they might lose some weight or save their liver? Or could it be a means of turning towards God? Maybe it can- maybe we will turn to God each time we are tempted, and for forgiveness each time we succumb. Only you will know. And God!
The key feature of Genesis is its legendary account of the creation of the world, the early history of the human race, and the origins of the Jewish people. It was not written as it happened but is the culmination of several authors over several centuries and is held by most biblical scholars to be closer to mythology than historical fact.
Can you put yourself in the story? Who would you be- the serpent, Eve, Adam? The serpent wants to know- ‘did God really say that?’ Eve knows the right answer but is tempted to try for herself. Adam, who is there all along, just goes along with Eve. And God just lets it all unfold!
If we are made in the image of God, and the bible says we are in multiple ways, then we have to step up and own our free-will and respect the free-will of others. This has to happen in a framework of moral or ethical behaviours which may vary from culture to culture, and as we mature. I believe that the life and ministry of Jesus can show us how to build these frameworks so that everyone thrives and all are encouraged to look to God.
I hope that your Lenten fast, however it looks, will enrich your relationship with God and each other.
Amen

29/01/2026

Bridgetown Churches Together newsletter 🙏

07/11/2025

15/06/2025

The doctrine of the Trinity is paramount to conservative Christians and some of them claim that progressive Christians reject it. That may be true for those who are unitarians, yet many progressive Christians can and do believe Jesus was Divine (in the way that you and I are), and concur that he’s the 2nd person of the Trinity. Progressive Christians honor and celebrate Jesus as a unique and fully incarnate manifestation of God. We live and move and have our being in God, so did Jesus.

Many of us view the Trinity as a beloved Christian poem of who God is – ultimate reality which is in dynamic, loving relationship. and, since we are created in the image of God, this is a potent reminder of our calling to be more deeply relational within ourselves and with one another.

This view doesn’t see the Trinity as asserting literal ontological reality, but rather as deftly worded devotional poetry. Yet poems don’t literally define things. Like all art, and theology, they point to what is beyond them.

Viewed in this way, we see the Trinity reminding us that we exist in relation to others – and that we are called to love ourselves and others dynamically and lovingly. Good orthopraxy. ~ Roger Wolsey Author