There’s a phrase we hear a lot these days, especially in talent shows like Britain’s Got Talent or The Voice. Just before someone walks nervously onto stage, there’s that moment when a presenter or judge will say, “Go on, it’s your time to shine.” Cue the music, cue the lights, cue the drama. And if all goes well, a spotlight finds them and a star is born. I find that phrase “your time to shine” a little loaded. As if it’s all up to you to dazzle. As if the light has to come from just inside you, and it needs to be bright enough to impress the world. That can be quite a burden. I often feel a little out of step with that kind of expectation. People are sometimes surprised when I tell them that I’m quite an introvert by nature. I stand in front of people week by week, lead worship, preach, sometimes even try to sing the liturgy, but it doesn’t mean I’m always comfortable being in the spotlight. I know what it is to tremble a little inwardly, to feel my way into a space quietly, to wrestle with the thought, “Am I good enough?” Which is why today’s Gospel has resonance. Jesus doesn’t say, “Now is your time to shine,” as if we must summon some inner brilliance. He says something very different. He says, You are the light of the world.Not because we’re dazzling, not because we’ve passed an audition, not because we’ve got everything together. But because someone, is already shining through you. It’s not about the spotlight being on us. It’s about us becoming a window through which others glimpse the love and mercy of God. To fishermen around the Sea of Galilee, shepherds, farmers, ordinary people like you and me, Jesus says, “You are the light of the world.” In today’s Gospel, Jesus continues the Sermon on the Mount, not with commandments, but with images. Salt and light. Simple, earthy, necessary things. Salt gives flavour, preserves goodness. Light gives direction, warmth, hope. And that, he says, is our vocation in the world. Not to draw attention to ourselves, but to help make the love of God visible, to help others see.Isaiah, writing centuries earlier, reminds us what true religion looks like, not performance, but love… It”s about sharing bread, loosing the bonds of injustice, sheltering the poor. St Paul, speaking from his own vulnerability, adds another crucial dimension. “I came to you in weakness and in fear and in much trembling…” These are not words of a confident public speaker.It’s easy to think that “shining” must mean having charisma, eloquence, public acclaim. That we must always be extroverted, assertive, radiant. But many of us live quiet lives with inner trembling, with introverted personalities, with private doubts. Paul assures us, those are not barriers to the light of Christ. They may be precisely where His power shines through. St John Chrysostom taught that the light is not merely in you, you are light, if you dwell in Christ. Think too of other metaphors, that as the moon has no light of its own but reflects the sun, so we reflect Christ when we are turned towards him. Artists have often imagined saints with halos, radiant with divine glory. But the real miracle is that such radiance is meant not for a few, but for all who live in love. Not to make us the focus, but to make God visible through our living. We see grace not only in grand gestures but in the ordinary sacramentality of life. Salt, light, oil, water, bread, wine, material things, gently transfigured by God’s presence. And so too with us. We don’t separate the sacred from the everyday, we find the sacred in the everyday. Christ, the true Light, enters the world through flesh, through action, through community. And now, he chooses to shine through us.Think of the young care assistant who takes time to comb an elderly patient’s hair just the way they like it, because it restores their dignity. Or the parent, frazzled and tired, who still reads that same bedtime story night after night with love. Or the church volunteer who quietly sets about their tasks, unseen by most, but faithfully undertaken. None of these moments will trend on social media. But they are radiant. So, this is not about seeking our “15 minutes of fame.” It’s not the light of performance or perfection. It is the steady, gentle light of kindness, of forgiveness, of faithfulness in genuine service. So let your light so shine, not to impress, but because we belong to Christ, and in our trembling and weakness, may his love be made known. Amen. Image: Swanson, John August. Festival of Lights, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. https://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56546 [retrieved February 7, 2026]. Original source: Estate of John August Swanson, https://www.johnaugustswanson.com/.
OK, yes I know that Christmas is ‘sooo last year’, but when do you normally take your Christmas decorations down? Is it as soon as possible on St Stephen’s/Boxing Day? Do you stick with them until just after New Year? Maybe they sparkle until Epiphany, or………do they remain, pristine and glitzy until Candlemas? If so, you are being way more traditional than most, and in keeping with the Medieval calendar.For those traditionalists, Candlemas was the final deadline to take down Christmas decorations, otherwise, I was always told that any Christmas baubles or whatever that remained after this time had to remain for the entire year, otherwise bad luck would pervade!! And by Candlemas the Christmas season is officially over, even though we’ve largely been in liturgical green since just after Epiphany. Now the focus can begin to rest on the upcoming season of Lent. And that will be upon us before we know it this year!Candlemas commemorates the presentation of Christ in the Temple as well as the purification of Mary, 40 days after giving birth, as per the requirements of the Mosaic law. At this Temple visit, the aged Simeon proclaims the baby in Mary’s arms the ‘light to enlighten the Gentiles and to be the glory of Thy people Israel.’ This imagery of light has become central to the festival of Candlemas. However, Simeon goes on to say that the child is appointed for the fall and rising of many in Israel…there will be His opposers as well as His followers. There can be no neutrality because Jesus is the light that no-one can ignore, the light that reveals their innermost thoughts forcing everyone to either be for Him or against Him. As was the case while Jesus walked the earth, leading to a pivotal part of God’s salvational plan, so it remains today. Families are still divided where some are followers of Christ and some are not. Division still exists and will do so until He who is seated on the Throne will make all things new. But, as Christians, we have hope. Candles, which play a pivotal role in the observance of Candlemas, signify Christ as the light of the world, giving light, and hope, to those who dwell in darkness and guiding our steps into the way of peace.At Candlemas, churches bless the various candles, as well as other items such as eucharistic hosts and various other consumables which will be used over the course of this liturgical year. Candles, which were lit during the dark days of winter, served as a poignant reminder of hope and guidance. The joyful festivities of Christmas are now in the past; we are moving towards the dark days of Christ’s passion. ‘These are the dark times. But they don't sustain. Darkness never sustains even though sometimes it feels like it might.’ (Jodie Whittaker, Thirteenth Doctor in Spyfall – Part 2.) The small flickering flame of a candle, which no darkness can ever suppress, reminds us that Christ is with us, as He reassures us at the very end of Matthew’s gospel: And surely I will be with you always, to the very end of the age.I feel compelled to refer to the ‘L’ word that Fr Andrew mentions such a lot in his homilies. At the presentation there will have been such love in Mary and Joseph as they brought Jesus to the Temple; such love in Simeon as he recognised that finally he had seen the promised Messiah and could now die in peace. Such love in the, I reckon, feisty Anna who just happened to be passing at the exact time when the Holy Family visited the temple, as she, Anna, proclaimed Jesus to all who would listen. ‘Love, in all its forms, is the most powerful weapon we have. Because love is a form of hope, and like hope, love abides in the face of everything.’ (Jodie Whittaker again, this time in Demons of the Punjab.)I have to confess that I am not sure how widely Candlemas is observed nowadays; I suspect that its prominence has waned somewhat in some modern contexts. But it does remain a day of quiet beauty and reflection in the liturgical calendar. It’s almost like a slow, gentle awakening from the dark of winter, a welcoming for the coming spring when new growth will emerge. A gentle flickering glow to remind us of the cyclical nature of God’s seasons. And that Jesus Christ is with us, yesterday, today and for all our tomorrows. Amen.Cathy
After the testing in the wilderness, which annoying we have not got to yet but the readings jump around in this strange time between Christmas and Lent, Jesus is ready to begin his preaching, but everything seems to go wrong. John the Baptist is arrested and so Judea, the heart of the Holy Land, becomes too hot for Jesus. He even leaves his home territory of Nazareth for Capernaum, “the Galilee of the Gentiles”, as it was called.But as so often, this apparent setback is a new beginning. It foreshadows the community which will come to be, of Jews and Gentiles. It is here Jesus meets and calls his first disciples – pointedly not in an established Jewish area, but in a new land. When we are forced out of our “comfort zone”, God’s grace brings new things into existence. This too is the experience of those whom Jesus calls. These fishermen are called to leave behind the familiar life they inherited from their ancestors, taken out of their depth, and be caught up in the life of this alarming stranger who comes from nowhere. Eventually they will be despatched beyond the boundaries of the world they know.Becoming a disciple of Jesus can be and often is thoroughly unsettling. One has no idea what will be asked and how one will cope. It is a perilous adventure, especially alarming for our timid culture with its fear of risk and obsession with health and safety.God’s love often propels us into deep waters where we must either sink or trust in him. To love anyone is risky. Who knows what it will involve? How much more dangerous to fall in love with the one who is love incarnate. This is an invitation to lose control of our lives. So the Christian imagination should defy the timid neuroses of our time. At Pentecost, much further on in their journey but with the same people we meet today the disciples received the Holy Spirit that propelled them on a mission to the whole world. But they were reluctant to go and leave the small and familiar community of the early Church in Jerusalem, which they could not even imagine today, as they are called in Capernaum. Finally it was persecution that dislodged them. God sometimes resorts to desperate means. We must dare to grapple with questions to which we have no easy answers and try ways of being a church that may well fail. Let us not be afraid, as Peter was in the boat a few years later.Jesus commanded the disciples to get into the boat and go before him. We cannot remain on the beach saying, “Myself, I would not go sailing today” or “I would choose a different boat.” Jesus is alone on the mountain but Peter must not be unaccompanied, he is supported by his fellow disciples, called this day, many of whom he would not have chosen, we too must not be unaccompanied, but also we cannot choose who accompanies us!Sometimes we too shall feel alone, burnt out, exhausted. But Jesus is watching and will come closer to us than ever before. So we need not be afraid. We live in a time of terrible storms too, of growing violence, from knife crime to war. The chasm between the rich and the poor is ever wider. The world order which came into being after the last world war is breaking down. We have no idea of what Artificial Intelligence will yield. If we are not nervous, we ought to be. But we are called and we are fed.For here is a shared meal, our Eucharist, the feeding of the 5000, the absence of Jesus, and his sudden appearance among us. Already on the Sea of Galilee after the call of the fishermen when they were on a boat again the disciples are living in anticipation of the death and Resurrection of the Lord. It will be repeated after the feeding of the four thousand. We will encounter it again on the road to Emmaus, we will find it in the Kingdom yet to come, so do not say ‘what can I give the world’, but ‘how can I let God feed others through me and us’, say ‘yes’ as the disciples did when they were called, step away from the comfortable. Step away from yourself and into Him.The disciples, called today in the Gospel, would later feed the five thousand but they were stuck in the old logic of calculation, of what to do next, of doubt. The Lord of the harvest works miracles with what they offer and with what we offer when we first learn to trust Him.We may feel that, faced with the vast challenges of our world and Church, we have so little to offer as Disciples. What can we say and do that will make a difference? But with God’s grace, our little will be more than enough. So let us not harden our hearts but be open to the incalculable gifts of God, who bestows upon us grace without measure if we open our hands and our ears to Him and to each other.
How do we come to understand God and our faith? Many people don’t really understand it at all of course and have a kind of totemic thought that just turning up in church saves them, which is in complete contradiction to the teachings of the Bible. We should claim no complete understanding of Jesus, and there is no Gnostic knowledge of Him that has been hidden from public view for centuries- and the original deceit of the devil was of course to offer that to Adam. What there is, of course, is scripture and history. Jesus cannot be understood apart from the history of Israel. God’s covenant relationship with the chosen people — ‘I will be your God and you will be my people’ — is the golden thread running through that history. Everything recounted in the Old Testament, whether in the law or in the prophets or in the writings, records the fortunes of that covenant-relationship and looks forward to its consummation in the coming of Messiah, the Christ. Jesus himself tells us that ‘salvation is from the Jews’ (John 4.22).In identifying him, John the Baptist describes him as ‘the Lamb of God’ (John 1.29). Lambs were slaughtered and eaten by the Hebrews in the moment of their deliverance from the land of Egypt. The blood of those lambs marked the houses that the Lord ‘passed over’. The annual remembrance of the Passover that began their journey towards a promised land, still involved, in Jesus’s day, the slaughtering of lambs in the Temple.These are thoroughly Jewish titles, then, and they take us to the heart of Jewish experience and faith. Jesus is the lamb, the servant, the chosen one, and the beloved. In Jesus the promise of an everlasting covenant (Jeremiah 31) is fulfilled. In Jesus, God visits His people in a ‘once and for all’ sealing of the covenant (Hebrews 7.27), its establishment on a foundation that can never be shaken. We can even say that Jesus is Israel. The servant of Isaiah is an individual from among the people but represents the whole people and stands for them so that what happens between him and God is happening between the whole people and God.John the Baptist has been described as the parting voice of the Old Testament and it is to the Old Testament that we must look to begin to understand his description of Jesus as the Lamb of God who takes away the sins of the world. The lamb occupies an important place in the story of the people of Israel. In the first few pages of their sacred text we encounter Abel, son of Adam and Eve, offering a lamb in sacrifice to the Lord. An atonement sacrifice of lambs would become part of the daily ritual of the Temple in Jerusalem. When God asks Abraham to go to one of the mountains in the land of Moriah – perhaps the mount on which the Temple would later be built – and offer his son Isaac as a burnt offering, the unsuspecting Isaac asks his father ‘where is the lamb?’ Abraham’s responds ‘God will provide’ – words which only become at the close of the Old Testament when John the Baptist points to Christ and says, ‘Here is the Lamb of God’. The prophet Isaiah speaks of a suffering servant of God, a man who would be despised and rejected by men and wounded for the transgressions of the people. He compares this suffering servant to a lamb that is led to the slaughter. From the very beginning of his life, Jesus is on a trajectory that will lead to the sacrifice of the Cross, he embodies perfectly the sacrificial lamb.Jesus would be crucified on the feast of the Passover. This feast recalled the Exodus of the people of Israel from Egypt. John the Baptist was the son of a priest, Zechariah, who would have participated in the daily Temple sacrifice. The blood of the Passover Lamb delivered the Israelites in Egypt from death in Egypt. When John describes Jesus as the Lamb of God he pointed to the definitive sacrifice that would deliver humanity from everlasting death. So Jesus is the fulfilment of the Old Testament story. The golden thread that had run through that story was God’s covenant relationship with his chosen people which began when God had said ‘I will be your God and you will be my people’.What also becomes clear in the story is that this Jewish Messiah, this servant of the chosen people, would be a Saviour not just for the people of Israel, but for all people, for us in Blackpool. He would take away the sins of the world. Until he came, the task of the chosen people of the Old Testament, as Isaiah insists in our first reading, was to act as a light to the nations. And this task of being a light to the nations is one that we must continue. Strengthened by the grace given to us in the Eucharist, the sacrament which makes present the sacrifice of Christ on the Cross, the fulfilment of the old Order, we must go out as signs and instruments of the love, mercy, and forgiveness that Jesus Christ, the Lamb of God, offers to all peoples of the world, and then we will come to understand God and our faith, because we will see it in others.
