Sermon Preached in St. Paul’s Athens (and on Zoom) on the 5th Sunday of Easter 2021: Acts 4, 5-12; John 10, 11-18)

Fr Leonard Doolan

In today’s gospel reading Jesus says ‘I am the Good Shepherd’. This has given rise to a particular Sunday in the Easter season being called ‘Good Shepherd Sunday’. So I begin with an apology. I got the Sunday readings mixed up and we should have read today’s gospel last week. If you are confused by this, you can imagine how confused I am. Anyway, with all that clearly sorted out  – back to the Good Shepherd.

Half of this chapter of John’s gospel is taken up with an extended pastoral metaphor. To begin, Jesus speaks of the sheepfold and how the sheep will know the voice of their shepherd, and not that of a stranger – and Jesus, by implication, is saying that he is the trustworthy Gatekeeper. St. John the gospel writers comments that Jesus uses this description as a ‘figure of speech’ (παροιμία).

As the word picture develops Jesus then goes on to say that ‘I am the Gate’ (John 10, 9). Thus far we are left understanding that Jesus is the Gatekeeper, and the Gate, and now he raises the image to its main point – ‘I am the Good Shepherd’.

This image is popular – but playing around with the image is not new, nor unique to Jesus. If we look to the Old Testament, and to the Prophecy of Ezekiel, (Ezek 34, 1ff) the prophet excoriates the spiritual leaders of the day for their bad practices as shepherds of God’s people. They are the ones directly responsible for scattering God’s sheep, with the implication that they have not been gatherers as a good shepherd would be.

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Audio Sermon for the 5th Sunday of Easter – 30th May 2021

Fr Leonard Doolan – St Paul’s Athens and on Zoom

Audio Sermon for the 4th Sunday of Easter – 23rd May 2021

Fr Leonard Doolan – St Paul’s Athens and on Zoom

Sermon for the 4th Sunday of Easter – 23rd May 2021: Acts 8, 26-end; John 15, 1-8.

Fr Leonard Doolan – St Paul’s Athens and on Zoom

The image of Jesus as the True Vine is one that is highly emotive and attractive. I have an icon in my small collection which is the True Vine, η άμπελος. It means a lot to me, not least because it was a gift from our daughter a few years ago.

In this bucolic image from St. John’s gospel God the Father, is referred to as the gardener, or the vine-dresser, ο γεώργος, from which we derive the highly popular first name Georgios in Greek, or George in English. It is for good reason that King George III was called ‘Farmer George’ with his agricultural interests, but also a clever play on words.

As the image is developed there is the invitation from our Lord for a healthy participation in the life of the vine, meaning a healthy participation in his life, a sort of organic synergy, an invitation to be included. The word used is rather beautifully translated as ‘abide’ – but the verb μένω is used still in modern Greek for ‘live’.

‘Abide’ is quite an old fashioned word in English now – as indeed the word for someone’s house or home as ‘an abode’ but it is perhaps its more sparing use that makes it all the more powerful when we are invited to ‘abide in Christ’.

One of the most well – known hymns begins with these words:

‘Abide with me; fast falls the eventide’. The last verse is perhaps the most powerful,

Hold thou thy cross before my closing eyes;

Shine through the gloom and point me to the skies:

Heaven’s morning breaks, and earth’s vain shadows flee;

In life, in death, O Lord, abide with me!

Abiding in the life of Christ as a vine, is as challenging as it is comforting. The final verse of that hymn I just quoted talks of the cross – there can be no sharing in the life of Jesus, no participating in the life of Christ the True Vine, without the acceptance of the challenge of the cross.

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Sermon for the third Sunday after Easter- 16th May 2021: Acts 3, 12-19; Luke 24, 36-48.

Fr Leonard Doolan – St Paul’s Athens and on Zoom

From time to time the author of some great TV drama will tell us that she or he has written more than one ending to the story, allowing time to see how the series develops and how people respond to the developing plot. Actors will actually film several endings, and won’t know which one will be used until it is actually screened. This gives the directing team and the author the final word on suspense. In a sense this is what we get with the four gospel writers as they present to us what happens after Jesus walks away from the empty tomb.

Mark’s version is short, and the experience of the women who go to the garden is expressed in powerful words – alarmed, terror, amazement, afraid. In fact ‘afraid’ is the final word in St. Mark’s gospel.

Matthew says little more than Mark, but his gospel ends with words like, direct, worship, go, make disciples, baptize, obey, command. Matthew leaves us in no doubt that the new way of following Jesus is missional – we are sent out – go and baptize. We are given our gospel orders by Matthew.

In a sense, John ends as he begins. He informs us in his first chapter that Word has become flesh and dwells in our midst. It is this same Word that has ‘spoken forth’ from the empty tomb, and he still dwells among us in full physical presence. John has not retreated on his initial convictions. Mary of Magdala is told ‘not to touch’ – Noli me tangere – ‘do not hold on to me’. He stands in the midst of his disciples and shows them the marks of the cross – this is the same me! To Thomas he later says, reach out and touch. Again, he appears by the lakeside and lo and behold he is presiding over a charcoal fire cooking some fish. So for John, the Word has indeed remained flesh and continues to dwell among us, full of grace and truth.

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Sermon for the 3rd Sunday Easter – 16th May 2021

F Leonard Doolan – St Paul’s Athens & Zoom Service

Sermon for the 2nd Sunday of Easter – 9th May 2021: Acts 4, 32-35 , John 20, 19-end

Deacon Christine Saccali – St Paul’s Athens

I speak in the name of the Triune God, Father, Son and Holy Spirit AMEN

Small children teach us an awful lot and hopefully, learn from us too and it is important that we teach and pass on our Christian faith. My granddaughter, just three, shows me all the time about love and trust. Take washing hands for instance, and we have been doing an awful lot of that recently, she will say, ‘Look my hands are clean, before I reply, but you can’t see germs. Wash them again please.’

During this past year or so of the pandemic fear and trust, two sides of the same coin have come to the forefront. Seldom have I heard and read so much about doubt, or conspiracy theories either although they were always out there.

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Audio Sermon for Easter Sunday – 2nd May 2021: Mark 16, 1-8.

Fr Leonard Doolan St Paul’s Athens and Zoom

Sermon for Easter Sunday 2nd May 2021: Mark 16, 1-8.

Fr Leonard Doolan – St Paul’s Athens and Zoom

It has been an extraordinary year since Easter 2020. The pandemic is still with us. In some parts of the world it is still out of control – India and Brazil especially are being humbled before this virus as social structures and familiar patterns of life are brought to an abrupt close. The word devastating would be an understatement.

All countries have been ravished by this virus, and where there are signs of recovery we are still cautious, because nothing is certain, nothing is predictable.

In those countries where there are some signs of emergence, it is easy to think of the language of new life, of renewal. A little more family life is possible – hugging a grand-child or an ailing parent in a nursing home for the first time in a year. Shops begin to trade again albeit perhaps in some restricted ways. The language of the pandemic has brought a new globally recognized vocabulary all of its own, such as ‘click and collect’.

In our usual human haste plans are being made for summer holidays again. Greece is particularly keen to re-invigorate its tourism as so much depends on it – so many people’s livelihoods linked to seasonal work. Governments have to balance public health with the economy.

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Sermon for Palm Sunday – 25th April 2021: Matthew 21, 1-11

Fr Leonard Doolan – St Paul’s Athens and Zoom

I would like to touch on three themes briefly this morning: Lazarus, The Entry of Jesus into Jerusalem, and the Bridegroom.

Six days before Jesus enters the city of Jerusalem for the week long celebration of Passover, St. John tells us that Jesus visits Bethany. This was a village about 2 miles from Jerusalem, on the other side of the Mount of Olives. The village name means in Hebrew either ‘The House of Dates’ or ‘The House of the Afflicted’.

This is the village of Mary and Martha, sisters, and their brother Lazarus. All three were known to Jesus, and he was known to them – quite well, we must assume. Sometime previously Lazarus had died. There is some thought that Lazarus might have been a leper.

The most noteworthy point is that at some date before this recorded visit Jesus had visited Bethany, very much at the behest of Martha and Mary, and had raised Lazarus from his grave.

This event must have travelled easily into the surrounding area, including Jerusalem, and had reached the ears of the religious authorities. What Jesus had done in Bethany was a deep threat to religious stability in the city and in the Temple. So much so that when the authorities actually do decide that Jesus has to be done away with, Lazarus is also mentioned. He too should die – after all, this walking miracle was as dangerous as anything else Jesus might get up to.

The raising of Lazarus is a turning point in this whole Jerusalem based drama. That Jesus has returned to Bethany near to the Festival is bad news.

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