We are continuing in Ordinary Time in the Church Calendar and tomorrow is the Twelfth Sunday after Trinity (Trinity XII, 23 August 2026) and the feast of Saint Bartholomew the Apostle.
Later this morning, I hope to be at in the Parish Eucharist in Saint Mary and Saint Giles Church, Stony Stratford, reading one of the lessons. But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Matthew 16: 13-20 (NRSVA):
13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, ‘Who do people say that the Son of Man is?’ 14 And they said, ‘Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets.’ 15 He said to them, ‘But who do you say that I am?’ 16 Simon Peter answered, ‘You are the Messiah, the Son of the living God.’ 17 And Jesus answered him, ‘Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven. 18 And I tell you, you are Peter, and on this rock I will build my church, and the gates of Hades will not prevail against it. 19 I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’ 20 Then he sternly ordered the disciples not to tell anyone that he was the Messiah.
Today’s Reflections:
One of my pleasures in visiting Athens is standing at the top of Acropolis (Ἀκρόπολις) and taking in the breathtaking views in every direction across the city and out to the port of Piraeus.
The Acropolis is the highest point in Athens. It stands on an extremely rocky outcrop and on it the ancient Greeks built several significant buildings. The most famous of these is the Parthenon. This flat-topped rock rises 150 metres (490 ft) above sea level and has a surface area of about 3 hectares (7.4 acres).
Below, immediately north-west of the Acropolis, is the Areopagus, another prominent, but relatively smaller, rocky outcrop. Its English name comes from its Greek name, Ἄρειος Πάγος (Areios Págos), the ‘Rock of Ares,’ known to the Romans as the Hill of Mars.
In classical Athens, this functioned as the court for trying deliberate homicide. It was said Ares was put on trial here for deicide, the murder of the son of the god Poseidon. In the play The Eumenides (458 BCE) by Aeschylus, the Areopagus is the site of the trial of Orestes for killing his mother.
Later, murderers would seek shelter here in the hope of a fair hearing.
Here too the Athenians had an altar to the unknown god, and it was here the Apostle Paul delivered his most famous speech and sermon, in which he identified the ‘unknown god’ with ‘the God who made the world and everything in it, he who is Lord of heaven and earth’ (Acts 17: 24), for ‘In him we live and move and have our being’ (verse 28).
This is the most dramatic and fullest reported sermon or speech by the Apostle Paul. He quotes the Greek philosopher Epimenides, and he must have known that the location of his speech had important cultural contexts, including associations with justice, deicide and the hidden God.
The origin of the name of the Areopagus is found in the ancient Greek, πάγος ( pagos), meaning a ‘big piece of rock.’
Another word, λιθος (lithos) was used for a small rock, a stone, or even a pebble – it is the Greek word that gives us words like lithograph and megalithic, meaning Great Stone Age.
When I see breathtaking sights like these, I understand how culturally relevant it was for Christ to talk about the wise man building his house on a rock rather than on sand (see Matthew 7: 21-29, 25 June 2026).
Ordinary domestic buildings might have been built to last a generation or two, at most. But building on rock, building into rock, building into massive rock formations like the Acropolis, was laying the foundations for major works of cultural, political and religious significance that would last long after those who had built them had been forgotten.
And so, when Christ says to Saint Peter in the Gospel reading this morning that the Church is going to be built on a rock, he is talking about the foundations for a movement, an institution, an organisation, a community that is going to have lasting, everlasting significance.
In the past, Christians have got tied up in knots in silly arguments about this Gospel story. Some of us shy away from dealing with this story, knowing that in the past it was used to bolster not so much the claims of the Papacy, but all the packages that go with those claims. In other words, it was argued by some in the past that the meaning of this passage was explicit: if you accepted this narrow meaning, you accepted the Papacy; if you accepted the Papacy, then you also accepted Papal infallibility, Papal claims to universal jurisdiction, and Papal teachings on celibacy, birth control, the immaculate conception and the assumption of the Virgin Mary.
And that is more than just a leap and a jump from what is being taught in the Gospel reading today. But to counter those great leaps of logic, Protestant theologians in the past put forward contorted arguments about the meaning of the rock and the rock of faith in this passage. Some have tried to argue that the word used for Peter, Πητρος (Petros), is the word for a small pebble, but that faith is described with a different word, πητρα (petra), meaning a giant rock, the sort of rock on which the Greeks built the Acropolis or carved out the Areopagus.
But they were silly arguments. The distinction between these words existed in Attic Greek in the classical days, but not in the Greek spoken at the time of Christ or at the time Saint Matthew was writing his Gospel. Πητρος (Petros) was the male name derived from a rock, πητρα (petra) was a rock, a massive rock like Petra in Jordan or the rocks of the Acropolis or the Areopagus, and the word lithos (λιθος) was used for a small rock, a stone, or even a pebble.
And Saint Peter is a rock, his faith is a rock, a rock that is solid enough to provide the foundations for Christ’s great work that is the Church.
How could Saint Peter or his faith be so great? This is the same Peter who in last week’s Gospel reading (Matthew 15: 21-28; 16 August 2026) wanted Christ to send away the desperate Canaanite woman because ‘she keeps shouting at us.’
This is the same Peter who a week before (Matthew 14: 22-33; 9 August 2026), tried to walk on water and almost drowned, and Christ said to that same Peter: ‘You of little faith, why did you doubt?’ (verse 31).
This is the same Peter who, in the week before that (Matthew 14: 13-21, 2 August), was among the disciples who wanted to send away the crowd and let them buy food for themselves (verse 15).
This is the same Peter who seems to get it wrong constantly. Later in this Gospel, he denies Christ three times at the Crucifixion (Matthew 26: 75). After the Resurrection, Christ has to put the question three times to Peter before Peter confesses that Christ knows everything, and Christ then calls him with the words: ‘Follow me’ (John 21: 15-19).
Saint Peter is so like me. He trips and stumbles constantly. He often gets it wrong, even later on in life. He gives the wrong answers, he comes up with silly ideas, he easily stumbles and trips, like I do, on the pebbles and stones that are strewn across the pathway of life.
But eventually, it is not his own judgment, his own failing judgment that marks him out as someone special. No. It is his faith, his rock solid faith.
Despite all his human failings, despite his often-tactless behaviour, despite all his weaknesses, he is able to say who Christ is for him. He has a simple but rock-solid faith, summarised in that simple, direct statement: ‘You are the Messiah, the Son of the living God’ (verse 16).
Who do you say Christ is?
Who is Christ for you?
I often spend time off in Lichfield, where I began working as a freelance journalist for the Lichfield Mercury 55 years ago in 1971. George Fox, the founding Quaker, once walked barefoot through the streets of Lichfield. But he also challenged his contemporaries with these words: ‘You may say Christ saith this, and the apostles say this, but what canst thou say? Art thou a child of the Light and hast thou walked in the Light, and what thou speakest, is it inwardly from God?’
Who is Christ for you? Is he a personal saviour? One who comforts you? Or is he more than that for you? Who do you say Christ is?
It is a question that challenges Peter in this Gospel reading. Not who do others say he is, but who do you say Christ is?
Peter’s faith is a faith that proves to be so rock-solid that you could say it is blessed, it is foundational. Not gritty, pebbly, pain-on-the-foot sort of faith. But the foundational faith on which you could build a house, carve out a temple or monastery, or a place to seek justice and sanctuary, rock-solid faith that provides the foundation for the Church.
There are other people in the Bible and in Jewish tradition who are commended for their rock-solid faith, including Abraham and Sarah (see Isaiah 51: 1f).
It is the sort of faith that will bring people into the Church, and even the most cunning, ambitious, evil schemes, even death itself, will not be able to destroy this sort of faith (verse 18).
Throughout the Bible, as people set out on great journeys of faith, their new beginning in faith is marked by God giving them a new name: Abram becomes Abraham, Jacob becomes Israel, Saul becomes Paul, and Simon son of Jonah is blessed with a new name too as he becomes Cephas or Peter, the rock-solid, reliable guy, whose faith becomes a role model for the new community of faith, for each and every one of us.
Why would Christ pick me or you? Well, why would he pick a simple fisherman from a small provincial town?
It is not how others see us that matters. It is our faith and commitment to Christ that matters. God always sees us as he made us, in God’s own image and likeness, and loves us like that.
The faith that the Church must look to as its foundation, the faith that we must depend on, that we must live by, is not some self-determined, whimsical decision, but the faith that the Apostles had in the Christ who calls them, that rock-solid, spirit-filled faith in Christ, of which Saint Peter’s confession this morning is the most direct yet sublime and solid example.
Apostolic faith like Saint Peter’s is the foundation stone on which the Church is built, the foundation stone of the new Jerusalem, with Christ as the cornerstone (Ephesians 2: 20; Revelation 21: 14).
It does not matter that Saint Peter was capable of some dreadful gaffes and misjudgements. I am like that too … constantly, every day.
But Christ calls us in our weaknesses. And in our weaknesses, he finds our strengths. So that, as the Apostle Paul reminds us in the Epistle reading this morning, the Church is then built up by the gifts that each one of us has to offer, ‘each according to the measure of faith that Christ has assigned’ (Romans 12: 3).
Our weaknesses can be turned to strengths if we accept the unique gifts each of us has been given by God and joyfully use them, lovingly use them, in God’s service, for building up his kingdom.
Let us not be afraid of our weaknesses. Let us not be afraid of the mistakes we inevitably make. But let us accept the gifts God has given us. Let us use those to build up our faith, to build up the Church, and to serve Christ and the world.
Today’s Prayers (Sunday 23 August 2026, Trinity XII):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 23 to 29 August 2026 (pp 32-33), is ‘Legacies of History’. This theme is introduced today with a reflection by the Revd Dr Rachele Evie Vernon O’Brien, a Jamaican-born theologian and advocate:
The Revd Levon Alkins is a recent graduate of Codrington College and assistant curate in Barbados. In an extract from Legacies of History, he reflects on how younger generations are wrestling with the Church’s history of slavery and its lasting impact.
“When we think about the church and slavery,” he says, “we look at it from an unfortunate point of view - how could someone who is promoting the gospel also promote slavery?” He notes that many young people struggle with this contradiction and that some “don’t even want sometimes to get involved in the church… because the church upholds something that wasn’t right.”
He names the tension clearly: “On the one hand the church says you have to love, but on the other hand, the church is treating people without love because we are using people for labour to gain profits.” His words highlight the gap between the gospel’s call to love and the failures of human institutions.
Yet he also points towards hope. He urges the Church “not [to] dwell too heavily on the past, but look into the relevance for the future.” This forward-looking hope is grounded in formation and reflection, pointing to Codrington College as “an institution … where one can come and learn about spirituality,” alongside the importance of forgiveness.
Legacies of History brings Caribbean perspectives to the forefront, helping churches reflect faithfully on history, justice, and mission. Explore and use the resource in your church or small group at www.uspg.org.uk/legacies-of-history.
The USPG Prayer Diary today (Sunday 23 August 2026, Trinity XII, International Day for the Remembrance of the Slave Trade and its Abolition) invites us to pray:
God of truth, as your Church reflects on its history, give us wisdom and honesty. Help us face the past with humility, recognise our mistakes, and follow your call to reconciliation.
The Collect of the Day:
Almighty and everlasting God,
you are always more ready to hear than we to pray
and to give more than either we desire or deserve:
pour down upon us the abundance of your mercy,
forgiving us those things of which our conscience is afraid
and giving us those good things
which we are not worthy to ask
but through the merits and mediation
of Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
God of all mercy,
in this eucharist you have set aside our sins
and given us your healing:
grant that we who are made whole in Christ
may bring that healing to this broken world,
in the name of Jesus Christ our Lord.
Additional Collect:
God of constant mercy,
who sent your Son to save us:
remind us of your goodness,
increase your grace within us,
that our thankfulness may grow,
through Jesus Christ our Lord.
Collect on the Eve of Saint Bartholomew:
Almighty and everlasting God,
who gave to your apostle Bartholomew grace
truly to believe and to preach your word:
grant that your Church
may love that word which he believed
and may faithfully preach and receive the same;
through Jesus Christ your Son our Lord, who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
Yesterday’s reflections
Continued tomorrow
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
