Iesu a’r storm | Jesus and the storm (Luc | Luke 8:22-25)

Posted on March 28, 2022 by 1urcher

Un diwrnod, aeth ef i mewn i gwch, a’i ddisgyblion hefyd, ac meddai wrthynt, “Awn drosodd i ochr draw’r llyn,” a hwyliasant ymaith. Tra oeddent ar y dŵr, aeth Iesu i gysgu. A disgynnodd tymestl o wynt ar y llyn; yr oedd y cwch yn llenwi, a hwythau mewn perygl. Aethant ato a’i ddeffro, a dweud, “Meistr, meistr, mae hi ar ben arnom!” Deffrôdd ef, a cheryddodd y gwynt a’r dyfroedd tymhestlog; darfu’r dymestl a bu tawelwch. Yna meddai ef wrthynt, “Ble mae eich ffydd?” Daeth ofn a syndod arnynt, ac meddent wrth ei gilydd, “Pwy ynteu yw hwn? Y mae’n gorchymyn hyd yn oed y gwyntoedd a’r dyfroedd, a hwythau’n ufuddhau iddo.”

One day he got into a boat with his disciples, and he said to them, ‘Let us go across to the other side of the lake.’ So they put out,and while they were sailing he fell asleep. A gale swept down on the lake, and the boat was filling with water, and they were in danger.They went to him and woke him up, shouting, ‘Master, Master, we are perishing!’ And he woke up and rebuked the wind and the raging waves; they ceased, and there was a calm.He said to them, ‘Where is your faith?’ They were afraid and amazed, and said to one another, ‘Who then is this, that he commands even the winds and the water, and they obey him?’

Sylwebaeth |Commentary

Mae’n bwysig gosod darn yn ei gyd-destun bob amser. Rydyn ni wedi dod i arfer â darllen darnau o stori’r efengyl heb ei chysylltu â’r hyn sydd wedi dod o’r blaen. Mae hyn yn bwysig pan gofiwn fod y Cristnogion cyntaf yn debycach o wedi glywed nag o ddarllen y testun.

It is important always to set the passage in context. We have become used to reading bits and pieces of the gospel story without connecting it with what has come before. This is important when we remember that the first Christians were more likely to hear than to read the text.

Roedd Iesu wedi dweud ac esbonio dameg y ffermwr a wasgarodd yr hedyn, ac wedi atgoffa pobl nad oes neb byth yn goleuo lamp ac yna’n ei chuddio fel bod yr ystafell yn parhau mewn tywyllwch.

Jesus had told and explained the parable of the farmer who scattered the seed, and reminded people that no one ever lights a lamp and then hides it so the room remains in darkness.

Ychydig cyn ein darn, felly ym meddyliau’r rhai sy’n clywed, dywedir wrth Iesu fod Mair, ei fam, a’i frodyr a chwiorydd y tu allan. Maen nhw eisiau ei weld o. Atebodd Iesu, “Fy mam a’m brodyr yw’r rhai sy’n clywed gair Duw ac yn ei roi ar waith.” Mae Luc yn cynnwys Mair a’i brodyr yn nheulu’r ffydd. Nid yw hyn yn anghyffredin, ond nid yw’n rhoi braint arbennig iddynt. Mae hyn yn rhyfeddol, ac rwy’n dychmygu y byddai gwrandawyr Luc â’r geiriau hyn yn eu pennau wrth i Iesu wahodd y disgyblion i fyrddio cwch.

Just before our passage, so in the minds of those hearing, Jesus is told that Mary, his mum, and his siblings are outside wanting to see him.    Jesus replies, “My mother and brothers are those who hear God’s word and put it into practice.” Luke includes Mary and his brothers in the family of faith. This is not extraordinary, but does not give them a special      privilege. This is extraordinary, and I imagine Luke’s hearers would have these words in their heads as Jesus invites the disciples to get into a boat.

Mae Luc yn rhagweld un cwch, a dychmygaf fod mwy na’r deuddeg yn unig gyda Iesu, efallai Mair a’i frodyr hefyd, yn ogystal â’r wraiggedd oedd yn ei gynnal fo. Crybwyllir y rhain yn Luc 8:1-3. Nid yw pob sylwebydd yn cytuno â mi ar hyn, mae rhai yn rhagweld cwch pysgota llai. Gallem feddwl y buasai y pysgotwyr yn fwy meistrolgar ar y cyfryw lestr. Beth yw eich barn chi?

Luke envisages one boat, and I imagine more than just the twelve being with Jesus, perhaps also Mary and his brothers, as well the women who supported him. These are mentioned in Luke 8:1-3. Not all commentators agree with me on this, some envisage a smaller fishing boat. We might think that the fishermen would have been more in command of such a vessel. What do you think?

Mae’r Galilea wedi’i gosod yn gorfforol rhwng cadwyni o fryniau, a gall y gwynt chwythu storm ffyrnig mewn eiliadau. Dyma beth sy’n digwydd yn Luc. Mae Iesu’n cysgu, ac mae ofn ar y disgyblion.

The Galilee is set physically between ranges of hills, and the wind can whip up a fierce storm in moments. This is what happens in Luke. Jesus is asleep.

‘Meistr’ mae’r disgyblion yn dweud wrth Iesu wrth iddyn nhw ei ddeffro. Iesu yn cymryd rheolaeth o’r sefyllfa. Mae Iesu yn ceryddu’r gwynt a’r tonnau, yn union fel y mae’n ceryddu lluoedd drwg. Daw’r storm i ben a daw’r môr mor wastad â chrempog. Mae Iesu’n holi ei ffrindiau am eu diffyg ffydd. Roedden nhw wedi gweld Iesu yn cyflawni gwyrthiau. Nid ydynt yn dathlu, ond yn gofyn pwy yw’r person hwn y mae’r elfennau naturiol yn ufuddhau iddo.

‘Master’ the disciples say to Jesus as they wake him up. Jesus takes control of the situation. Jesus rebukes the wind and the waves, just as he rebukes evil forces. The storm ceases and the sea becomes as flat as a pancake. Jesus asks his friends about their lack of faith. They had seen Jesus perform miracles. They do not celebrate, but ask who is this person who the natural elements obey.

Gadawodd Iesu ei ffrindiau gyda chwestiynau. Pa gwestiwn sydd gan Iesu i chi? Jesus disturbed his friends. When did he last disturb us?

Cwestiynau i’w hystyried | Questions to consider

Ydych chi’n meddwl bod Iesu’n dal i’n herio ni heddiw?

Do you think Jesus still challenges us today?

Pryd wnaeth Iesu eich herio ddiwethaf?

When did Jesus last challenge you?

Beth ydych chi’n ei ddysgu o’r darn hwn?

What do you learn from this passage?

Posted in Biblical Literacy, Luke | Tagged , , | Leave a comment

Bendithion a rhybuddion! Blessings and Warnings! ( Luc | Luke 6. 17-26)

Posted on March 28, 2022 by 1urcher

Aeth i lawr gyda hwy a sefyll ar dir gwastad, gyda thyrfa fawr o’i ddisgyblion, a llu niferus o bobl o Jwdea gyfan a Jerwsalem ac o arfordir Tyrus a Sidon, a oedd wedi dod i wrando arno ac i’w hiacháu o’u clefydau; yr oedd y rhai a flinid gan ysbrydion aflan hefyd yn cael eu gwella. Ac yr oedd yr holl dyrfa’n ceisio cyffwrdd ag ef, oherwydd yr oedd nerth yn mynd allan ohono ac yn iacháu pawb.

Yna cododd ef ei lygaid ar ei ddisgyblion a dweud: “Gwyn eich byd chwi’r tlodion, oherwydd eiddoch chwi yw teyrnas Dduw. Gwyn eich byd chwi sydd yn awr yn newynog, oherwydd cewch eich digoni. Gwyn eich byd chwi sydd yn awr yn wylo, oherwydd cewch chwerthin. Gwyn eich byd pan fydd pobl yn eich casáu, yn eich ysgymuno a’ch gwaradwyddo, ac yn dirmygu eich enw fel peth drwg, o achos Mab y Dyn. Byddwch lawen y dydd hwnnw a llamwch o orfoledd, oherwydd, ystyriwch, y mae eich gwobr yn fawr yn y nef. Oherwydd felly’n union y gwnaeth eu hynafiaid i’r proffwydi.

“Ond gwae chwi’r cyfoethogion, oherwydd yr ydych wedi cael eich diddanwch. Gwae chwi sydd yn awr wedi eich llenwi, oherwydd daw arnoch newyn. Gwae chwi sydd yn awr yn chwerthin, oherwydd cewch ofid a dagrau. Gwae chwi pan fydd pawb yn eich canmol, oherwydd felly’n union y gwnaeth eu hynafiaid i’r gau broffwydi.

He came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea, Jerusalem, and the coast of Tyre and Sidon. They had come to hear him and to be healed of their diseases; and those who were troubled with unclean spirits were cured. And all in the crowd were trying to touch him, for power came out from him and healed all of them.

Then he looked up at his disciples and said: ‘Blessed are you who are poor, for yours is the kingdom of God. ‘Blessed are you who are hungry now, for you will be filled. ‘Blessed are you who weep now, for you will laugh. Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice on that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets. ‘But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you will be hungry. ‘Woe to you who are laughing now, for you will mourn and weep. ‘Woe to you when all speak well of you, for that is what their ancestors did to the false prophets.

Commentary

Yn y bregeth, sy’n cael ei rhannu â Mathew, mae Iesu’n troi’r ffordd rydyn ni’n byw wyneb i waered, yn y presennol ac yn y dyfodol. Nid yw hyn yn syndod. Yng Ngweddi’r Arglwydd, dysgodd Iesu ei ddisgyblion i weddïo, ‘ar y ddaear fel y mae yn y nefoedd’.

In the sermon, which is shared with Matthew, Jesus turns the way we live upside down, both in the present and in the future. This is not a surprise. In the Lord’s Prayer, Jesus taught his disciples to pray, ‘on earth as it is in heaven’.

Mae Iesu yn dod yn boblogaidd. Mae pobl yn dod o bob cwr i’w weld o ac i gael eu hiacháu ganddo. Mae Iesu yn eu hiachau. Yna mae Iesu yn dechrau dysgu ei ddisgyblion.

Jesus is becoming popular. People are coming from all over to see him and to be healed by him. Jesus heals them. Jesus then begins to teach his disciples.

Ydych chi’n ystyried eich hun yn ddisgybl i Iesu? Mae hwn yn gwestiwn pwysig.

Do you consider yourself to be a disciple of Jesus? This is an important question.

Mae Iesu’n rhoi ei bregeth mewn lle gwastad mae’n debyg yn y bryniau uwchben Galilea. Mae Iesu yn cynnig pedair bendith a phedwar gwae. Roedd proffwydi yn yr Hen Destament yn aml yn datgan gwae.

Jesus gives his sermon in a level place probably in the hills above Galilee. Jesus offers four blessings and four woes. Prophets in the Old    Testament often pronounced woes. The woe is often a flipside of the woe.

Cyhoeddodd Iesu fendith ar y tlawd. Yn efengyl Luc, mae hyn yn cyfeirio at y tlawd yn economaidd. Mae Matthew yn ychwanegu’r geiriau ‘mewn ysbryd’ at y term ‘gwael’. Nid yw Luc yn gwneud hynny. Y gwae cyntaf a ddatganwyd gan Iesu yw’r cyfoethogion sydd â phopeth sydd ei angen arnynt. Mae’r gwrthdroi rôl hwn yn digwydd sawl gwaith yn yr efengyl,  enghraifft yn y Magnificat, Cân Mair

Jesus proclaimed a blessing on the poor. In the gospel of Luke, this refers to the economically poor. Matthew adds the words ‘in spirit’ to the term ‘poor’. Luke does not. The first woe declared by Jesus is the rich who have everything they need. This reversal of role occurs many times in the gospel, for example in the Magnificat, Song of Mary

Mae’r ail bâr o fendith a gwae yn cynnwys y newynog. Yn amlwg, saif hyn ochr yn ochr â’r fendith i’r tlodion. Fodd bynnag, mae gwledd fawr y Meseia yn agored i bawb sy’n dod. Gall y newynog ddod i fwyta. Ond, fe fydd yna rai sy’n dewis peidio â dod, ac yn cael eu gadael heb ddim.

The second pair of blessing and woe involves those who are hungry. Obviously, this stands alongside the blessing to the poor. However, the great banquet of the Messiah is open to all who will come. Those who are hungry can come and eat. But, there will be those who choose not to come, and they will be hungry.

Mae’r trydydd pâr yn cynnwys chwerthin ac wylo. Gwyn eu byd y rhai sy’n wylo yn awr amdanat ti a fydd yn chwerthin, tra bydd y rhai sy’n chwerthin yn wyneb y tlawd neu’r anghyfiawnder yn galaru ac yn wylo. Mae Iesu’n rhoi ei hun ochr yn ochr â’r rhai sy’n agored i niwed unwaith eto.

The third pair involve laughing and weeping. Blessed are those who weep now for you will laugh, whereas those who laugh in the face of the poor or at injustice will mourn and weep. Jesus puts himself alongside the vulnerable.

Mae’r pedwerydd pâr yn ymwneud â bendith i’r rhai sy’n cael eu cam-drin oherwydd eu bod yn dilyn Iesu (mab y dyn). Dyma beth i’w ddisgwyl. Mae’n beth sy’n digwydd pan fyddwn yn dilyn yn ffordd Crist.

The fourth pair is about a blessing for those who are mistreated because they follow Jesus (the son of man). This is what is to be expected. It is consonant with following God’s way.

Cwestiynau i’w hystyried | Questions to consider

Ydych chi’n ddisgybl i Iesu?

Are you a disciple of Jesus?

Pwy yw’r rhai sy’n dlawd ac yn agored i niwed yn ein bro (ar draws Bro Madryn)?

Who are the poor and vulnerable in our area (across Bro Madryn)?

Pwy (os o gwbl) y mae ein heglwysi yn eu cau allan?

Who (if any) do our churches exclude?

Posted in Uncategorized | Tagged , , | Leave a comment

Catch Fish!| Dal Pysgod!| Luc/Luke 5:1-11

Posted on February 6, 2022 by 1urcher

Unwaith pan oedd y dyrfa’n gwasgu ato ac yn gwrando ar air Duw, ac ef ei hun yn sefyll ar lan Llyn Genesaret, gwelodd ddau gwch yn sefyll wrth y lan. Yr oedd y pysgotwyr wedi dod allan ohonynt, ac yr oeddent yn golchi eu rhwydau. Aeth ef i mewn i un o’r cychod, eiddo Simon, a gofyn iddo wthio allan ychydig o’r tir; yna eisteddodd, a dechrau dysgu’r tyrfaoedd o’r cwch. Pan orffennodd lefaru dywedodd wrth Simon, “Dos allan i’r dwr dwfn, a gollyngwch eich rhwydau am ddalfa.” Atebodd Simon, “Meistr, drwy gydol y nos buom yn llafurio heb ddal dim, ond ar dy air di mi ollyngaf y rhwydau.” Gwnaethant hyn, a daliasant nifer enfawr o bysgod, nes bod eu rhwydau bron â rhwygo. Amneidiasant ar eu partneriaid yn y cwch arall i ddod i’w cynorthwyo. Daethant hwy, a llwythasant y ddau gwch nes eu bod ar suddo. Pan welodd Simon Pedr hyn syrthiodd wrth liniau Iesu gan ddweud, “Dos ymaith oddi wrthyf, oherwydd dyn pechadurus wyf fi, Arglwydd.” Yr oedd ef, a phawb oedd gydag ef, wedi eu syfrdanu o weld y llwyth pysgod yr oeddent wedi eu dal; a’r un modd Iago ac Ioan, meibion Sebedeus, a oedd yn bartneriaid i Simon. Ac meddai Iesu wrth Simon, “Paid ag ofni; o hyn allan dal dynion y byddi di.” Yna daethant â’r cychod yn ôl i’r lan, a gadael popeth, a’i ganlyn ef.

Once while Jesus was standing beside the lake of Gennesaret, and the crowd was pressing in on him to hear the word of God, he saw two boats there at the shore of the lake; the fishermen had gone out of them and were washing their nets. He got into one of the boats, the one belonging to Simon, and asked him to put out a little way from the shore. Then he sat down and taught the crowds from the boat. When he had finished speaking, he said to Simon, ‘Put out into the deep water and let down your nets for a catch.’ Simon answered, ‘Master, we have worked all night long but have caught nothing. Yet if you say so, I will let down the nets.’ When they had done this, they caught so many fish that their nets were beginning to break. So they signalled to their partners in the other boat to come and help them. And they came and filled both boats, so that they began to sink. But when Simon Peter saw it, he fell down at Jesus’ knees, saying, ‘Go away from me, Lord, for I am a sinful man!’ For he and all who were with him were amazed at the catch of fish that they had taken; and so also were James and John, sons of Zebedee, who were partners with Simon. Then Jesus said to Simon, ‘Do not be afraid; from now on you will be catching people.’ When they had brought their boats to shore, they left everything and followed him.

Commentary

Mae’r bobl yn dod at Iesu nid oherwydd eu bod am weld gwyrth, ond oherwydd eu bod am glywed gair Duw.

The people come to Jesus not because they want to see a miracle, but because they want to hear the word of God.

Nid oedd Simon a’i bartneriaid, James ac John, yn rhan o’r dorf yn fwriadol. Roeddent yn bwrw ymlaen â bywyd: yn golchi eu rhwydi ar ôl noson o bysgota.

Simon and his partners, James and John, were not intentionally part of the crowd. They were getting on with life: washing their nets after a night’s fishing.

Er mwyn cael ei glywed, mae Iesu’n mynd i mewn i un o’r cychod ac yn gofyn i Simon symud y cwch oddi ar y lan. Mae Iesu yn dysgu. Wrth ei wneud fel hyn, mae Iesu yn defnyddio acwsteg naturiol y sefyllfa. Roedd Iesu, fel Rabis eraill, yn dysgu nid yn unig yn y synagogau ond allan yn yr awyr agored ac o gychod!

In order to make himself heard, Jesus gets into one of the boats and asks Simon to move the boat away from the short. Jesus teaches. Doing it this way, Jesus uses the natural acoustics of the situation. Jesus, like other Rabbis, taught not just in the synagogues but out in the open and from boats!

Ni wyddom beth ddysgodd Iesu i’r dyrfa y tro hwn. Luke, ein hawdur, sy’n gosod y llwyfan ar gyfer yr hyn sy’n digwydd nesaf. Mae Iesu’n gofyn i’r pysgotwyr fynd i bysgota; er iddynt dreulio’r noson gyfan yn gwneud hynny a dal i ddal dim.

We do not know what Jesus taught the crowd on this occasion. Luke, our author is setting the scene for what happens next. Jesus asks the fishermen to go fishing; even though they had spent the whole night and caught nothing.

Yn ymateb Simon i Iesu, mae yna ychydig o reslo yn digwydd rhwng y pysgotwr proffesiynol a’r disgybl posib. Pwy oedd y pregethwr hwn i ddweud wrtho sut i wneud ei waith? Ond, ar yr un pryd, mae eisoes wedi gweld beth all Iesu ei wneud. Roedd Iesu eisoes wedi iacháu mam-yng-nghyfraith Simon.

In Simon’s response to Jesus, there is a little wrestling going on         between the professional fisherman and the possible disciple. Who was this preacher to tell him how to do his job? But, at the same time, he has already seen what Jesus can do. Jesus had already healed Simon’s mother-in-law.

Felly, mae Simon yn rhoi’r rhwydi i lawr oherwydd bod Iesu wedi gofyn iddo wneud hynny. Roedd Simon eisoes wedi glanhau’r rhwydi.

So, Simon puts down the nets because Jesus has asked him to. Simon had already cleaned the nets.

Yn y man lle’r oedd Simon gryfaf—yn pysgota—mae Duw yn gweith, ac yn gwneud hynny’n hael. Yna mae Simon yn ymateb. Daeth Simon at Iesu a syrthio ar ei liniau. Mae’r pysgotwr yn gwybod bod y saer yn wahanol.

In the place where Simon was strongest—fishing—God acts, and does so generously. Simon then responds. Simon comes to Jesus, and falls to his knees. The fisherman knows that the carpenter is different.

Mae Simon, fel llawer o rai eraill o’i flaen (e.e., Eseia) ac wedi hynny yn gwybod ei fod yn bechadurus. Pan rydyn ni’n cwrdd â Duw dyna rydyn ni’n ei sylweddoli.

Mae Iesu yn ateb yn syml y bydd y pysgotwr yn dechrau dal pobl. Gadawsant bopeth i ddilyn Iesu: y môr, cychod, busnes a theuluoedd.

Simon, like many others before him (e.g., Isaiah) and subsequently knows that he is sinful. When we meet God that’s part of what we       realize. Jesus simply replies that the fisherman will start catching people. They left everything to follow Jesus: the sea, boats, business, and families.

Cwestiynau i’w hystyried | Questions to consider

Ble wyt ti’n mynd i ddod o hyd i air Duw?

Where do you go to find the word of God?

Beth fyddech chi’n ei ildio i ddilyn Iesu?

What would give up to follow Jesus?

Darllenwch y darn eto, pa gwestiynau sydd gennych chi o ganlyniad iddo?

Read the passage again, what questions do you have as a result?

Posted in Uncategorized | Tagged , , , , , , | Leave a comment

Efengyl Luc| Luke’s Gospel: Sermon in | Pregeth yn Nazareth |pregeth yn Nazareth

Posted on January 24, 2022 by 1urcher

Yr oedd Iesu wedi ei fedyddio gan Ioan, a threuliodd amser yn yr anialwch, lle y cafodd ei demtio. Yna mae Iesu yn dechrau ar ei weinidogaeth gyhoeddus yng Ngalilea. Roedd Iesu’n dysgu yn y synagogau ac roedd yn awr yn Nasareth, lle roedd wedi tyfu i fyny. Roedd arferiad gan Iesu i fynd i’r synagog. Roedd y synagog yn fan ymgynnull ar gyfer addoli ac astudio.

Jesus had been baptised by John, and spent time in the wilderness, where he had been tempted . Jesus then begins his public ministry in Galilee. Jesus taught in the synagogues and was now in Nazareth, the place where he had grown up. It is the custom of Jesus to go to synagogue. The synagogue was a gathering place for worship and study.

Rhoddwyd sgrôl Eseia i Iesu, ac mae’n darllen o Eseia 61. Efallai mai dyma’r darlleniad a osodwyd ar gyfer y diwrnod neu efallai bod Iesu wedi cael rhywfaint o ddewis

Jesus was given the scroll of Isaiah, and he reads from Isaiah 61. It may have been the reading set for the day or Jesus may have had some choice.

Mae Iesu’n dechrau darllen gyda’r geiriau: ‘“Mae Ysbryd yr Arglwydd arna i, oherwydd mae wedi fy eneinio I i gyhoeddi newyddion da i bobl dlawd. Efallai mai’r gair ‘tlod’ fyddai orau i’w gyfieithu fel ‘gorthrymedig’. Mae’r syniad bod Duw ar ochr y bregus yn thema allweddol yn yr ysgrythurau sanctaidd.

Jesus begins reading with the words: ‘The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor’. The word, ‘poor’ might be best to translate as ‘oppressed’. The idea of God being on the side of the vulnerable is a key theme in the holy scriptures.

Mae’r darn a ddyfynnir gan Iesu wrth iddo ddarllen yn mynd rhagddo, ‘Mae wedi fy anfon i gyhoeddi fod y rhai sy’n gaeth i gael rhyddid, a phobl sy’n ddall i gael eu golwg yn ôl, a’r rhai sy’n cael eu cam-drin i ddianc o afael y gormeswr, 19 a dweud hefyd fod y flwyddyn i’r          Arglwydd ddangos ei ffafr wedi dod.”. Mae blwyddyn ffafr yr Arglwydd yn gysylltiedig â blwyddyn y Jiwbilî fel y nodir yn Lefiticus 25. Mae        tystiolaeth bod yr arferiad hwn o adferiad wedi digwydd.

The passage Jesus is quoted as reading goes on, ‘He has sent me to proclaim release to the captives and recovery of sight for the blind, to let the oppressed go free, to proclaim the year of the Lord’s favour’. The year of the Lord’s favour is associated with the year of Jubilee as set out in Leviticus 25. There is evidence that this practice of restoration happened.

Nid yw’n ymddangos bod Iesu’n dyfynnu o’r darn Eseia cyfan. Nid yw Iesu’n sôn am iacháu’r ‘broken hearted’ nac yn cyhoeddi amser barn Duw. Mae Iesu’n siarad am farn yn yr efengylau, felly nid yw’n petruso. Fodd bynnag, efallai bod ei weinidogaeth yn ymwneud mwy â chyhoeddi y rhyddhad i ddechrau trwyr’r deyrnas Duw.

Jesus does not appear to quote from the whole of the Isaiah passage. Jesus does not mention healing the broken-hearted or announcing the time of judgement of God. Jesus speaks about judgement in the gospels, so it is not that he is hesitant. However, perhaps his ministry was more initially about announcing liberation.

Mae’r darlleniad yn y lectionary yn gorffen gyda phawb yn disgwyl i Iesu ddweud rhywbeth mwy. Roedd Iesu wedi gosod rhai cyfuchliniau neu fframwaith y byddai’n gweithredu neu’n cael ei siapio ynddo. Beth oedd yn ei olygu? Roedden nhw ar fin darganfod.

The lectionary reading finishes with everyone expecting Jesus to say something more. Jesus had set out some contours or a framework in which he would act or be shaped. What did it mean? They were about to find out.

Cwestiynau i’w hystyried | Questions to consider

Pwy ydy’r gorthrymedig neu’r tlawd yn y cymunedau sy’n ffurfio Bro Madryn?

Who would be the oppressed or poor in the communities that make up Bro Madryn?

Sut mae estyn allan i grwpiau o’r fath?

How do we reach out to such groups?

Roedd Iesu yn amlwg yn gwybod stori pobl Dduw fel y’i datgelir yn yr ysgrythurau sanctaidd. Faint ydyn ni’n gwybod ein stori ein hunain?

Jesus clearly knew the story of the people of God as revealed in the holy scriptures. How much do we know our own story?

Posted in Biblical Literacy, Luke, Wales | Tagged , , , , | Leave a comment

Geni Iesu | Birth of Jesus

Posted on December 9, 2021 by 1urcher

Dyma’r drydedd set o nodiadau o’n cwrs Adfent ar Efengyl Luc.

This is the third set of notes from our Advent course on the Gospel of Luke.

What is the approach we are taking?

Mae dau fyd rydw i eisiau cwrdd â nhw. Byd Luc yn y ganrif gyntaf a’n byd yn yr unfed ar hugain. Ysgrifennodd Luc nodi’n ofalus yr hyn a ddywedodd ac a wnaeth Iesu. Fy nymuniad syml yw, wrth ddarllen Luc yn gyntaf, y bydd ein bywydau’n cael eu trawsnewid ac yn ail, byddwn yn gallu rhannu stori Iesu ag eraill.

There are two worlds I want to meet. The world of Luke in the first century and our world in the twenty first. Luke wrote to set out carefully what Jesus said and did. My simple desire is that in reading Luke firstly our lives will be transformed and secondly, we will be able to share the story of Jesus with others.

Geni Iesu | Birth of Jesus

Mae Luc yn gosod genedigaeth Iesu yn ei gyd-destun hanesyddol. Y gwahoddiad y mae’n ei roi i’r rhai sy’n clywed yw bod dewis naill ai dilyn Iesu neu ddilyn yr Ymerawdwr.

Luke sets the birth of Jesus in its historical context. The invitation that he gives to those hearing is to follow Jesus or to follow the Emperor.

Mae Luke yn ofalus i ddweud eu bod nhw wedi mynd i Fethlehem oherwydd teulu Joseff. Mae Joseff yn un o ddisgynyddion Dafydd. Mae Luc yn ceisio sefydlu mai Iesu ydy brenin gywir.

Luke is careful to say that they went to Bethlehem because of Joseph’s family. Joseph is a descendant of David. Luke is trying to establish that Jesus is the rightful king.

Mae Mary yn rhoi genedigaeth i’w mab cyntaf-anedig. Mae hi’n ei lapio mewn lliain, a’i roi fo mewn preseb (bowlen bwydo anifeiliaid). Beth mae hyn yn ei ddweud wrthym?

· Mae’n pwysleisio bregusrwydd Iesu

· Mae’n dangos i ni ddynoliaeth Iesu

· Mae’n cysylltu dechrau bywyd Iesu â’i ddiwedd.

Mary gives birth to her firstborn son. She wraps him in linen cloth, and places him a manger (an animal’s feeding bowl). What does this say to us?

· It emphases the vulnerability of Jesus

· It shows us the humanity of Jesus

· It connects the beginning of Jesus life with its end.

Mae yna lawer o drafod ynglŷn â lle cafodd Iesu ei eni. A oedd mewn tŷ allanol neu stabl neu ran o gartref teuluol? Nid yw’r dystiolaeth yn glir. Rhan bwysicaf y stori yw pam y cafodd Iesu ei eni. Dyna ein stori i’w rhannu ag eraill.

There is a lot of discussion about where Jesus was born. Was it in an outhouse or a stable or part of a family home?  The evidence is not clear. The most important part of the story is why Jesus was born. That is our story to share with others.

Bugeiliaid ac Angylion | Shepherds and Angels

O gafn bwydo anifeiliaid i grŵp o bobl sy’n gofalu am anifeiliaid. Mewn gwlad sy’n ddibynnol ar ffermio, roedd bugeiliaid yn rhan sylweddol o’r gymdeithas; er nad oeddent yn dirfeddianwyr ac na chawsant gyflog da. Mae Duw yn cynnwys y rhai nad ydyn nhw’n uchel eu parch.

From an animal feeding trough to a group of people looking after animals. In a land dependent on farming, shepherds were a significant part of society; although they were not landowners and not paid very well. God includes those not well regarded.

Mae angel yr Arglwydd yn ymddangos ac mae’r bugeiliaid yn dychryn. Dyma mae’r angel yn ei ddweud wrthyn nhw.

· Paid ag ofni

· Mae gen i newyddion da o lawenydd mawr i bawb

· Heddiw yn ninas Dafydd, mae’r Meseia wedi’i eni

· Mae’r plentyn wedi’i lapio mewn cadachau lliain ac mae mewn preseb

The angel of the Lord appears and the shepherds are terrified. This is what the angel tells them.

· Do not be afraid

· I have good news of great joy for all people

· Today in the city of David, the Messiah is born

· The child is wrapped in linen cloths and is in a manger

Mae ymateb y bugeiliaid yn syml: gadewch inni fynd i edrych. Maen nhw’n mynd i ddod o hyd i’r babi yn union fel y disgrifiodd yr angel.

Wedi gadael nhw a wedi llawenhau. Mae eu llawenydd yn byrlymu drosodd. Mae angen iddyn nhw ddweud wrth eraill.

The shepherds response is simple: let us go and take a look. They go and find the baby exactly in the way the angel described.

Upon leaving the rejoice. Their joy bubbles over. They need to tell others.

Rydym yn ôl i’r man y gwnaethom ddechrau

Mae Duw yn gwneud ei hun yn hysbys yn Iesu Grist ac yn ein gwahodd i antur gydag ef.

Dyna mae Luc eisiau ei ddweud wrthym – ac i ni ei wybod

I’w barhau….

We are back to where we started

God makes himself known in Jesus Christ and invites us into an adventure with him.

That is what Luke wants to tell us—and for us to know

To be continued….

Posted in Uncategorized | Tagged | Leave a comment

Iesu yn Efengyl Luc | Jesus in the Gospel of Luke

Posted on December 6, 2021 by 1urcher

Dyma’r ail wythnos o nodiadau ar gyfer cwrs Adfent 2021 | This is the second week of notes for the Advent course in 2021.

Yr sesiwn hon rydyn ni’n edrych ar Iesu yn Luc. Cofiwch fod ein Efengylydd yn ysgrifennu ei efengyl yn ofalus fel bod gan Theophilus yr holl dystiolaeth sydd ei hangen i ddeall pwy yw Iesu.

This session we look at Jesus in Luke. Remember our Evangelist writes his gospel carefully so that Theophilus has all the evidence needed to understand who     Jesus is.

Y darnau rydyn ni’n mynd i edrych arnyn nhw yn y sesiwn hon yw Luc 2: 41-52 (Ar Goll yn y Deml) 3: 20-22 (Bedydd Iesu), a 4: 16-21 (Pregeth yn Nasareth) 9: 18- 20 (Cyffes gan Peter).

The passages we are going to look at in this session are Luke 2: 41-52 (Lost in the Temple), 3: 20-22 (Baptism of Jesus), and 4: 16-21 (Sermon in Nazareth) 9:18-20 (Confession by Peter).

Mae cymaint mwy y gellid edrych arno na’r pedwar darn hyn. Mae pob un o’n hefengylau yn tywys y darllenydd trwy daith ddarganfod. Eu pwrpas yw egluro pwy Iesu. Mae Luke yn storïwr da.

There is so much more that could be looked at than these four passages. Each of our gospels take the reader through a journey of discovery. Their purpose is to explain who Jesus. Luke is a good storyteller.

Tybed a oeddech chi’n siarad â ffrind sut y byddech chi’n egluro pwy yw Iesu.

I wonder if you were speaking to a friend how you would explain who Jesus is.

2: 41-52—Ar Goll yn y Deml | Lost in the Temple

Dyma stori hunllef pob rhiant. Ond mae llawer mwy yn digwydd. Beth mae Luc yn ei ddweud wrthym.

Roedd Mair a Joseff yn Iddewon da. Aethant i’r Deml am Bara Croyw bob blwyddyn. Mae Pasg yn dathlu rhyddhad o’r Aifft.

Cymerodd ychydig o amser i Mair a Joseff sylweddoli nad oedd Iesu gyda nhw wrth iddynt ddychwelyd adref. Byddai’r garafán pererinion wedi bod yn deulu mawr.

This is the story of every parents nightmare. But there is much more going on. What does Luke tell us.

Mary and Joseph were good Jews. They went to the Temple for Passover every year. The Passover celebrates liberation from Egypt.

It took Mary and Joseph a little while to realise that Jesus was not with them as they returned home. The pilgrim caravan would have been a big family.

Mae Iesu’n dysgu yn y Deml. Roedd yn arfer Iddewig y byddai bechgyn yn dysgu Torah yn ffurfiol o ddeuddeg oed. Ac eto dangosodd Iesu ddoethineb y tu hwnt i’w oedran.

Nid yw Iesu’n synnu bod Mair a Joseff yn chwilio amdano, ond mae’n synnu nad oeddent yn gwybod ble y byddai. Mae Luc yn barod i gyflwyno Iesu fel mab Duw. Rhaid i Iesu ymwneud â busnes ei dad.

Mae Iesu’n dychwelyd i Nasareth. Mae Mary yn dal i ystyried y pethau hyn.

Jesus is teaching in the Temple. Jewish custom was that boys would learn    Torah formally from the age of twelve. Yet here was Jesus showing wisdom beyond his age.

Jesus is not surprised that Mary and Joseph are looking for him, but he is surprised that they did not know where he would be. Luke introduces, with ease, that Jesus is the son of God.

Jesus returns to Nazareth. Mary keeps pondering these things.

3: 20-22—Bedydd Iesu | Baptism of Jesus

Nid yw Luc yn gwneud unrhyw sylw am fedydd Iesu. Mae Luc yn wahanol i Marc a Mathew. Mae Luc yn sôn am y nefoedd yn cael ei hagor, a’r ffaith bod Iesu’n gweddïo.

Mae gweddi yn bwysig i Luc. Mae’n digwydd ar bwyntiau pwysig yng ngweinidogaeth Iesu ac yn Actau’r Apostolion hefyd.

Mae’r Ysbryd Glân yn disgyn ar Iesu a chlywir llais o’r nefoedd yn datgan pwy yw Iesu.

Luke makes no comment about the baptism of Jesus itself. Luke is        different to Mark and Matthew. Luke mentions heaven being opened, and the fact that Jesus is praying.

Prayer is important for Luke. It happens at important points of the ministry of Jesus and in the Acts of the Apostles too.

The Holy Spirit descends on Jesus and a voice is heard from heaven    declaring who Jesus is.

Mae Iesu, yn Luc, yn cael ei eneinio (gan yr Ysbryd) am ei genhadaeth a’i weinidogaeth. Iesu oedd y Mab cyn ei fedydd, ond yn ei fedydd, mae’r   nefoedd yn gweiddi pwy yw’r dyn hwn.

Jesus, in Luke, is anointed (by the Spirit) for his mission and ministry.           Jesus was the Son before his baptism, but in his baptism, heaven shouts out who this man is.

4: 16-21—Pregeth yn Nasareth | Sermon in Nazareth

Mae Iesu’n mynd i’r man lle cafodd ei fagu. Mae newyddion amdano fo yn lledu a dwi’n dychmygu bod pobl eisiau gwybod beth fyddai mab Joseff yn ei wneud.

Byrdwn cyfan y bregeth yw hyn: mae Duw yn cofleidio pawb.

Jesus goes to the place where he grew up. News about him is spreading and I imagine there would have been anticipation about what Joseph’s son would do.

The whole thrust of the sermon is this: God embraces all.

Pwy ydy’r ‘tlawd’? Ar y naill law, mae’n cynnwys y rhai sydd hebddo yn economaidd. Fodd bynnag, ar y llaw arall, gallai fod yn ‘law fer’ i bob un o ‘statws isel’. Mae’r rhai ar y ‘tu allan’ yn cael eu cofleidio yng ngweinidogaeth Iesu.

Mae adferiad golwg i’r deillion yn ymwneud ag iachâd corfforol. Mae hefyd yn ymwneud â datguddiad Duw o bwy yw Iesu.

Mae Iesu’n dyfynnu o Eseia. Mae hefyd yn colli rhywbeth allan. Tybed sut

arwyddocaol mae hyn.

Who are the ‘poor’? On the one hand, it includes those who are economically without. However, on the other hand, it could be ‘short hand’ for all of ‘low status’. Those on the ‘outside’ are embraced in the ministry of Jesus.

The recovery of sight for the blind is about physical healing. It is also about God’s revelation of who Jesus is.

Jesus is quoting from Isaiah. He also misses something out. I wonder how

significant this is.

9: 18- 20- Cyffes gan Peter | Confession by Peter

Mae Iesu wrth weddi. Mae hyn, fel y gwelsom eisoes, yn rhan bwysig o weinidogaeth Iesu ’. Mae’n dangos y berthynas sydd gan Iesu gyda’i dad.

Felly mae Iesu’n gofyn dau gwestiwn i’w ddisgyblion.

Tybed: pwy fyddech chi’n dweud yw Iesu.

Jesus is at prayer. This is, as we have already seen, an important part of Jesus’ ministry. It demonstrates the relationship Jesus has with his father.

Jesus therefore asks his disciples two questions.

I wonder: who would you say Jesus is.

Mae Iesu dros Luc yn fab i Dduw. Mae Iesu’n dangos ei hun i fod yn ddoeth ac

athro pryfoclyd, proffwyd. Mae Iesu’n cofleidio’r rhai sydd ar y tu allan. Mae ei ddisgyblion yn daith i ddeall yn llawn pwy Iesu

Jesus for Luke is the son of God. Jesus shows himself to be a wise and

provocative teacher, prophet. Jesus embraces those who are on the outside. His disciples are a journey to fully understand who Jesus is.

Posted in Uncategorized | Leave a comment

Luke: Structure and Content | Luc: strwythur a chynnwys

Posted on December 6, 2021 by 1urcher

Dyma’r wythnos gyntaf o nodiadau ar gyfer Cwrs Adfent a gynhaliwyd yn Nefyn a Bryncroes yn ystod 2021 | This is the first week of notes for an Advent Course run in Nefyn and Bryncroes during 2021

Efengyl Luc ydy hanner cyntaf stori dwy ran. Luc ydy awdur Luc a Actau Apostolion. Nid Iddew oedd Luc. Luc yn ôl pob tebyg yw’r unig Gentile i fod wedi ysgrifennu rhan o’r Testament Newydd.

Luke’s Gospel is the first half of a two part story. Luke is the author of both Luke and the Acts of the Apostles. Luke was not a Jew. Luke in all probability is the only Gentile to have written part of the New Testament.

What is the approach we are taking?

Mae dau fyd rydw i eisiau cwrdd â nhw. Byd Luc yn y ganrif gyntaf a’n byd yn yr unfed ar hugain. Ysgrifennodd Luc nodi’n ofalus yr hyn a ddywedodd ac a wnaeth Iesu. Fy nymuniad syml yw, wrth ddarllen Luc yn gyntaf, y bydd ein bywydau’n cael eu trawsnewid ac yn ail, byddwn yn gallu rhannu stori Iesu ag eraill.

There are two worlds I want to meet. The world of Luke in the first century and our world in the twenty first. Luke wrote to set out carefully what Jesus said and did. My simple desire is that in reading Luke firstly our lives will be transformed and secondly, we will be able to share the story of Jesus with others.

Be sy’n arbennig am Luc? | What is special about Luke?

Heb Luc, ni fyddem yn cael ymweliad Gabriel â Mair, yr enedigaeth mewn tŷ allan (neu stabl), nac ymweliad y bugeiliaid. Ni fyddai gennym y maniffesto Nasareth, fel y’i gelwir, na rhai o’r damhegion fel y meibion ​​coll neu’r Samariad Trugarog

Without Luke, we would not have the visit of Gabriel to Mary, the birth in an outhouse (or stable), or the visit of the shepherds. We would not have the so-called Nazareth manifesto or some of the parables like the lost sons or the Good     Samaritan

Byddwn hefyd yn dweud oherwydd ei drylwyredd, mae’n siarad â’n byd

I would also say because of his thoroughness, he speaks to our world

Be ydy rhai o themâu Luke? | What are some of Luke’s themes?

Mae iachawdwriaeth Duw (iachâd a chyfanrwydd) i bawb

God’s salvation (healing and wholeness) is for all.

Mae dwy gyfrol Luc yn adrodd stori benodol. Mae’n un sy’n dangos sut mae neges iachawdwriaeth yn teithio o Nasareth yng Ngalilea i Rufain.

Luke’s two volumes tell a particular story. It is one that shows how the message of salvation travels from Nazareth in Galilee to Rome.

 Tosturi tuag at y tlawd a’r bregus. Y rhai ar y tu allan.

Compassion for the poor and vulnerable. Those on the outside.

Mae Luc yn angerddol bod pawb yn cael eu cynnwys: pobl o’r tu allan, pechaduriaid, menywod, trethdalwyr a Chenhedloedd

Luke is passionate that everyone is included: outsiders, sinners, women, taxcollectors and Gentiles

Efengyl llawenydd ydyw

It is a gospel of joy

Heddiw, deuaf â newyddion da o lawenydd mawr ichi.

Today, I bring you good news of great joy

Cân Mair | Mary’s Song (1:46-56)

Mae’r themâu canlynol yn bresennol.

The following themes are present.

Duw ydy’r awdur iachawdwriaeth

God is the author of salvation

Nid ydy’r iachawdwriaeth hon yn ymwneud â chyrraedd y nefoedd yn y lle cyntaf, am Duw sy’n dod â newid chwyldroadol nawr.

This salvation is not about getting to heaven in the first instance, it is God who bring revolutionary change now.

Mair ydy gwas yr Arglwydd. Mae Luke yn defnyddio’r term ‘gwas’ hwn i ddisgrifio’r rhai sy’n dlawd ac ar y tu allan.

Mary is the servant of the Lord. Luke uses this term to describe those who are poor and on the outside.

Mae gwrthdroi rôl.

There is a role reversal.

Mae Duw yn newid popeth ac yn cadw ei addewidion.

God changes everything and keeps his promises.

Cân Sechareia | The Song of Zechariah (1:67-79)

Mae’r themâu canlynol yn bresennol.

The following themes are present.

Cyfeirir y gân at Dduw. Mae’n ddathliad o berthynas Duw â’i bobl.

The song is directed to God. It is a celebration of God’s relationship with his people.

Mae Duw wedi ymweld â’i bobl. Mae iachawdwriaeth yn dod ac mae Duw wedi rhoi gwaredwr. Mae Sechareia yn dychmygu bod y Meseia yn dod

God has visited his people. Salvation is coming and God has given a saviour. Zechariah picks up on images of Messiah.

Mae’r iachawdwriaeth hon yn gysylltiedig â maddeuant pechodau. Efallai fod hyn yn codi o weinidogaeth Ioan Fedyddiwr. Galwodd John bobl i edifarhau.

This salvation is linked to the forgivenss of sins. This perhaps picks up on the ministry of John the Baptist. John called people to repent.

The first part of the song is not about the son of Zechariah. It is about Jesus. Zechariah connects John and Jesus into the story of Israel.

Nid yw rhan gyntaf y gân yn ymwneud â mab Sechareia. Mae’n ymwneud ag   Iesu. Mae Sechareia yn cysylltu Ioan a Iesu â stori Israel.

Cân Simeon | Simeon’s Song (2:28-32)

Mae’r themâu canlynol yn bresennol.

The following themes are present.

Mae Simeon yn symud i’r Deml, yn cymryd Iesu i’w freichiau, yn canmol Duw, ac yn proffwydo

Simeon moves into the Temple, takes Jesus into his arms, praises God, and prophesies

Mae Simeon yn cydnabod ei fregusrwydd. Duw yw’r Arglwydd. Simeon yw’r gwas. Mae cysylltiad â Mary.

Simeon acknowledges his vulnerability. God is the Lord. Simeon is the servant. There is a connection with Mary.

Mae iachawdwriaeth wedi’i gwreiddio yn y plentyn y mae Simeon yn ei ddal yn ei freichiau.

Salvation is rooted in the child that Simeon is holding in his arms.

Mae iachawdwriaeth Duw i bawb: Iddew, Samariad, a Gentile.

God’s salvation is for all: Jew, Samaritan, and Gentile.

Posted in Uncategorized | Leave a comment

Bregeth | Crist y Brenin | Eglwys Santes Mair, Bryncroes

Posted on November 21, 2021 by 1urcher

Crist y Brenin | Eglwys Santes Mair | 21ain Tachwedd

Mae’r eglwys yn dathlu gwledd Crist y brenin heddiw.

Tybed beth rydyn ni’n ei ddeall wrth y gair, ‘brenin’. Yn amser Iesu, o fewn yr Ymerodraeth Rufeinig, nid oedd ond un brenin; Cesar.Roedd gan Cesar bŵer absoliwt. Nid oedd Cesar yn frenin cyfansoddiadol.

Nid yw Iesu Grist yn frenin gyfansoddiadol chwaith. Mae gan Iesu bŵer absoliwt hefyd. Fodd bynnag, mae Crist y brenin yn dewis defnyddio ei rym yn wahanol

Rwyf am ddweud tri pheth am frenhiniaeth Iesu. Un peth o bob un o’n tri darlleniad.

O Daniel, Iesu y barnwr.
O’r Datguddiad, Iesu y tyst
O Efengyl Ioan, Iesu yr un sy’n datgan y gwirionedd’.

Mae Daniel yn un o broffwydi’r Hen Destament. Mae Llyfr Daniel yn llenyddiaeth apocalyptaidd. Mae llawer o bobl yn meddwl mai apocalyptaidd yn sôn am ddiwedd y byd. Nid yw hynny’n wir.Yn hytrach, daw’r gair ‘apocalyptig’ o’r byd Groegaidd sy’n golygu ‘dadorchuddio’. Mae’n golygu gweld pethau fel y mae’n nhw go iawn.

Yn llyfr Daniel, sefydlir llys nefol. Mae’r Un Hynafol yn eistedd ar yr orsedd. Disgrifir ef mewn iaith liwgar iawn. Agorir llyfrau’r farn.Yna mae ffigur arall yn ymddangos. Fe’i disgrifir fel bod dynol neu fel mab y dyn. Mae bob awdurdod yn cael ei roi i’r ffigur hwn. Rhoddir comisiwn iddo. Mae i fod yn farnwr.

Mae Iesu’n defnyddio un ymadrodd penodol i ddisgrifio’i hun: mab y dyn.
Beth mae barnwr yn ei wneud? Mae barnwr yn dehongli’r dystiolaeth.
Tybed sut mae Iesu’n dehongli tystiolaeth fy mywyd?

Yn llyfr y Datguddiad, disgrifir Iesu fel y tyst ffyddlon. Disgrifir Iesu hefyd fel rheolwr brenhinoedd y ddaear!
Cofiwch! Yn amser Iesu, Cesar oedd yr unig frenin yn yr Ymerodraeth Rufeinig. Cynigiodd yr eglwys gynnar dyst i’r gwirionedd deinamig hwn: Iesu ydi’r Arglwydd. Nid Cesar. Roedd yn ddatganiad a achosodd ddaeargryn gwleidyddol ac ysbrydol.
Llyfr gwrthnysig iawn yw Llyfr y Datguddiad. Mae’n llyfr sy’n rhoi gobaith i rai o Gristnogion tlotaf y byd; yn Affrica ac Asia. Mae’r llyfr yn gwneud hyn trwy ddisgrifio pren mesur y byd (Iesu) fel llew ac oen ar yr un pryd. Efallai un diwrnod y gallwn ei astudio gyda’n gilydd?
Sut ydw i’n dyst ffyddlon i Iesu Grist?
Arferai fy mam cadw cherdyn post yn y gegin gartref. Roedd y geiriau hyn ar y cerdyn post. Roedd llun o farnwr hefyd. ‘Pe byddech chi’n cael eich arestio am fod yn Gristion, a fyddai digon o dystiolaeth i’ch collfarnu?’
Mae Crist yn ein galw ni’n ffrindiau ond yn gofyn inni gynnig dystio i’r byd o’n cwmpas.
Yn Efengyl Ioan, Iesu yw’r yr un sy’n dweud y gwirl. Saif Iesu gerbron y barnwr, Pilat.
Mae Pilat eisiau rhoi Iesu mewn blwch. Ni dderbyniodd Iesu hyn fel opsiwn. Cyhoeddodd Iesu mai ef oedd yr un a ddywedodd y gwir. Ni allai Pilat ddeall hyn.
Weithiau, nid ydym am i’r gwir gael ei ddweud. Neu ei roi mewn ffordd arall, mae gwirionedd yn anghyfforddus. Nid ydym am i Iesu fod yn anghyfforddus.
Ni ellir rhoi teyrnas Duw mewn bocs. Ni all Iesu gael ei roi mewn bocs. Waeth faint yr hoffem gymryd rhannau o ddysgeidiaeth Iesu ac efallai anghofio’r gweddill.
Dywedodd Iesu wrth Pilat nad oedd ei deyrnas o’r byd hwn. Beth oedd yn ei olygu wrth hynny? Roedd Iesu’n golygu bod ei deyrnas wedi’i siapio gan werthoedd Duw.
Mae’r gwerthoedd hynny’n cael eu siapio gan ffyddlondeb, dweud y gwir a rhannu bywyd. Dangosodd Iesu inni sut i wneud hyn. Gadewch inni ei ddilyn O. Treuliodd Iesu amser gyda’r rhai na fyddai eraill byth wedi treulio amser gyda nhw.
Ydw i’n rhannu yn y gwir am Iesu? Ydw i’n barod i gyfrif y gost?
Cynigiodd Iesu batrwm gwahanol o arweinyddiaeth. Mae Iesu’n mynnu popeth, ond byth yn dweud wrth bobl beth i’w wneud. Roedd Iesu yn was. Gobeithio bod gen i’r dewrder i fod yn was i chi. Rwyf am weinidogaethu fel hyn oherwydd rwyf am ichi weld Iesu.Nid yw teyrnas Dduw o’r byd hwn. Fodd bynnag, mae’n deyrnas sy’n trawsnewid popeth rydyn ni’n ei wybod.

Gweddïwn.Iesu y breninIesu y barnwrIesu y tyst ffyddlonIesu y Gyhoeddwrcaniatá i’n bywydau gael eu siapio gennych chi, eu trawsnewid gennych chi, eich garu chi.Rho ras i ni adlewyrchu Iesu chi i’r rhai o’n cwmpas.

Posted in Uncategorized | Leave a comment

To bless or not to bless

Posted on September 8, 2021 by 1urcher

I found the debate held at the Governing Body of the Church in Wales very difficult. I am not talking only about the outcome, but for what it seemed to demonstrate. There were (at least) two different understandings of the gospel, kingdom, and church on display. In the main, those speaking from either side of the hall were not speaking to each other. Debates are often sadly like that.

On the one side, there were either the defenders of orthodoxy or those who were seeking to undermine what God was saying and on the other those who were listening to what the Spirit was saying or those who were being reckless with scripture, reason, and tradition in favour of the god of experience. Neither would be fair. A handful of speakers acknowledged this.

I was concerned that not being a theologian was a badge of honour in a church that gifted Rowan Williams to the wider Communion, and how the Anglican Communion was belittled. It is my opinion that in an increasingly fragmented world we need to walk in step with our brothers and sisters from other parts of the world. The counter argument is that we need to walk with our marginalised brothers and sister here as well. I do not belittle that argument, nor do I not acknowledge that the global Communion needs to be challenged. That needs to be done carefully, Christianity is not western and to imply those in the global south need to change smacks a little of a colonial attitude.

There were times when each side was debating with a caricature of the other. Whilst for the most part courteous, most including at times myself lacked any intent of understanding the arguments of the other side. Evangelicalism is not the same as when this debate was first raised, but then nor is the liberal tradition. Evangelicals do not for example talk a lot about hell and damnation, indeed I have preached on hell only five times in the last twenty years, yet liberals seem to have lost the capacity to defend the right of their opponents to hold fast to what they believe. I remember the NT scholar, Leslie Houlden reading one of my papers, and declaring it to be wholly wrong, but he would die in the trenches to defend my right to say it.

In short, my understanding is that we did not engage with each other. There was no conversation and no common ground made. I suppose that is inevitable in terms of a yes or no question. As the Church in Wales moves forward, we need to acknowledge that there were different gospels on display; yet neither has a complete monopoly on truth. Both sides as it were locked in a wrestling match the other day, and clearly one side prevailed, the saddest part is that I do not see the victors being willing to say to those opposed to them, ‘I will not let you go until you bless me’. Nor, yet the those on the losing side willing to offer one.

The Church in Wales wakes to find itself in a place where many rejoice, and others weep, some feel included and still more abandoned. That would have been the case if there had been a different outcome. Its ability to listen deeply to each other has been called into question, and each of us have heard things that have perhaps not been said. I have heard a Bishop say that he will always put the needs, arguments, and relationships with the LGBTQI+ community over those who hold cherished evangelical beliefs within the church. I will listen and try my best not to listen to a caricature.

and to those who voted differently to me, and I could have spoken from either podium at times, I genuinely will not let you go until you bless me.

Posted in Uncategorized | Leave a comment

Journey’s End | Journey’s Beginning: adoption and moving on

Posted on August 28, 2021 by 1urcher
May be an image of 2 people, including Kevin Ellis and beard
Me and my boy

I took my boy to stay with his sister for the first time. Mixed emotions. So proud of the man he has become. My greatest achievement in life. School wasn’t for him. He has a job, friends, compassion and love

There have been times when my boy and I have not seen eye to eye. There have been times of beauty and indeed angst, times of anger, sorry, delight and happiness. There have been times when I have messed up completely (I have – I am not being down on myself). Some moments I have been inadequate, and moments when I wondered whether we would make it.

Watching him blossom and grow has been a most wonderful thing.

My boy, you are a man now – and I love you.

Posted in Uncategorized | Leave a comment