Rector's Words | saviourtheredeemer

Sermon on John 10:22–30 “My Sheep Hear My Voice”

In today’s Gospel, we hear a confrontation between Jesus and some of the religious leaders. They ask, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” And Jesus replies with striking honesty: “I have told you, and you do not believe. The works that I do in my Father’s name testify to me; but you do not believe, because you do not belong to my sheep.”

What does it mean to “not belong” to Jesus’ sheep?

This is not a statement of exclusion—it is a revelation of misalignment and disconnection. These leaders don’t belong because their hearts are not aligned with Jesus’ heart. Their agenda, their concerns, their vision of faith, are centered on power, control, and preservation of their own status.

They use faith not as a God-given grace for healing, salvation, and liberation, but as a possession—something to be managed for their own advantage. Their ears are closed to the true voice of the Shepherd, and their eyes are veiled by their own self-importance. Faith, for them, is a job, not a life. A structure, not a surrender. A barrier, not a bridge to God.

And so Jesus says, “You do not believe because you do not belong to my sheep.”

But those who do belong—who are Jesus’ sheep—have a very different spirit. They are the poor in spirit, the ones who thirst for righteousness, who know their need for divine help. They are not perfect; in fact, they know they are not perfect, and so they are open to the Shepherd’s voice. They are not hardened by pride or political games. Their hearts are tender, and they are ready to receive the grace of God.

“My sheep hear my voice. I know them, and they follow me.”

Early Church Fathers deeply reflected on this relationship:

• St. Clement of Alexandria described Christ as the “Instructor” and “Shepherd” who leads His flock with love and knowledge, emphasizing the transformative journey of the soul under Christ’s guidance.

• Origen, the great theologian, saw the Shepherd’s voice as the inner calling that resonates with the soul, urging believers to attune their hearts to Christ.

• St. Gregory of Nyssa, a mystic, viewed the Shepherd’s work as leading the soul from earthly attachments into divine union—a journey of spiritual ascent and transformation.

Origen of Alexandria said: “The sheep who hear are those who belong to the truth, who are not strangers to the voice of love.”

To understand this image, we need to remember what it meant to be a shepherd in the Middle East during Jesus’ time. Sheep were not primarily raised for meat. That was reserved for rare occasions, like religious sacrifices or great feasts. Sheep, goats, and even chickens were part of the household economy. They were valued for what they produced: milk, wool, eggs, and companionship.

They were more than livestock—they were providers and protectors of a family’s wellbeing. As the old Middle Eastern expression goes: “My hens, my sheep, my goats - they can save orphans from starvation.”

These animals were loved. Cared for. They were not disposable. Killing them meant losing an essential member of the household. That’s why shepherds were deeply invested in the life and safety of every single animal. That’s why Jesus, the Good Shepherd, says he lays down his life for his sheep.

If the role of the sheep were simply to be slaughtered, then why would the shepherd fight off wolves? Why would he risk his life? Because every sheep was a blessing to the community. Every sheep had a name. Every sheep mattered.

This is the love Jesus speaks of. It is not abstract. It is not transactional. It is deeply personal. It is communal, relational, and rooted in the desire to protect, guide, and nurture life.

Even the passages in the Old Testament that speak of the smell of burnt offerings being “pleasing to God” (such as Leviticus 1:9 or Genesis 8:21) are not about God enjoying meat.

They reflect the purity of the sacrifice, the sincerity of the heart offering it. Sacrifice was never meant to glorify destruction, but to symbolize devotion. In fact, the prophets—Isaiah, Amos, Micah—repeatedly remind the people that God desires mercy, justice, and humble hearts, not the mere burning of animals.

So, when Jesus speaks of sheep, he speaks of souls. When he speaks of being a Shepherd, he speaks of deep, personal care. His love is not selective. His heart is open. Even those who have hardened their hearts—like the leaders questioning him—are not beyond the Spirit’s reach. The Holy Spirit still works in the hearts of those with barriers. The Spirit still opens eyes, washes ears, and transforms hearts.

But in this moment, Jesus is speaking to those who are ready—those whose hearts are open, who are willing to hear, who are not guarding their privilege, but seeking God’s grace. They are his sheep, and he knows them. As Jesus said: “I give them eternal life, and they will never perish. No one will snatch them out of my hand. The Father and I are one.”

This is not merely a theological claim—it is a pastoral promise. Once someone falls in love with Jesus—once they receive his life, his compassion, his mercy—they are drawn into the heart of the Father. Through Jesus, we come to know God as Abba: as Love, as the constant Creator of life, as joy, as the divine source of all energy and renewal.

Once a person realizes this—once they see God not as distant but as present, not as punishing but as healing, not as excluding but as embracing—then nothing, no spiritual force or earthly deception, can separate that person from God. That is what Jesus means: “No one will snatch them out of my hand.”

Once we behold Jesus, we are changed. We trust him. We follow him. And we find in him the Shepherd our soul has always needed.

With that new understanding, we realize that God’s plan is inclusive. God does not want to lose anyone. Some may awaken early. Some may awaken late. But the Shepherd keeps calling. And the love of the Trinity—Father, Son, and Holy Spirit—will never let us go. May we hear his voice. May we belong to his flock. And may we trust that we are held forever in the hands of God. Amen.

The Magi and Their Religion (Matthew 2:1-12)

The Rev. Canon Bahman Kalantari

Today’s gospel passage is about the Magi and their journey. I have spoken about the Magi before, but today I want to delve deeper, sharing more details and my own encounter with them. As a reminder, this is how I personally understand the Magi and their amazing journey.

The Magi are also referred to as the Wise Men or the Three Kings. Those who know something of the origin of the word “Magi” often point out how incorrect these other titles are. However, when we carefully consider the word “Magi,” we realize that all three titles are, in fact, appropriate and meaningful.

The word Magi is the plural form of the word Magus, a westernized version of the Persian word Mogh. The Moghs, or the Magi, were the clergymen of the Zoroastrian religion at the time of the infant Jesus. The Magi existed even before Zoroaster (the Persian Prophet). They served an ancient religion in which the sun (Mithra) was venerated, along with other natural phenomena like water (Anahita), fire (Agni), and soil.

The Magi were astrologer, scribe, and clerics. They formed a social class whose duty was to serve the Persian religion. They taught other social classes, served as consultants to authorities, and maintained social solidarity. However, Zoroaster, a monotheistic prophet, believed the Magi of his time were leading people astray.

During Zoroaster’s era, the Magi performed complicated and seemingly irrational rituals and ceremonies for even simple social acts. The veneration of the sun, water, soil, and fire through simple feasts had been replaced by intricate and costly rituals. The Magi easily exerted power over ordinary people and authorities, often exploiting them.

Zoroaster converted a powerful king and his vizier (minister) to his new religion. This king challenged the Magi and ultimately converted them to Zoroastrianism around 1700 B.C. Over time, Zoroaster’s teachings spread across ancient Persia, and the Magi, ever adaptable, became servants of the Zoroastrian religion.

The newly converted Magi began teaching people to worship the one God (Ahura Mazda), to fight Satan (Ahriman), and to celebrate God’s gifts.

When Jesus Christ was born, the Parthians ruled ancient Persia. They were from Parth, the northeastern province of Persia, and established an autonomous system of government. Each province had its own king (Shah), religion, laws, and sometimes even currency.

The entire kingdom was ruled by the Kings of Kings, and freedom of religion was an essential part of their governance. Before the Parthians came to power, their chieftains bore the title Kaavi, meaning king-priest. As a result, the Magi flourished as king-priests (Kaavi) in the provinces.

A few decades before Jesus’ birth, the Magi compiled their holy scriptures, the Avesta. Certain chapters in this book clearly reference the coming of the Saviour of the World. This prophecy is why the Magi, as local king-priests and astrologers, followed the star in search of the infant Jesus, the Saviour of the World.

According to the Magi’s Holy Scriptures, there are four Saviours for the end of every one-thousand years. The Magi came to the Holy Land to find the new Saviour of their time, the adopted Son of the Wise Lord.

The Magi brought three gifts for Jesus: gold, frankincense, and myrrh. Gold symbolized royalty, glory, and power. In ancient Persia, local kings would offer gold to the King of Kings as a sign of obedience and homage. They would also remove their crowns before him, symbolizing that the King of Kings held the true power.

Frankincense and myrrh were used by various religious groups in the kingdom for anointing leaders, holy ones, and youths who had reached the age of maturity.

Though the Magi were regional kings, they did not travel with their wealth or courtiers when seeking Jesus. Instead, they had a holy and specific destination revealed to them by a star.

They carried three meaningful gifts to present to Jesus as the heavenly-ordained King of Kings and High Priest.

The question that has always fascinated me is whether the Magi returned to Persia.

Marco Polo, the Italian traveler of the 13th and 14th centuries, writes about the Magi in his book. He already knew that the Magi were from Persia. He discovered that the three Magi began their journey from a city called Saba. After visiting the Holy Land, they returned to Saba and died there. Marco found their graves in a cemetery in Saba.

Many years ago, I visited my birthplace to see my family. One of my friends, a student of archaeology, who always sought to take me on fascinating journeys, told me he was certain he had discovered the tombs of the Magi.

We traveled to the village of Saba—the word Saba means “gentle breeze.” As soon as we passed through the ancient gate of the village, my friend took me to an old protected cemetery in the northern part. This cemetery contained tombs of individuals considered infamous in their time: rebels, skeptics, atheists, and loners. These individuals came from diverse professions: architects, scribes, poets, bricklayers, mystics, chieftains, and blacksmiths.

Upon entering the cemetery, we noticed villagers scrutinizing our every move. A man wearing a long cloak, likely the headman, approached us and asked what we were seeking.

My friend vaguely mentioned the Magi, to which the headman responded sternly: “Do not take any pictures, and do not touch the signs on the graves.”

For three hours, he silently observed us.

My friend, a specialist in ancient symbols, took me to a corner of the cemetery and pointed to three turquoise-coloured grave stones.

They were arranged in a triangular formation—one at the top, two on the sides—encircled by engraved stones. My friend showed me the symbols on each stone.

The first grave had an image of fire and a star. The second bore an image of a girdle and a lion. The third displayed a chalice and an ox. These were unmistakable signs of the Magi and their ancient religion.

The chalice, in particular, was used in rituals to hold Haoma, a sacred drink symbolizing spiritual vitality and immortality.

I was overwhelmed with joy and bliss. It didn’t matter whether these were definitively the graves of the Magi. What mattered was the profound experience my friend and I shared. It felt as though Christ Himself was present in that moment. In that moment, it felt as though my friend, the headman, and I had become the Magi, seeking Jesus, the Savior.

I will never forget that uplifting moment. Every time I reflect on it, I feel Jesus’ presence very clearly.

In this holy season, we have begun our journey, shedding unnecessary burdens and allowing ourselves to be guided by the light of the Holy Spirit. We long to visit Jesus, our Saviour, to pay homage to Him as our King of Kings, surrender to Him as our Liberator, worship Him, and follow Him.

Therefore, with faith and joy, let us, like the Magi, continue the journey. Amen.

Sermon on the Magnificat and the Holy Family

The Rev. Canon Bahman Kalantari, Rector

The earthly parents of Jesus are Mary and Joseph. Through Mary and Joseph, God comes to earth to dwell among human beings, sharing our lives and experiences. This family, divinely planned and established, has become a Christian pattern for us all since Jesus’ birth. Let me share an example that shows this beautifully, something that truly happened.

Many years ago, while I was attending church, a young family became a part of our congregation. They stayed with us for exactly 40 days. At the time, we were dealing with several challenges as a church. Some parts of the church building needed repair, and we didn’t know how to proceed. On top of that, several of our members were struggling with health issues. Personally, I was deeply worried about my father, who was in the hospital. I couldn’t visit him, and this weighed heavily on my heart.

It was in this season of anxiety and uncertainty that this family arrived. Without asking any questions, they simply joined us in worship and fellowship. Their presence was remarkable—they brought hope and encouragement in ways that were subtle yet profound. Without knowing the specific concerns in our lives, their words and actions brought us closer to Jesus.

For instance, when it came to the church building repairs, they were incredibly talented and resourceful. They didn’t engage in long processes that often feel discouraging. Instead, they rolled up their sleeves and got to work, helping in practical ways that amazed us all. While they worked, they shared stories about their travels and experiences. Every story, every account of the people they met and the places they visited, somehow pointed us back to Christ. They didn’t preach to us directly, but their stories radiated the presence of Jesus, His peace, His hope, His strength, and His healing.

I am convinced they weren’t doing this intentionally. We were the ones asking them questions - about their journeys, the places they visited, and the people they encountered. Yet, every time they shared, their words seemed to carry Christ’s light. Whether they spoke about a hotel or an interaction with a stranger, their experiences reminded us of Jesus’ presence and brought us comfort and renewal.

After 40 days, the family left to continue their travels. When I asked for their contact information, hoping to stay in touch, the wife simply smiled and said, “Oh, we will be back. We are always around.”

At the time, I didn’t fully understand her words. Even now, I’m not entirely sure how to decipher them. But as I reflect on this family’s brief but impactful presence, I see them as examples - representatives of Mary and Joseph. Through divine intervention, they brought Christ to us, just as Mary and Joseph brought Christ into the world.

This brings us to Mary’s amazing song, the Magnificat.

After the angel Gabriel told Mary about the birth of Jesus, Mary went into a town in the hill country of Judea. She went into Zechariah’s home, where she greeted Elizabeth. In response to Elizabeth’s spirit-filled greeting, Mary declares her divine-liberating insight in the form of a hymn.

Mary’s hymn is perhaps the first Christian declaration. Let us see what the blessed Mary teaches us. This is how the hymn begins:

The Song of Mary (Luke 1:46-55 NKJV)

46 And Mary said: “My soul magnifies the Lord,

47 and my spirit has rejoiced in God my Saviour.”

Mary begins by teaching us that God is the source of true joy. Her soul and spirit unite in a single voice of praise, expressing pure, unshakable joy in God’s saving power. This reminds us that God’s salvation is not just an act of rescue but an invitation to joy, a joy that comes from a deep relationship with Him.

48 “For He has regarded the lowly state of His maidservant; for behold, henceforth all generations will call me blessed.”

Mary humbly sees herself as God’s servant. Through her, she shares the Good News for the first time: that Christ’s coming is for all people, and all generations will celebrate this miraculous moment. Her words invite the whole human family to embrace Christ as Saviour and Lord.

49 “For He who is mighty has done great things for me, and holy is His name.”

Mary exalts God’s might and holiness, emphasizing that He is both powerful and compassionate. This holiness is not distant or unattainable; it’s a gift that God offers to us. All we need to do is accept His offer, through loving and following Christ. Holiness, Mary teaches, is tied to health: the healing of our souls, hearts, and minds. This health and wholeness are demonstrated throughout Jesus’ ministry as He heals the sick, restores relationships, and proclaims the Kingdom of God.

50 “And His mercy is on those who fear Him from generation to generation.”

Here, Mary proclaims God’s mercy for those who approach Him with awe, reverence, and humility. To “fear” God is not to live in terror but to recognize His greatness and surrender to His love. Such hearts are open to learning the fullness of His mercy.

51 “He has shown strength with His arm; He has scattered the proud in the imagination of their hearts.”

52 “He has put down the mighty from their thrones, And exalted the lowly.”

Mary declares the revolutionary power of God. He lifts the humble, those who rely on Him, and brings down the proud and self-sufficient. God stretches out His arms to embrace the meek, the poor in spirit, and the broken and oppressed. These are the ones who will inherit the Kingdom of Heaven.

53 “He has filled the hungry with good things, and the rich He has sent away empty.”

The “rich” in Mary’s hymn are not merely those with wealth but those whose hearts are consumed by worldly attachments. Their self-sufficiency blinds them to God’s blessings. In contrast those who hunger for God and surrender to Him are filled with His abundant grace. This verse challenges us to reflect on what attachments in our own lives might prevent us from fully receiving God’s blessings.

54 “He has helped His servant Israel, in remembrance of His mercy,

55 As He spoke to our fathers, to Abraham and to his seed forever.”

Mary concludes by reminding us of God’s faithfulness to His promises. Her words call to mind the covenant with Abraham and the fulfillment of that promise in the birth of the Messiah. Just as God kept His promises to Israel, we can trust that He remains faithful to His people today. The birth of Christ assures us of God’s presence, offering hope and renewal to a broken world.

Closing Prayer:

Living God,

you are the giver of wisdom and true discernment,

guiding those who seek your ways to choose the good.

Mercifully grant that your people,

feasting on the true bread of heaven,

may have eternal life in Jesus Christ our Lord. Amen.

Sermon on the Magi and St. Matthew

During Epiphany, we celebrate the Magi visiting baby Jesus. Epiphany means a big appearance or showing up. It is when Jesus was revealed to more than just his local community but to the whole world.

The Magi’s event has been understood in a few ways. I have talked about this before, but today I will share with you some new findings about the magi.

In the Gospel, the Magi asked Herod about the newborn King of the Jews, guided by a special star to worship Him.

First, why did the Magi come to the Holy Land? Their religious beliefs drove them to journey to the Holy Land.

The Magi were king-priests from Persia (Iran today) who followed Zoroastrianism. They were rulers beneath the highest King. Their belief involved a Trinitarian god: the wise lord, the wise lord's Son (Mithra), and the wise lord's daughter (Anahita).

Mithra, the wise lord's son, is the protector of truth and justice; he is the universal light, acts as the divine representative of the wise Lord on earth, and shields the righteous from the darkness.

Anahita, the wise lord's daughter, is the queen of heaven; she protects pure waters, and offers wisdom, renewal, and peacefulness to people.

Now, let's understand why we believe the Magi were three individuals:

1. One represented and served the wise lord.

2. Another represented and served the wise lord's son, Mithra.

3. The third represented and served the wise lord's daughter, Anahita.

According to the Magi's Holy Scriptures, there are FOUR Saviours expected at the end of each one-thousand-year period. They traveled to the Holy Land seeking the new saviour of their time, who would be the wise Lord's adopted Son.

Again we need to ask, why did St. Matthew write about the Magi in his Gospel?

First,

1. Matthew was a tax-collector and money-changer.

2. He likely had literacy in multiple languages to gather information for his job.

3. His success as a moneychanger required understanding various currencies and exchange rates.

4. To comprehend economies, living in different countries was crucial in ancient times.

Second,

Ambrose, a church leader in the fourth century, mentioned that Matthew, the Gospel writer, traveled to Persia and Macedonia.

During his time in Persia, Matthew stayed along the southern coast of the Caspian Sea. This explains why a copy of Matthew's Gospel made its way to India around the same period.

Christian Persians believed and wrote that Matthew's Gospel was originally written in Aramaic. They converted to Christianity because they had access to this Aramaic version, which educated Persians could easily read.

However, historical evidence confirms that the Gospels, including Matthew's, were written in Greek.

But, Papias, an early church leader from the first and second centuries, noted that Matthew also wrote a Gospel in the Hebrews' own dialect, which was Aramaic.

Therefore, we believe that Matthew wrote his Gospel in both Aramaic and Greek. His journey to Persia aimed to continue the mission initiated by the Magi, sharing the good news with those in that region.

Another question: Did the Magi return to Persia?

Marco Polo, a traveler from the thirteen and fourteen centuries, wrote about the Magi in his book. He learned they were from Persia by reading local history and interviewing the people. According to his findings, the three Magi started their journey from a city called Saba, returned there from the Holy Land, and passed away. Marco discovered their graves in Saba's cemetery.

This is the gist of the new findings.

And the last question is: what is the message of Epiphany for us today? What is God's liberating message in this Gospel passage?

Sometimes, like the Magi, we await a significant change or event, longing for renewal. Our Heavenly Father understands this and sends signs:

These signs can lead us to the new and amazing things that bring about significant change in our lives. It could be a rainbow (like in Noah's case), a lamb (like in Abraham's case), a ladder (like in Jacob's case), or a star (as with the Magi).

When we see the star, do we perceive it as a distant beauty or recognize it as a sign? Having faith means accepting the star as a sign of God's activity, not just a beautiful sight.

Let us pray:

Dear Lord Jesus Christ, during this Epiphany season, we long to come to you, honour you as our King, worship you, and walk in your footsteps. Guide us with faith and happiness, much like the Magi on their spiritual quest. Empower us through the Holy Spirit's work to establish your Kingdom here on earth. In Abba’s presence we pray. Amen.