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‘The Lord brought me out by the spirit of the Lord and set me down in the middle of a valley; it was full of bones….. He said to me, “Mortal, can these bones live?”’

From Ezekiel 37:1-14, today’s Old Testament reading.

“I am the resurrection and the life. Those who believe in me, even though they die, will live….. Do you believe this?” Jesus, in today’s Gospel John 11:1-45.

“To succeed in life, you need three things: a wishbone, a backbone and a funny bone.” Reba McEntire, American country music singer. 

Today’s readings about the dry bones in Ezekiel and the raising of Lazarus are well known but have a slightly different resonance here in Melangell’s valley where dry bones from pheasants and sheep lie in many places. Actual human bones found within the church during an excavation in 1958 and fragments in 1989 were also deposited in the shrine when it was rebuilt that year. 

These relics may or may not be those of the saint, but have been verified as being those of a woman of about 5 feet or 1.52 metres tall. Many pilgrims come here because of the shrine and its relics but I didn’t fully realise the significance of this when I first arrived until I went into the church and discovered what I thought was a collapsed figure on the floor by the shrine. As I stood there astounded, it wasn’t until the body moved and said, “Good morning” that I realised this was an Orthodox pilgrim venerating the relics and the many prayer cards and tokens that are left here also bear testimony to the enduring influence of Melangell in lives today. Her dry bones may rest here but Melangell’s embodiment of sanctuary, healing and hospitality lives on in the same values enshrined here today. 

Ezekiel is asked, “Can these bones live?” Eventually, they do and new life is given to what is dried up where hope has been lost. The same is true when Jesus is told of the death of Lazarus – he waits for a further two days before he visits Mary and Martha, who are sad because Jesus hasn’t come sooner. Martha is also, understandably, concerned about a smell so it’s clear that Lazarus has really died and is not just unconscious. However, when Jesus sees Mary and those with her weeping, he also begins to weep. This is not a remote God using humanity for his purposes, but Jesus experiencing human loss, grief and pain. As Lazarus emerges from the tomb, there is presumably no stench – he is living and raised from the dead. New life has been restored and these words of Jesus to Martha are used in Christian funeral services as a reminder of hope also restored when death is encountered and defeated because of the later resurrection of Jesus. 

Ezekiel saw new life growing as the breath of God was breathed into the dry bones, just as Lazarus responded to Jesus’ command to emerge from the tomb. As Passiontide begins, there is much that’s dying or desiccated today and it can sometimes be hard to consider where hope could be. What needs to die but what dry bones could have new life breathed into them – and how? 

These questions ring across the years and our response is vital: 

“Can these bones live?”     “Do you believe this?”

‘They returned to Jerusalem to look for him. After three days they found him.’ From Luke 2:33-51, today’s Gospel.

‘Besides male and female, there are 72 other genders.’ MedecineNet

Today’s Gospel focuses on the encounter in the Temple of Jesus and his parents with Simeon and Anna, the aged people who realise who the child is. Simeon tells Mary that what will happen will be painful for her and images such as Michaelangelo’s Pietà depict Mary holding the body of her dead son after standing near the cross at his crucifixion. Equally, there are images of a serene Mary holding his her baby and many parents will recognise the anguish and the joy that can be part of raising a child today. 

It’s recently been suggested in the media that the terms ‘father’ and ‘mother’ should not be used but that ‘parent’ would be preferable. A very mixed reaction has resulted but, with the Welsh Senedd putting tampon machines into the men’s toilets and it being suggested that there are 73 genders, this is not an easy time to be either a parent or a child as these things are debated. 

That confusion is echoed in the rest of the reading today, in which Mary and Joseph go up to Jerusalem for Passover but, unknowingly, return without Jesus. They assume he is with other families travelling in their group but he has actually stayed in Jerusalem and it takes them a day to realise that he’s not with them. When they return to look for Jesus, it takes another three days to find him with the teachers in the Temple and they are understandably very worried about him by then. But, as Mary questions him, he asks why they were searching for him when he must be in his father’s house. What effect did that have on both Joseph and Mary? Luke tells us that he then came back to Nazareth with them and was obedient to them but that Mary treasured all these things as the child grew in wisdom as well as height. 

It can’t have been easy for Mary as she ‘treasured’ these things but what happened then would perhaps be rather different today. At a time when communities don’t always do as much communal care of their youngsters as they did, if parents don’t know where their child is for four days, awkward questions might well begin to be asked. However, it could perhaps hearten us that even then Mary and Joseph found raising their child a challenge when so many issues confront us today and when Joseph was, in effect, a stepfather to Jesus.

During a retreat, I came across a mop head suspended in a cage with a light rigged up to provide warmth with food and water provided by the warden. Underneath the mop were chicks whose mother had been killed by a fox – the mop wasn’t ideal, but it was good enough to provide warmth and shelter for those chicks until they could fend for themselves. With life as a refugee in Egypt for two years and Joseph being, in effect, a stepfather to Jesus as he passed on to him his skills as a carpenter, it’s clear that Jesus’ family had to fend for themselves at times and that they embodied many of the challenges some families still face today. Nevertheless, despite his parents not realising he was missing, Jesus’ upbringing was sufficient for him to become who he was destined to be and the same hope applies to us in the changing circumstances we may face today. Mary and Joseph weren’t perfect parents and, as Mothering Sunday is also called Refreshment Sunday, perhaps we can allow our souls to be refreshed by their example!

With my prayers; pob bendith,

Christine, Guardian.

‘Many Samaritans from that city believed in him because of the woman’s testimony.’  Fromtoday’s Gospel, John 4:5-42.

“If liberty means anything at all it means the right to tell people what they do not want to hear.” George Orwell, author of 1984 and a former BBC talks producer. 

Today’s encounter between Jesus and the Samaritan woman at Jacob’s well in Sychar is a lengthy one, in which they engage with a series of exchanges that affect both of them. Jesus is tired, alone because his disciples have gone to get food, and it’s noon, the heat of the day. He’s vulnerable – and so is she, as fetching water at the hottest part of the day when most people would be sheltering from it indicates that she may not be in good standing. To her surprise, as the Jews and Samaritans ‘do not share things in common’ v9, Jesus crosses a social boundary by freely asking the unnamed woman for a drink – something that would never normally happen in the custom of the time as it could compromise them both. Then, as sadly still today, the racial, religious and social circumstances meant that enmity and unrest prevailed there, although fetching water was something women were expected to do.

Jesus then offers her living water – fresh, not stagnant, “a spring of water gushing to eternal life” v14 but she jokes with him that he hasn’t got a bucket and, despite the divisions between them, refers to our ancestor Jacob. The woman establishes common ground by doing this and then says that she wants this water, calling Jesus a prophet when he refers to her five husbands. When he tells her that he is the Messiah and the disciples return, the woman leaves and speaks openly of what has happened so that many other Samaritans flock to Jesus and ask him to stay with them. John writes that many believed Jesus, but does not say whether or not the woman herself came to faith in him. Yet through her, Jesus’ ministry is now extended to the Samaritans and she is the means by which many acknowledge him as, “Truly the Saviour of the world.” v42

The irony is that, whilst she is sharing what has happened, the woman who may have been shunned and goes to the well when no-one else does becomes the centre of attention. Once that has happened, social convention is restored as she is told, “It is no longer because of what you said that we believe, for we have heard for ourselves.” v42. What became of her – did she allow God’s grace to change her life as well as theirs or did the nameless woman continue to seek living water in the desert, despite finding it in so unexpected an encounter? 

Perhaps we are like her at times: encountering unexpected or difficult situations and being the means through which others become involved. Garry Lineker and the BBC executives might agree, given the row that has developed this week about the right of the sports presenter to speak about controversial matters and the need for the BBC to be impartial, although for many this has now become a debate about free speech. Lineker’s comments about refugees and the many wide-ranging responses to his remarks continue to create much speculation, though not always at the heart of the matter: those who don’t care what Lineker says on Twitter but do mind about missing their football analysis have also entered the fray. 

Who are the people we may have unexpectedly encountered in our communities and lives or on the news? How may they have changed our thinking or whose thinking might we have changed? Were social boundaries crossed or re-established and for whom is the outcome unknown, like the Samaritan woman who was the means of change for so many others? As the Lenten journey continues, is it possible that chance conversations and desert experiences we have had may contribute more than we realise to the growth of the kingdom of heaven here on earth?

With my prayers; pob bendith,

Christine, Guardian.



”How can these things be?” Nicodemus in today’s Gospel, John 3:1-17.

“I’m really good at what I do. I do stories in the public interest, and I make judgements.”

Journalist Isabel Oakeshott on giving Matt Hancock’s confidential WhatsApp messages to the Daily Telegraph for publication. 

Today’s Gospel takes place after the changing of water into wine at the wedding in Cana and Jesus’ cleansing of the temple, when many ‘believed in his name because they saw the signs of what he was doing’. v23. Nicodemus, a leader of the Jews, comes to Jesus to question him about this but does so at night as he presumably doesn’t want this to be widely known. Nicodemus acknowledges that Jesus’ actions are connected with God’s activity and offers his support but is hedging his bets at this stage. A debate begins about being born from above, during which Jesus directly challenges Nicodemus, who is clearly perplexed as he asks, “How can these things be?” v9

There is much happening today which may make us ask the same question. How can it be that there are so many national issues causing such confusion and bewilderment, whether the cost of fuel, strikes causing chaos, lack of food in some supermarkets or Government ministers appearing to be economical with the truth? Journalist Isabel Oakshotte defends divulging 100,000 confidential messages for open publication on the grounds that they are in the public interest whilst the Health Secretary criticises her betrayal of his trust although he is having an affair with his aide which breaks the trust established in two marriages. The messages highlight disputes during the pandemic over testing in care homes, policy for schools, contempt for teaching union officials and also mock those having to pay for hotel stays during the pandemic – yet the messages, equal to three volumes of the King James Bible, also clearly show the huge pressures being faced by those in leadership at the time. Government policy made on the hoof in an unfolding situation – how could this be and yet, how could it be otherwise as Covid advanced in unknown territory?

Nicodemus’ question echoes Mary’s “How can this be?” at the annunciation in Luke 1:34. In reply, Jesus asks Nicodemus, “Are you a teacher of Israel and yet you do not understand these things?” All this clearly has an effect on Nicodemus who, whilst covert now, will later try to defend Jesus as criticism of him grows, (7:50; 11:47) and will also bring spices to anoint his body after crucifixion (John 19:39). In encountering the truth and facing hard decisions, the furtive Nicodemus then shows courage openly when the conflict between Jesus and the religious authorities is already well established – will the same be true of the politicians and authorities today as the analysis of Covid and its consequences rumbles on? As the Lenten journey continues, perhaps there are things in our own lives we would prefer were not widely known and we may also have hard questions to ask of ourselves or our own conduct at times of testing. How can these things be, and what can we openly do about them?

With my prayers; pob bendith

Christine, Guardian.

‘Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. He fasted forty days and forty nights and afterwards he was famished.’ From Matthew 4:1-11, today’s Gospel.

‘It is not only that God makes a way in the wilderness but that the wilderness is the way.’ Gideon Heugh in ‘Open’, Tear Fund’s Lent booklet.

The Greek word for temptation can also mean testing and it may be tempting to think that what Jesus endures in the wilderness is a one-off experience as he ponders what the revelations at his baptism mean to him. However, it will also influence what lies ahead. Jesus rejects turning into bread the pitta-like flat stones around him to feed himself in the desert but he will eventually teach his disciples to pray for their daily bread (Matt 6:11) and  feed thousands with just a few loaves and fish (Matt. 14:17-21; 15:33-38). As the devil tells him to throw himself off the highest point of the temple so that God’s angels will rescue him, Jesus endures mockery to save himself and come down from the height of the cross on which he is being crucified (Matt 27:38-44,46). He also resists the devil’s offer of dominion over the kingdoms of the world but frequently mentions the kingdom of heaven to those willing to follow his own leadership. The wilderness temptations are not just an ordeal to endure but also tests, preparing him for all that is to come – they underpin Jesus’ encounters with those who are hungry, sick and in need; with those like the Pharisees and Sadducees who later use their powerful connections to test him(Matt 16:1, 19:3 etc); or with those who perhaps care too much about worldly assessments of greatness, his own followers amongst them (Matt 18:1-5). The wilderness is indeed the way.

Throughout, Jesus quotes scripture from similar situations in the Old Testament. His forty days in the wilderness echo the length of time that Israel wandered there after the Exodus and his quote about bread comes from that time in Deuteronomy 8:3. The devil himself quotes scripture from Psalm 91 and challenges Jesus to throw himself off the temple’s pinnacle but Jesus resists with Deuteronomy 6:16 from the time when Moses reminded the people how they tested God about their thirst at Massah even after he had fed them with manna. The same applies in the final temptation when Jesus quotes again from Deuteronomy 6, now at v13 – scripture enables him to think of similar tests and their outcome. As, during our Lenten journey, we consider what has happened to us, perhaps we too can discern tests and temptation that we might have overcome or given in to. But what was learned from those times and did they prepare us for later life events? 

Jesus went from the Jordan’s waters to the arid wilderness, from the crowds to the silence, from the heavens opening to enduring hellish spiritual attacks but scripture was key in what he faced. As similar tests are being faced today, whether the shortage of food in UK supermarkets at the moment, disputed earthly power as in the ongoing war between Russia and Ukraine or the worship of other powers – apparently Satanists are having a recruitment campaign currently and are now ‘family friendly’!!! Just as Jesus quoted scripture at a testing time, in whatever physical or spiritual temptations each of us is enduring this Lent what scripture could help overcome it?

With my prayers; pob bendith,
Christine, Guardian.

“Jesus led them up a high mountain, by themselves. And he was transfigured before them.” From Matthew 17:1-9.

“I see you – wondering if God is just the translucence of a dream.” From ‘Rumours of Light’ by Gideon Heugh.

Today’s Gospel about the Transfiguration occurs after Simon Peter’s realisation that Jesus is the Messiah, which conflicts with his shortsightedness in understanding that this must lead to his death before resurrection. On the one hand, Simon Peter makes a huge leap of faith but is then called Satan by Jesus for being a stumbling block. Thank God for flawed disciples who are nevertheless called and used by God in his service, ordinary people and figures with whom we can identify. 

Jesus takes only Peter, James and John up the mountain with him – this is not an experience all the disciples will have, for not all the things of God are for all believers. Matthew tells us that Jesus was transfigured before them, his face shining like the sun and his clothes dazzlingly white. He is joined by Moses and Elijah, representing the Law and the Prophets but, as this is happening, practical Peter wants to mark the event. Even as he speaks of building three shelters, a voice is heard saying “This is my Son, the Beloved…..listen to him!” (V5) It’s true of impetuous Peter, and perhaps of us, that we can sometimes rush through important matters rather than taking time to experience them fully – perhaps there are times when we also need to listen more and speak less. 

Nothing is said of James’ and John’s reactions but when the voice is heard, the disciples fall to the ground in fear. Jesus comes to them, touches them reassuringly and tells them not to be afraid, speaking to their needs and not his own. He then tells them not to speak of this yet and all four of them make their way back down the mountain where Jesus heals an epileptic child. This wondrous experience, astounding as it is, leads on to the practicalities of serving and healing those at hand – glory and the cross mingle, as do disfiguration and transfiguration.

Perhaps, as we stand on the threshold of Lent, we should also consider what role the law and prophets play in our own lives and communities at a time when authority is under attack on so many fronts. Just this week, Lancashire Police have referred themselves for investigation into their handling of the disappearance of Nicola Bulley and changes to church practice over the blessing of same-sex marriage have led some to prophesy that it may lead to the collapse of the Anglican Communion. So much is contested and worrying – yet, amidst the Transfiguration is the figure of Jesus, encouraging and reassuring those who will ultimately flee from him during his arrest and yet will be leading figures in the spread of the Gospel after his resurrection. 

So it is for us in our day – whether in the mountain top experiences of life or down in the depths of sorrow, the Transfiguration reminds us of the need to keep listening for the voice of Jesus and to care for those we meet, as did he. Lent is a good time to consider the desert places in our lives and to figure out where glimpses of God’s glory and his touch through prayer may enable us to perceive how light and hope will overcome fear – if we allow them to.

With my prayers; pob bendith,

Christine, Guardian.

“ Chwe diwrnod yn ddiweddarach, fe gymerodd Iesu Pedr, Iago ac Ioan, ei frawd, a’u harwain i ben mynydd uchel ar eu pennau eu hunain; ac yno yn eu gŵydd fe newidiwyd ei wedd, ei wyneb yn disgleirio fel yr haul, a’i ddillad yn wyn fel y goleuni.”
O Matthew 17:1-9k

“Rwy’n eich gweld – yn ystyried os mae dim ond tryloywder breuddwyd yw Duw”
O ‘Rumours of Light’ gan Gideon Heugh.

Mae Efengyl heddiw, ynglyn a’r Gweddnewidiad, yn digwydd ar ol i Seimon Pedr sylweddoli mae’r Iesu yw’r Messeia, yr hyn sydd yn groes i
fyrddallter yn ei ddealltwriaeth fod hyn yn mynd i arwain at Ei farwolaeth cyn Ei Atgyfodiad.
Ar yr un llaw mae Seimon Pedr yn gwneud naid mawr mewn ffydd, cyn gael ei alw yn Satan gan Yr Iesu am fod yn faen tramgwydd.
Diolch i Dduw am nam ddisgyblion, y sydd, ta waeth, yn cael eu galw a’u defnyddio gan Dduw er Ei wasanaeth, pobol cyffredin y medrwn uniaethu gydant.

Dim ond Pedr, Iago a Ioan sy’n dilyn Yr Iesu i fynny’r mynydd – tydi hyn ddim yn brofiad ar gyfer pob disgybl, oherwydd nid yw pob peth gan Dduw yn addas ar gyfer pob credadwr.
Mae Mathew yn daethom fod yr Iesu wedi gweddnewid o’u blaenau, ei wyneb yn tywynnu fel yr Haul a’i ddillad yn bur wyn. Gydag Ef mae Moses ac Eleias, yn cynrychioli y Gyfraith a’r Prophwydion ond, wrth i hyn ddigwydd, mae Pedr, tra bod yn ymarferol, eisiau nodi’r achlysur. Wrth iddo son am godi tri pabell dyma gwmwl gloyw’n taflu’i gysgod drostyn nhw, a llais yn dod o’r cwmwl: “Dyma fy Mab, fy anwylyd, sydd wrth fy modd; gwrandewch arno.”

Mae’n wir, amdan Pedr ac efallai amdanom ni, ein bod yn rhuthro drwy materon pwysig yn lle eu llawn profi – efallai hefyd fod yna adegau lle dylem wrando fwy a siarad llai.
Does dim yn cael ei ddeud am ymateb Iago a Ioan ond, wrth i’r goleuni rhyfeddol dywynnu, maen’t yn syrthio i’r llawr mewn ofn.
Mae’r Iesu yn dod atynt ac yn dweud wrthynt i beidio ac ofni, yn eu cyffwrdd yn gefnogol – yn ymateb i’w gofynnion nhwythau ac nid Ef ei Hun.
Wedyn mae’n eu gorchymun i beidio a son am hyn eto, ac mae’r pedwar ohonynt yn dychwelyd o’r mynydd, Yr Iesu yn gwella plentyn gydag epilepsi.
Mae’r profiad godidog yma yn arwain at wasanaethu y cyhoedd, mae llewyrch a’r Groes yn cymysgu, fel mae anffurfiad a thrawsnewidiad.
Efallai, wrth i ni sefyll ar drothwy Y Grawys, y dylem ninnau ystyried dylanwad y gyfraith a phrophwydion yn ein bywydau a’n cymunedau, ar adeg lle mae awdurdod o dan fygythiad o sawl cyfeiriad.
Yr wythnos yma, mae heddlu Sir Gaerhirfryn wedi cyfeirio eu hunain at ymchwiliad i’w trefniadau mewn achos Nicola Bulley, ac mae argyfwng yn yr Eglwys ynglyn a phriodasau unrhyw.
Mae gymaint dan her ac yn bryderus ond, yng nghanol y Trawsnewidiad mae’r Iesu yn sefyll, yn calonogi a chefnogi y rhai a fydd, yn y pen draw, yn ffoi rhagddo yn ystod Ei arest ond a fydd yn amlwg yn lledaenu’r Efengyl ar ol ei atgyfodiad.
A felly y mae i ninnau, boed yn ystod adegau “ar ben mynydd” yn ein bywydau neu “i lawr yn y dyfnderoedd”, mae’r Trawsnewidiad yn ein atgoffa i wrando am lais Yr Iesu ac i helpu’r rhai rydym yn cwrdd, fel a wnaeth Ef.
Mae adeg Y Grawys yn gyfle i ni edrych ar yr anialwch yn ein bywydau ac i edrych allan am ogoniant Duw a’i gyffwrdd mewn gweddi i ddangos i ni sut mae goleuni a gobaith yn trechu ofn – os yr ydym yn gadael iddynt.

Gyda fyng ngweddion;
Pob Bendith,

Christine,
Gwarcheidwad.

“Do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear.” Jesus, in today’s Gospel Matthew 6:25-34.

“…We never curse the air when it is warm

Or the fruit when it tastes so good…

We bless things even in our pain.” From ‘An African elegy’ by Ben Okri.

Today’s reading has an irony about it in light of the terrible devastation caused by earthquakes in Turkey and Syria, where at least 28,000 people have died and many thousands are injured and homeless. Aid has been slow to arrive in some instances due to accessibility and the political situation but there have nevertheless been some astonishing survivals too. However, 113 arrest warrants have already been issued for those who constructed buildings without observing the safety regulations and a long time of uncertainty lies ahead for those who have lost their families, homes and communities. Telling people not to worry in the face of so much loss and destruction could have a hollow ring – but Jesus is referring to a way of life he outlines in this part of the Sermon on the Mount. 

His words may seem out of step today when we are constantly bombarded by adverts enticing us to buy more than we perhaps want or need, at a time when Brexit, Covid 19, the economic situation and the war in Ukraine have understandably made so many people anxious and fearful about what lies ahead. But, in the face of adversity, the challenge is to try to find blessing within it all as Ben Okri suggests. Emergency aid won’t make up for the loss of a home, but a tent will at least provide some shelter meanwhile, just as food banks and community kitchens may enable those who are struggling to provide food for their children as the cost of living continues to rise in the UK. It’s a reminder, too, that we live in community that has broader horizons than just our own needs or hopes so that caring for others as well as ourselves becomes part of a way or life. It’s not just a case of loving our neighbour but giving the practical support that our neighbour might need or welcome, with the values of the kingdom of heaven becoming part of daily life today. Putting that first before material wealth and possessions enables a wider vision for the creation entrusted to us as stewards of it and, as Jesus says, “Do not worry about tomorrow….. Today’s trouble is enough.” 

This Creation Sunday is a good time to take stock of these things as preparations begin for Lent later this month. Just as Jesus refers to the birds of the air and the lilies of the field, so the snowdrops that have been called nature’s candles are appearing and bringing their silent but clear hope today of better things to come in Spring. A friend of mine mentioned her disappointment when, going to the church grounds where snowdrops had been planted in previous years, there was no sign of any although they had already appeared in other places. She thought that perhaps something had eaten or destroyed them but, returning later in the week, a spell of sunshine had brought them out and there they were! In a shaded place, more time was needed and, in the varying situations we are currently facing, each of us will need to trust that what we have planted and grown practically and spiritually in our lives will blossom when the time is right. If we allow it to, that can enable hope to overcome worry as trust begins to play a greater part in battling fear so that we can celebrate the gift of today, whatever it holds.

With my prayers; pob bendith,

Christine, Guardian.

“Chi yw halen y ddaear. Unwaith y cyll yr halen ei flas, sut y gwneir ef yn hallt drachefn?”

Yr Iesu yn Mathew 5:13

‘ rydym yn creu “halen o’r ddaear” yn ogystal a “halen ar gyfer y ddaear”. Hysbys cwmni Blackthorn.

Tra roeddwn yn gweinyddu mewn eglwys yn Notingham, mi wnes erthyglon a sgyrsiau i’w darlledu ar yr orsaf radio lleol.

Mi oeddwn yn arbennigwr mewn torri tapiau i greu deunydd ar gyfer darlledu a cwrddais a pobol diddorol dros ben tra’n eu cyfweld ond ar un adeg clywais am yr ymarfer o chwalu halen dros y tir er mwyn cryfhau’r “signal” ar gyfer darlledu. Do, mi lwyddodd yn hynnu o beth ond gwnaeth dim lles o gwbl i’r coed gyfgos.

Mi ddigwyddodd rhywbeth tebyg yma yn eglwys Santes Melangell pryd gwasgarwyd halen o gwmpas y tir, i edrych fel eira, ar gyfer ffilm deledu. Yn anffodus wnaeth hynny ddim lles o gwnl i’r coed Ywen gyfagos. Heddiw fase hyn yn erbyn rheolau diogelwch a byth yn cael ei ganiatau.

Roedd yr Iesu yn gwybod hyn, gan fod halen yn cael ei hel o’r Mor Marw gyda ychwanegiant i wneud iddo barhau. Petai ormod o’r ychwanegiant yn cael ei gynnwys, bydde’r halen yn colli ei flas a’i ddawn a felly cael ei sathru dan draed. Bydde’r Iesu yn gyfarwydd a’r arfer yma ac yn defnyddio symbolau bydde’i gynlleidfa yn eu dallt.

Mae E’n egluro wrth ei ddilynwyr mae nhw YW halen y ddaear, nid fod hyn yn addewid am y dyfodol.

RWAN yw’r amser a mae ychydig o ronnynau yn gwella’r blas. Wrth gael ei adael mewn potun neu pecyn, mae halen yn ddiwerth. Rhaid ei wasgaru ar y bwydydd er mwyn gwneud gwahaniaeth.

Mae halen hefyd yn cael ei ddefnyddio fel cadwolun ac hefyd fel meddyginiaeth e.e. ar gyfer dolur gwddw. Mae e’n ddiheintydd hefyd, yn erbyn y bacteria sydd yr unig greaduriaid sy’n byw yn y Mor Marw. Ar ol deud hynny, pan es i yno, bron iddynt gael cwmni Profost Gweinidogaeth Southwell. Roedd yn darllen papur newydd tra’n gorwedd ar ei gefn yn y Mor Marw, pan gipiodd y gwynt ei bapur. Rhaid ei helpu’n ol ar ei gefn ar ol iddo fethy troi oddiar ei fol!

Heddiw mae halen yn cael ei osgoi gan y rhai gyda phwysau gwaed uchel a mae dewisiadau eraill ar gael er mwyn iechyd.

 Beth bynnag, mae unrhyw weinidog yn rhannu gwellhad eneidiau gyda’r Esgob, ac yn eu galw’n “curad” er mai “curad cynorthwyol” ydynt mewn gwirionedd.

Drwy gadw pysgod neu cig gyda halen, maen’t hefyd yn cael eu hamddiffyn rhag fynd yn ddrwg ac, wrth i’r Grawys agosau, mae geiriau’r Iesu yn ein atgoffa fod rhaid cadw’r enaid yn ogystal a’r corff, rhag mynd yn ddrwg.

Yn ogystal a’i amryw ddefnyddiadau, mae’r Iesu yn son am ddefnydd halen i wella blas y bwyd. Wrth iddo gael ei droi yn y bwyd, mae e’n diflannu ond ei effaith yn parhau.

Wrth son am halen – a goleuni hefyd, mae’r Iesu yn dangos i’w ddilynwyr  y medrid ddefnyddio pethau bob-dydd i wneud gwahaniaeth i fywyd pobol.

Rhaid i halen gael ei ddefnyddio ac yn yr adeg tywylll yma yn enwedig, mae yna sawl posibylrwydd o’i ddefnyddio yng nghymysg Teyrnas Duw yn y Creawd yma.

Fel mae hysbys Blackthorn yn awgrymu, er mwyn gwneud gwahaniaeth, neu argraff ar fywyd heddiw, rhaid i ni fod yn halen O’R Ddaear yn ogystal a halen AR GYFER y Ddaear.

Wrth fod yn gymysg a’r byd rwan ac yn y dyfodol, rhaid i ni fod yn ymgyrchwyr “haledig”!

Gyda fy Ngweddion, Pob Bendith,

Christine,

Gwarcheidwad.