Be Bold!

Click here to listen to this 13-minute message.

In the parable of the talents (Matthew 25:14-30), three servants are given a few million Rands each by their master. Two invest the money and make a profit – they are praised by the master when he returns. The third hides the money away and returns it in full when the master returns – the master is not pleased! What is the difference between these two? Not so much that two made money and one didn’t, but rather that two were bold in making the money work for them, while the third was timid and fearful. The master had wanted all three servants to be courageous, to take risks, to be creative, to use the opportunity they had been given.

This is what God desires of us. We are all given opportunities to serve God and to serve the world. God’s expectation is that we embrace these opportunities and use them to the full – being bold, being courageous, knowing that God is present with us to equip us, and stepping out in faith.

(Unfortunately, the recording cut off the last few minutes, where I encouraged my congregation to seek and utilise opportunities as they come their way. And to trust in the presence of the Holy Spirit, who equips, empowers and accompanies us as we step out.)

What the Gospel Says about Decoloniality

Click here to listen to this 24-minute message.

Decolonisation and decoloniality are huge topics in contemporary South Africa, demanding that we engage with the legacy of centuries of oppression of African people by Dutch and British colonial powers and the Apartheid government. The question I explore in this message is what the Gospel has to say for Christians about decoloniality, that is, about living in a post-colonial society.

Matthew 22:15-22 is a well-known passage where Jesus says that we must “give to Ceasar what is Ceasar’s”. It has often be used to say we must support the government of the day. It is one of the most political narratives in the Gospel texts, and forces us to engage with political issues.

This narrative took place against the first century backdrop of the Jewish people being under the oppressive colonial rule of Rome. A key part of Rome’s rule was a tax, called Census, that every Jewish person had to pay simply for having the audacity to be born Jewish. It was a deeply humiliating, subjugating and repugnant tax for Jewish people.

The tax was paid with a silver coin that had Tiberius Ceasar’s portrait engraved on it. Such an engraving was idolatrous to many Jewish people at that time, because it conflicted with the second commandment. And the inscription on the coin effectively said that Tiberius was the ‘son of God’ and ‘high priest’. Paying a ‘sin tax’ for being Jewish with such a coin was outrageous.

In this message I break open some important points that Jesus makes to determine what he really thought about how Jews at that time should live under colonial rule. These thoughts are useful for Christians today who live under a colonial government or under the rule of an oppressive or corrupt state, as well as those, like us in South African, who live in a post-colonial society, coming to grips with the present legacy of colonisation and coloniality.

This is a chewy message, requiring a close reading of the Gospel text, and careful application in its original and present day contexts. I hope that you may take the time to listen to this podcast and to engage with these thoughts.

Depths of Stewardship

Click here to listen to this 16-minute message.

Stewardship or dedicated giving is an important dimension of the life of most churches and most Christians. It is about pledging to invest our time, our abilities, our resources and our finances into the work of God through the local church. Stewardship, however, runs the risk of becoming an administrative process of ticking off some boxes to settle our dues with our church, without really touching us or the world at a deeper level.

In this message, I draw on two verses from the Gospels – Matthew 21:33-34 – and show how this text points us to a far deeper and broader understanding of the importance of stewardship:

“Listen to another parable: There was a landowner who planted a vineyard. He put a wall around it, dug a winepress in it and built a watchtower. Then he rented the vineyard to some farmers and moved to another place. When the harvest time approached, he sent his servants to the tenants to collect his fruit.”

  • First, this passage echoes the creation narrative in Genesis 1, where we find God creating a world and placing people in it, with the task of taking care of that world, which is an expression of the love and being of God. This suggests that stewardship reaches right back into the very origins of humanity, and is rooted not just in some things we do, but in our identity. Being a steward (or gardener or farmer) is the foundational calling that God makes of all humanity. It means, among other things, that everything we do in life should champion and protect the environment.
  • Second, later in this parable (v43), Jesus reveals that the vineyard is, in fact, the Kingdom of God, which is the world under the loving rule of Christ, who reconciles all things together to himself. We, as his followers, are called to bring out the fruit of the Kingdom of God, or the fruit of the Gospel. This means, among other things, that everything we do should help to bring into being God’s Kingdom values, such as love, justice, mercy, equity, relationships, integrity and grace.

Stewardship, then, is not just about signing up to help make tea or work in a soup kitchen, nor is it just about pledging to donate money to the church on a monthly basis. It is an expression of our identity as people created to take care of creation and as people striving to transform the world into the Kingdom of God, through every breath we take, from rising until sleeping. In so doing, we let God’s will be done here on earth as it is in heaven.

Advent Mission

http://www.ccukailua.org/wp-content/uploads/2015/11/advent.jpg

Click here to listen to this 21-minutes message.

‘Advent’ means ‘coming’ and is the time we remember God’s first coming into the world in the incarnation of Jesus Christ, as well as look forward to God’s second coming into the world when Christ returns to bring cosmic history to fulfillment (the second coming). Often, we think of Advent as a season in the Christian calendar – the four Sundays before Christmas. But let us rather think of it as a type of ministry or mission, which we see most fully expressed in the work of John the Baptist (Matthew 11:2-11).

This Advent Mission is particularly important in a world that seems to have gone made this year: in South Africa we experience profound loss of confidence in the integrity and ethics of our presidency; Trump was elected President of the USA, giving platform for racism, Islamophobia, homophobia and the exploitation of women; the Middle East continues to explode, with profound devastation in Aleppo, Syria; the president of the Philippines is promoting the unregulated execution of anyone involved in drugs; the president of South Korea has been impeached; the UK exited the EU; Europe is seeing a dramatic rise in right wing politics; HIV continues to threaten human development; and women continue to experience profound violence and degradation at the hands of patriarchal men. We live in an increasingly hate-filled world. More than ever, we are in need of Advent.

An Advent Mission means two main things:

  • First, we cultivate a vision for the cosmos that God envisaged at the time of creation and still envisages for one day in the future. This vision is expressed in wonderful poetry in Isaiah 35 and Psalm 146, and is shown in the life and ministry of Jesus in the Gospels. The Isaiah passage in particular contrasts the ecology of Israel (similar to the Karroo – beautiful but rather desolate) with that of Lebanon (similar to the Eastern Cape and KwaZulu-Natal coastlines – lush and verdant).
  • Second, we root ourselves in the present world, living out our faith in ways that contribute to the building of the Kingdom of God, while we wait for God’s return. James 5 points to three key things we should do while wait:
    • We should be patient and persevere, continuing to journey forward, living out our faith, being faithful, and putting one foot in front of the other as we journey through life with God.
    • We should not grumble against others. That is, we should be kind, considerate and caring, particularly towards those who are different from us, especially in a world characterised increasingly by hatred and intolerance for those who are ‘other’.
    • We should be hopeful, that God will do what God has said, that he will return, that he will restore, that he will reconcile the whole cosmos together in union under the headship of Christ.

Cover image from: http://www.ccukailua.org/wp-content/uploads/2015/11/advent.jpg

Seeing from the Cross

Click here to listen to this 18-minute message.

Today is Good Friday – a poorly named day in my view. It should be Dark Friday. The Passion Week is transformed to good on Easter Sunday, but not before. There is nothing good about Friday. But my opinion is unlikely to change centuries of tradition!

Today, at my Anglican community church in Irene, South Africa, we participate in a three-hour service, from 12pm to 3pm – the hours that Jesus hung on the cross. It is a kind of vigil, like the women who kept watch as Jesus hung there. It is one of the best attended services at our church, and most people stay the full time. Today, we used the Seven Last Words of Christ to structure our service. The priest, deacon and lay ministers shared the preaching. I preached on the passage from John 19:25-27, where Jesus says “Woman, behold! Your son. … Behold! Your mother.” (my translation).

The central thing that stands out for me is that Jesus SEES his mother and his friend (thought to be John, the disciple). And seeing them and their need, he invites them to SEE each other (the Greek for ‘behold’, or ‘here’ in other translations, means ‘Look!’ or ‘See!’). So, in this sermon I suggest four layers of meaning:

  1. The passage foregrounds the humanity, dignity and worth of women, as central to the story. We need to stand against patriarchy, violence against women, the silencing and marginalisation of women, the exploitation of girl children.
  2. The passage speaks about Jesus’ commitment to family and to intimate relationships. We need to invest in these relationships, in the domestic, because this is of interest to God.
  3. The passage suggests the great potential of the church to recreate the world. We should examine our own churches, asking if we are really doing what God wants us to, are we being who God wants us to be?
  4. The passage advances God’s concern and love for the whole of humanity. God sees us, knows us, recognises us, loves us, champions us, cries for us. And we should also.

Wishing you a blessed and joyful Easter 2016.
Adrian

P.S. I struggled to find a picture that depicts what Jesus would have seen from the cross. The arts are almost entirely focused on Jesus on the cross – rightly so. But I found this one by James Tissot, a French painter, painted in c. 1890. For those receiving this by email, you won’t see the featured image for each of my sermons. Follow the link to my blog to see them.

When the World goes Mad

Click here to listen to this 16-minute message.

Sometimes, the world seems to be going mad. On the morning of the day I preached this sermon, two terrorist attacks in Brussels left 31 or so people dead. IS claimed responsibility. Attacks like these, like the multiple attacks in Paris in 2015, make us afraid and want to withdraw from the world. Fear sets in. Muslims and Arabs seem dangerous. The world seems a threatening place.

In South Africa, we face increasingly racialised discourse, from all sides of the political and racial spectrum. Some people are calling for doing away with reconciliation and an increasing emphasis on racial identity and distinctiveness. These conversations elicit fear and uncertainty, prompting us to withdraw from each other into our safe comfort zones.

Jesus also experienced a world going mad. As religious leaders becoming increasingly threatened by him, his actions and his popularity, they set up traps to discredit and marginalise him. They plot to kill him. Indeed, they succeed in murdering him.

But through all this madness, Jesus does not withdraw, he is not cowed by fear, he does not avoid. Instead, Jesus continues to engage, to move towards, to step across boundaries. From where does he get this confidence in the face of considerable odds? He gets it from a confidence that his authority comes from heaven, from God. He knows that he is living out God’s will for him – to reconcile all things together within God’s family.

And so he remains steadfast. As we also need to remain steadfast. To not be cowed or afraid or marginalised. But to continue to live out the faith that we have inherited. A faith that hopes and trusts in a powerful God. A faith that engages and connects. A faith that steps across boundaries and embraces. A faith that loves.

Mark 11:27-33

Reconciliation

Click here to listen to this 20-minute message

South Africa, at the moment, has become a pot reaching boiling point, as racial tensions and anger mount. For some, reconciliation has become a dirty word, and for others there is fear that the reconciliation that was built up in the last 90s is under serious threat. Globally, we see similar breakdowns in relationships and rolling often violent fracturing of relationships – among the states of the former USSR, in the Middle East, in parts of Africa. And at a domestic level, we all too often experience broken and pain-filled relationships in our communities, with our neighbours and friends, and even in our families. How is it that we humans are so good at breaking fellowship?

This 20 minute message tackles these difficult issues and questions. Starting at the beginning of Genesis, I trace this origins of broken relationships: between people, with God, with the world and with ourselves. We call this ‘sin’.

Working through the First Testament, I show the many ways in which God, who created relationships and is in the business of reconciliation, worked to restore these fractures, and to build harmony and wholeness in humanity.

And then I show how Christ’s incarnation, life, death and resurrection are the pinnacle of God’s work to redeem us, to restore us, to reconcile us.

And finally, drawing on Paul’s teachings in 2 Corinthians 5, I show how we are called to be agents of reconciliation, to join with God in bringing about reconciliation. I suggest four main ways that we can and should do this: accepting God’s offer of reconciliation with us, praying for those who have fallen out of fellowship, transforming our hearts of racism and sexism (and all the other -isms), and taking a step towards an estranged loved-one. In so doing, we build the Kingdom of God in our midst.