Joining in Jesus’ Manifesto

Click here to listen to the audio recording of this 20-minute message. Or watch a video of the message on Facebook here (the message starts at about 37 minutes).

Luke 4:18-19 presents to us Jesus’ first teaching according to St Luke, drawn from the prophet Isaiah. It has become known as Jesus’ manifesto, expressing his mission in the world:

The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favour.

Jesus concludes this passage saying, “Today this scripture is fulfilled in your hearing”.

See Jesus’ focus on those who are marginalised, silenced, unaccepted, downtrodden, forgotten. And he declares that he will proclaim to them good news, set them free, recover their sign, set them free (again) and proclaim the year of the Lord’s favour. And then he declares that all of this is fulfilled today – by implication, fulfilled in him and through him. This is what he his busy doing right now – it is his manifesto, his activity, his mission.

If we call ourselves Christians, we surely must make this our manifesto also. We surely must participate with him in this work.

It may seem daunting to do this work. It may seem impossible. Indeed, it is impossible! We can do it only when we draw on the resources that God makes available to us, resources that are free and readily available to us. Three key resources emerge from today’s readings from Luke 4 and 1 Corinthians 12.

Holy Spirit

Holy Spirit is the first resource that we can draw on. She is always right by us, right beside us, right inside us. We don’t have to go anywhere to find her – she has already found us!

In Luke, we see Holy Spirit active in Jesus life leading up to his manifesto. At Jesus’ baptism, we read, “The Holy Spirit descended on him [Jesus] in bodily form” (Luke 3:22). Then Holy Spirit leads Jesus into the wilderness: “Jesus, full of the Holy Spirit, left the Jordan [where he had just been baptised] and was led by the [same] Spirit into the wilderness.” And forty days later, “Jesus returned to Galilee in the power of the Spirit” (Luke 4:14). And Jesus goes into the synagogue and reads the passage handed to him, which starts, “The Spirit of the Lord is on me, because he [Holy Spirit] has anointed me to proclaim good news”. Do you see how prominent Holy Spirit is in this series of events? She is directing and enabling Jesus every step of the way.

In 1 Corinthians 12:13, Paul explains that “We [like Jesus] were all baptised by one Spirit … and we were all given the one Spirit to drink.” Holy Spirit is active here again. Spirit is not just a dispenser of gifts. Spiritual gifts are not merely gifts that are ‘spiritual’. No! Rather, they are gifts given to us by Holy Spirit. They are Holy Spirit gifts, thus Spiritual gifts.

Holy Spirit is a person, just like God the Father and Jesus the Son are people. We can and should have a relationship with Holy Spirit. She partners with us, dwells in us, leads us.

Spiritual gifts

Holy Spirit brings to us and gives to us gifts of the Spirit. 1 Corinthians 12:8-10 and 28 give us lists of the gifts of the Spirit. The lists are not the same – there are different things in the lists. This is because the lists are not exhaustive and absolute. They are illustrative – they provide just some few examples of the kinds of gifts Holy Spirit gives to us.

These gifts are given to us to equip us to join with Jesus in living out and bringing to fruition is his manifesto.

People might not recognise their own gifts. Often we can see their gifts more clearly that they can. If so, we should let them know that they are gifted in some way.

Each other

And we have each other! We are not in this alone. We are in this together. It is the community of believers, who we call ‘the church’, who are invited collectively to support each other in living out Jesus’ manifesto. Initially Paul writes, “We were all baptised by ONE Spirit so as to form ONE body” (1 Cor 12:13). This unifying of the diverse group of people in our community is accomplished by the one Spirit, who binds us together. Paul emphasises in 1 Corinthians 12 the diversity of the gifts, and how some may seem more or less important than others. But he repeatedly emphasises that every gift is important, and that it is the collective of gifts that makes us one body – every part is vital.

And later Paul goes further, by saying, “Now you ARE the body of Christ, and each one of you is a part of it” (1 Cor 12:27). We are Christ’s body, diverse and unified by a common mission – Jesus’ manifesto – to live out Christ’s mission, Christ’s manifesto.

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Revealing God to the world

Click here to listen to the audio recording of this 21-minute message. Or watch the video of the message on Facebook here (message starts at about 28 minutes).

We are in the season of Epiphany – epiphany meaning, God’s revelation of God’s self to the world.

John 2:1-11 tells the story of Jesus’ first miracle according to John: turning water into wine in Cana. I unpack this under three headings:

  1. Gifting. In this story, Jesus seems, perhaps, uncertain about his gifts. But his mother, Mary, is much more certain. She prompts Jesus to do something about the wedding banquet running out of wine. And even though Jesus is reluctant to get involved, she tells the servants to “do whatever he tells you”. She has confidence in Jesus, she recognised his gifting, and she prompts him to exercise his gifts.
  2. Common good. You’d think Jesus’ first miracle would be spectacular. A extraordinary miracle would help establish his brand as the Messiah. But instead, his first miracle, while exceptional (he made around 600l of choice wine), was rather everyday and ordinary – common. He addressed the rather domestic needs of a couple who had just got married. I really love Jesus for this miracle for the common good – it reminds us that he is interested in and willing to intervene in our daily lives.
  3. God’s revelation. John concludes this passage in v11 by saying, “What Jesus did here in Cana of Galilee was the first of the signs through which he revealed his glory; and his disciples believed in him.” God’s glory is revealed through this miracle – the epiphany! And as a result of that, his disciples believed in him.

As Jesus exercised his gifting, for the common good, God was revealed and people believed.

1 Corinthians 12:1-11 tells us about the gifts of the Spirit, and is part of a larger chapter about the church – the body of Christ – being made up of many parts, each of which is vitally important to the whole. I unpack this under the same three headings:

  1. Gifting. Paul tells us that Holy Spirit gives a gift or gifts to every believer. Every Christian receives one or more gifts, Gifts of the Spirit, according to the good judgement of Holy Spirit. Whether we recognise our gifts or not, whether we recognise them as gifts of the Spirit or just natural talents, we have gifts from Holy Spirit. People often don’t recognise their gifts – often others recognise them first, like Mary did with Jesus. In those cases, we may need to prompt someone else to recognise their gift.
  2. Common good. Paul tells us that the gifts are given not for personal use and benefit, but for building up the common good. Here ‘common’ refers not to the ordinary, but to the ‘collective’. The gifts are for the benefit of the community of believers, and indeed for the world. They are not intended to benefit us, but rather to help us benefit others. The only way we can contribute to the common or collective good is to exercise the gifts we have.
  3. God’s revelation. As we exercise the Gifts of the Spirit, God is revealed and people can come to believe in God. Our exercising of our gifts reveals the character and values of God, and shows people who God is and what interests and concerns God, and that reveals God and can draw people to God. We, as the collective – the church – need to reveal God, and we do this best when we exercise the gifts God the Spirit has given us.

And so, when we recognise, accept and exercise our gifts, we contribute to the good of the collective, and God is revealed to the world and people may come to believe.

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Let us gather again

Click here to listen to the audio recording of this 20-minute message. Or watch the video on Facebook here (the message starts at 27 minutes).

Jeremiah the prophet wrote and spoke during a time that included the exile of the Jewish people in Babylon, which started around 597 BC and lasted about 60 years. During that time, Jewish people were not badly treated in Babylon, but keenly felt how dislocated they were from the world they knew, from the city of Jerusalem and from the temple there. Babylon may have been relatively safe, but it was not home and left them feeling alienated, fragmented and cut off from their faith and fellowship. On the other hand, a return to Jerusalem was a fearsome thought. It was a long way away, many enemies were there who wished them harm, and because of the destruction of temple and the city walls, they felt ambivalent about what might await them.

Does any of this seem familiar for us living under Covid? Many feel exiled to their homes, which are safe (though truly only relatively safe) and familiar. The world out there seems dangerous and threatening. Church, on the other hand, may feel like another dangerous place, fraught with risk, even though, at our church, church is probably safer than home, shops and workplaces.

The result of the avoidance of church and becoming reclusive at home is that we feel dislocated from our faith community and (in many cases) from God. For Christians, like for people of other faith groups, gathering together with the people of faith in worship of God is vital to our well-being and health. We are made for fellowship. We are made for corporate worship. Church is not a luxury, but a necessity.

Jeremiah 30 and 31 are part a sequence that focuses on the restoration of Israel.

Chapter 30 opens with God’s promise that God will bring God’s people back and restore their home:

“The days are coming,” declares the Lord, “when I will bring my people Israel and Judah back from captivity and restore them to the land I gave their ancestors to possess,” says the Lord. (30:3)

Although they confront incurable illnesses, God will restore their health:

This is what the Lord says: ”Your wound is incurable, your injury beyond healing. There is no one to plead your cause, no remedy for your sore, no healing for you. … But I will restore you to health and heal your wounds,” declares the Lord. (30:12 & 17)

God will restore and cultivate a community of faith:

“I will restore the fortunes of Jacob’s tents and have compassion on his dwellings; the city will be rebuilt on her ruins ,and the palace will stand in its proper place. From them will come songs of thanksgiving and the sound of rejoicing. I will add to their numbers, and they will not be decreased; I will bring them honor, and they will not be disdained.” (30:18-19)

God will make them a people of God:

“So you will be my people, and I will be your God.” (30:22)

God affirms that God’s love for God’s people is eternal and steadfast. Even in the midst of adversity, even in exile or death, God’s love is certain:

“I have loved you with an everlasting love; I have drawn you with unfailing kindness.” (31:3)

God will gather the people of God, including those who are vulnerable, and restore them:

“See, I will bring them from the land of the north and gather them from the ends of the earth. Among them will be the blind and the lame, expectant mothers and women in labour; a great throng will return. They will come with weeping; they will pray as I bring them back. I will lead them beside streams of water on a level path where they will not stumble, because I am Israel’s father, and Ephraim is my firstborn son.” (31:8-9)

God will be the good shepherd, just as Jesus described himself as the Good Shepherd:

“He who scattered Israel will gather them and will watch over his flock like a shepherd.” (31:10)

There will be a bounty – an abundance, an excess of good things. And sorrow will be a thing of the past:

“They will come and shout for joy on the heights of Zion; they will rejoice in the bounty of the Lord—the grain, the new wine and the olive oil, the young of the flocks and herds. They will be like a well-watered garden, and they will sorrow no more.” (31:12)

And there will be a reversal of fortune, in which challenge and suffering will transform into abundance and joy:

“Then young women will dance and be glad, young men and old as well. I will turn their mourning into gladness; I will give them comfort and joy instead of sorrow. I will satisfy the priests with abundance, and my people will be filled with my bounty,” declares the Lord. (31:13-14)

Many of us have been living in exile – an exile imposed by Covid and the necessary lockdowns. For a time, this was necessary, to protect and preserve human life. But it has come at a cost. And that cost includes the loss of belonging to a community of faith. And with that loss easily comes a loss of faith itself – God seems remote.

But this way of living, while necessary at a time and still necessary in some cases now, is not the Way of Life. There is a time to be restored to our Jerusalem, to our temple, to our community, to our home. It is time – now at the start of January 2022 – to resume our gathering with the people of faith – in person where possible, and online where not. Far too many people have drifted away from church entirely and given up meeting. We need to gather again. We need to become again a people of God, and experience God’s healing, God’s shepherding, God’s love, God’s bounty, God’s presence.

Let us commit in this year 2022 to gather in Christ’s name and in fellowship with one another.

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Stewardship 4: A generously-giving church

Click here to listen to the audio recording of this 23-minute message. Or watch the video recording on Facebook (the message starts at about 27 minutes).

If you want to skip the sermon and just watch the unscripted enacted “parable of giving back to God” with 13-year-old Zachary, watch the video below. Zachary blew us all away with his 50/50 deal!

This is the fourth in our series on stewardship, in which we are concentrating on what it means to be a church – the church of Christ. In the first week, we reflected on what it means to be a God-focused (or Christ-centred) church. In week two, we reflected on being a people-driven church. Last week, we considered the role of the clergy in a people-driven, God-focused church: a clergy-supported church. And today, we consider what it means to be a generous church, or a generously giving church.

Can we accept the following core principle? Everything that exists was made by God, comes from God and belongs to God. Everything: the cosmos, the earth, the plants and animals, water and air, life itself, and we ourselves. You and me. Even the things we have made as humans originate with God – we made them from materials that come from God’s creation, using the intellect and the capacity for learning that God gave us, made by people, whom God created. Everything comes from God and belongs to God.

Including our money.

We may feel that we’ve earned our money, worked hard for it, deserve it and that it belongs to us. These are not untrue. But again, our capacity work, to learn to do our work and do it well, and the things we work with, and the self that is you who is doing the work – all of these were created by God, come from God and belong to God. Therefore, our money also is God’s. All of it.

It is a common misperception among Christians that our money belong to us, since we worked for it, earned it. This is neither true nor correct. We have to challenge this misperception many of us hold. This is vital to our being able to properly think about the money that we earn.

If we think of all the money we have as coming from God, then the small percentage of this money that we give to the work of God in and through the church, is really a blessing, because the large percentage of the money that we get to keep for our own use is a gift from God. A grace.

God invites us each to give proportionate to what we have. Traditionally, this would be ten percent of what you earn (gross or net – you decide). You could choose to give more than 10% or less than 10%, as you feel led. But having 10% in mind is a good point of departure to reflect critically on your attitude to and practice of giving.

The bottom line is that we – and you – have to give to God’s work.

It really is not optional. Everything you have is from God, and God expects you to give at least some small portion of that back to him. But God really doesn’t want you to do it grudgingly or sulkily, like a chore or unpleasant task. No! God loves a cheerful giver. God loves us to give out of gratitude for all we have already received from God, out of thankfulness, out of joy and out of the privilege to participate in God’s work in the world.

At our church, St Stephen’s Lyttelton, we’ll be doing our dedicated giving pledge next Sunday (3 October). During the coming week, give serious thought to how much of the money God has entrusted to you you will give back into God’s kingdom.

Featured image from https://news-ca.churchofjesuschrist.org/media/orig/tithing.jpg

Stewardship 3: A clergy-supported church

Click here to listen to the audio recording of this 27-minute message. Or watch the video recording on Facebook (the message starts at about 46 minutes). This sermon was preached on the first Sunday after my appointment as Rector of St Stephen’s Lyttelton, by Bishop Allan Kannemeyer on 16 September 2021.

(Earlier in the service, I also tell a bit of the story of who I am when I’m not at church on the Facebook video, starting at 17 minutes and running for about 12 minutes. And for those who would like to know more about my research and what I write about as a professor of social work, you can watch my professorial inaugural lecture in 2018 on YouTube. It gives a nice overview of my life’s work as a researcher.)

This is the third in our series on stewardship, in which we are concentrating on what it means to be a church – the church of Christ. In the first week, we reflected on what it means to be a God-focused (or Christ-centred) church. Last week, we reflected on being a people-driven church. Today, we consider the role of the clergy in a people-driven, God-focused church: a clergy-supported church.

Last week I emphasised that the people are the church, not the clergy, and that even without clergy, a church is still a church; while a minister without a congregation is really not a church. I wish to reiterate one of the things I said last week: there is no mediator between God and people: You have direct access to God. Priests, ministers, clergy to not mediate between you and God. As Paul write, “For there is one God and one mediator between God and mankind, the man Christ Jesus” (1 Timothy 2:5).

Clergy, therefore, are just one part of the body of Christ, performing their roles as equals with everyone else. Paul writes about this in 1 Corinthians, regarding a congregation that had split over those who preferred Paul and those who preferred Apollos. Paul makes it clear that neither of them are really very important: “7 So neither the one who plants nor the one who waters is anything (referring to himself – Paul, and Apollos), but only God, who makes things grow. 8 The one who plants and the one who waters have one purpose, and they will each be rewarded according to their own labor. 9 For we are co-workers in God’s service; you are God’s field, God’s building. … 16 Don’t you know that you yourselves are God’s temple and that God’s Spirit dwells in your midst?” (1 Corinthians 3:7-9 & 16).

But, lest we think we can get rid of all our clergy, the Second Testament is full of references to clergy, under various names, such as apostles, oversees, deacons and elders. These are all people who are called, set apart and placed in positions of leadership, for example: Paul writes, “Here is a trustworthy saying: Whoever aspires to be an overseer desires a noble task” (1 Timothy 3:1). An overseer, which is what Timothy was, is a kind of clergy person. Elsewhere Paul writes, This, then, is how you ought to regard us [apostles]: as servants of Christ and as those entrusted with the mysteries God has revealed” (1 Corinthians 4:1). Here again, Paul refers to clergy (apostles). But notice it is as servants of Christ, not leaders. Yes, also as those entrusted with the mysteries of God. Clearly, clergy are part of the Christian Church.

The expectations of these clergy is high. Dauntingly high! See some of the expectations that Paul and Peter have of those in Christian leadership:

1 Corinthians 4:2 “Now it is required that those who have been given a trust must prove faithful.”

1 Timothy 3:2-13 An overseer is to be above reproach, faithful, temperate, self-controlled, respectable, hospitable, able to teach, sober, gentle, peace-loving, not money-loving, a stable family, a mature Christian, good reputation among non-Christians, hold to the truths of the faith, a clear conscience, etc.

1 Peter 5:1-3 Elders (could be clergy and/or lay leaders) are to be shepherds of God’s flock, watching over them, doing so willingly (not because they are obliged to), not pursuing dishonest gain (integrity in the workplace), eager to serve (no mention of leading), not dominating the people, being a worthy example for others.

(Peter’s focus on shepherding, which Jesus picks up when he describes himself as the ‘good shepherd’, causes me to like the term ‘pastor’ and the ‘pastoral’ role. I try to think of my role in the church as shepherding.)

These expectations honestly daunt me. In truth, these are expectations of all Christians. But there is far less wriggle-room for clergy. We are expected to deeply embody these values and to set an example of Christ to those we minister to.

To be sure, the Bible contains numerous examples of bad leadership from clergy, and we see and hear God’s judgment against them. I regularly read Ezekiel 34, to remind myself that God is not playing around when it comes to God’s expectations of church leaders. Here is just an extract from this chapter:

God says, 2 “Son of man, prophesy against the shepherds of Israel: Woe to you shepherds of Israel who only take care of yourselves! Should not shepherds take care of the flock? 3 You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the flock. 4 You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled them harshly and brutally. 7 Therefore, you shepherds, hear the word of the Lord: 8 As surely as I live, because my flock lacks a shepherd and so has been plundered and has become food for all the wild animals, and because my shepherds did not search for my flock but cared for themselves rather than for my flock, 9 therefore, you shepherds, hear the word of the Lord: 10 This is what the Sovereign Lord says: I am against the shepherds and will hold them accountable for my flock. I will remove them from tending the flock so that the shepherds can no longer feed themselves [on their flock]. I will rescue my flock from their mouths, and it will no longer be food for them. (Ezekiel 34:2-10)

Let us admit that most of us have had experience of church leaders who failed us in their pastoral responsibilities; who have not lived up to these expectations. And let us admit also how their actions may have harmed the church and us as individuals. This is the sad reality of the church – pastors do fail us.

To be sure, God will judge the shepherds, elders, overseers, apostles, deacons and priests when they (when we, when I) fail to live up to God’s expectations. We go into the ministry knowing this, with fear and trembling.

But we ourselves should recognise the humanity of clergy, avoid judging and strive to forgive when we’re let down. We can’t hold on to resentment. We need to learn to forgive, to let go, to move on. Else we get stuck in a vicious cycle of anger and hurt, that keeps us trapped and unable to experience God’s love and healing.

As I take up today the role of Rector of St Stephens, Lyttelton, I wish to articulate my commitment to you as your pastor. I will certainly fail at times and let you down, but this is what I will strive for during my time among you. And I invite you to (kindly) pull me aside and point out those times where I fail. I will do my best to hear, learn, repent and do better:

  1. I will strive always to be kind, compassionate, inclusive and loving.
  2. I will listen, be open-minded, hold to a people-driven church, be responsive and flexible to your needs.
  3. I will endeavour to be fair, impartial and consistent, and also honest and direct.
  4. I will ask God to help me be consistently Christ-centred, Word-based and Spirit-led.
  5. I will use the gifts God the Spirit has given me – leadership, teaching and pastoring – to guide, equip and support you. We are a clergy-supported church.
  6. And I will try hard not to get in God’s way. God forbid that I become a stumbling block to the work God wants to do among us!

And so I invite you all us to work together in partnership to build God’s kingdom in and through St Stephens.

Me supporting the Mother’s Union to do what they do best (12 September 2021)

Stewardship 2: A people-driven church

Click here to listen to the audio recording of this 18-minute message. Or watch the video recording on Facebook (the message starts at 41 minutes).

This is the second in our series on stewardship, in which we are concentrating on what it means to be a church – the church of Christ. Last week, we reflected on what it means to be a God-focused (or Christ-centred) church. Today, we reflect on being a people-driven church.

What is a church?

Imagine a congregation that is without a minister. Will they still be ‘a church’? Yes, for sure! A community of the faithful, even if they are just a few, is a ‘church’.

Now imagine a minister without a congregation. Perhaps even a minister with a church building. Will she or he still be ‘a church’? No, they won’t. A single person, even a minister, does not constitute a church. They will be simply a Christian person in fellowship with God.

Fundamentally, ‘the church’ is defined by its people. It is the people who constitute a ‘church’, not the minister or priest. All too often, however, ministers think that they are the church. And all too often, parishioners thing the minister is the church. We here this particularly when parishioners use phrases like, “We’re here to support our priest” or “Our pastor will decide what we should do”.

Priesthood of all believers

1 Peter 2:4-10 provides us with solid teaching on what it means to be church, particular versus 4-5 and 9-10. Here Peter describes the church with the following images:

  • you are like living stones
  • you are being built into a spiritual house (or a temple of the Spirit)
  • you are a holy priesthood
  • you offer spiritual sacrifices acceptable to God through Jesus Christ
  • you are a chosen people
  • you are a royal priesthood
  • you are a holy nation
  • you are God’s special possession
  • you are to declare the praises of him who called you out of darkness into his wonderful light
  • you are the people of God (though previously you were not a people of God)
  • you have received mercy (though once you had not received mercy)

Martin Luther summarised this as “the priesthood of all believers”, drawing on the phrases ‘holy priesthood’ and ‘royal priesthood’ above. In the first Testament, priests were appointed to mediate between the Jewish people and God. They offered prayers and sacrifices on behalf of the people. Only the High Priest could enter the Holy of Holies. Only priests could engage God, not the people.

But with the coming of Jesus, who became our great High Priest (Hebrews 4:14-16), we have direct access to God through Christ. Jesus opened a direct pathway for all Christians to God. The writer of Hebrews says therefore, “Let us then approach God’s throne of grace with confidence.” Jesus is the only one mediate between Christians and God – no priest can or should try to do this.

Moreover, we, collectively – all the people of God – the whole church – are called to mediate God to the rest of humanity, but witnessing to Jesus Christ. This is mission, and it is the mission of every believer.

One body of Christ

And so, we the church are called to be one people, one body, the body of Christ. Diverse for sure. But united in our shared relationship with God. There is thus no male nor female, no black nor white, no rich nor poor, no South African nor foreigner, no educated nor uneducated, no young nor old, no priest nor parishioner. We are all part of the Body of Christ (1 Corinthians 12:27) – every single one of us – and every part is vitally important – and every part must do its part.

Therefore, I say, a church is all about its people and must be driven by its people. We must be a people-driven church. It is all about YOU, not about the minister (we’ll talk about the role of the minister next week). Church is not like watching a movie, where you recline in a comfy chair with popcorn and cooldrink, while watching other professionals act things out on a screen. No! You are the actors and you must play your part in life and work of the church. It is all about you! You are the church. You drive the church.

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Stewardship 1: A God-focused church

Click here to listen to the audio recording of this 26-minute message. Or watch the video recording on Facebook (the message starts at 39 minutes).

A short introduction to stewardship

We focus on stewardship for one month of each year – the month of September. It is the time when we reflect on everything that God has given us – which is everything, every single thing – and how we use this in God’s service. Stewardship has its roots in the creation story in Genesis chapters 1 and 2.

After God had created humanity – male and female – in God’s image in Genesis 1, God immediately said to them, “Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground” (Gen 1:28). And in the narrative in Genesis 2, God placed the man God had created in “the Garden of Eden, to work it and take care of it” (Gen 2:15).

In both narratives, the first thing God does after creating humanity is to entrust God’s creation to humankind, to rule over it in God’s stead (which is what a steward does) and to tend and care for it (which implies care and love). For us today, stewardship involves taking care of everything God has entrusted to us – our bodies, our relationships, our family, our finances, our possessions, our gifts (or talents or abilities), our time, our earth, our future – and using these to build God’s Kingdom.

Stewardship is not only an individual thing, but also a collective thing. We are called, as the Body of Christ, as a collective, to steward our church and to each participate in building the life of the local church as a place in which people can grow, receive support and healing, learn about God, contribute to those who are in need and fellowship together. Stewardship is thus as much about your church as it is about you.

The book of Nehemiah

The book of Nehemiah, which is largely written as a first-hand account by Nehemiah himself, provides us with a good foundation to stewardship.

Jerusalem had fallen and the people of Israel had been taken off into exile in the East, to Persia. The walls of the city had been destroyed, leaving the city vulnerable to anyone who wanted to take stuff. Nehemiah, whose name appropriately means “God comforts”, arranges with King Artaxerxes to return to Jerusalem to rebuild the city. He does three main things:

First, Nehemiah rebuilds the walls of Jerusalem. He ropes in everyone – the priests (or clergy) and all the people, working as families and neighbourhood (suburbs), to build up the walls. The walls serve to protect the city from foreign invaders, to create a safe sanctuary for those who dwell therein. People put their heart into the work, even putting their lives at risk, holding a spear or sword in one hand and a shovel in the other. Nehemiah writes in 4:6, “So we rebuilt the wall till all of it reached half it height, for the people worked with all their heart.” It reminds me of how the people of St Stephens, Lyttelton literally built the building themselves, as we recently saw in a video on St Stephens’ Day.

This kind of working to build the church is what stewardship involves for us, particularly if we are members of a church that has been broken down in some way. Churches are not perfect, and things can break. When they do, all the members of the church – clergy and laity – need to stand shoulder to shoulder, with a sword or a shovel, and work together to build up the church. After all, we are the church.

Second, Nehemiah takes care of the poor. In chapter 5, Nehemiah learns that some people (wealthy, elitist people) are taking advantage of the crisis by requiring poor community members buy back the land they used to own or charging them interest. Nehemiah writes, “When I hear their outcry and these charges, I was very angry. I pondered them in my mind and then accused the nobles and officials” (5:6-7). He called them together and instructed them to cancel the interest on loans and to return people’s property to them. They said, “We will give it back and we will not demand anything more from them. We will do as you say”. Here we see those with more giving to those with less. We see people cultivating concern for those in need. We see a faith community forming, based on sharing and care.

This kind of working to build a church that takes care of its own is what stewardship involves for us. This is particularly so, if we have an economically diverse church, or if some are struggling with life’s challenges more than others. Caring for each other within the church is something Jesus emphasises over and over again – it is this love for one another that reveals to the world that we are Jesus’ disciples. It is at the heart of stewardship.

Third, Nehemiah gets the prophet Ezra to read the Law to the people (chapters 8-9). The people gather every day and the listened to the Law being read. In response to hearing the word, they repented of their sin. Their song, in chapter 9, verses 5-37, repeatedly starts with “You” – You alone are the Lord, You give life, You are the Lord God, You made a covenant, You have kept your promise, You saw the suffering, You send signs, You divided the sea, You led them, You came down, You made known, and on and on and on. They turn as a group, as a body of believers, towards God. They focus on God.

And at the end of that chapter, they made a collective commitment: “In view of all this, we are making a binding agreement, putting it in writing…” (9:38). Among other things, they commit to stewardship: “We will bring to the storerooms of the house of our God, to the priests, the first of our ground meal, of our grain offerings, of the fruit of all our trees and of our new wine and olive oil. … We will not neglect the house of our God” (10:37+39c).

This kind of engagement with the Word of God, and the response of penitence and commitment to dedicated giving, is what stewardship involves for us. We are asked to commit seriously to God, to make a solemn pledge to give of our time, our abilities and our finances to to the building up of God’s church and the work of God through the church.

What does this mean for us?

Even in the midst of Covid, with all the restrictions on our meeting, stewardship calls us to build our church. That means to come back to church, whether in-house or on-line. Too many have drifted away from church and from fellowshipping with others, even though church is available online. We must come back and practice again being church – whether inhouse or online. We must relate to each other, which we can do between services, by phone, WhatsApp and Facebook. And we must participate in praying for each other.

We must take care of those who are poor and vulnerable. A key way to do this is to give some of our financial resources to the church. A good church will use these resources to build out God’s work through the church, not to line the pockets of clergy. A good church will account for every cent that comes into the church, and demonstrate how the finances it receives are used to build the Kingdom of God.

We must immerse ourselves in the Word of God, through reading scripture, through listening to sermons and teachings, through prayer, through joining a mid-week group. In so doing, we root ourselves in Jesus, and begin to be transformed into his likeness.

I encourage you, as I encourage myself, to reflect carefully on stewardship over this coming month, and on our place within the church of Christ.

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Our words matter

Click here to listen to the audio recording of this 23-minute message. Or watch the video of the message on Facebook (the message starts at about 31 minutes).

Our Gospel and New Testament readings today are nicely synchronised.

Mark 7:1-23 has Jesus telling us that we are not defiled by disregard of human customs nor by what we put into our bodies (though he is talking here about religious purity (see verses 1-8 for context), not about drugs, alcohol, sugar, etc.), but rather by what comes out of our hearts and mouths (sexual immorality, theft, envy, arrogance and so on). He emphasises that it is what comes out of our mouths that is important, not what we put into our mouths.

Jesus criticises the religious leaders of his time for for emphasising human norms of behaviour and forsaking the command of God. And what is the command of God? Simple. To love God and to love our neighbour. These are the most important things in life – more important than any other command. Human rules about how to behave, what to eat, how to eat and so on, are irrelevant when it comes to our standing before God. What is important is what is in our hearts and how this comes out in our attitudes, words and actions. What should be in our hearts and what should manifest in our lived lives is LOVE – love for God and love for others.

James seems to have remembered this teaching from Jesus and picks it up in his letter, James 1:19-27, where James says that we should be quick to listen to others and to the Word of God (these are the things we should quickly allow in) but that we should be slow to speak and slow to anger (speaking and anger are things we should be slow to put out).

Being quick to listen means to be open and receptive to people around us, to make time for them, to be interested in and concerned for them. Our default response to people should always be to slow down and listen, listen with care, listen carefully, and listen with love. And we should also be quick to listen to the word of God – to the scriptures – which he says is “planted in us” (v21) like a tree, that can take root and grow and produce fruit. And the fruit of this Word/tree is our attitudes, words and actions – these should emerge out of the Word that we have allowed to grow in us, out of the love of God in our hearts.

On the other hand, James cautions us that we should be slow to speak and slow to anger. He is clearly speaking about our relationships with other people – in v27 he says that the religion that God wants (accepts as pure and faultless) is for us to to look after widows and orphans in distress (that is, to take care of those who are vulnerable) and keep ourselves from being polluted by the world (that is, not to conform to human customs and worldly norms of behaviour).

James speaks particularly about the tongue, which he says we must “keep a tight reign on”, like a wild horse that is ready to bolt. He actually speaks at length about the dangers of the tongue in chapter 3, where he says, “The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell.” We have to watch (and yes, even censor) our words, because they are more powerful than we think – whether they are words of healing and restoration or words of criticism and judgement.

Rather, says James, we should be slow to speak and slow to anger. This reminds me of how God is often described in the scriptures, as a “compassionate and gracious God, slow to anger, abounding in love and faithfulness” (e.g., Psalm 86:15). We should be like God – quick to love and slow to anger.

There has been a shift in the world since the election of Donald Trump in 2016. He and his followers shifted social norms about how we use words. Speaking out whatever we think about people, and saying it bluntly and without regard for kindness or niceness has become a new norm. The attitude of not self-censoring and saying whatever one wants has been valorised – made into a virtue. We think we have a right to say whatever we want and that any kind of consideration of how our words might impact someone else is just a form of bleeding-heart leftism, political correctness or a sinister censorship of our right to free thought.

But no! This is completely out of alignment with the example and teaching of Christ and of his disciples! For Jesus, love and consideration for others is THE highest command (along with loving God) and checking what comes out of heart and mouths is clear in Jesus’ teaching in Mark 7. James takes up Jesus’ teaching and unpacks it even more, with strong warnings about reining in (i.e. censoring) our tongues. Just read James 3 and see for yourself.

The path of the Christ-follower involves being full of love, quick to listen, slow to speak, abounding in love and desiring to build up others. Our words matter. This is the way of Christ.

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Give generously

Click here to listen to the audio recording of this 8-minute message. Or watch the YouTube video below. Or read the short text summary after that.

Our Eucharist readings for today align around the theme of generous giving. Read the texts:

Extracts from Psalm 112

1 Blessed are those who fear the Lord, who find great delight in his commands.

3 Wealth and riches are in their houses, and their righteousness endures forever.

4 Even in darkness light dawns for the upright, for those who are gracious and compassionate and righteous.

5 Good will come to those who are generous and lend freely, who conduct their affairs with justice.

9 They have freely scattered their gifts to the poor, their righteousness endures forever; their horn will be lifted high in honor.

Extracts from Matthew 6

1 “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven.

2-4 “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.

Extracts from 2 Corinthians 9

6-8 Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work. 

10-11 Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God.

Key lessons about giving generously

  1. God consistently and insistently calls us to generosity. This giving is to be sacrificial, in other words, we give until it hurts a bit; we give so that we feel the loss a little.
  2. Givers will be rewarded according to their generosity. There is a kind of economy of giving, with a return on our investment, possibly in this life, and certainly in the next.
  3. Giving should be done freely. We should not give grudgingly, reluctantly or out of obligation. We should also not give in order to obtain a reward or recognition – indeed, we should give privately, secretly. Our generous giving is rather motivated by our response to God’s generous giving to us.
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Servanthood

Click here to listen to the audio recording of this 6-minute message. Or watch the YouTube video below. Or read the short text summary after that.

Two of Jesus’ disciples come to him asking for positions of authority in heaven (Mark 10:35-45). It is really an immature and arrogant request. Understandably, Jesus responds quite firmly. In part he points out that in the world people are grasping for positions of power that they can lord over others, but then he says, “Not so with you!” He calls us to a different value system.

And then he continues to says that “even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” If even Jesus – the Son of God – has come as a servant, how much more should we be servants. We are called to take on a servant mentality – as awful as that might sound – and to live out his role in the world – serving humanity.

We have a critical failure in South Africa of public service, from those employed by the State (who are called “public servants”, as described in the Batho Pele White Paper for Public Service). Far too many people who are employed as public servants (whether as general assistants, chief directors or ministers) have lost this focus – that they are employed to serve the public. But not just them – all of us! We Christians are all put here on earth to serve humanity, to serve the world. Even the Son of Man did not come to be served, but to serve.

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