A life of love

Click here to listen to the audio recording of this 12-minute message. Or watch the YouTube video. Or read the text summary below.

Today is surely a watershed moment for the world: 20 January 2021, the end of Donald Trump’s administration. Whether or not one is an American, this change of administration will surely impact the world in one way or another.

This is not a sermon about America or American politics, however. Rather it is a sermon about what defines a Christian. When we look at the American right and left, who are so profoundly divided at this time, and yet who both comprise large numbers of Christians who believe that their politics is aligned with their Christian faith, we must ask, What does it mean to be a Christian? How can Christians, who follow the same book of teachings, be so polarised when it comes to their beliefs, practices and policies?

Perhaps one of the reasons is the weight that different groups of Christians give to different parts of the Bible. While we (are exhorted to) believe that “all Scripture [that is, the whole of the Bible] is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16), if we base our Christian beliefs, practices and policies on the first Testament (the Old Testament) more than on the Gospels, or even on the rest of the second Testament more than on the Gospels, then something is wrong.

The Gospels present to us the very life, ministry and teaching of God the Son. These are not subsequent interpretations of Christ’s ministry, but Christ’s ministry itself. If we want to see God, we must look at his Son; and we get his Son in the Gospels. Jesus Christ’s life, as recorded in the Gospels, must be the template for Christian belief, practice and policy. And all the rest of the Bible must be interpreted through the Gospels.

Ironically, our reading today is not from the Gospels, but from Paul’s letter, where he writes about the central message we get from the Gospels: live a life of love.

Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. Follow God’s example, therefore, as dearly loved children and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. (Ephesians 4:32-5:2)

The life of a Christian must be rooted in love. This passage is not about love for other Christians, but love for all humanity. Paul emphasises the love that God had for us before we were saved – the love that led to God’s forgiveness of us and of Christ’s offering of himself as a sacrifice to God – these are about God’s love for us before we were saved, and thus the example is for how we love the whole world.

Love is the foundation of Christian life. Indeed, these verses are part of a larger passage which opens as follows:

So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. (Ephesians 4:17-18)

In other words, Paul sees this ‘life of love’ as constituting a fundamental difference between Christian life and non-Christian life. Our love for others is what is supposed to define us as Christians and differentiate us from everyone else. Indeed, Christ himself gives us this great command:

A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another. (John 13:34-35)

This love for other people (and indeed for the whole of creation) is fundamental to what it means to be Christian. It is only after all this, that Paul then says, “But among you there must not be even a hint of sexual immorality” (Ephesians 5:3) and then goes on to talk about morality. Morality is important, but the life of love is even more important. When we place morality above love, we are out of step with Christ, who consistently placed love above everything else. If you are placing morality above love, you must go back to the Gospels and see how Jesus lived, what he said and how he related to people.

What is most important and definitive in the life of Christ is the life of love, which is a love that is radical and inclusive. It is this kind of love that is supposed to inform our beliefs (how we understand God, ourselves and the world), our practices (how we life our life moment by moment) and our policies (or politics).

We pray for the people of America and their new president. We pray for a drawing closer together of the American people, a reduction in polarisation and anger, and a greater rooting of life in the Gospel message of love for one another. And we pray also for ourselves and our nation, which has its own challenges.

Featured image from https://www.pinterest.co.uk/pin/17240411047269719/

Radical inclusion

Click here to listen to the audio recording of this 12-minute message. Or watch the video on Facebook (the message starts at about 29 minutes). Or read the narrative summary that follows.

Today we celebrate Epiphany – the revelation or revealing of Jesus Christ to the non-Jewish world, specifically, to the Magi. Traditionally, these were the three wise men or the three kings. The readings set for today (for Epiphany) tell the narrative of a great opening up (or revealing or understanding) of God’s salvation for all humankind.

We start in Isaiah with several prophecies of the nations (Gentiles, non-Jews) coming recognise the special call of Israel to be a light to the world. For example, Isaiah 59:19 says, “From the west, people will fear the name of the Lord, and from the rising of the sun [that is, from the east], they will revere his glory”. In Isaiah 60:3, we read, “Nations will come to your light and kings to the brightness of your dawn”. And Isaiah 60:6 seems to prophesy the coming of the Magi (the traditional ‘three kings’ or ‘wise men’), “All from Sheba will come, bearing gold and incense and proclaiming the praise of the Lord.”

In the times of the First Testament, God had chosen to work with the Jewish people. They were his chosen people – the people of the covenant. But throughout that Testament, we see references, like those in Isaiah, to Israel leading everyone towards God. They were to be a priestly nation who would mediate God to the world.

Then, in Matthew 2:1, we read, “After Jesus was born in Bethlehem … Magi from the east came to Jerusalem and asked, ‘Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him’.” When they found Jesus, “they bowed down and worshipped him” and “presented him with gifts of gold, frankincense and myrrh” (Matthew 2:11), in fulfilment of the prophecy in Isaiah 60:6.

The importance of the Magi is twofold. First, they recognise Jesus as a king – not merely as a child. He was a person of great significance. And secondly, because they came from the east (probably somewhere in Persia or even further east) and were not Jewish, they represent the gentile nations. Their visit to Jesus and their recognition of him as King is the fulfilment of the First Testament prophecy, that the Messiah of the Jewish people would be a Messiah for all people. This is the epiphany – the revelation of Jesus to those outside of the Jewish faith.

Jesus’ ministry, as recorded in the Gospels, was primarily to the Jewish people. Jesus says as much (e.g., Matthew 10:5-6). However, there are numerous examples of Jesus reaching beyond the Jewish people to Gentiles. Still, the Good News that Jesus preached was primarily good news for Jews.

The outworking of the fulfilled prophecy comes with Paul and is explained very clearly in his letter to the Ephesians. Speaking to the Gentiles, Paul says “you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world” (Ephesians 2:12). Paul is reiterating the First Testament position, that only the Jewish people were God’s chosen.

But Paul then shares his “insight into the mystery of Christ, which was not made known to people in other generations as it has now been revealed by the Spirit of God’s holy apostles and prophets” (Ephesians 3:4-5). And what is this mystery? It is that “through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise of Christ Jesus” (Ephesians 3:6).

Paul proclaims the great opening up of the Gospel message to all people, as was prophesied in the First Testament and according to the sign of the magi from the East. God’s chosen people are no longer only the Jewish nation, but anyone who believes in Jesus Christ. “In him and through faith in him, we may approach God, with freedom and confidence” (Ephesians 3:12). “The barrier, the dividing wall of hostility” (Ephesians 2:14) has been destroyed. The doors to the Kingdom of God have been flung wide open and all are welcome to enter!

What does this mean for us today? It means that our church doors must also be flung wide open so that all feel welcome to enter. There should be no barriers to people coming to Christ and coming to church. Every person, no matter who or what they are, should feel that they are welcome, loved and included when they meet us. We should be generous and inclusive.

If we are honest, we will admit that Christians can be some of the most judgemental, critical and exclusionary people on earth. And often also hypocrites – saying one thing but doing another. Christians frequently do not put into practice the open and inclusive Gospel that Jesus proclaimed, which was prophesied in the First Testament, and which we see unfolding throughout the Second Testament.

Jesus’ ministry was one of radical inclusion. He seems to go out of his way to embrace those who the world would regard as sinners and marginalised – prostitutes, tax collectors, Roman oppressors, lepers, demon possessed people, women, Samaritans, the dead and dying, and so on. Jesus repeatedly positions himself with those who one might think could not be the ‘chosen people’. He does this show, unequivocally, that the Gospel is a generous and inclusive message and that doors to the Kingdom of God are wide open.

And thanks be to God for that! Because this is what enables most of us – who are Gentile – to be included among God’s chosen people. Let us then walk in the footsteps of Jesus and of Paul, in the way we as individuals engage with people around us – always welcoming, always generous, warm, kind, tolerant, inclusive. And let us as a church – the parish of St Stephen – similarly be a church with wide open doors that welcomes anyone and everyone into the presence of God.

Featured image “Adoration of the Magi” by Albrecht Dürer (1504), from https://artsandculture.google.com/asset/adoration-of-the-magi/zwFGJLYuIszRRw?hl=en-GB

Emmanuel – God with us

During Advent (the four Sundays leading up to Christmas) we have been preparing ourselves for the coming of Christ into this world – God in human form – Emmanuel – God with us. Today, that advent – ‘the arrival of a notable person or thing’ – has come to fruition. We are not waiting for God to come to us; God is here with us. Christ is born!

I’m sharing two messages today – one that I preached last night, based on John 1, and one that I preached this morning, based on Luke 2. Both are about the coming of God into the world, but from different perspectives:

John presents to us the grand narrative about the coming of Christ into this world:

“In the beginning was the Word, and the Word was with God, and the Word was God … Through him all things were made … In him was life, and that life was the light of all humanity … The Word became flesh and made his dwelling among us … We have seen his glory!” (John 1:1-14)

Here we meet ‘The Word’ – the very Word of God, the thoughts of God, the knowledge of God, the power of God – who is the second person of the Trinity (Father, Son and Spirit). This Word is the foundation of the cosmos. He was there from before the beginning of time and space, working in partnership with Father and Spirit in the creation of everything that is. He is the very source of the fundamental elements of our existence: life and light – making all things possible.

And then, at a point in time and space, this Word transitioned from eternity, from infinity, from perfection, into this human world – the Word became flesh and “moved into our neighbourhood” (the Message). God became one of us, bringing life and light into our immediate vicinity. We could see him, touch him, speak with him.

God continues to live among us, in our neighbourhood. The Word made flesh. He makes his dwelling among us in this world.

And he makes his dwelling in you, in me, in every person who will allow him. Perhaps he has already set up his dwelling place – pitched his tent – in every person, and is just waiting for an invitation to move in. His space is there, ready and waiting, but just needing us to answer the knock on the door, the subtle invitation, the quiet whisper.

Luke presents to us a more domestic narrative about the coming of Christ into the world:

“Joseph went up from the town of Nazareth in Galilee to Bethlem to register with Mary who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no guest room available for them. And there were shepherds living out in the fields nearby, keeping watch over their flocks at night.” (Luke 2:1-20)

Luke presents the coming of Christ as a family story, set against the political landscape. Rome – a colonial oppressor in Israel – required everyone to travel to their home town for a census. Mary – a teenager – pregnant and as-yet unwed – travels with Joseph. But they are unable to find a place to stay, and settle into what may have been a barn or cave or a corner of a house, with the animals. And there she gave birth to her son, Jesus. Such a simple way to tell us that God the Son had just entered this world – ‘and she gave birth to her firstborn’. No fanfare, no witnesses, no family support, not even a decent place to stay. In that place, God came into this world.

And then it is to the shepherds that God reveals this good news. They’re out looking after their sheep and the sky fills with angels who sing out, “Glory to God in the highest heaven, and on earth peace to those on whom his favour rests”. It is these shepherds to go to visit Mary and Joseph and the infant Jesus. (The Maji appear in Matthew’s version and Mark and John don’t describe Jesus’ birth at all.)

We learn something of the humility of God from Luke’s narrative. It is mostly so underplayed. Only the shepherds see the angels, no-one else. In the first Testament, God is typically portrayed as great, awesome, powerful, the Creator of all. John’s narrative similarly presents us with ‘the Word’ – the cosmic Christ. But here we see God presented to us as a newborn – the most vulnerable and helpless of all humans, utterly dependent on his caregivers for his survival.

And we learn something of God’s willingness to work through the ordinary, and particularly through ‘the poor’ – those who are displaced, marginalised, labourers, homeless, hungry. We will see this again and again in Luke’s gospel particularly, but indeed in all the narratives about Jesus’ life and ministry. God leans towards those on the edges.

And so God is waiting to work in you and in me, to be born in us today. It doesn’t matter how old or young you are, how educated or illiterate you are, how gifted or ordinary you are, how powerful or weak you are, how well-adjusted or dysfunctional you are, how rich or poor you are. God wants to be born in you and to grow up in you.

And so, if you have been skirting the edges of a commitment to Jesus or if you have made a commitment to him but are iffy in how you live that out day-by-day, perhaps this Christmas is the time when you want to say YES to the Son of God, and to allow the Word to move into that tent that he has already pitched in your heart. Perhaps this Christmas is the moment when you say YES to the birth of Jesus in your heart, and when you say YES to nurturing him as he grows in you in wisdom and stature and in favour with God and people. Perhaps now is the time to say YES to God.

The Nativity, by Gari Melchers, from https://the-end-time.org/2018/12/10/jesus-was-not-born-in-a-stable-more-on-the-nativity-art-by-gari-melchers/

Reconciliation

Click here to listen to the audio recording of this 15-minute message. Or watch the YouTube video below. Or read the text summary that follows.

Today (16 December) in South Africa we celebrate Reconciliation Day, a day on which we remind ourselves of the great need for us to reconcile with each other, after generations and generations of racial oppression and exclusion. We still have a long way to go with this!

In 2 Corinthians 5:16-20, Paul writes at length about reconciliation. He explains that God has reconciled us to Godself; that God has been working all along to reconcile the whole of humanity – indeed, the whole of creation – to Godself; and that God has now entrusted this ministry of reconciliation to us:

So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.

Given that God has done so much to reconcile us to God’s self and given that we are given this great commission to carry out in Christ’s footsteps, how sad it is that there is still so much division among Christians! I do not refer only to divisions between denominations, but also divisions within a local parish, between members of the same local church. Such divisions are completely out of step with everything that God has been doing with humanity since the Fall. We are called to work for relational reconciliation among ourselves in the church.

Paul then goes on in Galatians 3:26-29 to emphasise that the work of Christ has been not only to towards relational reconciliation, but also towards structural or systemic reconciliation:

So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.

These categories that Paul writes about – Jew/Gentile, slave/free, male/female – are the classic sociological topics of race, class and gender. These are the systemic and structural lines according to which most societies are still divided. Employment, poverty, inequality, social exclusion, crime, agency, violence, salaries and so on all run along the lines of race, class and gender – those very things that Paul says should have disappeared in Christ. Yet in the so-called ‘Christian world’, these lines run deep into the earth.

As followers of Christ, we are called to work to undermine and subvert and dismantle these lines. To stand up against racism, classism and sexism or patriarchy. Not to perpetuate them!

And Paul then goes still further in Ephesians 5:21 to emphasise that this reconciliation should be not only in church and the world, but also in our intimate relationships. Within our households, we need to work towards domestic reconciliation and harmony:

Submit to one another out of reverence for Christ.

Such a simple verse! Christians tend to emphasise the next line (wives submit to your husbands), but Paul’s headline for this passage is that we all must submit to each other: husbands to their wives, wives to their husbands, children to their parents and parents to their children. When we are all submitting to each other, out of reverence for Christ, who has reconciled us to God, we will be united and harmonious. Mutual submission to one another builds reconciliation, dismantles inequality and fosters unity.

Let us reflect deeply on the reconciliation that God has already worked for us between us and God, and in grateful response to that, work for relational, structural and domestic reconciliation.

Featured image from: https://www.thesouthafrican.com/news/day-of-reconciliation-24-years-democracy-south-africa-reconciled/

Click here to listen to a previous sermon, from 2016, on this same theme, but from a different angle.

Rest

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

As we come towards the end of 2020, many of us are feeling quite exhausted and worn down. COVID-19 has placed tremendous pressure on us and caused great damage to our world.

In Matthew 11:28-30, Jesus says,

Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.

Come to Jesus. Put down your burdens. Rest. Ease into him. Destress. Unwind. Relax. Unwind. Settle down. Restore. Recover. Heal.

Featured image from: https://theconversation.com/curious-kids-how-was-the-ocean-formed-where-did-all-the-water-come-from-98382

Kindness

Click here to listen to the audio recording of this 9-minute message. Or watch the YouTube video. Or read the text summary afterwards.

We live in a world that seems to be increasingly self-centred, selfish, self-serving, self-obsessed. A world that seems often harsh, intolerant, judgmental, hostile and exclusionary. We are seeing a growth in nationalism – people putting their country’s needs first and subordinating or even rejecting the needs of the global community. Perhaps the world has always been this way. But it seems to me to be a growing trend over the past several years.

What do we as Christians do in such context?

When we want to know how to be behave in the world, the best place to go is to the Gospel narratives, to see how Jesus behaved. And to hear how Jesus spoke – not just his teachings, but what he said to people informally and how he spoke to and engaged with people.

In Matthew 15 we find the story of Jesus feeding the four thousand with a few fish and loaves of bread. The story starts with Jesus healing people of a wide array of afflictions, leaving the crowds amazed. But in the middle of this story is a profound verse that ties the entire story together:

Jesus called his disciples to him and said, “I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.” 

What we see here in Jesus is kindness. He is kind. We could say ‘compassionate’ and that would be correct. But ‘kind’ is a much simpler, shorter word. It is the word a child is likely to use.

If we scan through the pages of the Gospels, we will see more and more examples of Jesus being kind. He is thoughtful, considerate, sensitive, responsive, engaged, attentive, slow, open, willing, touchy, generous. in a word: kind.

Psalm 23 is also a set reading for today: The Lord is my shepherd. The shepherd also is kind. Indeed, there are numerous passages in the first and second testaments about shepherds who care for and protect their sheep, who seek lost sheep, who bind up and heal injured sheep, who fight off wild animals. These images of shepherding are images of kindness.

Jesus was kind – let us be kind.

Painting by Lester Kern,
from https://www.amazon.com/He-Walks-Me-Religious-Unframed/dp/B011O9Q2MA

Rend the heavens and come down

Click here to listen to the audio recording of this 17-minute message. Or watch the Facebook video (the sermon starts at about 24:30). Or read the text summary that follows below.

Today is the first Sunday in Advent, a season in which we look forward to the coming of Christ into the world – historically 2,000 years ago (which we celebrate at Christmas), in this very moment (Christ is continually coming into the world) and one day in the near or distant future (when Christ comes again). Today we reflect on the last of these – Jesus’ second coming.

Our reading is Isaiah 64:1-9, which opens with these powerful words, “Oh, that you would rend the heavens and come down!” While this sounds like a joyful call for Christ to return, the passage is filled with caution and a call for critical self-reflection.

Let me summarise the flow of thought. Initially, there is a call for Christ to come down, to make the mountains tremble, to set fire to the world, to cause the nations to quake and to make his name known to his enemies. This passage seems to work from the assumption that there are clear enemies of God, and implicitly that we are in the right:

Oh, that you would rend the heavens and come down, that the mountains would tremble before you! As when fire sets twigs ablaze and causes water to boil, come down to make your name known to your enemies and cause the nations to quake before you! For when you did awesome things that we did not expect, you came down, and the mountains trembled before you. (Isaiah 64:1-3)

Second, there is a similarly smug and self-satisfied view that God is inevitably on our side – that we are right, and everyone else is wrong, because we wait for Christ, we gladly do right, and we remember his ways. There is a complacency that we are right and thus God is for us – a complacency that easy slides into arrogance – an arrogance that easily slides into hatred and judgement of everyone else:

Since ancient times no-one has heard, no ear has perceived, no eye has seen any God besides you, who acts on behalf of those who wait for him. You come to the help of those who gladly do right, who remember your ways. (Isaiah 64:4-5a)

But third, it seems that Isaiah pauses and reflects. He becomes self-critical, as he writes, “But…” That ‘but’ initiates a series of recognitions that there is little difference between ‘us’ and ‘them’. He faces up to our continued sin, our uncleanness, that even the best we do is like filthy rags, that we are shrivelled like a leaf, that the wind of our sins will sweep us away, and that we neglect to call on God’s name or to strive towards him. Isaiah recognises that, as a result, God hides his face from us and gives us over to our sin. And so he says, “How then can we be saved?”:

But when we continued to sin against them, you were angry. How then can we be saved? All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away. No-one calls on your name or strives to lay hold of you; for you have hidden your face from us and have given us over to our sins. (Isaiah 64:5b-7)

And then, out of this stepping down, stepping back, looking within, critically self-reflecting, challenging himself and his religious community, Isaiah comes to some important realisations. He starts the next passage with, “Yet”, signalling that he has recognised something new. He discovers afresh that God is our father and we all are his children. That God is the potter and we are but clay in his hands. That God is merciful and does not store up anger against his children. That God sees us as we pray. And that we all are God’s people, all the work of his hand.

This last line is perhaps the most the important of all – having started by dividing the world into right and wrong, good and bad, saved and lost; and then realising that we also are wrong, bad and lost – he realises that God is for everyone. God desires to save everyone. God longs to reconcile with all of us. And that we can be reconciled only through the work of Christ, not by us being ‘more right’ than anyone else:

Yet you, LORD, are our Father. We are the clay, you are the potter; we are all the work of your hand. Do not be angry beyond measure, LORD; do not remember our sins for ever. Oh, look upon us we pray, for we are all your people. (Isaiah 64:8-9)

As much as we long for Christ to return – for the rending of the heavens and the coming down of Christ – let us recognise that we are little different from anyone else. We are as dependent on Christ for our salvation as anyone else, because we are as sinful as anyone else. That when we become smug about our salvation or about how spiritual or righteous we think we are, we are actually moving away from God, not towards him.

And so let us be cautious, humble, critically self-reflective and watchful. As Jesus says at the end of Mark 13:24-37,

“What I say to you, I say to everyone: ‘Watch!'”

Featured image from https://wp-media.patheos.com/blogs/sites/333/2019/12/aurora-borealis-69221_640.jpg

Gratitude

Click here to listen to the audio recording of this 10-minute message. Or watch the YouTube video. Or read the text summary below.

Too often in my life, and perhaps in yours also, I ask God for something, but when that prayer is answered, I don’t thank God for it. In part, this is because I don’t notice the change, I don’t see the answer. And in part, it is because I don’t connect my prayer to God’s answer – I see the change as something natural and ordinary.

Luke provides us with a narrative about answered prayer and gratitude in Luke 17:11-19. Ten lepers call out to Jesus for pity or mercy. Jesus says to them, “Go, show yourselves to the priests”. That’s all Jesus says. He doesn’t do anything or saying else. But as the lepers obey Jesus, they are cleansed. Luke writes, “As they went, they were cleansed.”

This ‘as they went’ points to the quiet, unobtrusive actions of God. Miracles can happen as we are going about our everyday life. God’s work is often not dramatic and sensational – it is quiet, ordinary and easy to miss. Indeed, it seems only one of the ten lepers recognised that he had been cleansed: “he saw he was healed”.

This one comes back to Jesus, praising God (loudly), throws himself at Jesus’ feet and gives thanks to him. This one gives thanks! Jesus says to him, “Rise and go; your faith has made you well.” Indeed, his faith and Jesus healing ability had already made him well, while he was walking to the priests.

What, then, was the benefit of gratitude in this man? And what is the benefit of gratitude for us?

Because of his gratitude, this man gets an opportunity that none of the other nine got – to spend time with Jesus, and not at a distance as they were at the start of the story, but right at his feet. He gets to speak with Jesus. He gets some one-on-one time with Jesus.

When we are grateful for God’s work in our lives, we have two opportunities to engage with God: first at the beginning when we ask for God’s help, and then again later on when we give thanks. This double time with Jesus is the greatest gift of all – far greater than the answered prayer that we experienced.

Ten lepers by James C. Christensen, from http://www.greenwichworkshop.com/details/default.asp?p=1969&c=30&a=&t=1&page=2&detailtype=prints

Invitation to the Wedding Banquet

Click here to listen to the audio recording of this 13-minute message. Or watch the sermon on Facebook (sermon starts at 19:26) or read the text summary below.

Matthew 25:1-13 tells the story of 10 young women who were waiting to meet the bridegroom. They all brought their oil lamps with them, knowing it might be a bit of a wait, but only half of them had the sense to bring extra oil. They all fell asleep waiting, but when the groom arrived, they woke up. The five without extra oil realised that their lamps were going to go out soon and asked the ones with extra to share with them. The wise, mean girls said no – go buy yourself some. The girls with the extra oil went into the wedding banquet, but by the time the other girls got back from buying more oil, the door had closed and they were turned away.

This parable – quite strong in its wording – is narrated during the week leading up to Jesus’ crucifixion. Chapters 24 and 25 focus on the end times, and the preceding three chapters have some strongly worded messages. Chapter 22 has another story about a wedding banquet, which ends “Many are invited, but few are chosen” – meaning, few actually will attend the banquet.

Three lessons we can take out of Jesus’ parable:

  1. Come to the banquet! The banquet is the party of parties. The bridegroom is none other than Jesus himself. It is a great celebration and we want to be there! God invites us all to attend – it’s an open and free invitation. We just have to accept the invite and pitch up.
  2. Be prepared! Half the girls came without extra oil. They really didn’t think anything through. They seized the opportunity for the party, but did nothing to get ready for it. We are urged to be prepared for the party, which we can do by pitching into the preparations. We can work in God’s Kingdom. We can exercise our ministry. We can give of our time and money. We can come to church and build the fellowship. In short, we can stewards ourselves, our communion, our things and our world.
  3. Wake up! All the girls fell asleep. Not just the foolish five, but all of them. Indeed, there are several stories of Jesus’ disciples falling asleep: In Luke 9:28-36, the disciples fell asleep before Jesus’ transfiguration; and in Matthew 26:36-46, the disciples repeatedly fell asleep as Jesus prayed in the Garden of Gethsemane. The absence of church during Covid may have made us similarly ‘sleepy’. We are out of the practice of coming to church, participating in worship, fellowship together. We’ve become dozy. It is time to wake up and to build up these muscles again!

Jesus invites us to a fabulous celebration – the wedding banquet. Let’s be sure to be prepared and be awake, so we don’t miss out!

Featured image from http://3.bp.blogspot.com/-R3zlsxfJV1E/TqtbWlWSagI/AAAAAAAAAKg/l3_WDC3LuDs/s320/parable-of-the-banquet.jpg

Stewarding our world

Click here to listen to the audio version of this 12-minute message. Or watch the YouTube video below. Or read the text summary that follows.

Father almighty
we offer ourselves to you as a living sacrifice in Jesus Christ our Lord.
Send us out into the world in the power of the Holy Spirit
To live and work to your praise and glory.

We end each Eucharist service with this prayer. It is the endpoint of the entire service of communion. We do come to be filled, restored and healed; we do come to worship and praise God; we do come for fellowship; we do come to learn; and we do come to celebrate the Eucharist. But the purpose of all of this is to equip and fill us to go out into the world and serve the Lord.

The church is a refuelling station, in which we are filled up and restored, so that we can go out and do God’s work in the world.

Today is the fourth and last Sunday in our stewardship programme.

  1. In the first week, we considered stewarding ourselves;
  2. then stewarding our communion (our church fellowship);
  3. and last week, stewarding our things, particularly our money.
  4. Today, we reflect on what it means to steward the world.

Genesis 2 presents the narrative of God’s creation of humanity. God then placed the man he had created in the Garden of Eden and commissioned him to ‘tend and care for it’; that is, to steward the world. We continue to carry this commission.

Stewarding the world includes a focus on the planet – the earth itself – with all its natural resources: the sky, the oceans, the water, the land, the minerals, the renewable and non-renewable energy resources. We are commissioned to take care of the earth (and indeed the cosmos) – not to exploit, plunder, rape and destroy. ‘Tend and care’ are gentle, kind, caring, nurturing words, to describe the relationship we ought to have to the world around us.

In addition, stewarding the world includes a focus on its people – on all of humankind – regardless of anything (religion, race, gender, politics, nationality, sexual orientation, gender identity, age, disability, and so on). We are to be Christ’s presence among humanity – his hands, his feet, his eyes, his mouth, his heart (as Saint Teresa of Ávila may have written – see video below). It is unfortunate that many Christians see their Christ-like presence in the world as reduced just to fighting against two issues: human sexuality and abortion. While these are important topics to engage, Jesus’ own presence in the world focused pervasively on fighting for love, kindness, justice, inclusion. To steward the people of this world is to imitate Christ’s engagement with humankind.

Appropriately, today is All Saints Day, the day on which we commemorate and celebrate the lives of the saints. My church is named after St Stephen, who is described in Acts 6-7. Carrying his name, we in our parish are invited to adopt Stephen as a model or example for our lives. Stephen was a young deacon, whose ministry lasted less than a year. A deacon is a servant, who works out in the community, helping the poor and marginalised. Stephen is described as being “full of faith and of the Holy Spirit”. He was a bold preacher, delivering the longest sermon in the book of Acts. It resulted in his murder, at the age of 29. As he died, his last words were to forgive those who stoned him.

Stephen is a shining example of stewarding the world. He was a servant to the people of God and to people seeking God.

Let us each take up our own role, in our own place, in our own way, using our own Spirit-given gifts, to love and serve the world.

Go in peace to love and serve the Lord
In the name of Christ.
Amen

Painting of the saints by Fra Angelico (in the 1400s) from https://en.wikipedia.org/wiki/All_Saints%27_Day
https://www.youtube.com/watch?v=w7ymxW3rndk