Truth

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What do you believe? What do you hold to be true? How certain are you that these truths are in fact true? Are you open to the possibility that what you think is true might actually be incorrect? Are you open to possibility that other truths, that are different from your own, might be true? Or are you certain that you are right and they are wrong? In the pantheon of all that you believe is true, is there a central truth – a core truth – that you hold with the greatest certainty? That you’d be prepared to die for?

Truth is a big deal in contemporary society. We live in a post-modern era, where we regard truth as socially constructed, and where one person’s truth is acceptably another person’s fiction or even falsehood. It is a time of relative belief, of ‘live and let live’, of ‘each to their own’.

Yet, for many Christians, truth is absolute and unquestionable. What the Bible says – at least, what those passages that we choose to read – is absolutely true and must be imposed on others as being undoubtedly truly for all people everywhere.

The Apostle Paul presents what appears to be a core truth for himself in 1 Corinthians 15. It centres on the resurrection of Christ. He argues that Christ’s resurrection is so central, that if you don’t believe it, then everything else that you think you believe is flawed and futile.

What is your core truth?

I believe a lot of things about my faith strongly. For example, I believe that God created everything, that God is three distinct persons in one being, that Jesus Christ was the incarnation of God into the world, and that Jesus has uniquely facilitated the restoration of our relationship with God. But I’m not entirely certain how God created everything, whether God is just three persons or if there may yet be additional persons in the Godhead whom we’ve not yet met, or when and how the incarnation took place, and whether there is any limit on the reach of Christ’s reconciliation of people to God. I have thoughts on all of these, and I believe them quite strongly, but I’m open to the possibility – even the likelihood – that I may be wrong.

Yet, for me, I have an unshakable core belief that the heart of God is filled to overflowing with generous, extravagant, fierce love. This one core belief is the centre of my faith. I’m willing to lay down my life for that belief. And everything else that I believe emanates from that central truth. It is why I wrote the book Being God’s Beloved.

What is your core truth?

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God cares for you

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The story of Jesus changing water into wine at the wedding in Cana (John 2:1-11) is well-known to most people. It is, in John’s version of the Gospel story, the first act by which Jesus reveals his glory to people. It is an epiphany – an appearance or manifestation of the glory of God in Christ, showing Christ to be God incarnate, the Son of God, the second person of the Holy Trinity.

But before all of that, the changing of water into wine is an act of kindness that reveals to us the interest and care that God has for us. God is interested in and cares about all the daily events in our lives – our concerns and worries, the stumbling blocks and hurdles that we encounter, and our hopes and aspirations. God is not so preoccupied with the great events of the universe that God has no time to attend to the small details of our personal life. Jesus’ assistance with the wedding in Cana, where the wine for the celebrations had run out, is evidence of this.

That the first miracle Jesus performs in John’s Gospel is at a wedding is itself no coincidence. It points to God’s interest in human relationships, in love, in the connections between couples and between families. This reveals the heart of God, which is filled with love for us.

The miracle itself is also performed quietly and unobtrusively, unlike many of the miracles churches sell to people today, which are spectacles. Without any fanfare, Jesus asks some servants to ‘fill’, ‘draw’ and ‘take’, and only they and his mother knew that a miracle had been performed. It was almost done in secret.

As a result of this, his disciples entrusted themselves to Jesus; they put their faith in him, they believed into him. Because they saw that he had both power and compassion.

This miracle, however, also has layers of meaning that deepen our appreciation for this story. First, there are many pointers towards this being a story of Christ’s work to bring salvation to humanity, which we commemorate in the Eucharist (also known as the Holy Community or Lord’s Supper). Second, the wedding banquet is an image used throughout the Bible to point towards God’s great plan to reconcile the world to God’s self, culminating in a great eschatological wedding between us and God and a generous banquet.

At this grand level of the whole of cosmic history,

and at the level of Christ’s work for the salvation of humankind,

and at the level of a wedding in a small village where the families ran out of wine

– at all these levels – this story speaks of God’s care for us. Yes, God loves us. But, in addition, God cares. God cares about and responds to the little and the big things in our lives and God willing and able to respond to them.

 

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Created in love to love

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It all starts with love. In the beginning… what? In the beginning… God. But not a solitary God. No! A plural God, a triune God, a God in relationship with Godself. The three-in-one God.

We know little of God-as-God, because most everything we know of God is God-in-relationship-to-creation. Theologians refer to this God as the ‘economic trinity‘ – the active God engaging with the world that God had created. Just as who we are inside (our identify, our sense of self) is not equivalent to the person people encounter us to be at work or church, God’s actual self (which theologians call the ‘immanent trinity‘) is not equivalent to God as humanity encounters God.

So, what do we know about God as God, the immanent trinity? Not much! All we really know is that God was always three. Yet also one. God the Spirit and God the Word were already present with God the Parent “in the beginning”.

And while we know there have always been three persons (perhaps there are more than three, but God has revealed to us, so far, just three), these three persons are one being, one essence. I argue that LOVE is the most fundamental essential to the being of God. Relationship between the Parent, Word and Spirit that is so powerful, so intimate, so in tune with each other, so embracing, that the three are in fact one (what theologians call ‘perichoresis’).

Love. Love is the heart of God.

Image result for god love trinity

Those of you who are familiar with my work will hopefully recognise that this is the centre of my theology. It is, in theological terms, my ‘hermeneutic key’, that is, it is the key statement of faith by which I make meaning of everything else in my faith – my experience of God, of others and of myself, my reading of the Scriptures, my reflections on my thinking or reason, and my adoption (or rejection) of tradition. It is the cornerstone. Read chapter 3 of my book for a bit more on this, and if you’re inspired, read the whole book – Being God’s Beloved – online or buy the book.

Based on this, I suggest two small practical ways that we can give expression to this great example of love, ways that we can become the image of God by behaving like God:

  1. Being kind to those we meet in the course of our day, by smiling, greeting, showing interest to and asking after the strangers we pass during our daily lives. By seeing these people through the eyes of Christ – seeing them as Christ sees them.
  2. Loving the work that we do (whether that is paid employment, volunteer work or house work), by investing energy and effort in our work, treating this work as something that God has entrusted to us, as he entrusted the Garden of Eden to Adam, to tend and care for.

If love is the heart of the triune God, and if we are created in God’s image, then we are most like God when we express love in all that we do.

We are created in love, to love.

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Faith Impossible

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Mark 10:17-31 presents us with the story of the (rich, young) man who came to Jesus asking, “Good teacher, what must I do to inherit eternal life?”. Jesus’ response conveys to us the impossibility of faith. Jesus’ expectations of this man are so high, that the man goes away crestfallen. And Jesus’ engagement with his disciples after that serves only to make faith yet more impossible. No wonder the disciples asked each other, “Who then can be saved?”

The lectionary does nothing to soften Jesus’ hard words. Indeed, the other readings reinforce them yet further:

  • Hebrews 4:12-13 says that the Word of God reveals everything about us to God – everything is uncovered, everything is laid bare. There is no place to hide, no place for modesty.
  • Psalm 22 opens with the words “My God, my God, why have you forsaken me?”, which Jesus spoke on the cross. They remind us of the profound and utter devotion of Jesus towards God and his willingness to give up everything for us.
  • Job 23 presents a man who has lost everything and who wants to encounter God, to challenge God, to confront God. But God is not to be found. Having lost everything, but still seeking faith, Job experiences God as unreachable.

Together these readings paint a picture of faith as utterly unattainable. It can leave us feeling perplexed and hopeless.

But, there are three lines in Mark 10 that provide us with some hope. In this sermon, I unpack each of these and show what they mean and how they provide a counterbalance to the impossibly high standards for faith that Jesus sets for us:

  1. Mark 10:21 “Jesus looked at him and loved him.”
  2. Mark 10:15 “Truly I tell you, anyone who will not receive the kingdom of God like a little child will never enter it.”
  3. Mark 10:27 “With man this is impossible, but not with God; all things are possible with God.”

This juxtaposition of the impossible demands of faith that God makes of us, with the loving permissiveness and generosity of Jesus, suggests that while we should strive for faith and to be true disciples of Christ, we can and should also relax into his grace, not fretting and not losing hope.

See also: A little faith

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Images of Stewardship

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September each year is ‘stewardship month’ in the Anglican Church of Southern Africa, during which we focus intensively on the question of our contribution to God’s work in building the Kingdom of God in our midst. Traditionally, we focus on time, talents and treasures as the main focus areas of our contribution. This year, we’ve also focused on our stewardship of creation, particularly in response to the growing plastics threat.

This is the last of our stewardship messages this year, where I was led, by some difficult circumstances, to reflect on the meaning of stewardship. Using a set of six images, I show the multifacetedness of stewardship, and what it means to work as partners with God in transforming our world into the image of God. These images are:

  1. Parenthood
  2. Safeguarding (1 Corinthians 6)
  3. Care-taking (1 Kings 17)
  4. Gardening (Psalm 24)
  5. Loving (serving) (Ephesians 5)
  6. Friendship (John 15)

The image of stewardship as parenthood emerged in a crisis with my son during this past week, where he was involved in a very serious car accident. Although he was not badly hurt, thankfully, his life was jeopardised, and this raised considerable distress for me as a parent. It led me to think of my role as parent as that of a steward of this young man, who is first and foremost God’s son, and only secondarily my son.

The image of stewardship as friendship emerged from John 15, where Jesus says that we are not servants, but friends; friends of Christ and friends of God. Friendship, I suggest, involves freedom, reciprocity (mutuality) and equality. And friendship is the ultimate foundation of stewardship.

It is against these images that I believe we are invited to be coworkers with Christ in his mission to redeem the cosmos.

Blessings
Adrian

Standing against patriarchy

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The church has fallen far short of its expected role in championing the dignity and worth of women. Instead, the church has been complicit in advancing patriarchy: women and children have been abused and exploited by clergy and church leaders; the role and authority of women has been dampened in the church; women have been encouraged to return and submit to their abusive husbands; and a theology of male supremacy has been advocated. The church has and continues to advance patriarchy.

This is at odds with the teaching of Scripture. While the Bible was written men in a patriarchal world and reflects patriarchal patterns of life, this does not mean that God is a patriarch, nor that the church should be patriarchal. We need to revise our theology in light of a reading of scripture that is not dictated by cultural norms about gender relations.

For example, the creation narrative in Genesis is often used to support male superiority – woman was derived from man, man was created to rule, etc. But a close reading of Genesis 1:27-8 and 2:18-23 presents a picture of God creating woman-and-man as a partnership.

  • Both were commissioned to rule over the world – man was not mandated to rule over woman. They were co-workers, partners, sharing in an egalitarian way the responsibilities for taking care of the world.
  • Woman was created out of man, from Adam’s side, showing that they are the same (or similar). They are equals, partners, lovers.
  • Woman was created as a ‘helper‘, but that word does not imply servitude or subordination. It is used 21 times in the First Testament, 16 of which refer to God helping the people of Israel, e.g. Psalm 121:1-2. God is hardly the servant of or subordinate to Israel! If anything, being a ‘helper’ connotes a position of strength and capability.
  • The creation narrative speaks not of male supremacy and female subordination, but of gender equality and mutuality, of partnership and sameness.

Another example, Paul’s writings in the New Testament are riddled with patriarchy: wives submit to your husbands, husbands are the head of the wife, husbands are the head and wives are the neck, women must remain silent in church, etc. Unquestionably, Paul was a patriarch in a patriarchal world. But, we too seldom hear another thread in Paul’s writings: a thread that is at odds with the patriarchal narrative.

  • In Galatians 3:28, Paul writes about the unity of humanity in Christ. He starts with divisions that he fully understands and lives out: “neither Jew nor Greek, slave nor Free”. These shifts towards equity in race and class were radical at that time; indeed they are radical today. But Paul was struggling with “neither male nor female”. One has a sense that Paul understands and partly believes that there is gender equality in Christ, but that his upbringing and investment in a patriarchal world-view hold him captive.
  • In 1 Corinthians 7:3-5, Paul presents a view of marriage – of sex in marriage – that is contrasts starkly with the views he presents in Ephesians 5:22-33. In 1 Corinthians 7, Paul presents sexual relations in marriage as entirely egalitarian and mutual. There is no sense here of a hierarchy of status or even of a differentiation of roles. Instead, there is simply a loving, mutual self-giving of one to the other. Egalitarian marriage.

I’m not arguing here that the Bible narrative advances gender equity. Far from it – the Bible was written by patriarchs in a patriarchal world, and is full of patriarchy. But I am arguing that the Bible equally presents God’s view of humanity as endorsing gender equity. At very least, we must admit that the Bible is not unequivocally in support of patriarchy.

And when we combine this fracture in the patriarchal edifice, even if only a tiny fault line, with the person of Jesus, and his ministry among the women and men of his day, the church must stand up to and against patriarchy. Patriarchy is a social evil that harms the life of the majority of humanity: all women, all children and (arguably) all men. We are all held captive to patriarchy, with some of us (mostly us men) benefiting at the expense of women. This cannot be. This is not the image of the Kingdom of God presented by Jesus Christ.

I call on all of us, but especially men, to do four things:

  1. Be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2). We have to start with our own minds, which have been taught patriarchal ways of viewing the world and ourselves since infancy. Let us be transformed, so that we can perceive God’s will more clearly. Let us challenge the deeply engrained patriarchal patterns of thinking.
  2. We need to speak out against patriarchal talk and behaviour. Let us not be silent. Let us not turn our eyes away. Let us speak up for truth and love, for gender equality and for the full dignity and worth of both women and men.
  3. We need to challenge the misuse of Scripture, which draws on handfuls of texts that bolster the culture norms of our society, but are not aligned with the Kingdom values that Christ presents in his teachings and ministry. Scripture has problematic passages, to be sure, but the overriding thread that runs throughout Scripture, and that is our key to making sense of the Bible, is God’s extravagant love for humanity, revealed through creation and the life of Christ.
  4. We need to stand, unequivocally and unflinchingly, with the victims of gender-based violence. For too long, the church has stood with the perpetrators. We see this particularly in the Roman Catholic church, for example, in Pope Francis’ protection of Bishop Juan Barros in Chile, and his later apology to the victims of Bishop Karadima. But let those of us who are not Catholic, not be complacent and point fingers. Child sexual abuse and sexual harassment of women manifests in all churches, including, for example, the Church of England and Willow Creek. The church – you and me – must stand with those who are violated and abused. That is what Christ did, repeatedly. We can do no less.

In the midst of the #MeToo movement, the Church should and must stand up to and against patriarchy, and for the voice of those who have been disempowered and silenced. This was the role that Christ Jesus took up during his brief time on earth. It is the role that his mother gave voice to in her great Magnificat. And it is the role that the church, and all its individual members, must continue today.

A Little Faith

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While there are people who have oodles of faith, many of us have a frail, faltering, fractured faith. I’m one of these people. As a young Christian, I berated myself for being faithless, and envied those who seemed to have waterfalls of faith. As I got older, I clung to Matthew 17: 20, where Jesus says, “Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you.” While large faith is wonderful – God bless those of you who have lots of faith – a little faith is fine.

It is not the quantity of our faith that is so important, as much as the one in whom we place our faith.

Our faith does not accomplish much, but the one in whom we place our faith can accomplish a great deal.

Today’s message draws on John 6:5-13, the narrative of Jesus feeding the 5000. I focus on four points to make the argument that a little bit of faith can go a long way:

  1. Philip‘s problem was that he was so focused on the thousands of hungry people that he lost sight of Jesus, who was standing right beside him. We also, often, get so absorbed in the problem, that we forget to look to Jesus, who is standing right next to us.
  2. Andrew had a little faith: he found a boy who had 5 little loaves of bread and 2 little fish. ‘Here is something, something small’, he thought. But then he too lost sight of Jesus and became overwhelmed by the enormity of the task. We also may find that we have a little faith, a little gift, a little ability, but quickly feel daunted by the enormity of the task ahead and falter.
  3. Jesus, however, is more than able to feed thousands and already had a plan long before he asked Philip’s input. Jesus’ capacity to do the Work of God is not dependent on us, on our faith. However, he wants our partnership. So, he instructs Philip and Andrew to prepare the crowd for the miracle, by getting them to sit down. Regardless of our faith – large, little or nothing – Jesus invites us to move ahead, as if we had faith. We are invited to act. You don’t actually have to have faith to act; through action comes faith.
  4. The crowd receive the bread and the fish, and they eat their full. Today, we’d probably question the bread and the fish, and be hesitant to partake. But the crowd then also exercised a little faith – they participated, they ate. When Jesus offers us a gift – a gift of faith – do we accept it? Or do we critique and doubt it?

Ultimately, Jesus shows that he is more than able to take care of an impossible need, with or without the faith of the disciples. This shows us, that it is not about our faith, but about Jesus, the one in whom we entrust our faith. And that whether our faith is large or little or absent, Jesus can and does work out God’s purposes among us.

Let us, then, cultivate just a little faith by looking to Jesus, by taking small steps, by doing something and by opening ourselves to his capacity for love and work.

Brandon Heath – A Little Faith (Official Audio):
“A little faith, just a little faith; a little faith goes a long long way”