The concept of the Trinity can be hard to get one’s head around. But when we get down to the basics, it is the understanding that the one God comprises three persons – Farther, Son and Spirit. The theology to explain how this works is hard to grasp. Eventually, we are invited to gaze upon and appreciate the mystery of God who is three-in-one.
In today’s message, I suggest there three key practical implications of worshipping a triune God:
Since God has, for eternity, been three-in-one, a united collective rather than a singular entity, there is little room among Christians for othering, excluding, judging and discriminating. The three-in-one collective God created humanity to be in harmony with one another, much as God is harmony with God’s self. Racism, sexism, xenophobia, aging, homophobia and so on have no place the hearts of Christians. We need to be vigilant in examining our assumptions and judgements about others, and to repent of any form of othering.
Father, Son and Holy Spirit were jointly involved in creation, according to Genesis 1, Proverbs 8 and John 1 (among many other passages). Creation was a collaborative, joint effort by God, with humanity coming along only right near the end. The natural world is the outpouring of God’s generous love and we should treat it as such. Each of us can do even just small things to protect the earth – switching off the tap when we brush our teeth, switching off the light when we leave a room, planting an indigenous tree or a few spekboom plants. None of these is particularly difficult, time consuming or expensive, but collectively can make a difference to the future of God’s planet.
God’s entire mission for the salvation of humankind has been a collaborative and coordinated effort between Father, Son and Spirit. Each person of the Trinity had their own role and their time to lead, but everything they have done and continue to do has been of one accord, of one mission. In a similar way, the church can do its mission only through a collaborative effort, with the inputs of every member. The priest or wardens or lay ministers cannot do it – we all, every one of us, have to do it. Each person playing their part, whether big or small, is necessary for the church to do what it was put here to do.
Even if we cannot theologise the triune God, the Trinity, we can understand that God works in a collaborative and purposeful way to build healthy human relationships, to protect and nourish the earth and to accomplish God’s mission. We as the church are called to work in the same way.
Today (Thursday 26 May 2022) is Ascension Day. It is 40 days after Easter and 10 days before Pentecost. On this day in history, Jesus met with his disciples and ascended to heaven, completing the cycle of his earthly ministry, started some 30 years before. Here is the account of this event in Acts 1:
In my former book, Theophilus, I wrote about all that Jesus began to do and to teach until the day he was taken up to heaven, after giving instructions through the Holy Spirit to the apostles he had chosen. After his suffering, he presented himself to them and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God. On one occasion, while he was eating with them, he gave them this command: ‘Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptised with water, but in a few days you will be baptised with the Holy Spirit.’
Then they gathered round him and asked him, ‘Lord, are you at this time going to restore the kingdom to Israel?’
He said to them: ‘It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.’
After he said this, he was taken up before their very eyes, and a cloud hid him from their sight.
They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. ‘Men of Galilee,’ they said, ‘why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.’
Below is a short (5-minute) message reflecting on the meaning Christ’s ascension.
We live in a world that is fraught with challenges and unpredictabilities. We think of Russia’s war on Ukraine, the continued challenges of the people of Palestine and the various conflicts in Africa. We think in South Africa of increasing unemployment, rising inflation, the upcoming petrol price hike. We think of loadshedding and the ongoing challenges of Covid. We think of the water crisis in Nelson Mandela Bay and the devastation of the floods in KwaZulu-Natal. The world is unpredictable. Our lives are often unpredictable. Sometimes, we may feel disoriented and anxious because of the many challenges that we face at personal, national and global levels.
In these times, it is reassuring to recognise that while life may be unpredictable, God is consistent. God persists. God has always, continues to and will always engage with us. When life feels chaotic, we have a God we can rely on.
Today’s reading from John 14:23-27 is particularly strong in reassuring us of God’s continuity. Jesus starts in v23 with himself: “Anyone who loves me will obey my teaching.” And then he immediately continues, “My Father will love them.” Here is the first affirmation of consistency – between God the Son and God the Father. Jesus draws the immediate and strong link between himself, his Father and us – rooted in love – our love for Christ and the Father’s love for us. And he continues with these amazing words, “and we will come to them and make our home with them”. I love this use of ‘we’ and ‘our’ – here Jesus is referring to himself and his Father as operating together, as a partnership, and of coming dwell with us as a partnership. What a great reassurance of the continuity between the Father and the Son. And Jesus continues further, “These words you hear are not my own; they belong to the Father who sent me” – yet further reassurance of continuity and consistency between God the Father and God the Son.
Jesus then continues, introducing the Holy Spirit as “the Advocate, the Holy Spirit, whom the Father will send in my name”. In this short phrase we have Father, Son and Holy Spirit, collaborating together – the Father sends the Holy Spirit in the Son’s name. And the role of the Holy Spirit will be to “teach you all things and [to] remind you of everything I have said to you”. Here again, we have continuity and consistency – Holy Spirit does not start a new work in us, but rather continues the work of the Son, by reinforcing his teachings in us.
The result of all of this continuity from the Father of the Old Testament, the Son of the Gospels and the Spirit of the New Testament church is peace. Peace! Jesus says, “Peace I leave with you; my peace I give you. Do not let your hearts be troubled and do not be afraid.” We can breathe out, we can rest in God, we can trust that God has been consistently and persistently at work throughout history, from the creation until now and into the future. Do not be troubled. Do not be afraid. Be at peace.
And these reassurances of God’s continuity extend into the future. Revelation 21:10 and 21:22-22:5 paint a compelling image of the heaven. John is taken by the Spirit – the same Spirit Jesus has spoken about in John’s Gospel – and sees the new Jerusalem, the Holy City coming down out of heaven from God. It is a glorious sight! There is no temple there, because God (the Father) and the Lamb (the Son) are its temple. God’s light shines out brilliantly. The gates of the city are always open. There is a river running through the city, with the water of life, and the tree of life, with leaves for the healing of the nations. We can see God’s face.
John’s vision is a deep reassurance of God’s continuity – what have seen in the Father throughout the first Testament, what we have seen confirmed in the life of the Son in the Gospels, and what we have been promised and experienced in the coming of Holy Spirit in the early Church and continuing until today, will continue into the future, until the day Christ returns.
We can rest deeply into the continuity of God, into God’s steadfast faithfulness and persistence. We can hold onto a God who is faithful, even when our own faith is frail or when life’s burdens overwhelm or depress us. We can hold fast to God’s continuity.
Our Gospel reading (John 13:31-38) teaches a well-known phrase: “Love one another”. This is a consistent and repeated message from Christ – to love each other. We should remember that Jesus’ is most often speaking to his disciples – he is saying that the disciples must love each other, and that that will be a witness to Christ. In today’s terms, Jesus is saying that Christians in the local church must love each other.
But in today’s reading, Jesus says, “A new command I give you: love one another.” But this is an often-repeated command from Jesus. So what is new about it? Previously, Jesus says, “Love your neighbour as yourself.” But here he says, “Love one another, as I have loved you.” There is an important shift here of the source of love – our love is to be like Christ’s love. Today’s readings give us three insights into Christ’s love that we are called to emulate.
First, Jesus is tolerant and accepting of his disciples. Today’s Gospel reading is book-ended with Judas’ betrayal of Jesus (John 13:21-30) and Jesus’ prediction of Peter’s denial of Jesus (John 13:38). These are crucial betrayals of Jesus, and yet Jesus continues to engage with, tolerate, accept and love Judas and Peter. Indeed, he says to Judas, “What you are about to do, do quickly”. Jesus is under no illusions about his disciples, and yet he loves them utterly.
We in the church often make mistakes. We say hurtful things. We spread stories about others. We make poor decisions. We neglect to do things. This is true of all Christians in the church. And the mistakes of those in leadership are even more visible. We need to be tolerance and accepting of each other, even when we make mistakes or do wrong things. Our love for each other should persist through those challenges, as did Christ’s.
Second, Jesus is protective and caring of his disciples. Twice, Jesus says to them, “Where I am going, you cannot come“. Jesus is on his way to the cross, on his way to bearing the sins of the whole world, on his way to dying for humankind. He wants to protect his disciples from that. This is a trial that he will carry on our behalf. He does, eventually, say to Peter, “you will follow later”, but which is refers to Peter’s martyrdom. Yet, we see Jesus trying to protect Peter from this, or at least from knowing it.
While being protective of each other in the church may be patronising, we have a duty and calling to take care of each other and protect each other from harm. We do this by ensuring the safely of children, keeping checks on how finances are managed, being mindful of ethics and sound interpersonal relationships. We should recognise when others are going through hard times, and offer support or assistance. We aim to protect and to care for each other, so that we can all grow and flourish together.
Third, Jesus is inclusive, which leads to diversity. We don’t get this from our Gospel reading, but we do get it from other Gospel passages and from our other readings for today. We see Jesus repeatedly reaching out to people across boundaries – women, Samaritans, tax collectors, menstruating women, dead people, demon possessed people, Romans. He seems to deliberately cut across these boundaries.
Similarly, we as Christians in church are called to be inclusive of everyone and to celebrate a diverse congregation: black, brown, white or something else; male, female or something else; gay, straight or something else; richer or poorer; more or less educated; South African or from another country – you are welcome here! Everyone is welcome here. Diversity is desirable.
We want a church that is characterised by this kind of love of Jesus, the same love that Jesus has shown to us, he wants us to show to others. We want a church that accepting, protective and inclusive, that makes space for everyone, that cares for everyone, that accepts everyone. We must intentionally and purposefully cultivate this kind of church community. This kind of love does not come naturally or easily. We must be deliberate in emulating Jesus and emulating his love. This is the primary witness of the church: how we love one another.
Luke 13:31-35 finds Jesus on God’s mission. He is busy “driving out demons and healing people today and tomorrow”; he desires to protect the people of Jerusalem: “how often I have longed to gather your children together, as a hen gathers her chicks under her wings”; and he desires to reach his goal – Jerusalem, where he will die.
But Jesus’ mission is fraught with obstacles!
For one thing, Jerusalem does not want to be join him – “you were not willing” to respond to his protection and care. And so, he will leave them alone – “your house is left to you desolate” – until Palm Sunday, when they will say, “Blessed is he who comes in the name of the Lord” as he enters Jerusalem (Luke 19:38).
And for another, “Herod wants to kill” him. Others also are conspiring against him. His days are numbered. But Jesus says that he is too busy with God’s mission to die now, and moreover, “no prophet can die outside of Jerusalem”, so Herod will get his way only later, when Jesus goes to Jerusalem. In the meantime, Herod must wait.
Jesus continues on God’s mission, despite all obstacles. He is focused and determined.
We also face obstacles as we live out our faith in this world, as we live our mission, the mission God has given us. It is not always easy to maintain our faith in our personal lives; and it is even less easy to maintain our faith in the challenges and complexities of the world we live in. We need to be more like Jesus: focused and determined.
Our readings today provide some helpful advice for us:
First, we can take hold of God’s covenant, God’s promises. In Genesis 15:8-9, God is assuring Abram of his blessing and to make him a great nation, but Abram is beset by challenges, not least of which is that he has no heir. Abram eventually says to God, “Sovereign Lord, how can I know that I shall gain possession of it [of the land]?” And God engages with Abram’s need for reassurance and promise. The Scripture says, “So the Lord said to him…” and we get the instructions for the covenant made between God and Abram. God offers this covenant promise in response to Abram’s need for reassurance. Similarly, we can ask God for reassurance. And we can rely on the many promises God has already made to us through his son in the Scriptures.
Second, we can take up Jesus’ offer of protection to “gather your children together, as a hen gathers her chicks under her wings” (Luke 13:34). This is such a beautiful image of Jesus as a mother hen, protecting her young ones, by sheltering them under her wings. Our reading from Psalm 27:5 speaks similarly: “For in the day of trouble he will keep me safe in his dwelling; he will hide me in the shelter of his sacred tent and set me high upon a rock”. Here again is a wonderful image of God’s protection within a holy tent, a tabernacle, where we will be safe from harm.
And third, we can be tenacious and determined in our mission, trusting in a trustworthy God. Philippians 4:1 encourages us: “Therefore, my brothers and sisters, you whom I love and long for, my joy and crown, stand firm in the Lord in this way, dear friends!” and Psalm 27:14 concludes, “Wait for the Lord; be strong and take heart and wait for the Lord”. Life is often hard, but we need to persevere.
Take hold of God’s promises, seek shelter under God’s wings, stand firm, be strong, take heart and wait for the Lord.
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 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.
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.
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.
We are in the season of Epiphany – epiphany meaning, God’s revelation of God’s self to the world.
John 2:1-11tells the story of Jesus’ first miracle according to John: turning water into wine in Cana. I unpack this under three headings:
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.
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.
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 12:1-11tells 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:
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.
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.
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.
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.
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:
I will strive always to be kind, compassionate, inclusive and loving.
I will listen, be open-minded, hold to a people-driven church, be responsive and flexible to your needs.
I will endeavour to be fair, impartial and consistent, and also honest and direct.
I will ask God to help me be consistently Christ-centred, Word-based and Spirit-led.
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.
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.
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.