A compelling calling

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In 1 Corinthians 9:16, the Apostle Paul says that he is ‘compelled’ to preach the Gospel. This expression is fascinating, as it gives us some unique insights into Paul’s psychology and spirituality, namely, how he experienced God’s calling on his life. By gaining some insights into Paul’s experience of being called by God, we can gain some insights into our own experiences of being called.

I draw some parallels between Paul’s experience of a compelling calling and my own experience. I myself feel compelled to preach. And when opportunities to preach are lacking, I feel discombobulated and distressed. I think there is a difference between God’s call, which is an objective calling from God, and the compelling call, which is our subjective experience of God’s objective calling pressing upon us.

And so, I am calling on Christians to seek the compelling call – that sense of God’s call being insistent and persistent, irresistible and urgent.

Drawing on an expression used in Isaiah 40, I ask: Do you not know? Have you not heard?

  1. That you are deeply and passionately loved by God.
  2. That God has a unique purpose for you in the world, that draws on the whole of who you are.
  3. That the Holy Spirit of God equips and empowers us to live out this purpose, together with God and within a community of faith.
  4. That God desires us to have a deeper and more profound subjective experience of that compelling calling.
  5. And that God deeply and passionately loves the whole world, and desires to be reconciled to everyone, and wants us to participate with God in achieving that.

It is my prayer that we – Christians – become a more purposeful and invested community, working in partnership with God, to spread the Gospel message of the Kingdom of God.

In this message, I recite a poem, which has been meaningful to me for more than a dozen years. It is called ‘What is this seed?’, in a book by Edward Tyler entitled Prayers in Celebration of the Turning Year (1978).

What is this seed that thou has planted in me
that I must bring to fruit
or pass my life in sterile waste?

What is this gift that thou hast given me
that I must in turn pass on
or it will destroy me?

What is it you are asking me to do
that I must do
or know my life defeated?

I ask, in Christ’s name

Ministry in Partnership

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Yesterday (6 January) was the Feast of the Epiphany, also known as Three Kings Day, when we celebrate the Magi visiting the Christ Child. This festival is important for at least two reasons. First, the Magi recognise the infant Jesus to be the Son of God, the King of Kings, because Christ has been revealed to them as God incarnate. Second, the Magi, coming from the East, represent the Gentile, non-Jewish world, and thus the message of Jesus is seen as being relevant not only to the Jews but also to all of humanity. Thus Epiphany represents the Gospel of the Son of God, incarnate in Jesus, for the entire world.

Against this backdrop, I look at the recurring themes that emerge from the three passages set for today: Genesis 1:1-5 (the Creation), Mark 1:4-11 (the Baptism of Christ) and Acts 19:1-7 (Paul’s baptism of John’s disciples with the Holy Spirit). Two main themes arise from these readings.

First, they all speak to new beginnings: a new creation, recreation through baptism, Christ’s new ministry on earth and Paul’s new ministry building the gentile church. This is relevant to us, on this first Sunday of 2018, as we think about what we want to do and accomplish this year, and who we want to be as followers of Christ.

Second, they all speak to participative ministry. Creation takes place through the collaborative work of God the Father (Genesis 1), God the Son (John 1) and God the Holy Spirit (Genesis 1). Jesus’ baptism by John (and Paul’s baptism of John’s disciples) involves the Triune God. Jesus’ willingness to undergo a baptism of repentance (which he did not need, as he was sinless) is an indication of his desire to participate fully in humanity – he was not only the Son of God, but also a son of man – one of us. And Paul and John were invited to participate with God in their baptism of others.

In all these cases there is participation: God participating with godself within the Godhead; God inviting humans to participate in divine mission; humanity participating with God in ministry; and people participating with other people for ministry. In short, there is no ministry that we do alone. We are not alone. Never alone!

Harking back to the Epiphany, we are all invited to participate with God in his great plan to reconcile the whole world to himself – to spread the good news of Jesus Christ and the Kingdom of God to every person. We do this with whatever gifts and abilities God has given us, and also with our weaknesses and inadequacies. We do it by aligning our values with Christ’s values, through living out these values in our behaviour and relationships, and through sharing our faith with people around us. But we always do it with God, with each other in a community of faith. We are not alone in ministry. We minister in partnership.

Be Bold!

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

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

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

What the Gospel Says about Decoloniality

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

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

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

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

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

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

Disciples in the Way of Christ

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In Matthew 4, Jesus starts off on his ministry. The first thing he does is to call four disciples – fishermen, who become partners and co-workers with Christ. Almost half of Matthew’s gospel is spent in Galilee – Jesus’ home province. And Jesus, with his disciples, embody the presence of God – “the Kingdom of Heaven is near”. From these three basic elements, this message constructs a guide for us being disciples, walking in the way of Christ, bringing the Light of God into dark places, to draw people towards the love of God.

Peace and blessings

Advent Mission


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

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

An Advent Mission means two main things:

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

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

Resurrection Church

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On the evening of that first Easter Sunday, Jesus appeared to the disciples (excluding Judas and Thomas) in the upper room, where he showed them his wounded hands and feet. John describes this in John 20:19-23. This narrative is followed by the story of Jesus’ engagement with Thomas. And John ends the chapter with a reflection on his version of the Gospel – that he has selected from the numerous stories about Jesus these few, whose purpose it to facilitate our belief in Jesus, so that we may enjoy the fullness of Life.

John’s purpose in the John 20 narrative is to guide the church towards the end of the first century to be a resurrection church – a church that is centred on the risen Christ, empowered by Holy Spirit and focused on Christ’s work of forgiveness and reconciliation. But this is hard when you are 60 or more years away from the living Christ Jesus. Because of this distance in time (most of the eye witnesses had passed on) John’s message is of particular relevance for us who live two thousand years distant.

This is quite a long sermon for me and our parish – sorry about that! But I hope it moves quite briskly and provides some food for thought about a fascinating and rich passage in the Gospel narrative. To assist with the denseness of the message, I provided my congregation with a slip of paper with the nine points (yes, nine!) written down. Here they are:

  1. This is the start of Sunday worship for Christians – resurrection Sunday.
  2. Jesus’ body is still physical, but also transformed – it does not conform to the laws of nature.
  3. Christ stands in the middle of us, and is the centre focus of Christian life and worship.
  4. Jesus’ presence bring peace (Shalom) and is his central message.
  5. Jesus’ transformed body retains the wounds in his hands and side, and are assimilated into the triune Godhead at the ascension, so that there is now woundedness within the being of God.
  6. Jesus commissions his disciples (including us) to be his presence in the world – when people see us, they should see Christ.
  7. Jesus imparts Holy Spirit to us – we have Holy Spirit in us, not as power and gifts, but as the relational presence of God within us.
  8. We are given the ministry of forgiveness, which Paul calls the ministry of reconciliation.
  9. All of this culminates in a statement of faith – a creed – ‘My Lord and my God’.