God works with young people too

Click here to listen to this 20-minute message.

Today is the first Sunday in Youth Month (June), and our church decided that ‘the youth’ (i.e. teenagers) would attend grown-up church for the month, rather than the usual youth church. Youth will be participating more actively in the services this month – welcoming new comers, serving as sides persons, reading the scriptures and leading prayers. And on June 17th, a teenager will preach.

So this sermon is intended to kick off Youth Month by addressing the question of the place of young people in God’s work in the world, in the Kingdom of God. All too often,  grown-ups tend to think of teenagers as being ‘adults-in-waiting’ (something scholars call ‘waithood‘). We have high expectations of who they must become, but low expectations of what they can offer now, and create little opportunity for them to act now. But, I argue, this is not what we see in the way God relates to young people in the Bible.

Drawing on the story of God calling Samuel when he was a boy (probably about 12 years old) in 1 Samuel 3:1-11, I show how God intentionally sidelined a grown-up priest (Eli) to rather engage with Samuel. God calls Samuel FOUR times in the night! During a time when the voice of God was rarely heard. AND God appears to Samuel in physical form (a ‘theophany’), which is also rare in the Old Testament narrative.  And then God gives a momentous message to Samuel, about God’s judgement on Eli, who is Samuel’s master.

In this story, we see God engaging fully with a young person, and making that young person central to God’s mission in the world. It is no accident. God selected a youngster to do this pivotal work. Samuel was about the same age as Jesus was when he left his parents to sit in the temple and engage the Jewish leaders (Luke 2:41-52).

Another narrative is found in Mark 2:23-3:6, a passage ostensibly about Jesus’ teachings on Sabbath law. I suggest that in this narrative, we Jesus acting in a typically adolescent way! (Remember that Jesus, being around 30 years old, was himself a youth, according to the South Africa definition of youth as ages 14-35.) In the first part of this narrative, Jesus and his disciples are walking, harvesting and carrying – all against the Sabbath law. Jesus’ response when challenged is a first century “Whatever” that is typical of modern teens. And then he heals a man, not because the man is in danger (his hand had probably been shriveled for many years, and was not in any immanent danger that warranted an ’emerging healing’ on the Sabbath), but to make a point. He wants to show his disregard for the Sabbath laws that had become a millstone around people’s necks.

In this second story, we see Jesus valuing a typically adolescent attitude: a healthy disregard for tradition and authority. Teenagers want to know why we do things the way we do them. What’s the point? Why is different not acceptable? Who says? We know that God appears to value such a questioning stance, because Jesus himself acts it out.

Teenagers are not grown-ups in waiting. They are already people. They’re just young people. God loves them enormously, extravagantly, intensely. God wants to engage with them, be in communication with them, listen to and talk to them. God wants them to partner in God’s work in the world, in God’s Kingdom. God sees them as full people, who have much to contribute. We, parents, grandparents, aunts and uncles, need to create some space for God to work with these young people.

Good Morning, Holy Spirit!

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Today is Pentecost Sunday, when we celebrate the outpouring of the Holy Spirit on the early church, 50 days after Easter. Holy Spirit is a person we talk about far too infrequently, so today I seize the opportunity to talk about him (or her) in greater detail. In this message, I answer two question: Who is Holy Spirit? and What does Holy Spirit do in our lives? I draw on three great readings about the Spirit, viz. John 15:26-16:15; Romans 8:9-11, 22-27; and Acts 2:1-21.

Regarding the first question, my answer is in three parts:

  1. Holy Spirit is the third person of the Trinity (or the triune God) – as much God as Jesus and the Father are God.
  2. Holy Spirit is a person (not a force, or presence, or love) – as much a person as Jesus and the Father are persons.
  3. Holy Spirit is active in numerous ways in our present lives and in the lived-experience of our faith, thus very much to be incorporated into our faith life.

Regarding the second question, I give two answers, briefly:

  1. Holy Spirit dwells within us, and is thus present in the body and heart of every believer, working to align our spirit with the risen Christ, and helping us in living out our faith.
  2. Holy Spirit empowers and equips Christians for living and speaking out our faith in the world, through equipping us with gifts and strengths, and growing our confidence.

I hope that you will find this an accessible explanation of Holy Spirit. It was preached at our family service – half of those present were children and youth.

May you experience a rising of the Holy Spirit in your heart this Pentecost.

Blessings
Adrian

A Community of Faith Seeking Christ

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Today, being the first Sunday after Easter, we have the classic reading from John 20 about Thomas, the one who wanted first-hand evidence that Jesus had, in fact, risen from the dead. Thomas is my favourite New Testament character – I identify fully with his pattern of doubt seeking faith.

But John 20:30-31 lets us know that John’s Gospel is written, primarily, to introduce unbelievers to the Gospel message: “these have been written that you might believe”. So, Thomas is less an example of doubtful-faith for Christians, as he is an example of a faith-seeking non-Christian.

In light of this I help my congregation to re-read this passage from that perspective, and particularly to consider what this passage tells us about being a community of faith that creates a receptive space for those who are not Christians. I make three points:

  1. Not everyone who comes to our church is a Christian, let alone an Anglican Christian. This means we need to to make our services more seeker-friendly.
  2. People living in our area today are modern, questioning, skeptical, not impressed with authority and open to a plurality of truths. This means we need to be accommodating, open to various views, comfortable with difficult questions, comfortable with not having answers to those questions and comfortable with multiple answers to those questions.
  3. People are, nevertheless, looking for answers. This means we need to have thought carefully and deeply about some of the important questions of our time.

I remind my congregation that we are an Anglican church. Part of what that means is that we have a generous orthodoxy. We are like a large tree with expansive branches that provide shade for many people. Within the Anglican communion are charismatics, evangelicals, fundamentalists, social gospelists, liberals and sacramentalists (Anglo-Catholics). It is not that we Anglicans don’t know what we believe; it is rather that we are humble in our belief, acknowledging that we might be wrong, and thus open to others believing differently.

I suggest that this Anglican stance may be because, while we believe that truth (doctrine) is important, we believe that relationship is a bit more important. Thomas’ statement of faith (My Lord and my God) was not prompted by the evidence he got from Jesus, but by his encounter with the person of the risen Christ. It was his relationship with Jesus that stimulated his faith. And so it should be for us.

So, we we’re aiming to be a church that learns from Thomas. We aim to be a community of faith that creates safe relational space for others to seek and find Christ.

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
Amen.

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.