Peace, Division, Faith

Click here to listen to the audio recording of this 26-minute message. Or watch the video on Facebook here (the message starts at 33 minutes).

Today’s Gospel presents us with some of the most baffling words from Jesus:

“Do you think I came to bring peace on earth? No, I tell you, but division. From now on there will be five in one family divided against each other, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law” (Luke 12:49-58).

It is hard to reconcile such divisive, anti-peace language with the Jesus who repeatedly says, “Peace be with you” and “Love one another as I have loved you”. It may be helpful to differentiate between prescriptive statements and descriptive statements. A prescriptive statement is an instruction or command, such as, “Love your neighbour as yourself”. In such statements, Jesus is telling us the desire and intention of God for us. A descriptive statement, on the other hand, merely describes what is, without necessarily defining it as good or desirable.

This passage from Luke is phrased as a descriptive statement. Jesus is not prescribing the absence of peace or the presence of division – he is rather describing how things will be. His later critique in Luke 12:56, “How is it that you don’t know how to interpret this present time?”, suggests that the entire passage is a description of how things will be and a challenge to our faith to make sense of such divisions.

Last week, Rev Marti addressed the topic of faith in some detail. Her sermon was beautiful and encouraging. Remember Jesus’ words in Luke 12:32, “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom”. She commented on how lovely it is to be a little lamb in God’s little flock. Today, we continue to reflect on faith, but faith that is tested; faith that is under pressure; faith that must stand in the gap.

So, let’s go back to our First Testament readings to see how these may help us make better sense of our Luke passage.

Isaiah 5:1-7

Isaiah 5 pens with a story of a beautiful and very much-loved vineyard in vv1-2. It could easily have been found in Song of Songs – it is quite sensual. But all too soon, in v7, there is deep disappointment in God, as he looks for justice, but sees only bloodshed; looks for righteousness, but hears only cries of distress. How is it possible to go from something so beautiful to something so dreadful in just a couple of verses? God laments in v4, “What more could have been done for my vineyard than I have done for it? When I looked for good grapes, why did it yield only bad?” God is baffled by the capacity of the people of Israel and Judah to transform something so good into something so bad. Consequently, God destroys and tramples the beloved vineyard, he makes it a wasteland, uncultivated, dry and desolate.

This passage presents us with a sobering example of the failure of faith. What God has desired – what he expects of his faithful people – is social justice and righteousness. This is the prescription or command of God. But when we fail to live up to this expectation – when we become faithless – God is grieved, and the consequence can be destruction. The destruction is described, not prescribed – it is the natural result of our turning from God.

Psalm 80

Psalm 80 could have been written by Isaiah – the narratives have so many similarities. vv8-11 describe a beautiful vineyard, tended and cared for, sheltered and protected. This is followed immediately by a lament (vv12-13). Here the lament is not from God, but rather from God’s people: “Why have you broken down its walls so that all who pass by pick its grapes?” As in Isaiah, God destroys the vineyard, but now it is the people who lament. And in contrast to the Isaiah passage, there is now a turning back to God, asking for reconciliation. In vv14 & 19 they say: “Return to us, God Almighty! Look down from heaven and see! Watch over this vine. … Restore us, Lord God Almighty; make your face shine on us, that we may be saved.”

And in their prayer for restoration, they prophecy about the coming Messiah. In v15 they say, “Watch over this vine, the root your right hand has planted, the son you have raised up for yourself.” And in v17, “Let your hand rest on the man at your right hand, the son of man you have raised up for yourself.” Who is this son, this man at God’s right hand, this raised-up son of man, if not Christ? Here we see a restoration of the faith of the people, as they give voice to the prescription of God – that we entrust ourselves to God and to his anointed son.

In this narrative, God’s destruction of the vineyard, though terrible, gives rise to new faith. It reminds me of the fires over the mountains in Cape Town. They are destructive and devastating. But out of the fire, new fynbos and protea grow. Many of you may have seen, driving over Ou Kaapse Weg for example, the new green-green shoots of life emerging out of the blackened ground. The destructive fire, as hard as it is, is tied up with the new life that emerges from the ashes.

Hebrews 11:29-12:2

And then we pick up in Hebrews 11 where we left off last week – a reminder of the many ways faith has persevered through difficult times in the First Testament. Despite the many adversities they face, there are people of faith who come through these fires – Rahab, Gideon, Barak, Samson, Jephthah, David, Samuel and many others. The writer of Hebrews even points out in v39 that many of them never saw the fruit of their faith – for example, Abraham was promised, but never saw, the great nation that would flow from him; and Moses never crossed into the promised land, despite all his faithful efforts in leading his people out of Egypt and through the wilderness.

And now for us, who come after Christ’s incarnation, life, death, resurrection and ascension, how much more are we able to be people of faith. As Hebrews 12:1-2 says, given this legacy of people of such faith and everything that Christ has done for us, we must “run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith.” Jesus himself scorns the shame of the cross, because he has deep faith that it is through such testing and trials that God’s Will will be accomplished.

Luke 12:49-58

So, let us then return to today’s Gospel reading. What does Jesus mean when he says, “Do you think I came to bring peace on earth? No, I tell you, but division.” Jesus is not prescribing division, but describing it. Division is, strangely, a consequence of faith! Jesus did not come to make human life comfortable and easy. We are not playing nicey-nicey. No! On the contrary (as a member of our parish said so well yesterday in Morning Prayer), Jesus is a revolutionary! He came to disrupt the corruption, hypocrisy, injustice, violence and exploitation of this world. Throughout the Gospels we see Jesus standing against such evils. His vision for humanity and for the whole of creation is magnificent and prescriptive – we must live up to the ideals of God.

But when we live up to God’s ideals of love, social justice, radical inclusivity, forgiveness, reconciliation, tolerance and righteousness, we will inevitably create conflict. Indeed, let me say that we should inevitably create conflict. This is not a prescription, but a description of the inevitable. Revolution is not nice! It causes division.

We can think of many contemporary examples of such division and the absence of peace, as a result of diverse issues in the world. For example, let’s consider the continuing question of the place of LGBTQI+ people in the church – their membership, their ministry, their marriage, their ordination. This is such a divisive topic for Christians. Many years of discussion in the Anglican church have brought little common ground.

At the Lambeth conference over the past couple of weeks – the Anglican communion’s global meeting – the Archbishop of Canterbury proposed a kind of live-and-let-live compromise for everyone: each country decides what they believe is right and good. Is this a solution? I’m sorry, but I don’t think so. Does it bring peace and unity? No, I doubt it; it might even achieve the opposite.

Indeed, before the conference was over, conservative Anglican bishops had already gathered and reiterated their rejection of gay relationships.

My own view on this is that when we place sexual morality or our views of gender ahead of radically inclusive love, then we have strayed far off the path that Jesus walked. I am firmly convinced that the pattern of life that Jesus established leads inevitably to the inclusion of members of the LGBTQI+ community in the life, sacraments and ministry of the church, even if one believes that homosexual acts are wrong. But many of you here today may disagree with me and this may lead to a lack of peace between us, perhaps even disunity. So be it.

And of course, there may be many other issues we could fall out over: the conflict between Palestine and Israel; our stand on abortion; global warming; our affiliation to political parties in South Africa. The opportunities for conflict and discord are numerous.

I suggest, though, that what we are learning from Jesus in Luke 12 is that such tensions are inevitable and tolerable. They may be uncomfortable. And we pray that they do not tear us apart. But they are not fundamentally wrong or bad. After all, Jesus himself says, “I came to bring division”.

But towards the end of this passage, Jesus makes some important points about divisive issues in the Christian community. In Luke 12:54-56, he criticises people for being able to interpret the signs in the sky and the earth, such as predicting the weather, but being unable to interpret the signs of the “present time”. It is as if Jesus is saying, “Look! Wake up! Open your eyes! Wragtig julle!” We cannot control the weather, but we can discern and shape human behaviour and its impact on the world.

For example, the eight women who were recently gang raped by dozens of men in Krugersdorp. How can we allow this continue? What is wrong with us in this country that we have the highest rate of rape in the world? What are we doing about it?

And Jesus goes on immediately in vv57-58 to urge us to think for ourselves about what is right and what is wrong. And to make reconciliation our aim, rather than to be adversarial. His prescription for Christian living, even in complex times, is clearly stated here – think about what is right and do reconciliation.

The tensions between peace and division, and the handling of complex ethical and moral questions are complex. How do we then go about discerning what is right and wrong in the world, and interpreting the signs of this age? How can we be revolutionary, as Christ was, while also working for peace and unity, as Christ did? Let me suggest two central principles that may help us navigate these challenging paths**:

  1. The primacy of love. If there is one thing that stands out so strongly in all of Jesus’ teachings and actions, that we cannot deny it and still call ourselves Christian, it is the priority that Jesus gives to love. I refer to his love as ‘radically inclusive love’, because Jesus never turns people away on the basis of gender, ethnicity or race, religion or morality. He may criticise people’s behaviour, but he always reaches out in love and includes them in his loving presence. Love is the most important!
  2. God’s preferential option for the poor. Quoting Wikipedia, God’s option for the poor “refers to a trend throughout the Bible, of preference being given to the well-being of the poor and powerless of society in the teachings and commands of God as well as the prophets and other righteous people.” We see this particularly in Jesus’ ministry and especially in Luke’s Gospel. In practice, this means that “through our words, prayers and deeds we must show solidarity with, and compassion for, the poor.” It implies that we do take sides, and that we take sides with the ‘poor’. (‘Poor’ is defined inclusively to refer not only to those who are economically poor, but also those who are marginalised, oppressed, discriminated against, lacking voice, and so on).

In conclusion, we persevere in our faith in God in a complex world by engaging thoughtfully and critically with the world around us. We protect and build the vineyard that God has entrusted into our care. We work for social justice and righteousness. We disagree and might even divide. We trust in God, that even out of these fallouts, new life and new faith will emerge. And we work to engage collectively in reading the signs of the times according to the key principles and values Jesus sets out for us.

Featured image from https://www.needpix.com/photo/1311815/jesus-christ-christian-radical-revolutionary-holy-spirit-god-bible

Jesus on unity

Click here to listen to the audio recording of this 15-minute message. Or watch the video on Facebook here (the message starts at 28 minutes).

Jesus’ last prayer before his arrest, according to John’s Gospel, is for all Christian believers (John 17:20-26). In this passage, Jesus prays for unity and oneness among believers. He prays:

  • That all of them may be one (v21)
  • That they may be brought to complete unity (23)

This oneness and unity is important to Jesus, because it is needed “so the world will know that you sent me and have loved them even as you have loved me” (v23). Unity and oneness are part of the mission of the church, part of our witness to the world. Sadly, the church has not shown much unity over the millennia.

What does Jesus mean by unity and oneness? Does he mean that we should all believe the same things and agree on the same things – things about theology, doctrine, ethics, morality, church and so on? Actually, there is nothing in this passage about being of one mind or of having consensus on such matters.

When Jesus speaks about unity and oneness, he says things like:

  • Just as you are in me and I am in you (v21)
  • I in them and you in me (v23)
  • That the love you have for me may be in them and that I myself may be in them (v26)

Jesus’ explanation or description of oneness and unity is always relational – note the repeated use of the word ‘in‘. Unity is not about agreement, but about fellowship, communion, relationships. It is quite possible not to agree and still be in fellowship. Today we commemorate the Anglican Communion – a collection of Anglican churches around the world, in communion or fellowship with one another, but certainly not in agreement about everything. The Anglican church includes churches that are evangelical, fundamentalist, charismatic, Anglo-Catholic and liberal. There are lots of points of divergence, but still (albeit fragile) a communion, a fellowship.

A key biting point for the Anglican Communion is the LGBTQI+ issue. There is a wide range of divergence on this matter. The Anglican archbishop of the province of Uganda was in support of the Anti-Homosexuality Bill introduced in 2013, which initially had a death penalty for homosexual acts; later amended to life in prison. When the Bill was thrown out on a technicality in 2014, the archbishop was unhappy, because he saw homosexuality as a fundamental threat to family life in Uganda. By contrast, the Episcopal Church of North America is fully welcoming of all LGBTQI+ people and recognises gay relationships as being as legitimate as straight relationships. The Anglican Communion has been severely strained by these divergent beliefs about sexuality and gender.

Jesus says nothing substantive about sexuality or gender. But he does say a great deal about love. The love he preached and lived out was inclusive – radically inclusive – and tolerant and accepting. He did not exclude people who society saw as ‘sinners’. And the bulk of his critical comments were directed towards religious leaders, typically pointing out their hypocrisy or rigidity. These things conflicted fundamentally with his teaching on deep and radical love for others. When we weigh up Jesus’ teaching, and the overall teaching of scripture, there is far more weight for loving our neighbour (including the neighbour we disagree with) than about set beliefs about sexuality and gender.

The unity that Jesus prays for is not about set beliefs or doctrine, as important and useful as both of these may be, but rather about open, inclusive and tolerant fellowship with one another. Our parish, St Stephen’s Anglican Church, in Lyttelton, has not spoken much about LGBTQI+ issues, until now. But in solidarity with our siblings in this community, we have opened our church to host the Be True 2 Me support group for transgender people. We are in fellowship with each other, regardless of the different views individuals might hold.

Feature image from https://qspirit.net/rainbow-christ-prayer-lgbt-flag-reveals-queer-christ/

Continuous God

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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.

Featured image: John of Patmos watches the descent of New Jerusalem from God in a 14th-century tapestry (https://en.wikipedia.org/wiki/New_Jerusalem)

Joining in Jesus’ Manifesto

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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

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.

Spiritual gifts

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.

Each other

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.

Featured image from https://media.thegospelcoalition.org/wp-content/uploads/2018/05/20101913/TGC_Holy_Spirit_Bible.jpg

Revealing God to the world

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We are in the season of Epiphany – epiphany meaning, God’s revelation of God’s self to the world.

John 2:1-11 tells the story of Jesus’ first miracle according to John: turning water into wine in Cana. I unpack this under three headings:

  1. 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.
  2. 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.
  3. 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 12:1-11 tells 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:

  1. 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.
  2. 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.
  3. 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.

Featured image from https://media.swncdn.com/cms/CCOM/67388-gettyimages-ipopba-gifts.1200w.tn.jpg

Ignorance and ambition

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James and John come to Jesus and ask him, “Teacher, we want you to do for us whatever we ask” (Mark 10:35-45). Such an audacious question! One can just imagine Jesus counting to ten. And perhaps looking at them and reminding himself that he really loves them. His response is so calm and measured: “What do you want me to do for you?”

Jesus responds to two main flaws in these two disciples: ignorance and ambition.

Ignorance

First, they are ignorant. Jesus says, “You don’t know what you are asking” – in other words, “You are ignorant in what you ask.” The disciples want to share in drinking the cup that Jesus will drink and in his baptism, without understanding that this is the cup of suffering in Gethsemane and the baptism is his death on the cross. They really have no idea what they are asking for, yet they are so caught up in their eagerness or self-importance, that they cannot see it.

We get something similar in Job 38:1-3, which we also read today. Job has been pitching for a confrontation with God for some chapters – he believes God is deeply mistaken in treating him so badly and wants to set the record straight. In the opening verses of chapter 38, God finally speaks to Job: “Who is this that obscures my plans with ignorant words?” (or “words without knowledge). “Brace yourself like a man [like a human, rather than like a God]; I will question you , and you shall answer me.” God then spends two chapters asking Job if he can do all the many things that God has done. In chapter 40:1-7, Job recognises his ignorance and says, “How can I reply to you? I put my hand over my mouth.” Yet, God is not done with him and goes at him for another two chapters.

The disciples, like Job, forget that they are human, not God; that their knowledge and capacity for understanding is limited, unlike God’s; and that they are therefore comparatively ignorant. Being ignorant is not a sin! We are just human, after all, and do not know everything. We cannot see across time and and space like God can. We cannot imagine multiple universes existing concurrently like God can. But there is a problem when we forget that we are just humans and fundamentally ignorant.

Ambition

In addition to being ignorant, James and John are ambitious – overly ambitious. They want to sit on Jesus’ left and right when he comes into his glory, that is, when he sits on his throne in heaven. Jesus quickly puts them in their place, saying “To sit at my right or left is not for me to grant.” If it is not Jesus to grant – Jesus, who is the Son of God, God the Son, the second person of the Trinity – how much more is not for the disciples to ask. “These places belong to those for whom they have been prepared” [by God the Father, we should assume].

He then goes on to speak to all the disciples about positions of power and authority. These are not fundamentally wrong or bad. Power is not intrinsically bad. However, he notes that there are some who lord their power over others, who exercise authority over others. These are people who want others to know and feel that they are the ones with power, while others are powerless and helpless. This is autocratic, oppressive and abusive power. This is the corruption of power. So Jesus says to the disciples, “Not so with you! Instead, whoever wants to become great among you must be your servant.” And he goes further to point out that even he himself – God the Son who he is – did not come to be served, but rather to serve and to die for us.

We learn about this also in Hebrews 5:7-10, where the writer emphasises that Jesus is obedient to his Father, and through that obedience, even to death, “he became the source of eternal salvation for all who obey him”. Jesus is the epitome of ultimate power that is sacrificed for the common good, even at his own expense. This is the inverse of ambition. Again, power is not wrong – Jesus was ultimately powerful. But power used for personal ambition is corrupt and harmful. It is not the way of Christ.

In short

Jesus (like his Father) is always willing to engage us with whatever questions, frustrations, angers, accusations we have for God. In none of the passages we read today, do we we Jesus or God spurning anyone. However, we are also well advised to recognise our ignorance and lack of understanding, in comparison with God’s infinite understanding; and to see to serve rather than to have power. In so doing, we get closer to God, more aligned to God, more immersed into the way of Christ. This is the path to salvation. This is the path to Christ.

Featured image from https://angelusnews.com/wp-content/uploads/2019/11/Kaczor_humility.jpg

Desperate times

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There are times in our life when things are desperate. These two years of Covid, and the losses, restrictions and challenges it has brought us, have given us additional reasons to feel desperate. There are times when life is exceptionally hard and we feel that the world is pitted against us – that even God is pitted against us.

Psalm 22 knows something about this:

1 My God, my God, why have you forsaken me? Why are you so far from saving me, so far from my cries of anguish? 2 My God, I cry out by day, but you do not answer, by night, but I find no rest. 6 But I am a worm and not a man, scorned by everyone, despised by the people. 7 All who see me mock me; they hurl insults, shaking their heads. 8 “He trusts in the Lord,” they say, “let the Lord rescue him. Let him deliver him, since he delights in him.” 14 I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted within me. 15 My mouth is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death.

Jesus uses this Psalm to express his desperation and despair as he hangs dying on the cross. He feels God-forsaken, utterly desolate. Where is God in all of this? Why am I abandoned?

The Psalmist shows a flicker of faith – just a flicker, though:

9 Yet you brought me out of the womb; you made me trust in you, even at my mother’s breast. 10 From birth I was cast on you; from my mother’s womb you have been my God.

And he cries out with a desperate, but muted plea:

11 Do not be far from me, for trouble is near and there is no one to help.

Job knows something about desperate times, having lost everything, despite being a righteous man of deep faith. He loses everything – everything – and grapples to make sense of what feels like God’s abandonment of him. Instead of imploding in despair like the Psalmist above, Job explodes outwards in anger and wants to confront God (Job 23):

2 “Even today my complaint is bitter; his hand is heavy in spite of my groaning. 3 If only I knew where to find him; if only I could go to his dwelling! 4 I would state my case before him and fill my mouth with arguments. 5 I would find out what he would answer me, and consider what he would say to me.

Job pushes towards God, seeking confrontation, to put his case to God, to demand to know why God would let him struggle like this. Job is desperate, and his desperation evokes anger and outrage at God.

Yet God makes himself unfindable:

8 “But if I go to the east, he is not there; if I go to the west, I do not find him. 9 When he is at work in the north, I do not see him; when he turns to the south, I catch no glimpse of him.

How frustrating it is when the person we want to confront is unavailable, inaccessible. God disappears and Job is left both desperate and angry, with nowhere to vent his anger. And yet, Job is also afraid of God – God is dangerous, and a confrontation with God could be a disaster for Job:

13 “But he stands alone, and who can oppose him? He does whatever he pleases. 14 He carries out his decree against me, and many such plans he still has in store. 15 That is why I am terrified before him; when I think of all this, I fear him. 16 God has made my heart faint; the Almighty has terrified me.

In the end, Job does not offer up a muted plea like the Psalmist. Instead, he shakes his fist at God:

17 Yet I am not silenced by the darkness, by the thick darkness that covers my face.

23 “How hard it is for the rich to enter the kingdom of God! 24 … Children, how hard it is to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”

The disciples also experience similar desperate times with Jesus. While we think and teach about Jesus as always available, receptive and loving, sometimes he is not. We know the story in Mark 10 of a young man who rushes up to Jesus, falling on his knees and asking what he must do to inherit eternal life. Jesus seems, from the get-go, to treat him harshly, eventually telling him to give away everything he has, and the young man is crestfallen and “went away sad”. Jesus then turns to the disciples and says:

The disciples are amazed and shocked – presumably at both Jesus’ response to the earnest young man and Jesus’ words about how impossible it is to saved. Peter cries out in desperation:

26 Who then can be saved? [and] 28 But we have left everything to follow you!

You can hear Peter’s despair. He has left everything – family, work, home, community, his place in society, everything – to follow Jesus, and now Jesus says that it is impossible for man to be saved and how hard it will be for anyone to be saved. It seems to Peter and the disciples that everything they have sacrificed is for nothing.

This is a low point for Peter. He hits rock bottom as it seems to him that he has lost everything. His sense of purpose is fracturing.

Sometimes, we find ourselves in similar places to the Psalmist, to Job and to Peter. Our world seems to be falling apart, the challenges of life pile up and seem unduly heavy, God seems to have abandoned us, where is he to be found?, we feel alone and desperate. It as this lowest point that transformation can come.

Peter missed something that Mark noticed. In Mark 10:21a, Mark writes, “Jesus looked at him [the rich young man] and love him.” Jesus looked at him and he loved him. Jesus looked at her and he loved her. Jesus looked at me and he loved me. Jesus looks at you and he loves you.

The writer of Hebrews helps us understand that a fundamental change occurs in the life of God, through Christ’s experience here on earth. Before the incarnation, God could see what human life was like, but could not feel what it was like. But with Jesus’ coming into this world in human form, God now knew first hard what human desperation feels like. Hebrews 4

14 Therefore, since we have a great high priest who has ascended into heaven, Jesus the Son of God, let us hold firmly to the faith we profess. 15 For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin.

And because Jesus understands fully what it is like to be human, and because he truly understands what it is like to be desperate, and because he loves us utterly and to the very end, the writer to the Hebrews invites us to come to God:

16 Let us then approach God’s throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.

We can come to the throne of God, not with a muted plea, not with anger, not in desperation, but in confidence, knowing that at that throne we will find grace and mercy to help us in our time of need. We can be confident to wrestle with God, to plead with God, to challenge God, to lean into God. Because he love us and because he knows first hand how hard this life can be. Jesus (in Mark 10:29-31) does not promise an easy life – he promises both reward and persecution.

But he does promise that we can always have direct access to the throne of grace and mercy. Such is the love the Father has for us. God is always accessible, always nearby, always connected, always empathic, always in the midst of adversity with us.

Featured image from https://www.cdc.gov/nceh/features/hurricanepreparedness/index.html

Stewardship 4: A generously-giving church

Click here to listen to the audio recording of this 23-minute message. Or watch the video recording on Facebook (the message starts at about 27 minutes).

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.

Featured image from https://news-ca.churchofjesuschrist.org/media/orig/tithing.jpg

Stewardship 1: A God-focused church

Click here to listen to the audio recording of this 26-minute message. Or watch the video recording on Facebook (the message starts at 39 minutes).

A short introduction to stewardship

We focus on stewardship for one month of each year – the month of September. It is the time when we reflect on everything that God has given us – which is everything, every single thing – and how we use this in God’s service. Stewardship has its roots in the creation story in Genesis chapters 1 and 2.

After God had created humanity – male and female – in God’s image in Genesis 1, God immediately said to them, “Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground” (Gen 1:28). And in the narrative in Genesis 2, God placed the man God had created in “the Garden of Eden, to work it and take care of it” (Gen 2:15).

In both narratives, the first thing God does after creating humanity is to entrust God’s creation to humankind, to rule over it in God’s stead (which is what a steward does) and to tend and care for it (which implies care and love). For us today, stewardship involves taking care of everything God has entrusted to us – our bodies, our relationships, our family, our finances, our possessions, our gifts (or talents or abilities), our time, our earth, our future – and using these to build God’s Kingdom.

Stewardship is not only an individual thing, but also a collective thing. We are called, as the Body of Christ, as a collective, to steward our church and to each participate in building the life of the local church as a place in which people can grow, receive support and healing, learn about God, contribute to those who are in need and fellowship together. Stewardship is thus as much about your church as it is about you.

The book of Nehemiah

The book of Nehemiah, which is largely written as a first-hand account by Nehemiah himself, provides us with a good foundation to stewardship.

Jerusalem had fallen and the people of Israel had been taken off into exile in the East, to Persia. The walls of the city had been destroyed, leaving the city vulnerable to anyone who wanted to take stuff. Nehemiah, whose name appropriately means “God comforts”, arranges with King Artaxerxes to return to Jerusalem to rebuild the city. He does three main things:

First, Nehemiah rebuilds the walls of Jerusalem. He ropes in everyone – the priests (or clergy) and all the people, working as families and neighbourhood (suburbs), to build up the walls. The walls serve to protect the city from foreign invaders, to create a safe sanctuary for those who dwell therein. People put their heart into the work, even putting their lives at risk, holding a spear or sword in one hand and a shovel in the other. Nehemiah writes in 4:6, “So we rebuilt the wall till all of it reached half it height, for the people worked with all their heart.” It reminds me of how the people of St Stephens, Lyttelton literally built the building themselves, as we recently saw in a video on St Stephens’ Day.

This kind of working to build the church is what stewardship involves for us, particularly if we are members of a church that has been broken down in some way. Churches are not perfect, and things can break. When they do, all the members of the church – clergy and laity – need to stand shoulder to shoulder, with a sword or a shovel, and work together to build up the church. After all, we are the church.

Second, Nehemiah takes care of the poor. In chapter 5, Nehemiah learns that some people (wealthy, elitist people) are taking advantage of the crisis by requiring poor community members buy back the land they used to own or charging them interest. Nehemiah writes, “When I hear their outcry and these charges, I was very angry. I pondered them in my mind and then accused the nobles and officials” (5:6-7). He called them together and instructed them to cancel the interest on loans and to return people’s property to them. They said, “We will give it back and we will not demand anything more from them. We will do as you say”. Here we see those with more giving to those with less. We see people cultivating concern for those in need. We see a faith community forming, based on sharing and care.

This kind of working to build a church that takes care of its own is what stewardship involves for us. This is particularly so, if we have an economically diverse church, or if some are struggling with life’s challenges more than others. Caring for each other within the church is something Jesus emphasises over and over again – it is this love for one another that reveals to the world that we are Jesus’ disciples. It is at the heart of stewardship.

Third, Nehemiah gets the prophet Ezra to read the Law to the people (chapters 8-9). The people gather every day and the listened to the Law being read. In response to hearing the word, they repented of their sin. Their song, in chapter 9, verses 5-37, repeatedly starts with “You” – You alone are the Lord, You give life, You are the Lord God, You made a covenant, You have kept your promise, You saw the suffering, You send signs, You divided the sea, You led them, You came down, You made known, and on and on and on. They turn as a group, as a body of believers, towards God. They focus on God.

And at the end of that chapter, they made a collective commitment: “In view of all this, we are making a binding agreement, putting it in writing…” (9:38). Among other things, they commit to stewardship: “We will bring to the storerooms of the house of our God, to the priests, the first of our ground meal, of our grain offerings, of the fruit of all our trees and of our new wine and olive oil. … We will not neglect the house of our God” (10:37+39c).

This kind of engagement with the Word of God, and the response of penitence and commitment to dedicated giving, is what stewardship involves for us. We are asked to commit seriously to God, to make a solemn pledge to give of our time, our abilities and our finances to to the building up of God’s church and the work of God through the church.

What does this mean for us?

Even in the midst of Covid, with all the restrictions on our meeting, stewardship calls us to build our church. That means to come back to church, whether in-house or on-line. Too many have drifted away from church and from fellowshipping with others, even though church is available online. We must come back and practice again being church – whether inhouse or online. We must relate to each other, which we can do between services, by phone, WhatsApp and Facebook. And we must participate in praying for each other.

We must take care of those who are poor and vulnerable. A key way to do this is to give some of our financial resources to the church. A good church will use these resources to build out God’s work through the church, not to line the pockets of clergy. A good church will account for every cent that comes into the church, and demonstrate how the finances it receives are used to build the Kingdom of God.

We must immerse ourselves in the Word of God, through reading scripture, through listening to sermons and teachings, through prayer, through joining a mid-week group. In so doing, we root ourselves in Jesus, and begin to be transformed into his likeness.

I encourage you, as I encourage myself, to reflect carefully on stewardship over this coming month, and on our place within the church of Christ.

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Our words matter

Click here to listen to the audio recording of this 23-minute message. Or watch the video of the message on Facebook (the message starts at about 31 minutes).

Our Gospel and New Testament readings today are nicely synchronised.

Mark 7:1-23 has Jesus telling us that we are not defiled by disregard of human customs nor by what we put into our bodies (though he is talking here about religious purity (see verses 1-8 for context), not about drugs, alcohol, sugar, etc.), but rather by what comes out of our hearts and mouths (sexual immorality, theft, envy, arrogance and so on). He emphasises that it is what comes out of our mouths that is important, not what we put into our mouths.

Jesus criticises the religious leaders of his time for for emphasising human norms of behaviour and forsaking the command of God. And what is the command of God? Simple. To love God and to love our neighbour. These are the most important things in life – more important than any other command. Human rules about how to behave, what to eat, how to eat and so on, are irrelevant when it comes to our standing before God. What is important is what is in our hearts and how this comes out in our attitudes, words and actions. What should be in our hearts and what should manifest in our lived lives is LOVE – love for God and love for others.

James seems to have remembered this teaching from Jesus and picks it up in his letter, James 1:19-27, where James says that we should be quick to listen to others and to the Word of God (these are the things we should quickly allow in) but that we should be slow to speak and slow to anger (speaking and anger are things we should be slow to put out).

Being quick to listen means to be open and receptive to people around us, to make time for them, to be interested in and concerned for them. Our default response to people should always be to slow down and listen, listen with care, listen carefully, and listen with love. And we should also be quick to listen to the word of God – to the scriptures – which he says is “planted in us” (v21) like a tree, that can take root and grow and produce fruit. And the fruit of this Word/tree is our attitudes, words and actions – these should emerge out of the Word that we have allowed to grow in us, out of the love of God in our hearts.

On the other hand, James cautions us that we should be slow to speak and slow to anger. He is clearly speaking about our relationships with other people – in v27 he says that the religion that God wants (accepts as pure and faultless) is for us to to look after widows and orphans in distress (that is, to take care of those who are vulnerable) and keep ourselves from being polluted by the world (that is, not to conform to human customs and worldly norms of behaviour).

James speaks particularly about the tongue, which he says we must “keep a tight reign on”, like a wild horse that is ready to bolt. He actually speaks at length about the dangers of the tongue in chapter 3, where he says, “The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole body, sets the whole course of one’s life on fire, and is itself set on fire by hell.” We have to watch (and yes, even censor) our words, because they are more powerful than we think – whether they are words of healing and restoration or words of criticism and judgement.

Rather, says James, we should be slow to speak and slow to anger. This reminds me of how God is often described in the scriptures, as a “compassionate and gracious God, slow to anger, abounding in love and faithfulness” (e.g., Psalm 86:15). We should be like God – quick to love and slow to anger.

There has been a shift in the world since the election of Donald Trump in 2016. He and his followers shifted social norms about how we use words. Speaking out whatever we think about people, and saying it bluntly and without regard for kindness or niceness has become a new norm. The attitude of not self-censoring and saying whatever one wants has been valorised – made into a virtue. We think we have a right to say whatever we want and that any kind of consideration of how our words might impact someone else is just a form of bleeding-heart leftism, political correctness or a sinister censorship of our right to free thought.

But no! This is completely out of alignment with the example and teaching of Christ and of his disciples! For Jesus, love and consideration for others is THE highest command (along with loving God) and checking what comes out of heart and mouths is clear in Jesus’ teaching in Mark 7. James takes up Jesus’ teaching and unpacks it even more, with strong warnings about reining in (i.e. censoring) our tongues. Just read James 3 and see for yourself.

The path of the Christ-follower involves being full of love, quick to listen, slow to speak, abounding in love and desiring to build up others. Our words matter. This is the way of Christ.

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