Acts of love

Click here to listen to the audio recording of this 19-minute message. Or watch the video recording on Facebook (the message starts at about 24 minutes).

Our readings for today speak about the balance between knowledge and action – between what we know in our heads and what we do with our bodies. What we’ll see is that in the Gospels, Psalms and Paul’s letters, actions are more important than knowledge. It is not the knowledge is unimportant – no! Knowledge is important. But acts of love are even more important. The hallmark of a Christian is not so much what they know as what they do.

In our Gospel reading for today (Mark 1:21-28) we read about Jesus first ministry. We read that Jesus went into the temple and was teaching. And people were amazed at the authority of his teaching. The people later conclude, “What is this? A new teaching – and with authority!” Clearly, Jesus’ teaching, based on his knowledge, is important.

However, only 1 verse describes him teaching, and we don’t know what he actually taught. But there are 4 verses describing is actions. While he was teaching a demon possessed man came and challenged Jesus. Jesus cases out the evil spirit and the man is made well. This act of love, this work of love, gathers more attention than his teaching. And the people conclude, “He even gives orders to impure spirits and they obey him.”

While both knowledge and actions are present in this Gospel passage, actions are far more detailed and compelling.

If we then turn to Psalm 111, we find a similar pattern. Verses 7 and 10 speak about God’s precepts. A precept is a general guideline or principle; not a ‘law’, which is far more specific and prescriptive. v7 says that God’s precepts are trustworthy and v10 that all who follow the Lord’s precepts have good understanding; it is the beginning of wisdom. Clearly, knowledge of God’s precepts is important.

However, 7 of the 10 verses speak about God’s works: the words of the Lord (v1), his deeds (v3), his wonders (v4), he provides food (v5), she showed his works (v6), the words of his hands (v7) and he provided redemption for his people (v9). Wow! So much attention is given to the actions of God. And these actions are described as being great, delightful, glorious, majestic, righteous, gracious, compassionate, powerful, faithful, just, holy and awesome! These are acts of love, and Psalm 111 is drenched in them.

While both knowledge and action are present in this Psalm, actions are far more prolific and compelling.

And finally, let’s look at 1 Corinthians 8, in which Paul provides some rather complex teaching about eating food offered to idols. I do not want us to get too bogged down in the specifics of the teaching, but rather to focus on what Paul says here about knowledge and action. In the opening verses, Paul says, “We all possess knowledge. But knowledge puffs up while love builds up.” This sentence is so direct and clear – knowledge makes us feel bigger and more important, while actions of love build up the community. And then he continues, “Those who think they know something do not yet know as they ought to know.” He cautions against over confidence in knowledge – that we may think we know a lot, but we may actually be wrong. And he continues again, “But whoever loves God is known by God”, though there is an alternate reading (in the footnote of the NIV), “But whoever loves truly knows.” Paul’s warning about knowledge is balanced with an emphasis on love. Acts of love are what are most important, says Paul.

In the rest of this passage Paul explains about eating food sacrificed to idols, and the crux of his argument is that acting on the basis of right knowledge rather than on loving consideration of the needs of others harms these other people. Indeed, Paul says that they are “destroyed by your knowledge” and that this is to “sin against them” and indeed to “sing against Christ” (vv11-12). And he concludes this passage saying that he would rather act against his own knowledge, to protect others from falling (v13).

In other words, what is most important is not for us to act on what we believe to be right, or even on what is actually right, but to act out of love for others, so as not to harm others. In summary, it is better to be kind than to be right.

All three passages today give us the same clear, strong and compelling message: Knowledge, while important, is not what is most important to God. What is most important to God, is that we act in love towards others.

What, then, will you do with this knowledge? How can you put into practice this precept, that loving actions towards others are more important than all the knowledge in the world?

Let me make one practical suggestion. Or rather, let me present this to you as a challenge and urge you to make a decision now to act on this. With the lockdown, churches have had to close their doors and we no longer see our sisters and brothers like we used to. This results in a fragmentation of the church community, and as a result, people may feel disconnected and alone, and their faith may wane.

I challenge you to identify two or three people who would normally have spoken to at church, but because you’ve not seen them for a while, you’ve not spoken with them. Give them a call or drop them a note. Reach out to them. Ask how they are doing. Ask if they need anything. Ask what you can do to support them. Show them the love of God. In so doing, we will work to build up our church community, the body of Christ.

Featured image from https://www.alovingcompany.com/wp-content/uploads/2013/02/iStock_000005355205Small3-e1362098423422.jpg

A life of love

Click here to listen to the audio recording of this 12-minute message. Or watch the YouTube video. Or read the text summary below.

Today is surely a watershed moment for the world: 20 January 2021, the end of Donald Trump’s administration. Whether or not one is an American, this change of administration will surely impact the world in one way or another.

This is not a sermon about America or American politics, however. Rather it is a sermon about what defines a Christian. When we look at the American right and left, who are so profoundly divided at this time, and yet who both comprise large numbers of Christians who believe that their politics is aligned with their Christian faith, we must ask, What does it mean to be a Christian? How can Christians, who follow the same book of teachings, be so polarised when it comes to their beliefs, practices and policies?

Perhaps one of the reasons is the weight that different groups of Christians give to different parts of the Bible. While we (are exhorted to) believe that “all Scripture [that is, the whole of the Bible] is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16), if we base our Christian beliefs, practices and policies on the first Testament (the Old Testament) more than on the Gospels, or even on the rest of the second Testament more than on the Gospels, then something is wrong.

The Gospels present to us the very life, ministry and teaching of God the Son. These are not subsequent interpretations of Christ’s ministry, but Christ’s ministry itself. If we want to see God, we must look at his Son; and we get his Son in the Gospels. Jesus Christ’s life, as recorded in the Gospels, must be the template for Christian belief, practice and policy. And all the rest of the Bible must be interpreted through the Gospels.

Ironically, our reading today is not from the Gospels, but from Paul’s letter, where he writes about the central message we get from the Gospels: live a life of love.

Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. Follow God’s example, therefore, as dearly loved children and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. (Ephesians 4:32-5:2)

The life of a Christian must be rooted in love. This passage is not about love for other Christians, but love for all humanity. Paul emphasises the love that God had for us before we were saved – the love that led to God’s forgiveness of us and of Christ’s offering of himself as a sacrifice to God – these are about God’s love for us before we were saved, and thus the example is for how we love the whole world.

Love is the foundation of Christian life. Indeed, these verses are part of a larger passage which opens as follows:

So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. (Ephesians 4:17-18)

In other words, Paul sees this ‘life of love’ as constituting a fundamental difference between Christian life and non-Christian life. Our love for others is what is supposed to define us as Christians and differentiate us from everyone else. Indeed, Christ himself gives us this great command:

A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another. (John 13:34-35)

This love for other people (and indeed for the whole of creation) is fundamental to what it means to be Christian. It is only after all this, that Paul then says, “But among you there must not be even a hint of sexual immorality” (Ephesians 5:3) and then goes on to talk about morality. Morality is important, but the life of love is even more important. When we place morality above love, we are out of step with Christ, who consistently placed love above everything else. If you are placing morality above love, you must go back to the Gospels and see how Jesus lived, what he said and how he related to people.

What is most important and definitive in the life of Christ is the life of love, which is a love that is radical and inclusive. It is this kind of love that is supposed to inform our beliefs (how we understand God, ourselves and the world), our practices (how we life our life moment by moment) and our policies (or politics).

We pray for the people of America and their new president. We pray for a drawing closer together of the American people, a reduction in polarisation and anger, and a greater rooting of life in the Gospel message of love for one another. And we pray also for ourselves and our nation, which has its own challenges.

Featured image from https://www.pinterest.co.uk/pin/17240411047269719/

God’s handiwork

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Now and then, it is good for us to reflect on who we are in Christ – our identity – and what God wants from us – our purpose. Ephesians 2:10 gives as a wonderful opportunity to do that:

For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.

Let’s start with the idea that we – that you – are God’s handiwork. The Greek word behind ‘handiwork’ implies creative activity – sculpting a statue, painting a painting, writing a poem. It is about intense and skilled craftsmanship. This is what you are – you are a great work of art by the greatest artist/poet who ever lived. You are not merely a product of your genes or your environment; you are not an accident; you are not a coincidence – you are one of God’s masterpieces, unique in every way, and beautifully crafted.

Paul tells us that we are created in Christ Jesus. Christ is “the firstborn over all creation” (Colossians 1:15), thus we are the second born – Christ’s brothers and sisters. Indeed, Paul writes that “we are God’s children. Now if we are children, then we are heirs—heirs of God and co-heirs with Christ” (Romans 8:16-17). Jesus Christ is our oldest brother; we are his younger sisters and brothers. He leads the way and we follow in his footsteps.

Paul says that we are created to good works, which God prepared in advance for us to do. Before we were born, before we were even conceived, God already had us in mind. He knew what kind of person you would become, with your unique genetic makeup and life experiences, and the hand of God shaping the course of our life. God already has in mind what he wants us to do in the world. I do not think this means our lives are scripted and preset; but it does mean that there is already a pattern of what we are each able to do in unique ways that bring a smile to God’s face.

And what are these things God has prepared for us to do? Good works. It is striking that Paul writes here about good works, because in the preceding verses he has been emphatic that are saved by faith and not through good works. But now he closes off this passage by saying that we were created in Christ Jesus to do good works. That is the purpose for our creation.

What constitutes a ‘good work’. Let’s refer to the great commandment (Matthew 22:36-40), where Jesus says, “Love your neighbour as yourself”. A good work, fundamentally, is anything that shows God’s love for our neighbour. We are each created uniquely to love uniquely, to do unique good works. The good that you are able to do is different from the good I can do. You were uniquely created by the great Craftsman to do unique good, loving works, that God prepared in advance for you and only you to do in a uniquely ‘you’ way.

Let us meditate on Paul’s words:

For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.

Featured image from: https://feeds.croatia.hr/epic-week/experience/check-fascinating-handiwork/

The battle

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Covid-19 has been spreading at an alarming rate in recent weeks. We have more new cases and more deaths than we had at the height of the first wave back in July and August 2020. And we hear of whole families infected with Covid and even dying of Covid. We ought to be greatly concerned about Covid. Let us think of Covid as the enemy of humanity and an agent of the devil. Covid does everything that is the antithesis of God and works against God’s vision for humanity.

We draw on Exodus 17:8-13 for today’s message:

The Amalekites came and attacked the Israelites at Rephidim. Moses said to Joshua, “Choose some of our men and go out to fight the Amalekites. Tomorrow I will stand on top of the hill with the staff of God in my hands.” So Joshua fought the Amalekites as Moses had ordered, and Moses, Aaron and Hur went to the top of the hill. As long as Moses held up his hands, the Israelites were winning, but whenever he lowered his hands, the Amalekites were winning. When Moses’ hands grew tired, they took a stone and put it under him and he sat on it. Aaron and Hur held his hands up—one on one side, one on the other—so that his hands remained steady till sunset. So Joshua overcame the Amalekite army with the sword.

Let us think of the Amalekites as Covid – our common enemy. Everyone is working to fight off this enemy:

Joshua and his soldiers are like those who are fighting Covid directly – frontline health workers, those developing vaccines and the President and his team.

Moses, together with Aaron and Hur, are up on the hilltop praying for Joshua and his team as they battle the enemy. Let us imagine that we are Moses, Aaron and Hur.

We can and ought to be praying against Covid. Prayer is not just a psychological thing that we do. It is real engagement with God and has a real impact on the real world. Prayer is hard – Moses struggles to keep his hands above his head holding the staff of God. We have to persist, to persevere in prayer.

And as Moses struggles, Aaron and Hur come alongside him. They help him to sit and then each help him hold up his arms, so that Moses can continue his work of prayer. Aaron and Hur work together to support Moses, who prays on behalf of Joshua.

In a similar way, we need each to do our part in supporting our collective efforts against Covid. These are quite simple: wear a mask, maintain physical distancing and avoid large gatherings. When we each do our part, we make a collective difference and contribute to the common good of all humanity.

And finally, let us take heart that God is present also in this collaborative effort: Aaron and Hur work to support Moses as he prays to God to enable Joshua and his team to fight off the enemy. There is no ‘let go and let God’ in this narrative. Each member of Israel had a role to play – each did their part. Together, working collaboratively, working in partnership with God, they were able to win the battle.

Dear friends, let us pray for God’s salvation and let us each do our part to support and protect each other, so that we win the battle against Covid.

Featured image from https://i.pinimg.com/originals/af/a1/53/afa153c86da28cdfcf52e0091fc0035e.jpg

Radical inclusion

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Today we celebrate Epiphany – the revelation or revealing of Jesus Christ to the non-Jewish world, specifically, to the Magi. Traditionally, these were the three wise men or the three kings. The readings set for today (for Epiphany) tell the narrative of a great opening up (or revealing or understanding) of God’s salvation for all humankind.

We start in Isaiah with several prophecies of the nations (Gentiles, non-Jews) coming recognise the special call of Israel to be a light to the world. For example, Isaiah 59:19 says, “From the west, people will fear the name of the Lord, and from the rising of the sun [that is, from the east], they will revere his glory”. In Isaiah 60:3, we read, “Nations will come to your light and kings to the brightness of your dawn”. And Isaiah 60:6 seems to prophesy the coming of the Magi (the traditional ‘three kings’ or ‘wise men’), “All from Sheba will come, bearing gold and incense and proclaiming the praise of the Lord.”

In the times of the First Testament, God had chosen to work with the Jewish people. They were his chosen people – the people of the covenant. But throughout that Testament, we see references, like those in Isaiah, to Israel leading everyone towards God. They were to be a priestly nation who would mediate God to the world.

Then, in Matthew 2:1, we read, “After Jesus was born in Bethlehem … Magi from the east came to Jerusalem and asked, ‘Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him’.” When they found Jesus, “they bowed down and worshipped him” and “presented him with gifts of gold, frankincense and myrrh” (Matthew 2:11), in fulfilment of the prophecy in Isaiah 60:6.

The importance of the Magi is twofold. First, they recognise Jesus as a king – not merely as a child. He was a person of great significance. And secondly, because they came from the east (probably somewhere in Persia or even further east) and were not Jewish, they represent the gentile nations. Their visit to Jesus and their recognition of him as King is the fulfilment of the First Testament prophecy, that the Messiah of the Jewish people would be a Messiah for all people. This is the epiphany – the revelation of Jesus to those outside of the Jewish faith.

Jesus’ ministry, as recorded in the Gospels, was primarily to the Jewish people. Jesus says as much (e.g., Matthew 10:5-6). However, there are numerous examples of Jesus reaching beyond the Jewish people to Gentiles. Still, the Good News that Jesus preached was primarily good news for Jews.

The outworking of the fulfilled prophecy comes with Paul and is explained very clearly in his letter to the Ephesians. Speaking to the Gentiles, Paul says “you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world” (Ephesians 2:12). Paul is reiterating the First Testament position, that only the Jewish people were God’s chosen.

But Paul then shares his “insight into the mystery of Christ, which was not made known to people in other generations as it has now been revealed by the Spirit of God’s holy apostles and prophets” (Ephesians 3:4-5). And what is this mystery? It is that “through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise of Christ Jesus” (Ephesians 3:6).

Paul proclaims the great opening up of the Gospel message to all people, as was prophesied in the First Testament and according to the sign of the magi from the East. God’s chosen people are no longer only the Jewish nation, but anyone who believes in Jesus Christ. “In him and through faith in him, we may approach God, with freedom and confidence” (Ephesians 3:12). “The barrier, the dividing wall of hostility” (Ephesians 2:14) has been destroyed. The doors to the Kingdom of God have been flung wide open and all are welcome to enter!

What does this mean for us today? It means that our church doors must also be flung wide open so that all feel welcome to enter. There should be no barriers to people coming to Christ and coming to church. Every person, no matter who or what they are, should feel that they are welcome, loved and included when they meet us. We should be generous and inclusive.

If we are honest, we will admit that Christians can be some of the most judgemental, critical and exclusionary people on earth. And often also hypocrites – saying one thing but doing another. Christians frequently do not put into practice the open and inclusive Gospel that Jesus proclaimed, which was prophesied in the First Testament, and which we see unfolding throughout the Second Testament.

Jesus’ ministry was one of radical inclusion. He seems to go out of his way to embrace those who the world would regard as sinners and marginalised – prostitutes, tax collectors, Roman oppressors, lepers, demon possessed people, women, Samaritans, the dead and dying, and so on. Jesus repeatedly positions himself with those who one might think could not be the ‘chosen people’. He does this show, unequivocally, that the Gospel is a generous and inclusive message and that doors to the Kingdom of God are wide open.

And thanks be to God for that! Because this is what enables most of us – who are Gentile – to be included among God’s chosen people. Let us then walk in the footsteps of Jesus and of Paul, in the way we as individuals engage with people around us – always welcoming, always generous, warm, kind, tolerant, inclusive. And let us as a church – the parish of St Stephen – similarly be a church with wide open doors that welcomes anyone and everyone into the presence of God.

Featured image “Adoration of the Magi” by Albrecht Dürer (1504), from https://artsandculture.google.com/asset/adoration-of-the-magi/zwFGJLYuIszRRw?hl=en-GB

The world

Click here to listen to the audio recording of this 21-minute message. Or watch the YouTube video below. Or read the text summary that follows.

1 John 2:15-17 presents us with a challenging text:

Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever.

How is it that John tells us not to love the world? Must we hate the world? Or distance ourselves from it? And from the people who live in it? These questions are made yet more challenging because John uses the Greek word agape for ‘love’, which is the kind of self-sacrificial love we use for Jesus’ love for us. How then do we make sense of this passage?

When presented with difficult passages, we should always look at the text in context. The immediate context is the letter that John is writing. And a broader context that I often find useful is the life and teaching of Christ – what we learn in the Gospels. From Jesus, we learn much of value about loving the world, for example, in John 3:16-17, Jesus says to Nicodemus:

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him.

Clearly, from this passage, God loves the world extravagantly, so much so, that he sent his Son, Christ, into the world. Not to condemn or judge the world, but rather to save it, to heal it, to reconcile it to God. Indeed, this teaching comes across in numerous places throughout the Second Testament. John, as the author of both the Gospel and the letter, cannot be meaning that we must hate the world or even not love it. His meaning must be more nuanced than that.

Let’s look at another passage, from Luke 10:25-37. Here Jesus is asked by an expert in the Law what he must do to inherit eternal life. Jesus answers with the Great Commandment – to love God and to love one’s neighbour. Because ‘neighbour’ could easily be interpreted to mean just those close to me, people who are like me, the expert rightly asks Jesus, “And who is my neighbour?” Jesus then tells the parable of the Good Samaritan – the Samaritan is the neighbour – a person who was not part of the Jewish community or faith. In effect, Jesus says, ‘Everyone is your neighbour’. Or even, ‘The world is your neighbour’. Again, John can certainly not be implying that we love only other Christians and not love ‘the world’ – this would be against Christ’s own teachings.

When we look more closely at John’s letter, we read:

For everything in the world—the lust of the flesh, the lust of the eyes, and the pride of life—comes not from the Father but from the world.

Here John gives a more nuanced explanation of what he means by ‘the world’. It is not actually the world itself or its people, but rather worldly values, which are often at odds with the values of Christ.

All too often, Christians assimilate the values of the world and turn them into pseudo-Christian values. As wise Christians, we need to be critical about what we hear and what we accept. We need to look at the values of our church, the values that our pastors/ministers/priests preach about, and how our church behaves, and critically evaluate whether they are aligned with the values and behaviour of Christ. This is John’s message.

Let me give three examples:

  1. Materialism. The world has become increasingly materialistic, and this passion for money and things, for wealth and possessions, has come into the church in the form of prosperity teachings – that God wants you to be rich and that being rich is a sign of God’s favour. But this worldly value “comes not from the Father but from the world” (1 John 2:16). Rather, Jesus’ life was characterised by simplicity, contentment and generosity. Material things, that Christians so often chase after, will “pass away” – they are but dust.
  2. Me first. There is a growing self-centredness in the world’s values. We see this at the individual level, but also at national levels, with the rise of nationalism (e.g., my country first) and the withdrawal of countries from regional or global collectives. But this is a worldly value, not seen in the life and teachings of Jesus. Jesus’ life is characterised by other-centredness, not self-centredness and by an attitude and practice of service or servanthood. His ministry and the life of the early church was rooted in collectivism – things held in common and shared, so that everyone had enough. The self becomes one part of the Body of Christ, which is his Church, each one playing their part for the greater good.
  3. Entitlement. Emanating from the previous two is a sense of entitlement – that I am owed and deserve everything good, and that everything bad is an unfair imposition. This intolerance for difficulty in life is a worldly value, not Christian. Instead, Jesus embodies the path of suffering. While, as God the Son, he was entitled to power and authority, he poured himself out and became nothing, taking the form of a servant. He teaches that we should not expect rewards here on earth, but rather that we should build up treasures in heaven, as those are the ones that will last, that count. And he sacrifices himself for the good of the world. There is no entitlement in the life of Christ, and no place for it in the lives of Christ’s followers.

Dear friend, let us heed John’s warning to not become entangled in the values of this world – the lust of the flesh, the lust of the eyes, and the pride of life – and in particular to not allow these values to be assimilated into Christian teaching in our church. As John says, “The world and its desires pass away, but whoever does the will of God lives forever.” Let us hold firm, then, to the life pattern and teaching of our Lord Jesus Christ.

Featured image from here

I would like, at the end of this year, to pay tribute to the people in (I think) the Democratic Republic of the Congo who wove the Kuba cloth that has been my backdrop for all my sermons during 2020. I purchased this cloth in Zambia several years ago and have treasured it as a work of great skill among African artists. I have been pleased to have it as my backdrop this year.

Next year, I’ll be using another beautiful African fabric called mud cloth (bogolanfini), probably handmade in Mali. Click here for the history of mud cloth.

New Year’s resolve

Click here to listen to the audio recording of this 19-minute message. Or watch the video on Facebook here (sermon starts at about 20 minutes).

Today we read about Jesus’ bris or circumcision, eight days after he was born, in Luke 2:21-40. We meet two incredible people of great faith in the temple: Simeon and Anna. Both immediately recognise Jesus (remember he’s just eight days old) as the Messiah, the long-awaited one.

Given that New Year is almost upon us, I thought it might be useful to see what we can take from this passage to inform our New Year’s resolutions for 2021. Or rather, to inform our resolve for 2021. (‘Resolve’ has far greater strength of determination and commitment that a mere ‘New Year’s resolution’, which most of us probably break on 2 January!)

  1. Let us be resolute in our to devotion to Christ. Simeon is described as a righteous and devout man, filled with the Spirit of God, while Anna is described as an 84-year-old prophet, who virtually lived in the temple, worshipping, praying and fasting. Both of them embody a deep commitment to devotion to God. We can be determined to walk in their footsteps, through our devotion to Christ.
  2. Let us resolve to live out salvation for all of humankind. Simeon says, in vv 30-32, “My eyes have seen your salvation, which you have prepared in the sight of all nations: a light for revelation to the Gentiles, and the glory of your people Israel.” Initially, the salvation that would come through Jesus was thought of as being only or primarily for the Jewish people – indeed Jesus’ ministry was mostly to Jews. But there is a growing awareness (with deep roots in the First Testament) that the salvation that comes through Christ is for the whole world. We can live this out in the way we live, work and speak. And at this time, in how we handle the challenges of Covid.
  3. Let us resolve work always for peace. In vv 34-35, Simeon recognises that Jesus’ life and ministry will not result only in peace and joy; there will be those who oppose him, there will be conflict, and eventually there will be death. But Jesus’ ministry is one of peace-building, love, forgiveness and reconciliation. Let us live out such a deep commitment in our daily lives. And let us also resolve to pray for the world, which is marred by so much discord, conflict and violence.

May 2021, which will continue to have its major Covid-related and other challenges, be a year in which we are more intentional in our resolve to be devoted to God, to live out his inclusive salvation and to work for peace.

Featured image “Simeon’s Moment” by Ron DiCianni, from https://www.tapestryproductions.com/product/simeons-moment-artwork-by-ron-dicianni/

Reconciliation

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Today (16 December) in South Africa we celebrate Reconciliation Day, a day on which we remind ourselves of the great need for us to reconcile with each other, after generations and generations of racial oppression and exclusion. We still have a long way to go with this!

In 2 Corinthians 5:16-20, Paul writes at length about reconciliation. He explains that God has reconciled us to Godself; that God has been working all along to reconcile the whole of humanity – indeed, the whole of creation – to Godself; and that God has now entrusted this ministry of reconciliation to us:

So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God.

Given that God has done so much to reconcile us to God’s self and given that we are given this great commission to carry out in Christ’s footsteps, how sad it is that there is still so much division among Christians! I do not refer only to divisions between denominations, but also divisions within a local parish, between members of the same local church. Such divisions are completely out of step with everything that God has been doing with humanity since the Fall. We are called to work for relational reconciliation among ourselves in the church.

Paul then goes on in Galatians 3:26-29 to emphasise that the work of Christ has been not only to towards relational reconciliation, but also towards structural or systemic reconciliation:

So in Christ Jesus you are all children of God through faith, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.

These categories that Paul writes about – Jew/Gentile, slave/free, male/female – are the classic sociological topics of race, class and gender. These are the systemic and structural lines according to which most societies are still divided. Employment, poverty, inequality, social exclusion, crime, agency, violence, salaries and so on all run along the lines of race, class and gender – those very things that Paul says should have disappeared in Christ. Yet in the so-called ‘Christian world’, these lines run deep into the earth.

As followers of Christ, we are called to work to undermine and subvert and dismantle these lines. To stand up against racism, classism and sexism or patriarchy. Not to perpetuate them!

And Paul then goes still further in Ephesians 5:21 to emphasise that this reconciliation should be not only in church and the world, but also in our intimate relationships. Within our households, we need to work towards domestic reconciliation and harmony:

Submit to one another out of reverence for Christ.

Such a simple verse! Christians tend to emphasise the next line (wives submit to your husbands), but Paul’s headline for this passage is that we all must submit to each other: husbands to their wives, wives to their husbands, children to their parents and parents to their children. When we are all submitting to each other, out of reverence for Christ, who has reconciled us to God, we will be united and harmonious. Mutual submission to one another builds reconciliation, dismantles inequality and fosters unity.

Let us reflect deeply on the reconciliation that God has already worked for us between us and God, and in grateful response to that, work for relational, structural and domestic reconciliation.

Featured image from: https://www.thesouthafrican.com/news/day-of-reconciliation-24-years-democracy-south-africa-reconciled/

Click here to listen to a previous sermon, from 2016, on this same theme, but from a different angle.

Kindness

Click here to listen to the audio recording of this 9-minute message. Or watch the YouTube video. Or read the text summary afterwards.

We live in a world that seems to be increasingly self-centred, selfish, self-serving, self-obsessed. A world that seems often harsh, intolerant, judgmental, hostile and exclusionary. We are seeing a growth in nationalism – people putting their country’s needs first and subordinating or even rejecting the needs of the global community. Perhaps the world has always been this way. But it seems to me to be a growing trend over the past several years.

What do we as Christians do in such context?

When we want to know how to be behave in the world, the best place to go is to the Gospel narratives, to see how Jesus behaved. And to hear how Jesus spoke – not just his teachings, but what he said to people informally and how he spoke to and engaged with people.

In Matthew 15 we find the story of Jesus feeding the four thousand with a few fish and loaves of bread. The story starts with Jesus healing people of a wide array of afflictions, leaving the crowds amazed. But in the middle of this story is a profound verse that ties the entire story together:

Jesus called his disciples to him and said, “I have compassion for these people; they have already been with me three days and have nothing to eat. I do not want to send them away hungry, or they may collapse on the way.” 

What we see here in Jesus is kindness. He is kind. We could say ‘compassionate’ and that would be correct. But ‘kind’ is a much simpler, shorter word. It is the word a child is likely to use.

If we scan through the pages of the Gospels, we will see more and more examples of Jesus being kind. He is thoughtful, considerate, sensitive, responsive, engaged, attentive, slow, open, willing, touchy, generous. in a word: kind.

Psalm 23 is also a set reading for today: The Lord is my shepherd. The shepherd also is kind. Indeed, there are numerous passages in the first and second testaments about shepherds who care for and protect their sheep, who seek lost sheep, who bind up and heal injured sheep, who fight off wild animals. These images of shepherding are images of kindness.

Jesus was kind – let us be kind.

Painting by Lester Kern,
from https://www.amazon.com/He-Walks-Me-Religious-Unframed/dp/B011O9Q2MA

Stewarding our world

Click here to listen to the audio version of this 12-minute message. Or watch the YouTube video below. Or read the text summary that follows.

Father almighty
we offer ourselves to you as a living sacrifice in Jesus Christ our Lord.
Send us out into the world in the power of the Holy Spirit
To live and work to your praise and glory.

We end each Eucharist service with this prayer. It is the endpoint of the entire service of communion. We do come to be filled, restored and healed; we do come to worship and praise God; we do come for fellowship; we do come to learn; and we do come to celebrate the Eucharist. But the purpose of all of this is to equip and fill us to go out into the world and serve the Lord.

The church is a refuelling station, in which we are filled up and restored, so that we can go out and do God’s work in the world.

Today is the fourth and last Sunday in our stewardship programme.

  1. In the first week, we considered stewarding ourselves;
  2. then stewarding our communion (our church fellowship);
  3. and last week, stewarding our things, particularly our money.
  4. Today, we reflect on what it means to steward the world.

Genesis 2 presents the narrative of God’s creation of humanity. God then placed the man he had created in the Garden of Eden and commissioned him to ‘tend and care for it’; that is, to steward the world. We continue to carry this commission.

Stewarding the world includes a focus on the planet – the earth itself – with all its natural resources: the sky, the oceans, the water, the land, the minerals, the renewable and non-renewable energy resources. We are commissioned to take care of the earth (and indeed the cosmos) – not to exploit, plunder, rape and destroy. ‘Tend and care’ are gentle, kind, caring, nurturing words, to describe the relationship we ought to have to the world around us.

In addition, stewarding the world includes a focus on its people – on all of humankind – regardless of anything (religion, race, gender, politics, nationality, sexual orientation, gender identity, age, disability, and so on). We are to be Christ’s presence among humanity – his hands, his feet, his eyes, his mouth, his heart (as Saint Teresa of Ávila may have written – see video below). It is unfortunate that many Christians see their Christ-like presence in the world as reduced just to fighting against two issues: human sexuality and abortion. While these are important topics to engage, Jesus’ own presence in the world focused pervasively on fighting for love, kindness, justice, inclusion. To steward the people of this world is to imitate Christ’s engagement with humankind.

Appropriately, today is All Saints Day, the day on which we commemorate and celebrate the lives of the saints. My church is named after St Stephen, who is described in Acts 6-7. Carrying his name, we in our parish are invited to adopt Stephen as a model or example for our lives. Stephen was a young deacon, whose ministry lasted less than a year. A deacon is a servant, who works out in the community, helping the poor and marginalised. Stephen is described as being “full of faith and of the Holy Spirit”. He was a bold preacher, delivering the longest sermon in the book of Acts. It resulted in his murder, at the age of 29. As he died, his last words were to forgive those who stoned him.

Stephen is a shining example of stewarding the world. He was a servant to the people of God and to people seeking God.

Let us each take up our own role, in our own place, in our own way, using our own Spirit-given gifts, to love and serve the world.

Go in peace to love and serve the Lord
In the name of Christ.
Amen

Painting of the saints by Fra Angelico (in the 1400s) from https://en.wikipedia.org/wiki/All_Saints%27_Day
https://www.youtube.com/watch?v=w7ymxW3rndk