Courage!

Click here to listen to this 17-minute message.

There are times in life where we are called upon to stand up for truth or justice, or simply to challenge someone in our family or workplace. Sometimes, we back off from these situations because it seems too intimidating. It is at times like this that we need courage – courage that comes from God.

Jeremiah 1:4-10 tells the story of such a time:

  1. God commissions Jeremiah, with an amazing promise: “Before I formed you in the womb I knew [or chose] you, before you were born I set you apart; I appointed you as a prophet to the nations.”
  2. Jeremiah responds with consternation (fear, anxiety, trepidation): “Alas, Sovereign Lord, I do not know how to speak; I am only a child.”
  3. God responds with words of encouragement, to give Jeremiah courage: “Do not say, ‘I am too young.’ … Do not be afraid of them, for I am with you and will rescue you. I have put my words in your mouth. See, today I appoint you over nations and kingdoms to uproot and tear down, to destroy and overthrow, to build and to plant.”

This three-fold pattern – commission, consternation, courage – is often true in our lives.

We see it also in Jesus’ ministry. In Luke 3:21-22, Jesus is commissioned at his baptism, when God the Holy Spirit fills him and God the Father speaks words of affirmation. In Luke 4:1-13, Jesus experiences (arguably) consternation, when he is tempted by Satan in the wilderness. And in Luke 4:17-27, Jesus displays courage by proclaiming his ministry manifesto and speaking truth to the people in the synagogue. Specifically, Jesus challenges their assumption that Jesus had come just for them, and argues that God had come for the whole world.

But let us not be obnoxious! Sometimes Christians can be self-righteous, harsh, uncaring and rude in the way we stand up for truth. Let us, rather, be the embodiment of love. 1 Corinthians 13 makes it perfectly clear that anything that we do that is not infused with love is worthless.

When the time comes for us to stand up to power, to challenge someone, to confront injustice in the world, let us remember that we (like Jeremiah) are commissioned to be Christ’s ambassadors and to work for the values of the Kingdom (e.g., love, justice, human dignity, compassion, community). And despite feeling consternated or fearful, let us take courage from knowing that God is with us and we are empowered by Holy Spirit, and let us speak up.

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Featured image from: https://www.iamashcash.com/wp-content/uploads/2015/12/Managing-Up-3-420×420.jpg

Alignment

Click here to listen to this 13-minute message.

This message was preached on a special day: the first service I led as an ordained Anglican priest in the Diocese of Pretoria, South Africa. There’s a picture of me below, flanked by The Rev’d Marti Slater (Assistant Priest) and The Rev’d Siphiwo Bam (Rector of our parish) after the service.

In this message, I share a little of my journey of being called into ministry, which goes back about 30 years since I first heard the call (and began avoiding it) and 14 years since I accepted the call and began journeying towards ordination. There is a long story, the details of which I don’t go into in this message. Suffice it to say that it has not been easy and that I and many others are delighted that this day has finally arrived.

In the process of this journey, particularly in the past year or so, and especially during this past week of preparation for yesterday’s ordination (Saturday 15 December), I have come to understand that God has been working to increasingly align my life – the whole of my life, both interior and public, both in church and in the ‘secular’ workspace – with God’s will and desire. Alignment has become the word I use to express my experience of this journey towards ordination.

Looking at the Advent reading for today, from Luke 3:7-18, we see John the Baptist calling people to prepare for the coming Messiah, to make their hearts and their society ready to receive him. He says, “Produce fruit in keeping with repentance” (vs 8a), which I interpret as a call to alignment. Repentance is an internal and spiritual act, between oneself and God. Producing fruit, on the other hand, is a public and social act, between oneself and the world.

After exhorting his congregation to repentance, people ask him, “What should we do then?” and John gives three responses that point to a message of social justice – about treating people fairly, honestly, kindly and with integrity. His message of repentance is, in many ways, a social message. But then he goes on to warn people that one greater than he will come, who baptizes not with water but with Spirit and fire. This message is a religious and spiritual one.

John is not presenting a muddled message. Rather, he is calling for an alignment between our private and public lives, between our ‘sacred’ and ‘secular’ lives. He is anticipating Paul’s disclosure of the mystery of God’s will, viz. “He [God] made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ” (Ephesians 1:9-10).

Ultimately, there is no distinction between our private and public lives, between our ‘sacred’ and ‘secular’ lives. All are within the sphere of God’s interest and mission. All need to align with God. As we journey towards alignment, we help to make straight paths for the Lord, rather than crooked ones. We help to fill in the valleys and make low the mountains, so that rough ways become smooth. Then all people will see God’s salvation (Luke 3:4-6).

Here is a definition of Christian alignment that I have been working on. Alignment is:

  • The will of God the Father,
  • Enacted by God the Son,
  • Empowered by God the Holy Spirit,
  • Illuminating our hearts and minds,
  • Expressed through our values in action, and
  • Transforming the world.

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The video below is a song written and performed by Gregory Porter called Take me to the Alley. I have been listening to this song over the past week, and during retreat it was ever in my mind. I find the words profound and the style of the song very moving. I think it is an Advent hymn.

 

Feature image from: http://mxtrianz.me/stone-stack/stone-stack-9-stack-of-stones-and-sea-splash-stock-footage-video-4820351/

 

There will be signs!

Click here to listen to this 20-minute message.

Today is the first Sunday in Advent – the four Sundays leading up to Christmas – during which time we reflect on our preparation for Christ’s comings into the world – his first coming some two thousand years ago, and his second coming some time in the future.

Today’s Gospel reading, Luke 21:25-36, presents part of Jesus’ prophecy about the future, specifically, the Day of the Lord, or the day on which he will return, aka the ‘second coming’. He opens this passage with the words, “There will be signs…”

We all look for signs – signs about our past, to explain where we come from; signs about the future, so we know where we’re going; and signs about the present, to help us make sense of our current situations. In this passage, Jesus gives us insights into all of these.

Advent is a time of going back more than 2000 years, so we can look forward to the birth of Christ, whose birthday we will celebrate in a few weeks. In those days, people were looking for signs of the long-awaited Messiah. Now, today, we are looking forward to his second coming, and looking at the signs that foretell this.

Jesus’ teaching in Luke raises both the light and dark of Jesus’ second coming, some time in the future. He cautions us about the dangers and risks of that time. And he also encourages us to be faithful during these times.

Drawing on Christ’s teaching, I suggest that he calls us – in our faith, and also in our private and public lives – to cast one eye on the future and the other on the present. I explain why he says this and why it is a useful approach for contemporary living. I argue that we should live in the present, with roots in our past and looking forward to the future.

Feature image from: https://blog.obitel-minsk.com/2017/05/orthodox-understanding-of-the-second.html

Standing against patriarchy

Click here to listen to this 20-minute message.

The church has fallen far short of its expected role in championing the dignity and worth of women. Instead, the church has been complicit in advancing patriarchy: women and children have been abused and exploited by clergy and church leaders; the role and authority of women has been dampened in the church; women have been encouraged to return and submit to their abusive husbands; and a theology of male supremacy has been advocated. The church has and continues to advance patriarchy.

This is at odds with the teaching of Scripture. While the Bible was written men in a patriarchal world and reflects patriarchal patterns of life, this does not mean that God is a patriarch, nor that the church should be patriarchal. We need to revise our theology in light of a reading of scripture that is not dictated by cultural norms about gender relations.

For example, the creation narrative in Genesis is often used to support male superiority – woman was derived from man, man was created to rule, etc. But a close reading of Genesis 1:27-8 and 2:18-23 presents a picture of God creating woman-and-man as a partnership.

  • Both were commissioned to rule over the world – man was not mandated to rule over woman. They were co-workers, partners, sharing in an egalitarian way the responsibilities for taking care of the world.
  • Woman was created out of man, from Adam’s side, showing that they are the same (or similar). They are equals, partners, lovers.
  • Woman was created as a ‘helper‘, but that word does not imply servitude or subordination. It is used 21 times in the First Testament, 16 of which refer to God helping the people of Israel, e.g. Psalm 121:1-2. God is hardly the servant of or subordinate to Israel! If anything, being a ‘helper’ connotes a position of strength and capability.
  • The creation narrative speaks not of male supremacy and female subordination, but of gender equality and mutuality, of partnership and sameness.

Another example, Paul’s writings in the New Testament are riddled with patriarchy: wives submit to your husbands, husbands are the head of the wife, husbands are the head and wives are the neck, women must remain silent in church, etc. Unquestionably, Paul was a patriarch in a patriarchal world. But, we too seldom hear another thread in Paul’s writings: a thread that is at odds with the patriarchal narrative.

  • In Galatians 3:28, Paul writes about the unity of humanity in Christ. He starts with divisions that he fully understands and lives out: “neither Jew nor Greek, slave nor Free”. These shifts towards equity in race and class were radical at that time; indeed they are radical today. But Paul was struggling with “neither male nor female”. One has a sense that Paul understands and partly believes that there is gender equality in Christ, but that his upbringing and investment in a patriarchal world-view hold him captive.
  • In 1 Corinthians 7:3-5, Paul presents a view of marriage – of sex in marriage – that is contrasts starkly with the views he presents in Ephesians 5:22-33. In 1 Corinthians 7, Paul presents sexual relations in marriage as entirely egalitarian and mutual. There is no sense here of a hierarchy of status or even of a differentiation of roles. Instead, there is simply a loving, mutual self-giving of one to the other. Egalitarian marriage.

I’m not arguing here that the Bible narrative advances gender equity. Far from it – the Bible was written by patriarchs in a patriarchal world, and is full of patriarchy. But I am arguing that the Bible equally presents God’s view of humanity as endorsing gender equity. At very least, we must admit that the Bible is not unequivocally in support of patriarchy.

And when we combine this fracture in the patriarchal edifice, even if only a tiny fault line, with the person of Jesus, and his ministry among the women and men of his day, the church must stand up to and against patriarchy. Patriarchy is a social evil that harms the life of the majority of humanity: all women, all children and (arguably) all men. We are all held captive to patriarchy, with some of us (mostly us men) benefiting at the expense of women. This cannot be. This is not the image of the Kingdom of God presented by Jesus Christ.

I call on all of us, but especially men, to do four things:

  1. Be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2). We have to start with our own minds, which have been taught patriarchal ways of viewing the world and ourselves since infancy. Let us be transformed, so that we can perceive God’s will more clearly. Let us challenge the deeply engrained patriarchal patterns of thinking.
  2. We need to speak out against patriarchal talk and behaviour. Let us not be silent. Let us not turn our eyes away. Let us speak up for truth and love, for gender equality and for the full dignity and worth of both women and men.
  3. We need to challenge the misuse of Scripture, which draws on handfuls of texts that bolster the culture norms of our society, but are not aligned with the Kingdom values that Christ presents in his teachings and ministry. Scripture has problematic passages, to be sure, but the overriding thread that runs throughout Scripture, and that is our key to making sense of the Bible, is God’s extravagant love for humanity, revealed through creation and the life of Christ.
  4. We need to stand, unequivocally and unflinchingly, with the victims of gender-based violence. For too long, the church has stood with the perpetrators. We see this particularly in the Roman Catholic church, for example, in Pope Francis’ protection of Bishop Juan Barros in Chile, and his later apology to the victims of Bishop Karadima. But let those of us who are not Catholic, not be complacent and point fingers. Child sexual abuse and sexual harassment of women manifests in all churches, including, for example, the Church of England and Willow Creek. The church – you and me – must stand with those who are violated and abused. That is what Christ did, repeatedly. We can do no less.

In the midst of the #MeToo movement, the Church should and must stand up to and against patriarchy, and for the voice of those who have been disempowered and silenced. This was the role that Christ Jesus took up during his brief time on earth. It is the role that his mother gave voice to in her great Magnificat. And it is the role that the church, and all its individual members, must continue today.

Truth to Power

Click here to listen to this 14-minute message.

The Gospel of Mark, chapter 6, verses 14-29, presents us with the grisly narrative of the beheading of John the Baptist, at the hands of Herod Antipas, on request of his step-daughter Salome, who was acting on instruction from her mother Herodias. It is a passage that is inserted abruptly in an unrelated narrative about Jesus’ disciples performing miracles and preaching the Gospel. What is the purpose of such a narrative?

In this message, I suggest it serves as a tale about power and corruption. And about our role in the face of such power and corruption. I make three points:

  1. We need to avoid the entanglement of sin and guilt.
  2. We need to recognise and speak truth to the power of the powerful.
  3. We need to accept the cost of discipleship.

Christianity is not just about fellowship and singing choruses. It is not just about the love of God. It is also about challenging power and corruption in the world, about speaking truth to power. It is about championing Kingdom values, such as compassion, integrity, the intrinsic value of every person, equity, justice, the sacredness of the earth. It is about standing against oppression, exclusion, domination, exploitation, injustice and abuse. It is about accepting, even embracing, that speaking truth to power may have negative consequences for us. Christianity is serious business!

(Richard Strauss composed a chilling opera about this narrative called Salome. Not for the faint-hearted! Here is a link to a recent production.)

Looking up, looking out

Click here to listen to this 15-minute message.

We live in a world that seems to be doing not very well. Globally and nationally we face many challenges. And many of us face personal challenges as well. These can wear us down, challenging our faith, leading us to wish we could escape all of it.

In such times, most of us look up. We look up toward heaven, towards God, and wish that God would fix things up. “I lift up my eyes to the hills,” says the Psalmist (121:1). Paul writes at length about this in 2 Corinthians 4:16 – 5:5. He reminds us that the world and the body we live in are transient – they last but a short time and then are done. So, he longs for a more permanent world – heaven – where we can dwell for eternity with God, and where we will be doing considerably better than we are now.

So, we look up for a better future. We look up for life after death. We look up for an eternal reward. We look up for justice. We look up for comfort and solace. We look up for hope and courage.

It is good for us to look up.

But God also calls us to look out. God is not in the business of escapism. God is not inviting us to run away from or ignore or avoid the difficulties that we are facing in this world. Rather, God wants us, calls us, to be a co-worker with God in bringing into being the Kingdom of God in our midst. This was the ministry of Jesus – “the Kingdom of God is near”. Looking out means to look around us, to look at the world as it is, to really see what’s going on. Jesus always had his eyes wide open and was looking out. In English, to ‘look out’ for someone also means to care for someone.

We hear this sentiment in the Song of Mary (Luke 1:46-55), when Mary begins to understand what God was doing through her, and the way she was participating in birthing the Son of God, who would order the world, turning tables, balancing books, righting wrongs. These were present things that Jesus would do, and Mary recognised that she was a participant in making this ministry possible. Mary was looking out at the world and seeing the role she and her son would play in confronting evil.

We hear this also in the Lord’s Prayer (Matthew 6:9-13), where Jesus prays not that we may escape to heaven, but rather that heaven will come to earth: “Your kingdom come,
your will be done, on earth as it is in heaven”. The rest of the prayer is about present realities: daily food, forgiveness, reconciliation, holy living, protection. His is a looking out prayer, not a looking up prayer. This prayer is about looking out at the world as it is.

Looking up and looking out are important Biblical principles for Christian living. In South Africa, during the years of struggle against apartheid, the Anglican church (which I’m part of) applied this principles. Our church services – sacramental, liturgical – are designed to help us look up to a God who is majestic, powerful, compassionate, gracious. We come to church, into a beautiful service, to escape the ugliness of the world outside; we come to church to look up. But, the Anglican church was also instrumental in undermining and eventually toppling the apartheid government and its laws; our church was looking out. THIS is what church is meant to be: Looking up and looking out.

A Community of Faith Seeking Christ

Click here to listen to this 24-minute message.

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

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

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

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

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

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

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