Life and Death

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The collect for today opens with the words, “Holy and righteous God, you set before us life and death”. This prayer sets the tone for today’s collection of readings, which are, literally, a matter of life and death. We are presented in the scriptures with two options – life and death – and invited to choose one. Let’s run through them swiftly together.

1 Corinthians 5:12-20. In this passage, Paul defends the importance of believing in the resurrection of the dead in general, and the resurrection of Christ in particular. If there is no resurrection, Paul argues, then there is no hope for us of a life after death. And if that is the case, our believing in Christ is to be pitied. Paul is impassioned in making his argument. You can hear, as you read, that this is for him, a make or break in the Christian faith – it is a matter of eternal life or eternal death.

Luke 6:17-26. Here, Jesus presents a series of blessings and woes, each comprising three verses. The blessings remind us of his beatitudes in Matthew 5, and speak of God’s favour on those who are vulnerable and marginalised, and those who suffer for the sake of Christ – they will be raised up. The woes are dire warnings against those who laud their wealth and power over others, who bask if their own accomplishments and who are self-sufficient – they will be brought low. Jesus is not afraid to divide the world into good and bad, blessed and cursed – it is a matter of life and death.

Jeremiah 17:5-10. Jeremiah echoes Jesus’ curses and woes. “Cursed is the one” he says, who trusts in human things and who turns away from God. That person will be like a dry shrub in a salty uninhabited wasteland. Jeremiah’s words here are clear and uncompromising. By contrast, “blessed is the one” who trust in God, for they will be like a tree, with its roots in a river, who is able to withstand challenges and be green and fruitful – it is a matter of life and death.

Psalm 1. The Psalmist replicates Jeremiah’s imagery of a “blessed one” who does not keep company with the wicked, but rather who spends time with God. This one is like a tree planted by a river. The ready water strengths and protects the tree, so that it is always fruitful. By contrast, the wicked are like chaff, who have no roots and blown away by the wind. Their way leads to destruction – it is a matter of life and death.

These four readings all say the same thing – there is a path of life and a path of death. The path of life involves maintaining fellowship with God and God’s people, and living in accordance with God’s values. The path of death involves relying on oneself, disregarding God and placing too much hope in how others perceive one. The consequences of these two paths are a matter of life and death.

All too often, we stray onto the path of death. Sometimes we do so quite consciously and deliberately – we turn from God and we choose to think or act in ways that we know are ungodly. Other times, we just stray there, quite unintentionally, as if drawn there. Roman Catholic theologians call this ‘original sin’ and Calvinists call it ‘total depravity’ or sometimes ‘pervasive depravity’. It relates to the fall of humanity in Genesis 3 – that our hearts, created by God for good, incline towards evil. If we are not watchful and careful, we all too easily drift onto the path of death, by turning from God towards sin.

We must be far more alert, awake and vigilant regarding our heart and our actions. We must be far more deliberate and intentional in what we choose. If we drift through life without thinking, we are at great risk of drifting onto the path of death. Rather, we need to be conscious and thoughtful about life. We must choose, repeatedly, even continuously, to follow the path of life, the path of blessing, the path of Christ.

Moses speaks strongly to his people about this shortly before they exit the wilderness. It is worth reading in full: Deuteronomy 30:15-20a:

See, I set before you today life and prosperity, death and destruction. For I command you today to love the LORD your God, to walk in obedience to him, and to keep his commands, decrees and laws; then you will live and increase, and the LORD your God will bless you in the land you are entering to possess. But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them, I declare to you this day that you will certainly be destroyed. You will not live long in the land you are crossing the Jordan to enter and possess. This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live and that you may love the LORD your God, listen to his voice, and hold fast to him. For the LORD is your life.

Now choose life!

Featured image from: https://blogs.gartner.com/hank-barnes/files/2013/04/fork-in-the-road.jpg

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

Let us gather again

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Jeremiah the prophet wrote and spoke during a time that included the exile of the Jewish people in Babylon, which started around 597 BC and lasted about 60 years. During that time, Jewish people were not badly treated in Babylon, but keenly felt how dislocated they were from the world they knew, from the city of Jerusalem and from the temple there. Babylon may have been relatively safe, but it was not home and left them feeling alienated, fragmented and cut off from their faith and fellowship. On the other hand, a return to Jerusalem was a fearsome thought. It was a long way away, many enemies were there who wished them harm, and because of the destruction of temple and the city walls, they felt ambivalent about what might await them.

Does any of this seem familiar for us living under Covid? Many feel exiled to their homes, which are safe (though truly only relatively safe) and familiar. The world out there seems dangerous and threatening. Church, on the other hand, may feel like another dangerous place, fraught with risk, even though, at our church, church is probably safer than home, shops and workplaces.

The result of the avoidance of church and becoming reclusive at home is that we feel dislocated from our faith community and (in many cases) from God. For Christians, like for people of other faith groups, gathering together with the people of faith in worship of God is vital to our well-being and health. We are made for fellowship. We are made for corporate worship. Church is not a luxury, but a necessity.

Jeremiah 30 and 31 are part a sequence that focuses on the restoration of Israel.

Chapter 30 opens with God’s promise that God will bring God’s people back and restore their home:

“The days are coming,” declares the Lord, “when I will bring my people Israel and Judah back from captivity and restore them to the land I gave their ancestors to possess,” says the Lord. (30:3)

Although they confront incurable illnesses, God will restore their health:

This is what the Lord says: ”Your wound is incurable, your injury beyond healing. There is no one to plead your cause, no remedy for your sore, no healing for you. … But I will restore you to health and heal your wounds,” declares the Lord. (30:12 & 17)

God will restore and cultivate a community of faith:

“I will restore the fortunes of Jacob’s tents and have compassion on his dwellings; the city will be rebuilt on her ruins ,and the palace will stand in its proper place. From them will come songs of thanksgiving and the sound of rejoicing. I will add to their numbers, and they will not be decreased; I will bring them honor, and they will not be disdained.” (30:18-19)

God will make them a people of God:

“So you will be my people, and I will be your God.” (30:22)

God affirms that God’s love for God’s people is eternal and steadfast. Even in the midst of adversity, even in exile or death, God’s love is certain:

“I have loved you with an everlasting love; I have drawn you with unfailing kindness.” (31:3)

God will gather the people of God, including those who are vulnerable, and restore them:

“See, I will bring them from the land of the north and gather them from the ends of the earth. Among them will be the blind and the lame, expectant mothers and women in labour; a great throng will return. They will come with weeping; they will pray as I bring them back. I will lead them beside streams of water on a level path where they will not stumble, because I am Israel’s father, and Ephraim is my firstborn son.” (31:8-9)

God will be the good shepherd, just as Jesus described himself as the Good Shepherd:

“He who scattered Israel will gather them and will watch over his flock like a shepherd.” (31:10)

There will be a bounty – an abundance, an excess of good things. And sorrow will be a thing of the past:

“They will come and shout for joy on the heights of Zion; they will rejoice in the bounty of the Lord—the grain, the new wine and the olive oil, the young of the flocks and herds. They will be like a well-watered garden, and they will sorrow no more.” (31:12)

And there will be a reversal of fortune, in which challenge and suffering will transform into abundance and joy:

“Then young women will dance and be glad, young men and old as well. I will turn their mourning into gladness; I will give them comfort and joy instead of sorrow. I will satisfy the priests with abundance, and my people will be filled with my bounty,” declares the Lord. (31:13-14)

Many of us have been living in exile – an exile imposed by Covid and the necessary lockdowns. For a time, this was necessary, to protect and preserve human life. But it has come at a cost. And that cost includes the loss of belonging to a community of faith. And with that loss easily comes a loss of faith itself – God seems remote.

But this way of living, while necessary at a time and still necessary in some cases now, is not the Way of Life. There is a time to be restored to our Jerusalem, to our temple, to our community, to our home. It is time – now at the start of January 2022 – to resume our gathering with the people of faith – in person where possible, and online where not. Far too many people have drifted away from church entirely and given up meeting. We need to gather again. We need to become again a people of God, and experience God’s healing, God’s shepherding, God’s love, God’s bounty, God’s presence.

Let us commit in this year 2022 to gather in Christ’s name and in fellowship with one another.

Featured image from: https://s3.us-east-1.amazonaws.com/gbod-assets/generic/Congregation-worshiping-in-church.jpg

Advent: Hope

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Last week we learned some Advent yoga – reaching back and seizing hold of the promises God made and fulfilled in Christ, which God has fulfilled, which feeds our faith; and reaching forward and grasping at the promises God has made that still will be fulfilled in Christ, which gives us hope. Today we focus forwards towards the hope of things yet to come. Central among this is Jesus’ second coming.

Our readings today (Malachi 3:1-4; Luke 1:68-79; Philippians 1:3-11 and Luke 3:1-6) all speak about the anticipation of Christ’s coming, including his second coming. Malachi (and Jesus) speaks about the second coming as being sudden, unexpected, which gives us a fright. We don’t know when to expect him. Malachi also says, when the Lord comes, the messenger we long for, the Son of Man, who will be able to stand? It will be daunting. (Though Jesus prays in Luke 21:36 that at the end times “you may be able to stand before the Son of Man”.)

Malachi, John the Baptist, Jesus and Paul all tell us we need to prepare for the coming of Christ. We must be ready. We must repent of our sins and receive God’s forgiveness, then we are made right God, and ready to receive Christ. Malachi speaks about purification – metal purified by fire and clothing cleansed with launderer’s soap.

There will be a sifting, a separation. Malachi calls it a sifting – of flour from chaff and sand and stones. Jesus speaks about it as a separation of sheep and goats, of pruning away and discarding unproductive branches off a fruit tree.

But it is not all challenge and judgement. It is also about hope. HOPE! The hope that comes through Jesus Christ and the great work he has done for us. Zechariah, praying over his new-born son, John (the Baptist), uses words of hope like: salvation, mercy, rescue, forgiveness, peace, covenant, righteousness, tender mercy, sunshine, rising sun. And Paul, writing to the Philippians, speaks of love that may abound more and more in knowledge and depth of insight.

Let us prepare for Christ’s return. And let us hope for what he will accomplish in and around us. Let us articulate and pray for what we hope for – our lives, our world as a better place, as redeemed and sanctified. Let us pray with hope for the world we desire God to make real for us.

Amen

I really love this song!
Featured image from https://revivalfellowship.nz/wp-content/uploads/2016/07/12_LUMO_Ascension_1920.jpg

Advent: Between times

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Advent is a between-times season – between Christ’s first coming (with all the prophecies before that in the First Testament) and Christ’s second coming (with all the prophecies for that in both First and Second Testaments). In Advent, we look forward to celebrating Christ’s first coming and also anticipate his second coming – which could be today or in a thousand years.

One part of us looks back in time and grabs hold of all the prophesies that were given about Jesus’ first coming, knowing that these were fulfilled. These fulfilled prophesies strengthen our faith to know that God is good on God’s word – what God says will be, will indeed be. And that nourishes and vitalises our faith. So, we have to read back into the past and clasp those promises made and fulfilled by God, because they nourish and enrich our faith in God.

And another part of us looks forward in time and reaches out to the fulfilment of the prophesies concerning Jesus’ second coming, with the hope that they will be fulfilled. Our hope is not blind, nor futile. Because we have the evidence of previously fulfilled prophesies. Thus our faith flames our hopes.

During this between-times, we are encouraged by Christ to “stand up and lift up your heads” (Luke 21:28). And so, in this very short homily, I act out (in a kind of ‘Advent yoga’) this reaching back and grasping the fulfilled promises of God, and stepping forward and reaching out towards the yet-to-be-fulfilled promises of God. And I get the congregation to stand up and join me in this.

Adrian demonstrating what Advent looks like

Christ the King

Click here to listen to the audio recording of this 28-minute message. Or watch the video of the message on Facebook here (the message starts 28 minutes into the video). Or read the brief text summary below.

Today we celebrate the Feast of Christ the King. It is the last Sunday of the church calendar. Next Sunday, we start a new church year, beginning with Advent, as we prepare ourselves for the coming of Christ into the world. But the Feast of Christ the King is the culmination of everything we have done over the past year, and climaxes with a celebration of Jesus Christ as the King of Kings and Lord of Lords.

In both the first and second testaments, there are passages that describe Jesus as King and God the Father as King: Moses can see only the back of God, not God’s face in Exodus 33, Daniel see one like the Son of Man in Daniel 7, and Isaiah sees God (but does not describe God; only the seraphim) in Isaiah 6. In all cases, God is powerful, magnificent and awesome, beyond words. They went out of their minds at their experience of the greatness of God. We get similar hints of this in the second testament with Christ: Peter, James and John see Jesus transfigure before them, and are overwhelmed by Christ in his glory (Matthew 17, Mark 9 & Luke 9). Hebrews 1 tells us Jesus is the radiance of God’s glory and the exact representation of God’s being. And Revelation 1 describes John’s vision of Christ, including blazing eyes, feet like burning bronze and a double edged sword coming out of his mouth! John tells us that he feel at Jesus’ feet as though dead!

Our limited human minds cannot begin to comprehend or even see the full glory and magnificence of God as King.

And yet, in both testaments, God reveals God’s self most fully, not in such demonstrations of power, as much as in God’s love and concern for and solidarity with those who are vulnerable.

For example, both Psalms 146 and 147 present the magnificence of God, e.g., “He is the Maker of heaven and earth, the sea, and everything in them”; “The Lord reigns forever”; “Great is our Lord and mighty in power; his understanding has no limit” and “He hurls down his hail like pebbles. Who can withstand his icy blast?”

But interwoven with these references to the power of God the King, we get verses like the following: “He upholds the cause of the oppressed and gives food to the hungry. The Lord sets prisoners free, the Lord gives sight to the blind, the Lord lifts up those who are bowed down. The Lord watches over the foreigner and sustains the fatherless and the widow” in Psalm 146, while in Psalm 147: “The Lord gathers the exiles of Israel. He heals the broken-hearted and binds up their wounds. The Lord sustains the humble.”

The power and awesomeness of God is most fully revealed in God’s tender-heartedness, his compassion, his concern for the marginalised, his solidarity with the oppressed, and so on. And the most complete and full revelation of the heart of God is in the person of Christ, who is (as we read in Hebrews) the exact representation of God the Father. We think of Jesus, healing, touching, listening, seeing, walking, helping, weeping – all of these reveal the heart of Christ the King.

Our Gospel reading for today (John 18: 33-37) has Jesus talking with Pontius Pilate about Jesus as King. Jesus is persistently unwilling to refer to himself as a ‘king’ – twice he his pushed by Pilate: are you a king? And both times Jesus declines to answer directly. He is willing, though, to acknowledge that he has a kingdom (not of this world and from another place). I think he makes this concession, because a ‘kingdom’ emphasises the people who live in the kingdom more than the king of the kingdom. He is comfortable to speak about his people, the citizens his of kingdom, but not about his stature as ‘king’.

And in the end he says to Pilate, “You say I am a king”, in other words, you’re saying, not me. But, “in fact, the reasons I was born and came into the world [was not so much to be humanity’s king, but] to testify to the truth.” And what is truth? (as Pilate mockingly and cynically asks) The Truth is that God is, at the core and essence of God’s being, love. That is the ultimate truth of the Gospels and of God’s self revelation to humankind. That God is concerned for us and stands with us and fights for us and protects us and love us. This is Christ the King.

From https://timothysiburg.files.wordpress.com/2013/11/christ-the-king.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