Let us gather again

Click here to listen to the audio recording of this 20-minute message. Or watch the video on Facebook here (the message starts at 27 minutes).

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.

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Advent: Hope

Click here to listen to the audio recording of this 15-minute message. Or watch the video on Facebook here (the message starts at 42 minutes).

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

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

Click here to listen to the audio recording of this 20-minute message. Or watch the video on Facebook (the message starts at 24 minutes).

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

Click here to listen to the audio recording of this 25-minute message. Or watch the video on Facebook here (the message starts at about 35 minutes – unfortunately the volume on the video is very soft).

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

Psalm 22 knows something about this:

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

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

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

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

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

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

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

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

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

Yet God makes himself unfindable:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Stewardship 4: A generously-giving church

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

If you want to skip the sermon and just watch the unscripted enacted “parable of giving back to God” with 13-year-old Zachary, watch the video below. Zachary blew us all away with his 50/50 deal!

This is the fourth in our series on stewardship, in which we are concentrating on what it means to be a church – the church of Christ. In the first week, we reflected on what it means to be a God-focused (or Christ-centred) church. In week two, we reflected on being a people-driven church. Last week, we considered the role of the clergy in a people-driven, God-focused church: a clergy-supported church. And today, we consider what it means to be a generous church, or a generously giving church.

Can we accept the following core principle? Everything that exists was made by God, comes from God and belongs to God. Everything: the cosmos, the earth, the plants and animals, water and air, life itself, and we ourselves. You and me. Even the things we have made as humans originate with God – we made them from materials that come from God’s creation, using the intellect and the capacity for learning that God gave us, made by people, whom God created. Everything comes from God and belongs to God.

Including our money.

We may feel that we’ve earned our money, worked hard for it, deserve it and that it belongs to us. These are not untrue. But again, our capacity work, to learn to do our work and do it well, and the things we work with, and the self that is you who is doing the work – all of these were created by God, come from God and belong to God. Therefore, our money also is God’s. All of it.

It is a common misperception among Christians that our money belong to us, since we worked for it, earned it. This is neither true nor correct. We have to challenge this misperception many of us hold. This is vital to our being able to properly think about the money that we earn.

If we think of all the money we have as coming from God, then the small percentage of this money that we give to the work of God in and through the church, is really a blessing, because the large percentage of the money that we get to keep for our own use is a gift from God. A grace.

God invites us each to give proportionate to what we have. Traditionally, this would be ten percent of what you earn (gross or net – you decide). You could choose to give more than 10% or less than 10%, as you feel led. But having 10% in mind is a good point of departure to reflect critically on your attitude to and practice of giving.

The bottom line is that we – and you – have to give to God’s work.

It really is not optional. Everything you have is from God, and God expects you to give at least some small portion of that back to him. But God really doesn’t want you to do it grudgingly or sulkily, like a chore or unpleasant task. No! God loves a cheerful giver. God loves us to give out of gratitude for all we have already received from God, out of thankfulness, out of joy and out of the privilege to participate in God’s work in the world.

At our church, St Stephen’s Lyttelton, we’ll be doing our dedicated giving pledge next Sunday (3 October). During the coming week, give serious thought to how much of the money God has entrusted to you you will give back into God’s kingdom.

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

Stewardship 2: A people-driven church

Click here to listen to the audio recording of this 18-minute message. Or watch the video recording on Facebook (the message starts at 41 minutes).

This is the second in our series on stewardship, in which we are concentrating on what it means to be a church – the church of Christ. Last week, we reflected on what it means to be a God-focused (or Christ-centred) church. Today, we reflect on being a people-driven church.

What is a church?

Imagine a congregation that is without a minister. Will they still be ‘a church’? Yes, for sure! A community of the faithful, even if they are just a few, is a ‘church’.

Now imagine a minister without a congregation. Perhaps even a minister with a church building. Will she or he still be ‘a church’? No, they won’t. A single person, even a minister, does not constitute a church. They will be simply a Christian person in fellowship with God.

Fundamentally, ‘the church’ is defined by its people. It is the people who constitute a ‘church’, not the minister or priest. All too often, however, ministers think that they are the church. And all too often, parishioners thing the minister is the church. We here this particularly when parishioners use phrases like, “We’re here to support our priest” or “Our pastor will decide what we should do”.

Priesthood of all believers

1 Peter 2:4-10 provides us with solid teaching on what it means to be church, particular versus 4-5 and 9-10. Here Peter describes the church with the following images:

  • you are like living stones
  • you are being built into a spiritual house (or a temple of the Spirit)
  • you are a holy priesthood
  • you offer spiritual sacrifices acceptable to God through Jesus Christ
  • you are a chosen people
  • you are a royal priesthood
  • you are a holy nation
  • you are God’s special possession
  • you are to declare the praises of him who called you out of darkness into his wonderful light
  • you are the people of God (though previously you were not a people of God)
  • you have received mercy (though once you had not received mercy)

Martin Luther summarised this as “the priesthood of all believers”, drawing on the phrases ‘holy priesthood’ and ‘royal priesthood’ above. In the first Testament, priests were appointed to mediate between the Jewish people and God. They offered prayers and sacrifices on behalf of the people. Only the High Priest could enter the Holy of Holies. Only priests could engage God, not the people.

But with the coming of Jesus, who became our great High Priest (Hebrews 4:14-16), we have direct access to God through Christ. Jesus opened a direct pathway for all Christians to God. The writer of Hebrews says therefore, “Let us then approach God’s throne of grace with confidence.” Jesus is the only one mediate between Christians and God – no priest can or should try to do this.

Moreover, we, collectively – all the people of God – the whole church – are called to mediate God to the rest of humanity, but witnessing to Jesus Christ. This is mission, and it is the mission of every believer.

One body of Christ

And so, we the church are called to be one people, one body, the body of Christ. Diverse for sure. But united in our shared relationship with God. There is thus no male nor female, no black nor white, no rich nor poor, no South African nor foreigner, no educated nor uneducated, no young nor old, no priest nor parishioner. We are all part of the Body of Christ (1 Corinthians 12:27) – every single one of us – and every part is vitally important – and every part must do its part.

Therefore, I say, a church is all about its people and must be driven by its people. We must be a people-driven church. It is all about YOU, not about the minister (we’ll talk about the role of the minister next week). Church is not like watching a movie, where you recline in a comfy chair with popcorn and cooldrink, while watching other professionals act things out on a screen. No! You are the actors and you must play your part in life and work of the church. It is all about you! You are the church. You drive the church.

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Christianity made simple

Click here to listen to this 22-minute message.

The theme I was allocated for today’s sermon was ‘Make it simple’. Make it simple! What a theme!! I’m good at making things complex, nuanced and sophisticated; not at making the complex and (ultimately) unknowable simple.

So I start this message by sharing my testimony of how I became a Christian on 21 October 1984.

I then use the four readings allocated for today to pull out two main themes:

  1. Psalm 116 uses the phrase “I call on the name of the Lord” four times, emphasising that in response to both the highs and lows of life, we are to choose to call on God’s name.
  2. Joshua, in Joshua 24:14-18, calls people to choose this day who they will follow: God or not God.
  3. In Ephesians 4:25-5:1, Paul exhorts Christians to “be kind and compassionate” to other people and to “walk in the way of love”.
  4. And in Luke 6:27-36, Jesus says, “to you who are listening I say: Love”. This is always his command and call, the most basic command that he gives and the one that he gives most frequently. This time, he ups the ante by calling us to ‘love our enemies’, because loving those who love us is something everyone does. We who follow Christ, however, are called to more than that.

Together, these readings present to us a very simple (albeit not easy) approach to Christianity:

Choose God

Choose love

It is really as simple as that. And while these sound like two things, they are in fact one, because God is love (1 John 4:8). So, in truth, at its simplest level, being a Christian means:

Choose the God of love

Let it be so.

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I am Judas

Click here to listen to this 10-minute message.

The story of Christ’s crucifixion confronts us with the dark-side of humanity. Having coming back from a visit to Rwanda last week, where I visited the genocide memorial in Kigali, where close to 300,000 victims of the 1994 genocide are buried, this potential for darkness and evil is especially prominent in my mind. We each need to own up to the role that we played in the murder of Jesus Christ – a man who had nothing but immense love for the world.

Judas Iscariot is arguably the most tragic character in the Bible (John 13:21-32). He walked with Jesus for three years, but ended up betraying him into the hands of the Jewish and Roman authorities for just a few coins. Too late, he recognised the horror of what he had done and attempted to repent and undo his evil deed. In despair he took his life.

We cannot blame Judas for Christ’s death, because we too betray Jesus and we too contribute to his death. And so, I suggest that we need to say “I am Judas” in recognition of our partnership in the execution of the Son of God. (I have adapted the ‘Je suis Charlie’ icon that was created after the terrorist attack on Charlie Hebdo newspaper in 2015 – ‘Je suis Judas’.)

But , where Judas approached the religious leaders for forgiveness, we should rather approach Jesus, whose capacity for forgiveness is eternal. And where Judas was unable to forgive himself, we need to accept Jesus’ forgiveness and allow ourselves to be set free from sin and guilt. Thus, we can also say, “I am not Judas” (‘Je ne suis pas Judas’).

What the Gospel Says about Decoloniality

Click here to listen to this 24-minute message.

Decolonisation and decoloniality are huge topics in contemporary South Africa, demanding that we engage with the legacy of centuries of oppression of African people by Dutch and British colonial powers and the Apartheid government. The question I explore in this message is what the Gospel has to say for Christians about decoloniality, that is, about living in a post-colonial society.

Matthew 22:15-22 is a well-known passage where Jesus says that we must “give to Ceasar what is Ceasar’s”. It has often be used to say we must support the government of the day. It is one of the most political narratives in the Gospel texts, and forces us to engage with political issues.

This narrative took place against the first century backdrop of the Jewish people being under the oppressive colonial rule of Rome. A key part of Rome’s rule was a tax, called Census, that every Jewish person had to pay simply for having the audacity to be born Jewish. It was a deeply humiliating, subjugating and repugnant tax for Jewish people.

The tax was paid with a silver coin that had Tiberius Ceasar’s portrait engraved on it. Such an engraving was idolatrous to many Jewish people at that time, because it conflicted with the second commandment. And the inscription on the coin effectively said that Tiberius was the ‘son of God’ and ‘high priest’. Paying a ‘sin tax’ for being Jewish with such a coin was outrageous.

In this message I break open some important points that Jesus makes to determine what he really thought about how Jews at that time should live under colonial rule. These thoughts are useful for Christians today who live under a colonial government or under the rule of an oppressive or corrupt state, as well as those, like us in South African, who live in a post-colonial society, coming to grips with the present legacy of colonisation and coloniality.

This is a chewy message, requiring a close reading of the Gospel text, and careful application in its original and present day contexts. I hope that you may take the time to listen to this podcast and to engage with these thoughts.