Tag Archives: radical inclusivity

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Inclusive shepherd

Click here to listen to the audio recording of this 12-minute message. Or watch the video here on Facebook (the message starts 26 minutes into the recording). Or read the text summary below.

In John 10:11-18, Jesus strives to convey to us the depth of his love for and connection with us, and his desire and expectation that we should love one another. This passage is part of a larger set of “I am” statements related to Jesus being a shepherd – the good shepherd. Central to this message is this:

Jesus knows you. Jesus loves you.

I encourage you to hear these words and to take them to heart. In our service, I gave each person a paperclip, and asked them hold and fiddle with it during the sermon. A paperclip is used to hold things together, and today’s message is about Jesus holding us to himself and to each other.

  • Twice, Jesus says that he is the good shepherd – not just a shepherd, but the good shepherd (vv 11 & 14)
  • Jesus emphasises, “I know my sheep”. We are not merely a mass of sheep in a large flock. He knows each one of us. Indeed, Jesus says that he knows us and we know him “just as the Father knows me and I know the Father” (vv 14-15).
  • Four times, Jesus says that he lays down his life for his sheep – for you (vv 11, 15, 17 & 18). This points to the extravagance and not-withholding nature of Jesus love. Indeed John says (in 1 John 3:16): “This is how we know what love is: Jesus Christ laid down his life for us.”

It is hard to ignore these words of affirmation and extravagant love from Jesus. His love for you is immeasurable.

In the middle of this passage, Jesus says something a little different (v16):

I have other sheep that are not of this sheepfold. I must bring them also. They too will listen to my voice, and there shall be one flock and one shepherd.

Outside of this verse, there is a sense that Jesus loves only me. But v16 suggests not only that Jesus loves you, but also that he loves completely different groups from you. And the words, “I must bring them also”, are extremely strong in the Greek, conveying the sense that, “I absolutely have to bring them also”.

We should also note the sequence that Jesus presents: [In the present] I have other sheep [and now] I must bring them [and then in the future] they too will listen to my voice [and then after that] there shall be one flock with one shepherd. While these sheep do not yet know Jesus’ voice, Jesus still regards them as “his sheep” (“I have other sheep…”), and he loves them.

Who might these ‘other sheep’ be? The possibility that Jesus engages other groups outside of our group, outside of our congregation, outside of our denomination and even outside of the Christian faith, is tantalizing. But even if we do not go that far, think of those in your group, in your flock, that you dislike, those you think are not living an adequate Christian life, those you think are not adequately committed, those you think don’t believe correctly, those you think should rather leave your group.

Perhaps these people are sheep in Jesus’ other sheepfold. If so, Jesus loves them just as he loves you. And who are we not to love them, since Jesus loves them? Every sheep is loved by Jesus. And he is the Good Shepherd, who brings them into his fold. And so should we.

Featured image from https://media.istockphoto.com/id/1331924301/photo/stack-of-colorful-paper-clips.jpg

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God, the Bible, the Church and Sexuality

Click here to listen to the audio recording of this 34-minute message. Or watch the video of the message here on Facebook (the message starts about 23 minutes into the recording). Or download my fairly detailed sermon notes (not a full-text transcript) in MS Word.

Today’s set of compelling readings from Micah 6:8, Psalm 15:1-3, Matthew 5:3-10 and 1 Corinthians 1:27-28, point us to the heart of a God who is concerned for those who are marginalised, vilified and outcast. They also emphasise that our responsibility as Christians is to be merciful, kind, humble, inclusive and generous.

In light of these readings, today’s message addresses the complex and controversial topic of sexuality in the church, particularly homosexuality. This is a topic that has been long ignored and more recent has lead to deep divisions within the the church between those who are against and those who are for (or at least tolerant of) gay relationships. Many gay Christians feel deeply rejected by the church – not just for what they do sexually, but for who they are – for their very being, their humanity, which is experienced to be under attack by Christians and the church.

In today’s message, I endeavour to the following, which I encourage you to watch, listen to or read, using the links provided at the top of today’s blog.

  • Some clarification of terminologies, particularly the difference between gender identity (who I see myself as being in terms of gender – traditionally male or female) and sexuality (who I have sexually or romantically attracted to – traditionally heterosexual or homosexual). Both of these terms have become increasingly diverse and nuanced in recent years.
  • Developing an understanding of how the Scriptures were authored within particular historical and cultural contexts that differ vastly from contemporary society.
  • I address five broad points of discussion in this message:
    • The belief of many Christians that heterosexuality is God’s only legitimate sexual orientation. I’ll show that this is not true.
    • The belief of many Christians that the Bible does not anywhere say that gay relationships are okay. I’ll show that this is not entirely true.
    • The belief of many Christians that the Bible condemns homosexual relationships as an abomination. I’ll show that this is not true.
    • The point that among the numerous laws in the Bible, some Christians draw on preconceived cultural beliefs to justify their condemnation of homosexual relationships.
    • And the primary of love that is presented in Jesus Christ’s teachings and his example of radical inclusivity.
  • Based on the above discussion points, I draw 4 key conclusions:
    • In human relationships, God is most interested in the quality of our love.
    • God is not interested in the sex or gender of the person we love.
    • Marriage is sacred, a divine joining together, and must be protected.
    • Marriage (defined as a sacred joining together or union) is not restricted to a man and a woman.
  • And in light of this I hope that my parish and your church community would aspire to:
    • emulate Jesus’ example of radical inclusivity, diversity and love
    • create a church space where people of various sexual orientations feel welcome, accepted and loved
    • focus on and champion the quality of love in human relationships.

I do appreciate that the views of Christians on the subject of homosexuality vary widely, and that there are many that will view my understandings and interpretations of the Scriptures as false and heretical. Our views on this subject can be deeply divisive. Nevertheless, I take Jesus’ lived life (how he behaved with people he encountered) and Jesus’ spoken teachings about what is most important to God as the central guides to make sense of the rest of Scripture. He is God incarnate – he is the perfect reflection of who God is. He himself says, “Whoever has seen me has seen the Father” (John 14:9). I follow him.