Today we read about Jesus’ bris or circumcision, eight days after he was born, in Luke 2:21-40. We meet two incredible people of great faith in the temple: Simeon and Anna. Both immediately recognise Jesus (remember he’s just eight days old) as the Messiah, the long-awaited one.
Given that New Year is almost upon us, I thought it might be useful to see what we can take from this passage to inform our New Year’s resolutions for 2021. Or rather, to inform our resolve for 2021. (‘Resolve’ has far greater strength of determination and commitment that a mere ‘New Year’s resolution’, which most of us probably break on 2 January!)
Let us be resolute in our to devotion to Christ. Simeon is described as a righteous and devout man, filled with the Spirit of God, while Anna is described as an 84-year-old prophet, who virtually lived in the temple, worshipping, praying and fasting. Both of them embody a deep commitment to devotion to God. We can be determined to walk in their footsteps, through our devotion to Christ.
Let us resolve to live out salvation for all of humankind. Simeon says, in vv 30-32, “My eyes have seen your salvation, which you have prepared in the sight of all nations: a light for revelation to the Gentiles, and the glory of your people Israel.” Initially, the salvation that would come through Jesus was thought of as being only or primarily for the Jewish people – indeed Jesus’ ministry was mostly to Jews. But there is a growing awareness (with deep roots in the First Testament) that the salvation that comes through Christ is for the whole world. We can live this out in the way we live, work and speak. And at this time, in how we handle the challenges of Covid.
Let us resolve work always for peace. In vv 34-35, Simeon recognises that Jesus’ life and ministry will not result only in peace and joy; there will be those who oppose him, there will be conflict, and eventually there will be death. But Jesus’ ministry is one of peace-building, love, forgiveness and reconciliation. Let us live out such a deep commitment in our daily lives. And let us also resolve to pray for the world, which is marred by so much discord, conflict and violence.
May 2021, which will continue to have its major Covid-related and other challenges, be a year in which we are more intentional in our resolve to be devoted to God, to live out his inclusive salvation and to work for peace.
During Advent (the four Sundays leading up to Christmas) we have been preparing ourselves for the coming of Christ into this world – God in human form – Emmanuel – God with us. Today, that advent – ‘the arrival of a notable person or thing’ – has come to fruition. We are not waiting for God to come to us; God is here with us. Christ is born!
I’m sharing two messages today – one that I preached last night, based on John 1, and one that I preached this morning, based on Luke 2. Both are about the coming of God into the world, but from different perspectives:
John presents to us the grand narrative about the coming of Christ into this world:
“In the beginning was the Word, and the Word was with God, and the Word was God … Through him all things were made … In him was life, and that life was the light of all humanity … The Word became flesh and made his dwelling among us … We have seen his glory!” (John 1:1-14)
Here we meet ‘The Word’ – the very Word of God, the thoughts of God, the knowledge of God, the power of God – who is the second person of the Trinity (Father, Son and Spirit). This Word is the foundation of the cosmos. He was there from before the beginning of time and space, working in partnership with Father and Spirit in the creation of everything that is. He is the very source of the fundamental elements of our existence: life and light – making all things possible.
And then, at a point in time and space, this Word transitioned from eternity, from infinity, from perfection, into this human world – the Word became flesh and “moved into our neighbourhood” (the Message). God became one of us, bringing life and light into our immediate vicinity. We could see him, touch him, speak with him.
God continues to live among us, in our neighbourhood. The Word made flesh. He makes his dwelling among us in this world.
And he makes his dwelling in you, in me, in every person who will allow him. Perhaps he has already set up his dwelling place – pitched his tent – in every person, and is just waiting for an invitation to move in. His space is there, ready and waiting, but just needing us to answer the knock on the door, the subtle invitation, the quiet whisper.
Luke presents to us a more domestic narrative about the coming of Christ into the world:
“Joseph went up from the town of Nazareth in Galilee to Bethlem to register with Mary who was pledged to be married to him and was expecting a child. While they were there, the time came for the baby to be born, and she gave birth to her firstborn, a son. She wrapped him in cloths and placed him in a manger, because there was no guest room available for them. And there were shepherds living out in the fields nearby, keeping watch over their flocks at night.” (Luke 2:1-20)
Luke presents the coming of Christ as a family story, set against the political landscape. Rome – a colonial oppressor in Israel – required everyone to travel to their home town for a census. Mary – a teenager – pregnant and as-yet unwed – travels with Joseph. But they are unable to find a place to stay, and settle into what may have been a barn or cave or a corner of a house, with the animals. And there she gave birth to her son, Jesus. Such a simple way to tell us that God the Son had just entered this world – ‘and she gave birth to her firstborn’. No fanfare, no witnesses, no family support, not even a decent place to stay. In that place, God came into this world.
And then it is to the shepherds that God reveals this good news. They’re out looking after their sheep and the sky fills with angels who sing out, “Glory to God in the highest heaven, and on earth peace to those on whom his favour rests”. It is these shepherds to go to visit Mary and Joseph and the infant Jesus. (The Maji appear in Matthew’s version and Mark and John don’t describe Jesus’ birth at all.)
We learn something of the humility of God from Luke’s narrative. It is mostly so underplayed. Only the shepherds see the angels, no-one else. In the first Testament, God is typically portrayed as great, awesome, powerful, the Creator of all. John’s narrative similarly presents us with ‘the Word’ – the cosmic Christ. But here we see God presented to us as a newborn – the most vulnerable and helpless of all humans, utterly dependent on his caregivers for his survival.
And we learn something of God’s willingness to work through the ordinary, and particularly through ‘the poor’ – those who are displaced, marginalised, labourers, homeless, hungry. We will see this again and again in Luke’s gospel particularly, but indeed in all the narratives about Jesus’ life and ministry. God leans towards those on the edges.
And so God is waiting to work in you and in me, to be born in us today. It doesn’t matter how old or young you are, how educated or illiterate you are, how gifted or ordinary you are, how powerful or weak you are, how well-adjusted or dysfunctional you are, how rich or poor you are. God wants to be born in you and to grow up in you.
And so, if you have been skirting the edges of a commitment to Jesus or if you have made a commitment to him but are iffy in how you live that out day-by-day, perhaps this Christmas is the time when you want to say YES to the Son of God, and to allow the Word to move into that tent that he has already pitched in your heart. Perhaps this Christmas is the moment when you say YES to the birth of Jesus in your heart, and when you say YES to nurturing him as he grows in you in wisdom and stature and in favour with God and people. Perhaps now is the time to say YES to God.
Today is the first Sunday in Advent, a season in which we look forward to the coming of Christ into the world – historically 2,000 years ago (which we celebrate at Christmas), in this very moment (Christ is continually coming into the world) and one day in the near or distant future (when Christ comes again). Today we reflect on the last of these – Jesus’ second coming.
Our reading is Isaiah 64:1-9, which opens with these powerful words, “Oh, that you would rend the heavens and come down!” While this sounds like a joyful call for Christ to return, the passage is filled with caution and a call for critical self-reflection.
Let me summarise the flow of thought. Initially, there is a call for Christ to come down, to make the mountains tremble, to set fire to the world, to cause the nations to quake and to make his name known to his enemies. This passage seems to work from the assumption that there are clear enemies of God, and implicitly that we are in the right:
Oh, that you would rend the heavens and come down, that the mountains would tremble before you! As when fire sets twigs ablaze and causes water to boil, come down to make your name known to your enemies and cause the nations to quake before you! For when you did awesome things that we did not expect, you came down, and the mountains trembled before you. (Isaiah 64:1-3)
Second, there is a similarly smug and self-satisfied view that God is inevitably on our side – that we are right, and everyone else is wrong, because we wait for Christ, we gladly do right, and we remember his ways. There is a complacency that we are right and thus God is for us – a complacency that easy slides into arrogance – an arrogance that easily slides into hatred and judgement of everyone else:
Since ancient times no-one has heard, no ear has perceived, no eye has seen any God besides you, who acts on behalf of those who wait for him. You come to the help of those who gladly do right, who remember your ways. (Isaiah 64:4-5a)
But third, it seems that Isaiah pauses and reflects. He becomes self-critical, as he writes, “But…” That ‘but’ initiates a series of recognitions that there is little difference between ‘us’ and ‘them’. He faces up to our continued sin, our uncleanness, that even the best we do is like filthy rags, that we are shrivelled like a leaf, that the wind of our sins will sweep us away, and that we neglect to call on God’s name or to strive towards him. Isaiah recognises that, as a result, God hides his face from us and gives us over to our sin. And so he says, “How then can we be saved?”:
But when we continued to sin against them, you were angry. How then can we be saved? All of us have become like one who is unclean, and all our righteous acts are like filthy rags; we all shrivel up like a leaf, and like the wind our sins sweep us away. No-one calls on your name or strives to lay hold of you; for you have hidden your face from us and have given us over to our sins. (Isaiah 64:5b-7)
And then, out of this stepping down, stepping back, looking within, critically self-reflecting, challenging himself and his religious community, Isaiah comes to some important realisations. He starts the next passage with, “Yet”, signalling that he has recognised something new. He discovers afresh that God is our father and we all are his children. That God is the potter and we are but clay in his hands. That God is merciful and does not store up anger against his children. That God sees us as we pray. And that we all are God’s people, all the work of his hand.
This last line is perhaps the most the important of all – having started by dividing the world into right and wrong, good and bad, saved and lost; and then realising that we also are wrong, bad and lost – he realises that God is for everyone. God desires to save everyone. God longs to reconcile with all of us. And that we can be reconciled only through the work of Christ, not by us being ‘more right’ than anyone else:
Yet you, LORD, are our Father. We are the clay, you are the potter; we are all the work of your hand. Do not be angry beyond measure, LORD; do not remember our sins for ever. Oh, look upon us we pray, for we are all your people. (Isaiah 64:8-9)
As much as we long for Christ to return – for the rending of the heavens and the coming down of Christ – let us recognise that we are little different from anyone else. We are as dependent on Christ for our salvation as anyone else, because we are as sinful as anyone else. That when we become smug about our salvation or about how spiritual or righteous we think we are, we are actually moving away from God, not towards him.
And so let us be cautious, humble, critically self-reflective and watchful. As Jesus says at the end of Mark 13:24-37,
John 3:16 may be the most recognisable and widely-known verse in the Christian Bible:
For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. (NIV)
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (KJV)
Let’s break this verse down into its parts:
For God – It all starts with God, like in Genesis 1:1 “In the beginning, God…”
so loved – This is the first use of ‘love’ in John’s Gospel, and it becomes a central word in his writing. This points to the extent of God’s love – God loved so much – extravagant, risky, inclusive, radical, transformative, saturating!
the world (kosmos) – God’s love is radically inclusive. God loves the whole world. In Greek, the kosmos. There is no-one and no-thing that is beyond the extravagant love of God.
that he gave – Out of this infinite love, God gives. He gives his Son. But this is not a giving, like one might give someone a cracker – the cracker is passive and is merely given. Here, God gives his Son, who is active – the Son participates in the giving, chooses to be given, gives himself.
his one and only Son, – God the Father gives God the Son, enabled by God the Spirit. The Son is God’s one and only, God’s beloved, God’s own heart. This is the profound self-giving of God’s self to the world.
that whoever – Jesus has already said God loves “the world”, which is radically inclusive of the entire collective of creation. Now Jesus brings this inclusivity down to the individual – whoever or whosoever. The Son gives himself to every individual– to you Martha, to you Stephen, to you Bongani, to you…
believes in him – The Greek for ‘believe’ can equally be translated ‘trust’. Believe too easily becomes ‘cognitive assent’, too easily becomes affirming a list of propositional statements about the Son. But Jesus wants more than just this – he wants us to trust him, to put our trust in him, to entrust ourselves to him. The ‘in’ in Greek is actually ‘into’, so we can confidently say, “whoever entrusts themselves into him”.
should not perish – Although we will all die, sooner or later, we shall not all perish or be destroyed. We have little choice about dying, but we do have a choice about perishing.
but have everlasting life. – And that choice is Life, with a capital L. The everlastingness of Life is not just about it continuing for a long time (eternal), but also to the quality of the Life, which can be enjoyed at this very moment. Jesus offers us Life: Life everlasting, Life abundant, Life to the fullest, Life eternal, Life in relationship with God.
For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.
This message is a call for us to see and look at Jesus, the Lamb of God. And to point him out others. This was the mission of John the Baptist, and it as much ours today.
We are still in the period of Epiphany, where we focus on the manifestation or revealing of Jesus Christ as the Son of God, as God’s Chosen One. Our reading for this Sunday is John 1:29-37:
29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!30 This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’31 I myself did not know him, but the reason I came baptizing with water was that he might be revealed to Israel.”
32 Then John gave this testimony: “I saw the Spirit come down from heaven as a dove and remain on him.33 And I myself did not know him, but the one who sent me to baptize with water told me, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.’34 I have seen and I testify that this is God’s Chosen One [or Son].”
35 The next day John was there again with two of his disciples.36 When he saw Jesus passing by, he said, “Look, the Lamb of God!” 37 When the two disciples heard him say this, they followed Jesus.
Bruner, who has written a wonderful (1200 page) commentary on John, translates some of these verses differently, emphasising the use of present and continuous tenses in the original Greek, notably:
29 The next day John sees Jesus coming toward him, and he says, “Look! The Lamb of the God, the One who is taking away the sin of the world!
36 And John looked intently at Jesus as Jesus is walking by and he says, “Look! The Lamb of God!”
I focus on these two verses in this message, as I have felt God speaking to me particularly insistently this week about verse 29. And I make five points:
John sees Jesus coming and walking towards him. Jesus is always coming towards us, even if we are moving away from him. His trajectory is always in our direction.
Look! John twice says, “Look!”. I like Bruner’s addition of the exclamation mark, as it emphasises that this is a call, an imperative. John wants us to stop drifting through life blindly. Or from being so focused on other things that we don’t notice Christ coming towards us. So he calls out, in excitement, perhaps even in alarm, “Look! Look out!”
Jesus is taking away the sin of the world. This is a pretty packed little sentence:
John speaks about ‘sin‘, not ‘sins’. It is the condition of being sinful that Jesus takes away, rather than the individual sinful acts that we do.
John says that Jesus ‘is taking‘, emphasising that this is a continuous activity, that has already begun, is presently happening and will continue to happen in the future. While Jesus’ death on and resurrection from the cross are surely pivotal in salvation, God has been saving humanity through the Son from the time of the fall, throughout the First Testament, through Jesus’ incarnation, life and ministry, through his death, resurrection and ascension, by the outpouring of Holy Spirit, and continuing to today and into the future. The Son of God has been and continues to be in the business of taking away sin.
It is the sin ‘of the world‘ (the ‘cosmos’) that Jesus takes away, not just the sin of those who repent, those who believe, those who are members of certain churches or religions, those who adhere to certain church rules or doctrine. Scripture abounds with verses that reinforce that salvation is for and of the whole world (the cosmos). It is a radical inclusion of the entire created order – the cosmos!
Salvation is thus possible for all, but we have to take hold of it. That’s why John keeps saying, “Look!”, and why we are told in verse 37 that John’s disciples leave John to follow Jesus. Jesus is the Lamb of God who is taking away the sin of the world. In the Eucharist or Mass, we celebrate and re-member this great work of God the Son.
And finally, we, like John and his disciples, and like Jesus’ disciples (about whose calling we learn in the rest of John 1), are invited to continue John’s ministry of pointing people to Jesus. We remind people that Christ is coming towards them. We call them to ‘Look!’ We point them not to our denomination, our pastors, our worship, ourselves; but towards Christ himself. And we show through our lives, our inclusivity, our radical love and our walking towards others that he is indeed taking away the sins of the world .
Our Gospel reading for today is the rather curious passage from Luke 20:27-38, which involves a convoluted story about a woman who was married and remarried to seven brothers in succession, with the hope that one of them would impregnate her. The question asked of Jesus by the Sadducees was which of them would be her husband at the resurrection. It is a rather awful story, filled with patriarchal beliefs about women, marriage and child bearing.
I did not feel God leading me to preach on this passage today.
However, the point of the story is of interest. Jesus affirms that there IS a resurrection, that there is an afterlife, and that it will be wonderful. And this affirmation of Jesus – that life does not simply end when our bodies die – prompts us to think about salvation and what it means to be saved.
13 But we ought always to thank God for you, brothers and sisters loved by the Lord, because God chose you as firstfruits to be saved through the sanctifying work of the Spirit and through belief in the truth.14 He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ.
15 So then, brothers and sisters, stand firm and hold fast to the teachings[b] we passed on to you, whether by word of mouth or by letter.
16 May our Lord Jesus Christ himself and God our Father, who loved us and by his grace gave us eternal encouragement and good hope,17 encourage your hearts and strengthen you in every good deed and word.
What do we learn about salvation from this passage?
First, God chose us – God called us. Salvation is always God’s initiative. And God chooses and calls every person into fellowship with God. God’s mission is to reconcile the WHOLE world to God’s self, under the headship of Christ (Ephesians 1:9-14). When God calls us, God calls us by name. It is personal. God wants YOU personally. It is not just that God wants to save everyone, like some anonymous conglomerate of humanity. No! It is that God’s has chosen YOU personally, by name, and called you to be in fellowship with God, to be saved.
Second, we are saved through two main actions (according to this passage):
First, we are saved through the sanctifying work of the Spirit. When God calls us, Holy Spirit comes and resides in us. Spirit makes a home in our hearts, comes and lives inside of us (1 Corinthians 6:19). God works to transform us into the image of Christ, from the inside out, through the sanctifying work of the Spirit.
Second, we are saved through our belief in the truth. And what is this truth? Jesus Christ is truth (John 14:6; John 8:31-32). We can do nothing to attain salvation; salvation is in its entirety the result of Christ’s work, through creation, his incarnation, his ministry, his death, his resurrection and his ascension to the right hand of God. We can’t add to this. All we can do is respond to the truth of it. And ‘to believe in’ something or someone is much the same as ‘to trust in’ someone or even better, ‘to entrust ourselves’ to someone. We entrust ourselves into the truth of Jesus.
Third, the result of this salvation is that we get to share in the glory of our Lord Jesus Christ. It is not so much that we become glorious, but that we bask in the radiance of God’s glory. We can be confident that when we die, we enter into the enjoyable and wonderful presence of God. Jesus spoke about this in our earlier reading (Luke 20:36): “they can no longer die; for they are like the angels. They are God’s children, since they are children of the resurrection.”
Finally, because of all of this, we are encouraged to stand firm and hold fast to our faith. Sometimes, maybe often, our faith is frail and feeble. Sometimes life gets on top of us. Sometimes we succumb to sin. Sometimes pain, suffering and illness burden us. Sometimes evil in the world – violence, hatred, exclusion, oppression, poverty and injustice – overwhelm us. In these times, especially, God calls us, urges us, to stand firm in and to hold fast to Christ.
In Paul’s final words in this brief passage, he offers a blessing. I liked this blessing so much, we read it four times during the service, twice as a blessing, with my hand outstretched. I again stretch out my hands to you in blessing, saying:
May our Lord Jesus Christ himself and God our Father, who loved us and by his grace gave us eternal encouragement and good hope,encourage your hearts and strengthen you in every good deed and word.
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:
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.
Joshua, in Joshua 24:14-18, calls people to choose this day who they will follow: God or not God.
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”.
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:
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:
On the evening of that first Easter Sunday, Jesus appeared to the disciples (excluding Judas and Thomas) in the upper room, where he showed them his wounded hands and feet. John describes this in John 20:19-23. This narrative is followed by the story of Jesus’ engagement with Thomas. And John ends the chapter with a reflection on his version of the Gospel – that he has selected from the numerous stories about Jesus these few, whose purpose it to facilitate our belief in Jesus, so that we may enjoy the fullness of Life.
John’s purpose in the John 20 narrative is to guide the church towards the end of the first century to be a resurrection church – a church that is centred on the risen Christ, empowered by Holy Spirit and focused on Christ’s work of forgiveness and reconciliation. But this is hard when you are 60 or more years away from the living Christ Jesus. Because of this distance in time (most of the eye witnesses had passed on) John’s message is of particular relevance for us who live two thousand years distant.
This is quite a long sermon for me and our parish – sorry about that! But I hope it moves quite briskly and provides some food for thought about a fascinating and rich passage in the Gospel narrative. To assist with the denseness of the message, I provided my congregation with a slip of paper with the nine points (yes, nine!) written down. Here they are:
This is the start of Sunday worship for Christians – resurrection Sunday.
Jesus’ body is still physical, but also transformed – it does not conform to the laws of nature.
Christ stands in the middle of us, and is the centre focus of Christian life and worship.
Jesus’ presence bring peace (Shalom) and is his central message.
Jesus’ transformed body retains the wounds in his hands and side, and are assimilated into the triune Godhead at the ascension, so that there is now woundedness within the being of God.
Jesus commissions his disciples (including us) to be his presence in the world – when people see us, they should see Christ.
Jesus imparts Holy Spirit to us – we have Holy Spirit in us, not as power and gifts, but as the relational presence of God within us.
Today is Good Friday – a poorly named day in my view. It should be Dark Friday. The Passion Week is transformed to good on Easter Sunday, but not before. There is nothing good about Friday. But my opinion is unlikely to change centuries of tradition!
Today, at my Anglican community church in Irene, South Africa, we participate in a three-hour service, from 12pm to 3pm – the hours that Jesus hung on the cross. It is a kind of vigil, like the women who kept watch as Jesus hung there. It is one of the best attended services at our church, and most people stay the full time. Today, we used the Seven Last Words of Christ to structure our service. The priest, deacon and lay ministers shared the preaching. I preached on the passage from John 19:25-27, where Jesus says “Woman, behold! Your son. … Behold! Your mother.” (my translation).
The central thing that stands out for me is that Jesus SEES his mother and his friend (thought to be John, the disciple). And seeing them and their need, he invites them to SEE each other (the Greek for ‘behold’, or ‘here’ in other translations, means ‘Look!’ or ‘See!’). So, in this sermon I suggest four layers of meaning:
The passage foregrounds the humanity, dignity and worth of women, as central to the story. We need to stand against patriarchy, violence against women, the silencing and marginalisation of women, the exploitation of girl children.
The passage speaks about Jesus’ commitment to family and to intimate relationships. We need to invest in these relationships, in the domestic, because this is of interest to God.
The passage suggests the great potential of the church to recreate the world. We should examine our own churches, asking if we are really doing what God wants us to, are we being who God wants us to be?
The passage advances God’s concern and love for the whole of humanity. God sees us, knows us, recognises us, loves us, champions us, cries for us. And we should also.
Wishing you a blessed and joyful Easter 2016.
P.S. I struggled to find a picture that depicts what Jesus would have seen from the cross. The arts are almost entirely focused on Jesus on the cross – rightly so. But I found this one by James Tissot, a French painter, painted in c. 1890. For those receiving this by email, you won’t see the featured image for each of my sermons. Follow the link to my blog to see them.
South Africa, at the moment, has become a pot reaching boiling point, as racial tensions and anger mount. For some, reconciliation has become a dirty word, and for others there is fear that the reconciliation that was built up in the last 90s is under serious threat. Globally, we see similar breakdowns in relationships and rolling often violent fracturing of relationships – among the states of the former USSR, in the Middle East, in parts of Africa. And at a domestic level, we all too often experience broken and pain-filled relationships in our communities, with our neighbours and friends, and even in our families. How is it that we humans are so good at breaking fellowship?
This 20 minute message tackles these difficult issues and questions. Starting at the beginning of Genesis, I trace this origins of broken relationships: between people, with God, with the world and with ourselves. We call this ‘sin’.
Working through the First Testament, I show the many ways in which God, who created relationships and is in the business of reconciliation, worked to restore these fractures, and to build harmony and wholeness in humanity.
And then I show how Christ’s incarnation, life, death and resurrection are the pinnacle of God’s work to redeem us, to restore us, to reconcile us.
And finally, drawing on Paul’s teachings in 2 Corinthians 5, I show how we are called to be agents of reconciliation, to join with God in bringing about reconciliation. I suggest four main ways that we can and should do this: accepting God’s offer of reconciliation with us, praying for those who have fallen out of fellowship, transforming our hearts of racism and sexism (and all the other -isms), and taking a step towards an estranged loved-one. In so doing, we build the Kingdom of God in our midst.