It’s All About The Good (Pentecost 6C)

This is the text of the message I prepared for KSSM for Sunday 21st July 2019.

In our story from the Hebrew Traditions today we come across a people bored with religion. This could be Australia in 2019 where much of the population just wants to set it aside all of those obligations of ritual to live the lives they want. “When will it be Monday,” they cry “when can we stop having to sit around (boring!) in our Sunday best and we can do what we want and play outside again?” Well obviously that’s not Australia in 2019; it was probably Australia in 1919 for most people but nowadays the shops are open, the parks are not patrolled by the fun police (who used to be actual police) and you can even buy a beer at the footy on Good Friday. But that’s not the case for Israel in the 700s BC, and their complaint goes even further: “why does God always have to be looking over our shoulder, when will God turn away so that we can fiddle the scales a bit and make a bit of extra in our margin?” So not just Sunday trading instead of church, but dodgy trading instead of honesty! But God remembered what the covenant stipulated (Amos 8:7) and God knows what should be expected of the chosen nation who are the light of God to the world, and God is not prepared to compromise the high standards of ambassadorship. God will remove the blessings due to the Chosen ones, those benefits that they have taken for granted (Amos 8:11-12) so that the people notice how bereft they are, the poverty of their own shame, and they will hunger for God again, but God will withhold divine favour from them just as they have withheld divine favour from the other nations of the world. This is utter devastation and the loss of all hope, the nation is beyond the point of salvation and it will be annihilated. There won’t even be prophecy any more in Israel; God has finished speaking to them.

As we saw last week, so this week, the Psalm connects with the theme and action of our reading from the prophets. Here the faithful one (this is a human voice, not God) speaks to the evil ones quizzing them on their evil. The people being accused are outright wicked, there is no pretence and there is no error here, the veil is blatant and is celebrated, boasted about. The retort comes in Psalm 52:5 where the faithful man says but God…, because God has seen and God will vindicate the true and hospitable manner of the chosen people. Evil will not win, injustice will not prevail, God will restore the world to the way it is supposed to be and God will tear away and remove completely anything or anyone that undermines the goodness of creation. And not only this but those who have stood firm for goodness will be delivered and will in their turn mock the downfall of the evil: Psalm 52:7 tells the whole story of why the destruction has come, and Psalm 52:8-9 tells the whole story of what should have happened in the first place. It cannot, surely, be made any clearer what God expects of us: take refuge in God, trust in God, and seek refuge nowhere else except in the steadfast and eternal love of God. Following that plea we see the response: if you depend on God so tightly and so completely then when God comes though, public worship will be thrust out of your spirit in a proclamation of thanksgiving and praise. God will destroy the self-reliant before they can destroy anyone else because of their wickedness, and God will rescue the faithful and deliver the ones whose trust and hope is in God, secure in God’s own knowledge that the faithful when delivered from the wicked will honour God with praise and obedience because The LORD is good.

Our reading from the Christian Traditions this week, just like our reading from the Hebrew Traditions, follows directly on from last week’s readings. Last week we read along with the Colossians as Paul praised them up and spoke back to them about the reputation he had heard that they were generous and hope-filled people, an exemplary church when it comes to displaying the likeness of God in action. Now Paul goes on to say more about the likeness of God, in that he describes Jesus for them. “I have heard that you have hope,” Paul tells the Colossians, “and that hope is centred in the redemptive, sin-destroying work of Jesus. Now let me tell you more about Jesus.” Jesus is the image of the invisible God says Paul in Colossians 1:15, he’s probably quoting a hymn that the Colossians already know and he’s about to explain what the lyrics mean. This is doctrine, it’s something to be learned and understood, but it’s also straightforward; there’s no philosophising or metaphors here but only direct information and that information is that what God is like is what we have seen Jesus to be like. We can’t see God, but we used to be able to see Jesus and we know what Jesus was like: well Christ is like what Jesus was like, and The Son is like The Father (I’m moving away from Paul’s wording here), so if you want to know the characteristics of God’s perspective remember Jesus.

It’s straightforward, there’s no metaphors here, but it’s not exactly simple to understand. Okay so God is like Jesus, patient and loving and compassionate and radically protective of the downtrodden against even the most scripturally literate religious leaders, but how does that actually work? How did Jesus get these characteristics? Well Paul goes on to tell his readers and hearers, and we can see for ourselves from Colossians 1:15b-20, that Jesus is special because Christ is an eternal partner with God in creation. Christ is the means of Creation (through him) the reason for Creation (for him) and the centre of Creation (in him all things hold together). In everything Christ is first, all of the fullness of God dwells in Christ, and through Christ all Creation is being reconciled with the Creator, including the Colossians who are creatures being drawn by Christ to reconciliation with God.

So that’s good stuff; again pretty straightforward in that there’s no metaphors, it’s all about what Christ is because he actually is those things. But it’s also rather heavy. All of that is what Jesus was? Jesus from Nazareth you mean, man with the beard and the nice smile, handy with a hammer and a water-filled wine bottle; all of that Christ stuff is him? Yes. And all of that crucifixion stuff, with pain and blood and a borrowed tomb, that’s Christ too? Yes, and more so than Christ too, that’s God in all of God’s Godness too. This is why Paul is so prescriptive, so picking up our story at Colossians 1:23, we read where Paul indicates that Christian salvation (salvation through unmitigated trust in Jesus the Christ) is effective only so far as your unmitigated trust never mitigating.

Go back to Psalm 52:7-9, the wicked are not destroyed because they are wicked, but because they are self-reliant in the places where they should have been God-reliant. The wickedness is a result of their self-reliance, not a cause, and the same is true of Christians. You can start good, beautiful in fact, but as soon as you begin to take God’s authority out of God’s hands and try to wield it yourself, even if only for yourself, you get broken. The brightest angel in Heaven, the most luminescent one named for light itself, was not immune to this sort of disaster: we all know what happened to Lucifer don’t we? And then as happened for Lucifer, and for the people of Amos 8 and Psalm 52, broken and deviated individual people began to break and hurt others, and lead them astray, and before long the whole world was in peril of destruction not because God was ready to smite the sinners but because the sinners were empowered and emboldened in their numbers by their own unmitigated sinfulness to break everything. God doesn’t smite sinners, they destroy each other; and they and we have done so in wave upon wave throughout history. No, God rescues sinners, and God does so in person through Christ: and yes I did say “does so” and not “did so”. Jesus died in the human past, but Christ continues to save, so he does, and so he shall continue to do until there are no sinners left. Ultimately there will be no sinners left; either every human life will individually have been redeemed and turned around by contact with the grace of God (so they’re not sinners anymore) or that life will have ultimately and completely destroyed itself in spite (and in flagrant denial) of contact with the grace of God. The choice for salvation is yours says Paul in Colossians 1:23, now that you have become aware of what God is like through awareness of who Jesus Christ is.

I said last week that I don’t think the destructive part of Amos’ message applies to us, and I specifically said that with reference to the Uniting Church. Of course I did not mean that God is going to annihilate the Churches of Christ and only the Churches of Christ, not at all; what I meant was that the Uniting Church uniquely in Australia, and especially in South Australia, seems to be in a self-destructive fit. That destructiveness is not the work of Holy Spirit, God is not tearing apart the Uniting Church and God is not tearing apart the holy catholic and apostolic Church beyond that. Rifts, schisms, breakings away, whatever they are called, are painful for God. Both the Uniting Church in Australia and its sister denominations in other parts of the world, and the Stone-Campbell Movement internationally, were established by Christians with hearts for unity and goodness, Godness, in the world. It is not in the nature of the Uniting Church with its Basis of Union, nor is it the nature of the sesquicentennial restoration movement which includes all believers in the slogan “No Creed but Christ”, to seek to divide the Body of Christ on any point of human thought, doctrine, theology, or opinion. Neither is it the work nor intention of God The Trinity, God The Community, and certainly not the unilateral activity of God The Holy Spirit to tear apart the community of God The Son.

So, how then is the Church being torn apart like it is, because no one can say that it isn’t? Well we’ve had the answer today haven’t we?  The Church is tearing itself apart because its people and its leaders have compromised their unmitigated trust in Jesus Christ. We, and I mean we rather than “they”, (this isn’t about a handful of suits and albs in Sydney or Adelaide), we are not listening to the prophets like Amos, like the Psalmist, like the Galilean. This isn’t about the orthodoxy of scriptural faithfulness, as if the Evangelicals are standing up for God and the Progressive are standing up against God, (and I dare you to say that to my face, or even in my hearing); neither is it about the orthopraxy of what actually would Jesus do, as if the Evangelicals are resisting the compassion of Christ and the Progressives are rejoicing in the compassion of Christ (and the same warning applies). And the thing is, it’s not just the Uniting Church in South Australia, or even nationally because it’s not just the Uniting Church…look at the kickback for and against Israel Folau just inside the Church. Think about the anguish expressed by some Christians when the Australian Christian Lobby took up the call to funds when gofundme.com shut it down. Whether you agree with Folau in his theology, and/or in his stance, (because it’s possible to stand with Bible truth without standing with the need to do it on Twitface), or whether you do not; and whether you respect “political correctness” or you think it’s “gone mad”, the conversation itself has got out of hand. The Church in its wings has moved outside grace, the people saved through trust in love and sent back into their neighbourhoods as agents of the King of the good Creation have become sidetracked, and the message is about to be lost.

We must not let that happen.

It may sound odd to hear the next sentence in the light of such passion, but there’s a reason for it. I am not going to take a stand and I am not going to call you to steadfastness. Not. There’s enough fighting in the world and in the Church, and in the church in the world and the world in the church, without KSSM publicly declaring a side.

The choice for salvation is yours says Paul in Colossians 1:23, now that you have become aware of what God is like through awareness of who Jesus Christ is. This is what we proclaim: not as a stand, not as a rampart, do not even attempt to assemble a barricade because that is not what God has called the Church to do in any era of Christian history. Popes yes, bishops and deacons far too often, local pastors all the bloody time, but never God. We are not taking a stand, but we are standing a stance: KSSM is the place where if you know you need God’s loving welcome you will find it.

This is not a house where we rush through Sunday to get to Monday and the more exciting life: we are not the Israel of Amos and we are not the Australia of the post-war years. We are a house of integrity, of respect, and ultimately of welcome. We are a house of truth and accountability to Christ and to the gospel. We are not a house of destruction but we are a true Bethel, a house of God.

Amen.

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Rise in Power (Pentecost 5C)

This is the text of the message I prepared for KSSM for Sunday 14th July 2019, the fifth Sunday in Pentecost in Year C.

Amos 7:7-17; Psalm 82; Colossians 1:1-14

The Word for this week has been a delight to peruse.  That sounds happy doesn’t it?  It’s a bit odd really though, because as you know I tend to write my services about three weeks or so ahead, and so even though I’d standing here in front of you today happy and hearty, if not a little dusty after a week at Family Camp with the Servi Church mob, when I actually wrote this I’d just spent a week feel less happy and hearty, and a lot more dusty fighting off my second bout of Man Flu for 2019.  I had missed an important church meeting in Ararat because I’d been a) too sick to want to get up at stupid o’clock and minus stupid degrees Celsius to drive there, b) too sick to be out in public where I might contagion all over other people and make them sick, and c) too sick to pay much attention to what was being said anyway.  I was even too sick to get a Flu jab.  So when I finally sat down on my first day out of bed before ten o’clock, “delighting in the text” wasn’t on the agenda so much as “get something down because you’re going to be at Camp and you’ll not have time to write then”.  It was also KSSM council that evening so not only did I have to get something written that day, I didn’t have all day to do it.  Praise God for great Bible passages and inspiring messages from the Word in all God’s forms.

In our reading from the Hebrew traditions we come across the prophet Amos.  Now when I say prophet that’s more about hindsight than highlight, because Amos was nobody special in his day, and even in the action of what we read this morning he’s still a bit of a nobody.  Anyway, in the course of his being a nobody Amos sees and hears God in the act of testing Israel: God is doing a prophetic thing wherein Israel is being compared to a well-built wall and God is checking the angles and edges with a plumb-line. Bad news for Israel, and for Amos who oversees the examination, God finds that the wall (and hence the nation) is askew and God declares that it shall all be knocked down.  The nation of Israel shall be utterly destroyed, its king shall be slain, and its people shall be exiled.  Israel is broken beyond repair, it cannot be repaired, it never will be repaired, and so God is going to knock it all over and start again.  Cheers for listening Amos, says God, now go and tell the Israelites.  Bad news for Amos eh?  Well yes it is, especially since the religious elites and the professional clergy don’t like all this defeatist language and they tell Amos to take his words of judgement and go pronounce them against some other nation; Judah for example.  He is to clear out of Bethel because Beit-El, literally the House of God is the royal worship space and the religious elites and the professional clergy don’t want the king to be upset.  Amos’ response is that even as a religious nobody God has called him to speak truth, mainly because the religious elites and the professional clergy don‘t listen for God, they refuse to hear and therefore they cannot speak God’s message, and that because of this the whole nation will fall.  So to put all of that into one dot point, God will speak to God’s own people, but if the professional listeners won’t listen then God will tell someone humble enough to listen yet bold enough to speak.  For me as a leader, even a leader with clogged ears and a blogged doze, I need to notice when I am no longer hearing God speak because it might mean God has stopped trying to get though my facade of priestliness and is speaking to one of you, or even one of them, instead.  Good to remember.

Inspiring eh?  Well it was for me in my week of weakness because it reminded me that God has not stopped speaking to the Church, even if God needs to speak through someone lower down the pyramid.

The Psalm we read this morning is a demand for justice, but it needs to be read carefully.  The first time I read it I missed it, I missed who it was who is actually doing the talking, I didn’t see the 66’s and 99’s where they are and I thought this was another one of those “how long must we wait O Lord” prayers.  You know the ones, c’mon Lord the wicked are getting richer, the faithful are getting poorer, and it’s your job to intervene.  Good stuff, worth praying, is usually relevant.  But not always, and not this time, no this time it’s Godself doing the “how long must I wait O people”, declaring that it’s about time the people of God started to punish sin and wickedness and to vindicate and liberate the innocent and the good of all classes and nations.  This passage is a covenant lawsuit, it’s a contractual claim by God as one party upon the elders and rulers of the Abrahamic tribes as the other party to hold up Israel’s side of the covenant.  “You know better, so why are you allowing this gut-rotting oppression and suppression by the wicked of the faithful to set in?” asks God.  Israel is supposed to be God’s example of a true nation, they’re meant to be just and peaceable and to display the nature and character of God in the world, but God has found them to be corrupt and violent, exploitative and cruel, and certainly no better than the other nations even if they aren’t actually worse.  God has set us apart to set an example for the world, the plumb-line was set against the Church at its inception so as to be a straight and true representation of God in the world and each of us agents of the Kingdom.  What has God seen of Christians in recent times?  Is the Church light and salt?  If not, why not, and what are we going to do about it?  And what would happen if we didn’t?  The connection between Amos 7 and Psalm 82 is the plumbline, not the outcome; I know that many within the wider Uniting Church in particular disagree with me on this, but I don’t think God is about to destroy us and exile us.  However I do think we have got wonky and shifty, and I believe we need God to call us back to order, to attention, to straightness and steadfastness, and we need to listen to those down in the ranks who are declaring the words of God because those at the top echelon are not listening.

Inspiring eh?  Well again yes, God is still speaking to the Church and God is calling us to account for our discipleship.  Our issue is not that we are failing to meet together or that we are not doing enough Bible Study, singing, tithing, or even evangelism, but that we are living in a dark and cold and cruel world and at the very least we are doing little to remedy it and at the very worst we look dark and cruel and cold ourselves.  God’s word to us is simple: love and be more loving in the way you go about it.  That’s a command I’m busting to follow.

Our story from the Christian tradition is the culmination of this push toward faithfulness as evidenced in the brightness of the light we shine.  In the opening thoughts of his letter Paul is thankful to God for the people of Colossae and especially the loving-kindness of the Colossian church (Colossians 1:4).  He speaks to them about their reputation particularly because he has never met them: Paul never went to Colossae, so he’s using his reputation as an apostle to presume to write to them, and he comments in opening on their reputation as a bit of an ice-breaker.  “Okay mob”, he says, “so we’ve never met each other, but we each know about the other and here’s what I know about you, your reputation is a good one and especially so in the areas of hospitality and hope.  I don’t know your actual names and I’ve never been to your town, let alone your church, but I do know this one fact about you, I know that not only have you heard the gospel you are now living it out.  Onya!  The gospel that is flowering all across Asia and Macedonia is flowering also in you: praise be to God and thanks be to Epaphras who told you about Jesus.  You listened, you learned, and now you are living and leading in life.  Onya!  And may the odds be ever in your favour, because trouble will come.”

The key characteristic of the Colossians seems to be their hope, that’s what Paul knuckles down on in his praise of them.  Not only do they love each other and not only are they diligent in the discipleship tasks of prayer and fellowship, they are keenly so as people with everlasting, abundant hope.  The Colossians seem to be to be John 10:10 people, people who are living abundantly because they know that they are loved by God, a God who will never abandon them and who is directing their present toward a glorious future.  This seems especially so, says Paul in Colossians 1:13-14, in the case of sins which might otherwise hold us back in life.  The Colossians alongside all Christians are forgiven people, freed to pursue God and the fullness of life in God because of Christ and their trust in Christ’s word and work.

So what are we to do?  How much of this are we to take to heart here, today, in Kaniva and Serviceton?  I think the answer is all of it, we are to take all of it to heart and we are to overlook none of it.  As I say I don’t think Amos’ prophecy to Israel applies to us directly, God is not about to exile us and slay our kings, but the prophetic symbol of the plumbline and the prophetic declaration of the wall being skewed is noteworthy.  We are not as tall or as square as we should be; the Church is off kilter and it has been for generations.  For all of the vitriol we see in the media, secular and religious, for all that generates vast amounts of heat and chafing but very little light, there are truths in the rumours.  The Church has let down families, let down children, let down Christians, let down the world, let down itself, let down God.  Not every priest in all of Christendom is a paedophile, much as it seems that Twitface seems to suggest it at times, but the gut-ripping truth is that many priests were and some still are.  Sinners are damned without Christ, no matter the nature of their sin, but all are received with grace and such an indescribable bounty of love if all they do is lift their eyes in longing to the one who saves through the cross; but Twitface only reads the first three words (sinners are damned) and the cross is pilloried.  Is this Twitface’s fault?  In the sense of its users, yes, there is a lot of intolerance in the world and the secularists are just as militant as the inquisitors and the crusaders were back in Christian past: but with the stories of the Inquisition and the Crusades, and without the story of the cross and the empty tomb, what do we expect?  Honestly and really, I’m not the black armband type and I don’t believe that the Church has brought upon itself everything it is reaping right now, but when even God holds a plumbline against us and we are found divergent, crooked, bent, and…you get the point…what hope does our light have?

Our only hope is that our light, like the light of Amos and the Colossians, is the light of God.  Shine brightly people of God, do not allow yourself to be extinguished because God demands our luminescence: but God is also our own love and hope, and so long as we shine with Christ then Christ will shine for us.

Amen.

Paul in Thessalonica

This is the text of the message I prepared for Servi Church (KSSM) for Sunday 7th July 2019.  It was the day before our church “Family Camp” during which the Bible Study sessions would be on 1 and 2 Thessalonians.

Acts 17:1-15

This week coming is a bit of a first for me; in fact it’s a lot of a first.  I have not been on a family camp with the local church for close to forty years, and so that means that I have never been as an adult.  When I was a child my family worshipped with the Wheelers Hill Uniting Church as part of the Mulgrave Parish, we’d been the local Presbyterians since the 1880s and they (Mulgrave) had been the local Methodists.  In 1977, with Church Union, we joined up formally having been informal friends and ecumenical neighbours before that.  Our annual family camp took place over Cup Weekend, back when Monday was not a public holiday but no one went to work in Melbourne anyway, and we’d be away from Friday night until Tuesday lunchtime.  I remember a time of fun and I remember that there was always water: we usually (but not always) went to Wilson’s Promontory and stayed in on-site vans, back when they really were vans and not purpose-built cabins.  I remember a lot of colour too, and I distinctly remember one year when we were not at “The Prom” when we were visited by Rosellas.  Many of the memories and some of the photos I have of that time involve body paint, I made a very cute little pirate with my primary colours eye-patch and moustache.  But, as I say, that’s back in the seventies, or maybe the early eighties, but certainly no later than 1984.

This week to come, and Family Camp at Halls Gap, will I hope bring back happy memories for me.  I also hope it will create new happy moments which will become happy memories for me in the fullness of time.  I hope and indeed pray the same for all of you, especially the littlest people.  But what will mean the most for me in my memories is that this will be the first time I am the pastor, and the first time that I’ll be leading an intensive Bible Study.  Not that the Bible Study will be intense, there’s no high pressure stakes here, but there will be a series of sessions rather than it being a one-off chapel event on the Sunday (which is today) and then it’s kayaks and badge-making after quiet time.  I’m excited by what God has drawn my attention to, and by what we’ll be learning about God-in-Christ and Christ-in-Church as we spend some time in and with The Word.

Our main texts will be Paul’s two letters to the Church in Thessalonica.  This is interesting because 1 Thessalonians is almost certainly Paul’s first letter, (or at the very least the earliest extant letter of his).  Historically we can date it to 51 CE when Paul was living in Corinth, a year or so after his visit to Thessalonica.  If we follow the tradition (and many scholars these days do not), 2 Thessalonians was written within six months of the first letter, and so is Paul’s second (or maybe third, depending when he wrote to Galatia) letter.  Two things can be said straight away about this history:

  1. Paul is doing something new: he’s writing a letter where he has never written to a Church before. Paul is beginning a new form of ministry; with hindsight we know that this will become a major aspect of his legacy.
  2. Paul engages in correspondence: not only does he write to Thessalonica he writes back. We can assume that there was a letter, or a least an oral message, between the two letters of Paul because we see how the second letter expands on some of the points of the first.  It seems as though the Thessalonians had a few specific questions, and Paul addresses them.

The Thessalonian letters are personal letters of encouragement, written during a period where Paul is seeking to establish a communal work of God amidst cultural opposition.  There’s no finer point to be made here: Paul is inventing the first form of congregational Christianity outside the Jewish homeland, and he’s doing it on the hop.  Paul uses a lot of family language wherein he addresses the Thessalonians as siblings; the Christians are his brothers and sisters, the adult children of God the Father, who are becoming a new kind of family that engages in mutual support including responsibility for material care.  There was sharing but not like in Acts 2:44 with complete equality of possessions administered by a central body of apostles: in Thessalonica there was to be shared care from each person’s conscience and capacity such that in 2 Thessalonians there is teaching about what to do with bludgers and spongers.  It seems that Acts 2:44 didn’t work everywhere, and even 1 Thessalonians 4:11-12 had been misconstrued and some correction was needed: the Christian Church is inventing itself and making notes about what works or doesn’t as it goes along the way.

So, in these first letters we see Paul trying out some new ideas as he puts them into writing; he plays around with words and phrases that he will develop as his preaching and correspondence ministries continue.  Paul is not writing systematic theology here, these are letters and not a text book, so the ideas do jump around a bit.  But isn’t that just more exciting?  Well I think it is, but then I’m a preaching nerd so I like this sort of thing anyway.  I mean, look at how we get to earwig in on Paul as he follows his trains of thoughts to their various stations, even jumping between trains every now and then.  He’s writing with passion, with fervour for the truth and a love for his friends at Thessalonica, and that’s a good thing.

There are a few key themes in the letters to the Thessalonians, and we’ll meet some of those at camp, but one that I want to highlight now is how Paul directs these new Christians to seek God-esteem rather than self-esteem as they struggle against opposition, persecution, and inexperience.  As we read in Acts 17:1-9 Paul had had a difficult time in Thessalonica and he may have been there for less than a month.  Paul had had to leave in a hurry, (and he never returned), so Paul is concerned for those new believers he left behind and for the work that he began but was not able to support long enough to see safely into self-replicating growth.  His prayer and desperation is that God will make up for the absence of the apostles, that the new believers will look to Godself for wisdom and insight rather than struggling to make philosophical ends meet from their own wisdom, small as it is.

Along this line, of this whole thing being new and a bit slapdash, notice in Acts 17:4 where not only were some of the Jews in the synagogue convinced by the gospel as Paul proclaimed it, but so too were many of the Gentiles (probably local Greek believers in Judaism rather than random pagans) and some of the leading women.  This new church is diverse from the outset, and perhaps as was the case in Philippi where Paul and Silas had met Lydia of Thyatira there was a distinctly European (Macedonian) model of church forming, distinct from the Judean and Asian models.  This is all new as even the models of Antioch and Jerusalem wouldn’t have fitted.

From the perspective of my history the Kaniva and Serviceton Shared Ministry is very unique.  As a student of ministry and theology with the Uniting Church I had not been trained for work in a shared or combined cross-denominational ministry setting, despite at least one of my lecturers having served as minister at Keith One Church.  (And even Keith One Church is one church, not two in partnership.)  Of course this arrangement is not new for you, and this is especially true in Serviceton, but what might have been missed is that external models do not work well here: Servi Church is more unique than other churches.  (By the way “more unique” and “very unique” are totally fine as usages, neither is grammatical but both are linguistically significant.)  Why do I say this?  Well because you (and Kaniva) are doing something that no one else has done, at least not in the same way: and that is what Paul was doing alongside-yet-away-from the Thessalonians.  This is why I chose Thessalonians as our Biblical text for Camp.

So, the theme of the Bible studies at Family Camp is “building a church in changing times”.  The question is how or even if times are changing at Serviceton, and how or if our circumstances are difficult.  Where is there upheaval in our town; what are we doing about it now, and what are we prepared to do differently to proclaim the Kingship of Christ in the Wimmera and the Tatiara?  (Do we need to do anything differently?)  One of Paul’s key answers to this question, and there are several answers, is primarily found in 2 Thessalonians 2 and it is to “get on with today”.  The narrative of Acts 16-18 reports that Paul was thrown out of three major Macedonian cities: and he’d even been beaten and gaoled in Philippi.  Paul arrived in Thessalonica having been forced out of Philippi (Acts 16:39 and 1 Thessalonians 2:2) and he had had to flee from Thessalonica.  Paul’s confidence to continue preaching came from God and the assurance that he was doing God’s work (Acts 16:10 and 1 Thessalonians 2:4), but that must have been hard.  Imagine that you have seen “a man of Macedonia” in a vision like Paul had done, and imagine if Holy Spirit had three times closed the door on Asia and Bithynia so that you would go straight to Macedonia, don’t pass go, don’t collect two hundred denarii.  And then you get beaten up and gaoled, and then threatened with more of the same if you don’t sling your hook from the town you went for refuge, and the town after that.  I’d be asking God some serious questions about the whole endeavour, and I’m sure that Paul did, but Paul heard God and he took God at God’s word, and so Paul went on into Achaia and Athens and Corinth.  This is the same assurance Paul wants to give and to hear back from Thessalonica as they face trials of their own: Paul is like a father who wants to see his adult children doing well in their own maturity just as God the Father had desired the same from Paul.

I want to end with the words Paul began with, so look with me at 1 Thessalonians 1:1b and 2 Thessalonians 1:1b where Paul writes to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Shalom! I like that, because it speaks of people gathering together rather than of an institution.  It is the people who matter, perhaps that’s why Paul used the phrase “brothers and sisters” so often in these letters.  And so as we gather in the coming week, in more relaxed circumstances and with plenty of free time to share, let’s be mindful that we are “ecclesia”: not just “church” but gathering, “assembly”, “mob”, and also in Christ, “family”.  Together we are about to do something new and exciting, something which might just change the world.

Amen.

In Sickness and in Health (WWHS)

This is the text of the message I prepared for the Day Centre act of worship at Kaniva Hospital (West Wimmera Health Service) for Tuesday 2nd July 2019.  I had been ill all of the previous week with Manflu.

Psalm 13; Luke 9:11; Psalm 27:14

 Illness is one of those things that strikes each of us at times, and because of this it is a common theme in Biblical writing.  I was at a youth conference twenty years ago, (indeed it’s thirty years ago since I was a youth, but that’s beside the point) and one of the speakers there was asked what her favourite Bible story was.  She said she didn’t have one favourite above all others, but she’d have to say her favourite stories, plural, were any place where Jesus does healing.

I have lived with illness in some form or another for all of my adult life.  At age eighteen I contracted what was then called Chronic Fatigue Immunodeficiency Syndrome, and it has gone by other names since.  I had a rough year completing my HSC, and dropped out of Uni after one semester to take half a year off before returning to try again.  At some point that CFIDS became a series of mental health conditions and I have lived with Anxiety and Depression, but not fatigue, since my early thirties.  I’m now forty-seven if anyone is keeping count.  So I like those stories where Jesus does healing too, and I like even more so that Jesus defines the big-picture work of ministry as having healing at its core.

In Luke 4:18-19 in Jesus first recorded episode of him teaching he reads from the prophet in the local synagogue meeting.  In paraphrase we can say that Jesus says of himself “I have come to bring healing and to heal”.  Later, in Luke 9:11, in a verse that can be overlooked as we rush into the bigger story of the Feeding of 5000 we read that Jesus welcomed the crowd, and spoke to them about the Kingdom of God, and healed those who needed healing.  I like that neat phrase, “healed those who needed healing”; there’s nothing worthy or deserving about them, just that they needed healing for whatever ailed them, and Jesus healed them.  And there’s the work of ministry again; teaching the Kingdom and aiding the weak.

Jesus did four things in his ministry as an itinerant rabbi: he healed the sick, he raised the dead, he cast out demons (which is to say he freed the oppressed), and he proclaimed the coming of the Kingdom of Heaven, the time when the Father would come to Earth to reign as king in the New Jerusalem.  This is what the Church is supposed to do now, and to be honest and fair this is what the Church is doing.  It’s easy to be hard on the Church and disappointed in our local congregations and ministries, and perhaps more so in our structures and hierarchy, but across the majority of the planet in the majority of the faith communities Jesus’ work is being gone about quietly and in Holy Spirit’s power.

So, in the past few weeks I’ve been especially sick.  Not mortally wounded, but in addition to my ongoing struggles with Anxiety and Sleep Apnoea I’ve had a cold.  I would love it if Jesus would walk up Commercial Street East so that I could rush out and touch the hem of his cloak, or that he would turn up at Shared Ministry on Sunday and heal those who need healing, but that’s not the reality of Australia in 2019.  So I have had to rely on my own immune system, (remembering that my body and its systems were ravaged by an Immunodeficiency Syndrome for thirteen years), my own common sense, (remembering that my mind and its systems have been ravaged by a mental illness for the past sixteen years), and the best efforts of the local health care practitioners.  I’m not sleeping well, I’m coughing like an Australian (everything is coming out green and gold), my head aches, my ears buzz, and I need it all to stop.  But in all of this I know that God is good, that Jesus is Lord, and that I am a long way from death’s door.

Not so much a Bible story, but a Bible verse which leads into my own story, (but a story for another time perhaps) is Psalm 27:13-14.  This passage was my anchor in my dark and mad days of a decade ago: I am confident of this; I will see the goodness of The LORD while I am alive; be strong, take heart, and wait for The LORD.  My hope in all things, be it the depth of suicidal madness, or the triviality of a snotty nose, or even the best of physical health available to this ravaged jar of clay, is that God has promised an end to suffering: and that end is not a quick death and then a harp on a cloud, but it is the restoration of the complete and sovereign rule of The LORD Almighty upon the renewed Earth for all of the ages to come.  That’s a happy ending, and that’s worth waiting out a cold for.

Amen.