A Sign on the Highway. (Anniversary of the Uniting Church in Year B)

This is the text of the message I prepared for the people of God gathered as Morwell Uniting Church on Sunday 24th June 2018.  It was a communion Sunday and the closest Sunday to the anniversary of the Uniting Church in Australia

Psalm 127:1-2; Ephesians 2:17-22; John 17:1-11

Without wanting to get overtly political, even if a gathering such as this where the congregation is very much minded of justice and equity in the world, I have something profound to tell you: US President Donald Trump is not the Antichrist. However, in light of reading I have undertaken over the past few weeks leading into today’s service I have come to the conclusion, shared by many others of my spiritual persuasion, that Christ Jesus is the anti-Trump. This is especially true today, in June 2018.

Where the leaders of many nations, including our own, wish to erect fences or walls or enforce strict controls to separate families and isolate the much loved but very unwell, Jesus offers citizenship of the greatest realm of all – the Kingdom of Heaven. Where many flee poverty and corruption, and others flee persecution and genocide, we are brought to thought by today’s readings that each of us in this house have fled sin and tribulation. Make of those words what you will, be they literal fire and brimstone to you or simple metaphors of a life lived outside the love of God; II don’t know your past, but I so know mine and both of those apply, the literal and the metaphorical. Paul says that we are all refugees from the world and that God in Christ offers us not only asylum but citizenship wherever God is king.

With respect to the Kingdom of Heaven as it was proclaimed by Christ “Operation Sovereign Borders” is a series of rescue, recovery, and reuniting manoeuvres; it is about expanding the reach of God to include all, rather than erecting barriers to exclude most. In the homeland of the People of God the resources of compassion are never overwhelmed, the earlier arrivals and previously settled are never envious or afraid of the newest arrivals, and the welcome at the door is as effusive for the last one in as it was for the first.

In the Kingdom of Heaven, we are no longer strangers to God in danger of deportation, but citizens with all the rights, privileges, and responsibilities, of belonging to the realm. In realm of God those rights and responsibilities include shalom (Ephesians 2:17). Shalom; that deep, soulful, healing, energising, forgiving, cleansing, restoring, satisfying, joy-bringing peace that only perfect love can bring. That’s our experience, and that’s our mission as ambassadors of the Kingdom, not cross-armed bouncers but hospitable welcomers and stewards of the message of peace to the world. In Christ’s love, in the Father’s realm, in the Spirit’s fellowship there is no division because God is equally present everywhere and with everyone (Colossians 3:11). Paul told the Ephesians and by our reading this morning he tells us that the realm of shalom is the kingdom of God, built upon the foundations of those who went before. Paul wrote of the apostles and prophets, women and men who are gifts of God to us and charisms, gifts of the Spirit, women and men who were sent by God and therefore are sources of authority and wisdom with Christ as cornerstone. Jesus is the connection holding all together, this temple who we are is a dwelling place for God. It is the congregation which is the temple, not the individual because as Paul wrote we are built together in the Spirit (Ephesians 2:22) to form the place which God inhabits in the world. Where God “lives” on Earth is where we gather when we are gathered. An empty chapel or a single Christian is not “the place”, but the congregation gathered where it is gathered.

I have spoken often in the past nine months about shalom, and about the Kingdom of Heaven and the Reign of God in various combinations of those words. So today, today when we celebrate the anniversary of the Uniting Church in Australia and its now 41 years of service to the nation under that name, and close to two hundred in the various forms of Methbytgationalism, I want to touch briefly on the topic of apostles and prophets.

The Uniting Church of itself is not a church of hagiography, the stories of saints. Today’s house at St Luke’s Morwell is named after a first century evangelist, not a twentieth century administrator. We are St Luke’s, not St J. Davis McCaughey. But we do have our cultural heroes in Misters Knox, Wesley, and Brown of the Presbyterian, Methodist, and Congregational movements; and we do remember with thanks to God the work of Davis McCaughey and Ronald Wilson. We celebrate the ongoing teaching of Andrew Dutney, Vicky Balabanksi, Chris Budden, Katherine Massam, Geoff Thompson, Deidre Palmer, and foremost, Damien Tann. We are a pilgrim people on the path to salvation on the Way of Christ, and we have been blessed with faithful guides along the way. Today we thank God for the women and men of faith and courage who walk a step or two ahead of us, or who walked a generation ahead of us, and leave us markers.

Turning to today’s set gospel reading in John 17:1 we read Glorify your Son that your Son may glorify you. These are the words of Jesus, and since it’s John 17 you already know that these are among the last words of Jesus. “Glorify your Son” said by Jesus on Maundy Thursday seems obvious, but what do those words mean for us? How can we pray this? Well, in many ways this is a prayer only Jesus can say since he is Son in the way that no other man is – and there are no daughters like him either. Jesus alone is worthy of the glory of God, I’m sure I’ll get no argument from you at this point, however I wonder if “glorify” might also mean “shine the light of world attention” on us so that we might “shine the light of world attention” on God through our glorifying. The Church can certainly pray that, we can and indeed should have the courage to pray that God would make us notable such that we can point to God when people are looking at us. Let the Uniting Church in 2018 be another Statement to the Nation as Assembly issued in 1977 and 1988. Again in the steps of those who walk ahead of us let us give thanks for those times when the Australian society has established justice, equality, and mutual respect among people; has placed care for the people who have least above sectional interests; has welcomed new migrants and refugees; has exercised solidarity and friendship in times of crisis in Australia across divisions of race and culture; and has engaged constructively with the peoples of Asia, the Pacific and the rest of the world as peacemaker. This is what we told Australia in 1988: let us in Morwell be a sign on the highway, a sign of the compassion, grace, justice, and shalom of God. In words addressed by the newly birthed Uniting Church, to Australia, in 1977 let us continue to challenge values which emphasise acquisitiveness and greed in disregard of the needs of others and which encourage a higher standard of living for the privileged in the face of the daily widening gap between the rich and poor. I know this is a passion, a flavour, of St Luke’s Morwell and as you gather over lunch to discuss your way ahead I pray that you would continue to hold the wounded world in your eyes even as you keep Christ central in your heart and mind.

Eternal life, the life of the Kingdom of God is the knowledge of God and Christ whom God sent (John 17:3), so it’s about fullness rather than endlessness. Eternal life is not just chronologically infinite, it is broad and expansive. Eternal life is seeing Jesus for who he always was (John 17:5), the one from before time, the glorious God the Son. In Jesus we see God, God is compassionate and self-giving, generous to death, not wrathful. Eternal life is also responding to the complete revelation of Jesus by making Jesus known in the world (John 17:6), especially in the part of the world to which we have been given and has been given to us. As Gippslanders gathered as a Uniting Church on this 24th June we ask who are our people, where is our country, to whom shall we share the glory of God revealed to us in Jesus Christ. When we proclaim Christ what we proclaim is what Christ proclaimed to us, they are his words and we have heard them before because they are the words to which we responded in the first place (John 17:8). Jesus prays for us that God will be with us as God has been with him – since Jesus is no longer in the world in himself but only through us (John 17:11).

The believing community has been formed by Christ’s call to each to follow him, and to whom he has displayed God, and by the receivers of revelation and the responders to call becoming brother-sisters with each other in that coming together.

In the context of Psalm 127:1-2 we are the house built by God, and therefore not built in vain. This reminds us to build only for God and in partnership with God, our being a Church and a Christian organisation does not protect us from foolishness and failure if what we do is not directly informed and partnered with God. (We partner with God first, not asking God to partner with us in projects of our choosing – although we are encouraged to be creative in our response to God’s call to meet the world’s need.) Without God all work is a waste of time, even the work of being church and doing faith stuff. Not only must we rely on God we must make known that God is our source – we don’t take God’s help and then take all the credit, neither do we do the work of the gospel yet hide our light. We do what we do with God, and we do what we do to glorify God. Even if it “works”, if we haven’t made God’s fame public in the doing of it then the whole point is not made. It is good to be compassionate, it is better (fullest) to be compassionate and let God be glorified (the illuminated focus of the world’s attention). We don’t serve the world for credit and our own fame, but we do serve the world for God’s credit and God’s fame: our humility (and especially our fear of embarrassment) must not get in the way of God’s glory. We are God’s advertisement, not our own, but not no one’s either.

What we advertise is that God is dependable, and that we attest to this because we are dependent upon God and God sustains us. The same power that conquered the grave lives in us and can live in others who want what we have – because of God. Because of God we do not strive, we have no need to. We operate in the world out of shalom, out of eternal (fat) life.

So, whether you trekked alongside the followers of Wesley, Knox, or Brown before 1977, and whether you march amidst the followers of Donald Trump, Pauline Hanson, Justin Trudeau, Richard DiNatale, Angela Merkel, Benedict XVI or Francis or Lyle Sheldon today, the call to you is the same. Walk with Christ, walk his Way, share his love, and invite others to join you on the road to God which already traverses the outlands of the realm of God.

Amen.

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The New Creation (Pentecost 4B)

This is the text of the message I prepared for the people of Yallourn Parish Uniting Church gathered at Yallourn North on Sunday 17th June 2018.

1 Samuel 15:34-16:13; Psalm 20; 2 Corinthians 5:14-17

I have been listening to quite a bit of Christian music recently.  This is in part because I’ve been trying to get a grip on the changes to Life FM in recent weeks, and because I just happen to have a full set of studio albums of Casting Crowns in my car.  A recent song which has come around as the CDs cycle through is “Hallelujah” from Casting Crowns’ most recent album entitled “The Very Next Thing” and the first part reads like this:

On the morning of creation, Father, Son and the Spirit rise. As they set the world in motion, The morning of the first sunrise. A symphony of golden sunlight, Dancing in the Father’s eyes, He gazes at His masterpiece, As all creation cries: Hallelujah!

As majestic as those words read it sounds better sung, let me tell you.  I love the idea of creation crying out in praise as life is birthed, even if theologically some might struggle with singing on the first day of creation when only light was made by God.  But can’t light sing?  Why can’t light sing?  In 1 Corinthians 5:16 we read what Paul wrote to the Church in Corinth about taking God’s perspective on what exists.  Maybe light and colour does sing for God, but more than that this section of Paul’s letter to a specific group of new Christians making their way in the world in which they live is about the ministry of reconciliation.  Paul specifically speaks into how the Church has been commissioned to continue the work begun by Jesus at Calvary to bring back to God all that was lost after the Fall.  In these verses Paul encourages Christians to view each other through fresh eyes and see each other as a new creation.

Because of the work of Christ there is a new Creation for us.  Since we have been reconciled with God by grace through faith our eyes are opened to see Creation as it always appeared to God. So, the new Creation is not a replacement for the old one; it’s the same one looked at with renewed perspective.  And that renewed perspective begins with how we view each other.

Today’s Old Testament reading tells us that the brothers of David looked kinglier than he, they were impressive in height, girth, charm, and maturity and they were washed and perfumed for worship and that even Samuel was impressed.  But that God chose the sheep-stinking boy with the beautiful eyes, and Samuel anointed him without a second thought.  Like Paul and like Samuel the Church has the role of mediator in the world, not conqueror; God needs leaders who will heed the Word of God and not be carried away by their own ideas of kingship and magisterium.  To say that we regard no one from a human point of view is to say that we refuse to play games of politics any more.  Other people are not a threat or a potential enemy by virtue of being someone other than us: no, we see every other person as God seen him or her, a beloved one belonging to Jesus and for whom Jesus died out of his love for him or her.  We see brothers and sisters in the family of God; we citizens of the Kingdom of God of which we are citizens; we see friends.  This is who they always were, but now, finally, we see that.  Indeed, we see that even if they don’t see that.  Part of our job as agents of reconciliation is to tell the world that they are the sons and daughters of God, brothers and sisters of us, and our friends in the new creation where reconciliation is taking place and love is abundant.

When Saul was chosen as king he was head and shoulders above everyone else.  A Benjaminite, so a man from the smallest tribe (1 Samuel 9:21), but a big man in physicality (1 Samuel 10: 23) even if he was obviously not up to the task of being king emotionally.  There is no need for metaphor in the story of Saul, at his own coronation he is found actually hidden among the baggage: read it yourself in 1 Samuel 10: 22.  David is a Judahite, so the son of a big tribe, but he’s a youngest son and was considered so unimportant that “the boy” was left out shepherding when Samuel came to town and met with “the men”.  God does not want another Saul, a big man with a small heart, and God makes this clear to Samuel as each of David’s large brothers are passed over (1 Samuel 16:7).  When Samuel anointed David as king the Holy Spirit descended upon David, God’s anointing matched that of the prophet-judge.  And then what happened?  Well, Samuel returned to Ramah and David returned to the flocks.  God’s next thing has been set in motion and its time would assuredly come: but not yet.

As agents of God’s reconciliation in the world this is also our task, to speak of what God is going to do as well as what God has done.  As I suggested last week the message of the coming thing is not necessarily about Heaven for dead Christians, it is more about how God is continuing to save the world by revealing the man Jesus as the Son of God and Saviour of the world and demonstrating that God is already King, and God’s reign is unfolding across the planet.  With the fresh eyes for a new creation we see this, even as we live in the middle of the old creation.  David had the Spirit of God, Saul did not, but David at this moment is still a shepherd and Saul the king.  It’s not even as if Jesse had kept David in the house and sent one of the other, un-anointed brothers out to the mob in the back paddock.  Immediately after his anointing nothing changed for David even though everything had changed.  This is the message we proclaim as well; the change has been made and it is assuredly coming.  How do we know?  Because we know that David did indeed become king in the fulness of time, and that he was the greatest king the world has ever seen.

There is one more characteristic of the coming reign of God that I saw in this week’s readings, one more sign that as individuals we are on the same page as God and the same track as Paul; but it’s found in 1 Samuel 15:35 where we read that Samuel grieved for Saul.  I read this as a sign of Samuel’s greatness in spirit; he does not gloat over the defeat of the king he never wanted in the first place but mourns the man whose greatness got too much for him and has led to his being rejected by God.  In the opening words of today’s Psalm, we read may the LORD hear you in the day of affliction, may the name of the God of Jacob defend you, (Psalm 20:1-2), and in Psalm 20:10 we read O LORD save your King and hear us in the day we call upon you.  These two Old Testament passages are not connected in history, the Psalm was not written about Saul, but I like that the lectionary has connected them for us today, for whatever reason the lectionary compositors chose.  Perhaps we are supposed to see David as the LORD’s King now that Saul has been rejected.  Perhaps the Psalmist is praying for David’s safety inside Saul’s realm until such time as David can take assume the throne that God has already given him.

It is true that God interrupts Samuel’s grief and send Samuel to Bethlehem to find and anoint the new king, of God’s choosing.  It is true that Samuel must be careful because Saul is mentally unstable and even with God as his protector Samuel is on thin ice travelling to do the work he is called by God to do.  It is true that God chose the youngest and smallest son; even as David is no nerdy runt but is ruddy and handsome with beautiful eyes.  It is true that David is full of life, it is true that David’s brothers are full of themselves, and it is true that Saul is full of something else entirely.  But it is also true that Saul was chosen by God’s people, that Saul was appointed by God on their recommendation, and that Saul remains king over Israel at the point and for some years beyond.  Samuel does not delight in the fall of Saul, because with fresh eyes he sees a man who is a creation of God and who is loved by God even as God is disappointed and regretful about Saul’s life.

Like Samuel we must be open to compassion and empathy for the lost, even if in the old way of looking these people are our opposition and agents for our destruction.  Saul was never going to get his anointing back, but perhaps Samuel’s grief was for the man who got lost along the way, the tall but shy Benjaminite who may have lived a better life if he’d not been thrust into the Israelite limelight by an envious nation wanting to be like everyone else.

So, who do we know, who do you know, who needs to be reconciled with God the Creator?  Maybe that person you are thinking of has fallen from glory, maybe he or she is about to fall but is unaware, or maybe like the later kings of Israel he or she will live and die elevated in the world but will always be rejected by God.  For whom do you grieve?  From what grief will God call you out to make a new way for the world?  Do you even care that there are lost people in the world?  What difference does it make to you that some of the lost are currently acting as kings and bishops and CEOs?

Are you looking at the world as a new creation?  I commend to you this week that you take some time to look at the world through fresh eyes, through God’s eyes, and that you let yourself grieve for what God grieves for so that you will be moved to act toward what God wants done.  There is a world to be reconciled to God, and you and I are the ones who have the responsibility as Church and the means as Christians to do that.  So, this week think, read, pray, and go where God is calling you to call others to God.

Amen.

Who is a King? (Pentecost 3B)

This is the text of the message I prepared for the people of Yallourn Parish, gathered at Newborough, on Sunday 10th June 2018.

1 Samuel 8:4-20; Psalm 138

I am not a parent.  This news is not a surprise to you since those of you who know me know that I have never been married and I have never had any children of my own.  It is impossible that I would have had flesh of my flesh until this point, and whilst as a man of middle age my clock is not ticking as fast as those of my female friends of middle age, the idea that I might be a father to one of my own is receding in possibility with each passing year.  Nonetheless it cannot be said that I don’t have children: I am an uncle, I was a “big cousin”, and I was once a school teacher.  So, I know more than a little bit about children and their reasoning.  And I know that there is one fail-proof argument that a child can fall back whenever he or she is not getting his or her way.  There are modifications on this argument, it can be adapted for the circumstances, but basically it goes like this: “ohnh! everyone else is allowed to!!” or “ohnh! (insert name of another adult) lets us!!”

Who’s heard that before?  Who’s said that before?  Hopefully you said it when you were a child and not in the last few days, but still.  “Ohnh Damien!  Our last minister used to let us put our feet up on the pews during the sermon, and drink beer for morning tea!!”  I doubt that Newborough, I doubt it.

Well in today’s Old Testament reading we find the people of Israel doing the whingeing thing, and sadly they are all adults as they do it.  The leaders of Israel have come to Samuel, who is both prophet and judge, and they demand that a king be appointed to reign over them so that they can be like all the other nations.  In other words, “ohnh, but Philistia and Egypt have kings”, and “ohnh, but Baal and Osiris let their countries have kings”.

It is true that Israel was not like other nations at this point; other nations did have kings and Israel did not, but that was because God was Israel’s king and God reigned through the agency of judges as and when required. Israel was the holy nation, set apart from all other nations by God to serve as an exemplary nation and the demonstrate the Kingdom of God, literally the kingship of God, on earth.  So, when Israel asks for a human king they are not only asking to give up their unique status as first nation of the earth, they are specifically rejecting God’s kingship, seceding from the Kingdom of Heaven, and rejecting God’s lordship as their God.  Samuel only addresses the executive part of this rejection and he warns the people that human kings are oppressive.  God has set these people free, saved them from Pharaoh, and now they are choosing to enter servitude under their own military autocrat. Samuel doesn’t address their blasphemy, only their mutiny, and the people reject his advice and repeat their demand to be treated like all the pagan nations, the not-Chosen nation, and to have a narcissistic, bureaucratic, corruptible, nepotistic war-lord like the nations they have conquered.  The king they got was Saul.

Samuel was the last judge over Israel.  We can read of the exploits of the judges in the book named after them and what we read is that they were not a constant presence.  In times of peace there was no need for a national leader holding together an alliance or coalition of armies, the people of Israel just got on with cropping and parenting and going about life as they knew it.  When a threat arose then God would intervene in history and call forth a judge – names like Deborah, Gideon, Jephthah and Samson.  A man or woman born for such a time as that, who lead Israel to military victory and restored the worship of God in place or Baal or Astarte or whomever it was.  Then when the need was met, and the peace was restored, everyone went home again, and they lived happily ever after, for a short time anyway.

A king on the other hand, warns Samuel, will always be present.  Even when there is no need for national defence the monarchy will continue taxing the people and holding a standing army thereby being an unnecessary burden in times of peace and prosperity.  (And no, a king does not preserve peace and prosperity, that’s the Lord’s work.)  Dynastic kings are takers, there are six “takes” in 1 Samuel 8:11-17, whereas God’s appointed judges are givers and saviours.  “Don’t go there”, says Samuel, “God has given Israel a better way”.  But, sigh, Israel does go there, and they get Saul, and Saul gets them into fights.

This story raises questions for us about the phrase “what God intends”, especially when it comes to who our rulers are.  Sometimes things happen that are not the will of God, and God does not intervene when human systems driven by selfish men drive against what is best for humanity.  God does not desire a kingship in Israel, but God chose not to intervene other than to send a prophet to speak the truth.  In 2018 some of the nations have rulers whom God has raised up, other nations have rulers in place because they were elected by people who ignored God’s wisdom and the voice of the prophets.  The trouble is we often don’t know which leader has which story, who is God’s woman or man and who is not, and some proclaim a leader to be God’s appointed while others see that same leader as a threat to God’s people and mission.  This is as true for Joel and Abijah the corrupt sons of Samuel who Samuel tried to set up as hereditary judges, as it is for Saul who became king.

In Psalm 138 we read a song traditionally thought to have been composed by David who was king after Saul and who took on the rule of God’s people around forty years or so after the story told in 1 Samuel 8.  In King David’s song of personal thanksgiving and praise to God who is his Lord we hear how God is good, generous and glorious, and how God will be worshipped and adored by every one of the Earth’s kings because God is gracious and wise in majesty.  God is the protector and God’s presence is the assurance of safety in a dangerous world.  The promises of God are certain, and the plans of God are good.  True kingship is found in God: the best human kingship follows God’s methods of rule and all human kings, queens, presidents and governors attest to that.  We read in Psalm 138:5 that God is the exemplary king, and that this is personally attested to by the greatest ever of human kings, David of Israel.  In Psalm 138:7 we read David’s remembrance of his personal history and the history of Israel, including the circumstances of Saul’s coronation and the military threat posed by Israel’s coastal neighbours from Philistia.  God is the safeguard of Israel’s security, not David himself nor the thousands of men and bows and chariots at his command.  All the security, all the governance Israel needs is found in God, so says the king.  I don’t think David sees himself redundant at this point, what I see is that God as king is ruling through David, and David acknowledges and welcomes this development.  Where the LORD had to work around Saul, and around most of the later kings of the divided kingdoms, the LORD can work with and through David, the good and godly king, just as God had worked through Deborah, Gideon, Jephthah, Samson, and Samuel.

Well that’s great for all of those kings, but what does it mean for us?

As I listen to God and for what God is saying to Yallourn and Moe-Newborough I hear the message for us as stay close to God.  The Kingdom of God was Jesus’ great topic, it’s the first thing he says as an adult in his first sermon and it remain his great theme.  Jesus was not specifically talking about the Kingdom as a literal Heaven for Christians who die in faith: although there is a literal Heaven for Christians who die in faith.  No, the point of the Kingdom of Heaven or the Reign of God is as I have often told you before: live today as if God was the king of Australia and the sovereign of you.  That doesn’t mean you show disrespect for Elizabeth Windsor, Peter Cosgrove, or Linda Dessau who you did not elect but who reign over you in various degrees of authority.  Neither should you be unduly disparaging for Malcolm Turnbull or Daniel Andrews, whom you also did not elect but for whom others voted.  The regard God as king is to show respect for those who serve us as rulers, no one is called to mutiny or rebellion in ordinary circumstances, but we are called to honour God above all else.  God above the queen, as she herself does.  God above the parliaments and councils, as they claim to do.  But most importantly, God above our own ideas of what we would like and how we think the world should be done.

The reign of God says that you don’t get to decide anything, except to follow God. God is king and not only a judge, God is always in charge and does not pop up for danger and pop away for peace, and to treat God like an emergency service is not honouring.  But neither is God a king like Saul who taxes your produce and takes your children as slaves.  God’s rule is good and of benefit.  Why would you want a king other than God?  Today’s message therefore is not about avoiding making Saul king of your life, but about allowing anyone else to take God’s place.

And that includes you.  You are not the best boss of you: God is.

Well may we say “God save the King”: because God alone is the saviour king.

Amen.

What Happens On The Sabbath (Pentecost 2B)

This is the text of the message I prepared for the people of God gathered at Morwell and then at Narracan on Sunday 2nd June 2018.

1 Samuel 3:1-10; Mark 2:23-3:6

I must admit I groaned in pain when this week’s lectionary gospel reading appeared.  I won’t say I hate this story, because I don’t.  I won’t even say that it’s very difficult to preach on, because it isn’t, and in the next hour or so you’ll see I’ve done a great job of exegesis and hermeneutics on it.  Sigh, no, this passage annoys me because I have written on it so many times.  So. Many. (Many!) Times.  It is the favoured passage of a certain Professor Emeritus of the theological college I attended, and I have written at least three essays, and a complex synoptic comparison on it. Oh begone “Jesus walks through a field of grain on the Sabbath”, begone.

Having said that, I have made no reference to those essays or synopses in preparing this sermon, so we’re good.  It also means that I’ve been able to take a fresh look at Mark’s version which we read today, and I found something new.  But let’s get to that in a minute because we need to ask why the disciples of Jesus were engaging in behaviour which violates the Jewish laws around keeping Sabbath in the first place.  Sadly, for you, I don’t want to answer that question; and if you look at the text, Jesus doesn’t actually give a very good answer himself.  The situation Jesus uses as a counter-argument wherein David as a refugee fleeing for his life, and hungry for anything food, pauses before eating to discuss theology with the high priest, is quite different to the random picking and chewing of the disciples on their Saturday afternoon stroll.  The twelve are not starving, and they are not being chased; but maybe the reason Jesus didn’t give much of an answer is that he didn’t think it much of a question: aren’t the Pharisees just being pedantic here?  I mean, come on, the disciples are taking a casual stroll and grabbing a few heads as they pass through the field, even if they aren’t the army of David, it’s not as if they’re actually harvesting.  Work is forbidden on the Sabbath, but mindlessly grabbing at the corn while you meander through the paddock: that’s not really work is it?

Still, in defence of the Pharisees we must remember that Sabbath keeping is one of the Ten Commandments.  It’s not one of those pesky religious rulings made up by scholars with nothing better to do: it is an actual decree of God given to Moses in God’s own handwriting on tablets of stone.  So, it pays to look at what Jesus is doing here.  He is not questioning pettiness, although he does that in plenty of other places and that certainly is part of what he’s doing here: no, Jesus’ primary critique is for the traditions of interpretation.  The way Jesus is speaking about Sabbath is akin to a prophet today claiming a divine mandate to redefine murder, or theft, or adultery and marriage.  And what does Jesus say?  How does The Word of God –  The Word made Flesh reinterpret a central teaching of Jewish scripture?  He says that people are always more important than doctrine.  In other words, if your interpretation of The-Word-of-God-revealed-in-scripture inhibits any person’s wellbeing, (including your own), then you need to rethink your interpretation.  God is never in error, and scripture is never in error, but the way you’re reading and thinking just might be.  According to Jesus sabbath is foremost a blessing, a gift of God, an entire day set aside each week for the fullness of shalom.  It’s not just an R.D.O., or a public holiday, and it certainly isn’t a day of mandated boredom in the name of some malevolent, laser-eyed god looking to obliterate anything that blinks or breathes before the precise instant of sundown on Saturday.  Jesus says that to be legalistic about the Sabbath is to be wrong about the Sabbath.  In other words, to be legalistic about this teaching of scripture is to be in profound theological error since Sabbath is not a legalistic matter.  Legal yes since it does pertain to the Law: but its application is never punitive.  If you want to know what is lawful on the Sabbath read on to Mark 3:4 where Jesus asks a group of lawyers gathered at worship that question.  What has been legislated, and how is it interpreted, Jesus asks.  What did Parliament decree and how have the majority of local magistrates understood and applied this?  What is the legal precedent here as established by the full bench of the High Court?  Is it lawful to do good or to do evil on the Sabbath: to save life or to kill? asks Jesus.  Now as a one-time English teacher I can tell you that this is an open question: Jesus is asking a question that requires a sentence answer because he gives a number of options.  Which is it, kill or save?  Which is it, good or evil?  And what do the scholars answer?  What?  Well they don’t answer do they: but if they had been brave enough I wonder what they would have said.  Probably “save and do good” right?  Wrong.  Think of what they believe about God: I think they would have answered with a closed answer, one word, “no”.  Just “no”.  Is it lawful to do good or evil?  No.  Is it lawful to save or kill?  No.  “Jesus,” they say, “you need to understand that it’s not lawful to do anything on the Sabbath.  Even if you do good then you are guilty of doing something simply by doing: to do good is just as horrific as to do evil because to do is to sin!”

So, who here today would like to belong to that religion?  Not me!

I should say very quickly, in case you are confused, that that religion is not Judaism.  Jesus is the ultimate Jew and is speaking to other Jews about the God of Abraham: so, don’t get all cocky in your Christianity.  The Pharisees were acting poorly as Jews in this example, Jesus was acting perfectly as a Jew.  That broad kindness always trumps the finest point of legislation is a Jewish concept, and Jesus didn’t invent it.

Anyway, Jesus is justifiably angered by the lawyers’ response, and by the lack of it, and the man is healed regardless.  Notice that the man is healed by his own action.  Jesus doesn’t actually do anything, Jesus doesn’t actually break the commandment even according to the Pharisaic definitions because it’s the man who sticks out his hand to petition and receive God’s healing.  That is when Jesus turned to the Pharisees and Herodians and said “you wanna argue about the Sabbath some more then talk to the hand.”  Of course, Jesus didn’t actually say that, but I reckon I probably would have.

But what is Jesus actually angry about?  What’s the actual trigger that moves him from despair to disappointment and rage?  Well in Mark 3:5 we read that Jesus is angered by the leaders’ hardness of heart.  “Why does the man have to bring up his troubles on the Sabbath,” they seem to be asking.  “And in the synagogue too.  Why can’t he just stay home with gloves on and come tomorrow if he wants to be healed?”  And let’s be honest, they do have a point, don’t they?  I mean, when presbytery made the effort to build a manse next to the church what is wrong with Monday?  And why do these people who need God have to interrupt church?  I’m glad you laughed there, this would have been my last Sunday here if you hadn’t.  But I wonder how far our patience really would extend if someone we didn’t know came looking for God’s miracle during our regular Sunday event.  Or worse still, someone we do know; someone who should know better than to be noisily troubled one Sunday when, after all, we all know where Damien lives and we’re sure he won’t mind giving up his Monday off if it means we can all get out of here unruffled and before 11:00 this morning.

Oh Lord we want our church to grow, please send us an interruption!!

Rituals must be subordinated to the needs of living people: but so must work be subordinated to the needs of living people.

As we listened to 1 Samuel 3 being read this morning I was reminded that Samuel was in bed and almost asleep when God spoke to him, even if he was in the sanctuary.  Had Samuel been living a 24/7 existence I think he would not have had time or energy for the voice of God to penetrate his exhausted haste.  It is for this reason, among others, that early nineteenth century Methodists were the leading voices in advocating for sabbath keeping.  This was not because they were as pious as Pharisees but because they agitated for the sacred right of every workingman to have time for sleep, eating, relaxation, and worship.  In view of this I wonder about those Christians who do not have a healthy attitude toward the Sabbath; some believing that taking one whole day in seven is an instance of old covenant, Old Testament Law to be set aside in the name of new covenant, New Testament Grace.  Really?  God’s ordained and directed regular pause to experience the peace that passes all understanding is a demand of legalism and not a fruit of grace?  Really?  So, where does Paul tell us that we are no longer obligated to have a day off?  Imagine a religion free of the compulsion to rest, and to let your slaves have a day off.  How awesome is Christianity that we are free to work 24/7 and to expect the same of our employees, especially the Christian ones. How remarkable is this good news that we are no longer enslaved by a blood covenant that commands a day off as if not working on Sundays was as important as not committing murder, rape, or fraud.

So, who here today would like to belong to that religion?  Not me!

The call of Samuel is one story of how a person, in this case a quite young boy, can best hear God when he or she is at rest in the world.  God speaks peace, shalom to the frazzled and anxious mind.  But once the mind is settled into shalom then God is able to reveal the wonders of grace and the message of God’s will.  Samuel had not sought the Lord’s voice, but because he was at peace in his life he was in the best place when God sought him.  Those among us today who are currently seeking God for some specific answer, or just for the sense of being closer to the One you worship and adore, would do well to take a sabbath.  Let God rest you, calm you, still you, and guide you.  Don’t let the legalists tell you what is or is not appropriate for a Christian or a Sunday – seek God and allow God to seek you.

And if Sunday is the only day that you have time and space in your week to do that, then do that.  If not this afternoon, then next Sunday.  You have my permission to not come to church next week if you need to go up to the mountains or down to the river to pray: just make sure that you do.  Maybe you’ll just have a pleasant time like the disciples, maybe you’ll be healed by God like the man with the once-withered hand, or maybe God will tell you fearful and wonderful news about the world and your place in it.

Let me know how you go.

Amen.

Three (Trinity B)

This is the text of the message I prepared for the people of Morwell for Sunday 27th May 2018, Trinity Sunday in Year B.

Isaiah 6:1-8; Romans 8:12-17; John 3:1-17

I don’t know about you, but for me the Doctrine of the Trinity seems like a mixed blessing.  It’s one of the big-ticket items that really sets Christianity apart from Judaism and Islam, let alone the religions that don’t worship the God of Abraham and Moses.  That’s not really a bother for me, that Christianity is unique in this way, it’s good to be unique.  It doesn’t bother me that the Doctrine is somewhat baffling; I want God to be a little bit mysterious because God is apparently all that is and was and ever shall be, and it’s kind of disappointing if I can grasp all of that, even at 46 years old and holding a Masters degree.  So, a God who is beyond my imagining and rationalising is a solid point for me: a God who is beyond is a God who is what a God is supposed to be.  No, the mixed part in the blessing is the question of the point of it all.  So, God is infinite, and God is Three-fold in Unity: but why does that matter?  Why do we actually need a Doctrine of the Trinity, can’t we just let God be God, awesome and eternal?  Why can’t the Church just get on with saving the lost, raising the dead, and healing the sick, and leave what is above the clouds above the clouds?

In this morning’s reading from the scriptures of Israel the vision of God given to the Judahite prophet Isaiah is of God is The LORD high and lofty, the subject of seraph worship and adoration.  Isaiah doesn’t have a vision of God in Heaven; no God is enthroned on earth inside the room which is the Holy of Holies of Solomon’s Temple in Jerusalem.  The seraphim are also present on the earth and they cry out in awe of God, the majestic one.  The whole temple shakes to its foundations with the sound of seraph worship as the seraphim heed the injunction of Psalm 29:1-2.  Now, let’s remember that the foundation of Solomon’s Temple is actually the summit of Mount Zion; so, it seems that the whole mountain and with it the whole city of Jerusalem is rocking at the experience of divine anthems of adoration.  It is not that the seraphim are singing loudly, no, what is occurring is that the response of God to worship is so resounding, and the response of all creation to the display of God’s glory as it fills the whole earth is so violent.  This is God in all of God’s God-ness, this is undeniably God the earthquake and not God the gentle whisper: indeed, we read in Isaiah 6:3-5 that God’s glory is volcanic in its sound, sight and stench, and that it is utterly terrifying for the self-consciously human Isaiah who stands before it.  In the first five chapters of his book Isaiah has been denouncing the sins of Judah, especially of the city, and now here he stands in the first verses of chapter six at centre of Jerusalem in the holiest place on Earth with the memory of his prophecies; he knows that not only is he unworthy to be in the presence of The LORD enthroned he is in a dire predicament as a sinner in the presence of so imposing a display of holiness.  However, he is not in imperilled at all, and with a seraph’s touch Isaiah’s sin departs and is blotted out: Isaiah is justified just as if he’d never sinned, and he is considered worthy not only to stand in the presence of The LORD but to step closer to the throne and volunteer for a mission of proclamation.

Now on Trinity Sunday we can see some obvious links.  The cry of the seraphim in Isaiah 6:3 is “holy, holy, holy”, so that’s three holies.  Three, eh?  Eh!  And look at Isaiah 6:8a where The LORD asks Whom shall I send, who will go for us?  “Us”, eh?  Eh!

But have you missed what has just happened with Isaiah?  Six hundred years before the birth of Jesus, God The LORD is personally present in Jerusalem.  And God The LORD forgives and forgets a man’s sin, and God The LORD commissions this renewed man to proclaim the Word of God to Judah.  I mean, wow, that’s a lot more pervasive an idea than a three-fold refrain in the liturgy.  God does what Jesus is supposed to do, but God does this before Jesus gets a chance to do it.  Maybe The LORD God and the messiah are not only on the same team, maybe they are following the same game-plan because today we have seen God act like Jesus.

In today’s prescribed part of the letter to Rome, Romans 8:12-17 Paul is admonishing the Church to be active in the outworking of their faith.  Grace introduces not just a new mood (forgiven), but a new way of being in the world.  Now life is by the Spirit of God and those who heed the Spirit’s wisdom are saved from the desires of the flesh.  It is this Spirit, capital-S, who empowers those who take up godliness to act in this way.  In other words, God is active in the life of the believer, and because of God’s action through the Spirit so the believer is supposed to be active in the work of God, calling upon God as Abba and living as children who serve, worship, and obey.  “God’s spirit in you is God’s voice testifying that you belong to God” is what Paul is saying.  And when the Spirit, big-S, is acting in you and on you when you suffer for Christ then God is in effect suffering with you.

So, another of today’s readings offers obvious connections to the idea that God exists in the plural as a unity rather than in solitude.  The Spirit in you points to God who is your Father, the two are working as one to guarantee your identity as son or daughter of the one you call Abba.  When you, son or daughter of Abba suffer for the sake of Christ who is the true Son, the Spirit who is in you also suffers alongside you.  So, the Spirit within you as you live for Jesus who is called Emmanuel (God-Brings-Salvation and God-With-Us), draws you close enough to God The Father that you can speak of God as Abba, or my own dearest daddy.

In John 3:1-17 the gospel author tells us that Nicodemus, who is a Pharisee, recognises in Jesus’ activities the action of God.  Jesus confirms this, and says that all who trust God in the way that he trusts God will do the work of God as they empowered by the Spirit, capital-S.  However, as he makes clear in John 3:13 Jesus is not ordinary disciple, he is The Son of Man who alone has descended from The Father, and he is the vehicle of trust.  To trust in the work and word of Jesus is to trust in the work and word of God, because as John 1:1 reads Jesus himself is The Word of God.  Those who exalt the LORD when Jesus the man is crucified are those whom God is saving through the blessing of a full life: Jesus is making a wordplay in John 3:14-15.  See Jesus lifted up and lift high the name of The LORD as you look at Jesus.  Those who lift high the name of The LORD will live a life of eternity: not just a life that goes to infinity but a life that is literally a “life of the eons”, the biggest, brightest, boldest, most abundant life possible, a life full of God because it is filled with and by the Spirit.

So, what is the point of all of this?  And even if we have somehow proved by this skip across the top of the Bible that God’s essence is expressed as a unity of three co-eternal persons, existing of the same substance distinct from all created things, why does that even matter?  In some ways that’s a deeper question than we can address in the forty minutes remaining in my sermon: some of the greatest minds in Christianity spent their lives examining this question and never got to the end.  The triune nature of God is literally an eternal question: infinite and beyond all proportion of space and time to tell.  So, I won’t even begin, except to say that if you’re keen to follow the theological pathways start in the Bible and go next to the Cappadocian Fathers.

In the meantime, let’s remind ourselves of what we have heard this morning.  In Isaiah 6 we heard God act like Jesus, forgiving sin and commissioning a missionary with the gospel.  In John 3 we heard Jesus speak with patient correction to an expert in scripture, a community leader whose love for law and ritual had misdirected his heart away from those for whom Jesus’ compassion was greatest, the spiritually orphaned.  In Romans 8 we heard Paul instruct a local church to be more like Jesus, especially to live in the world with the fullness of the presence of God, and to love like a brother-sister everyone in the Church and every woman or man who entered the local congregation’s space.

So, in a grossly unfair oversimplification, (but on the other hand why complicate things), the Doctrines of The Trinity tell us that whatever God is made of God is internally and eternally consistent.  God is always the same.  Three points, because of course there must be three.

  1. God is love and God loves. The Father in all God’s glory has the same character of Jesus in all Jesus’ simplicity; Jesus lived and proclaimed love for neighbour, love for friend, and that greater love has no one than Calvary.  That’s God, not just Jesus, that’s all of God who loves with greater love.
  2. Christians who claim to trust Christ for salvation, and who proclaim Jesus as the Way, not only as “the way to Heaven” where the Nicene Creed is the password to unlock the gate that St Peter holds shut, but the Way as in a way of life, should live like Jesus lived. God is abundant and sacrificial love: we should do the same.  We cannot be the love that God is, but we can express the love that God expressed in Jesus.
  3. Christian love, the love that God is and the love that the Church expresses as people who walk in the footsteps of Jesus, is hard. Love cost Jesus his life, and it may well cost us our lives too: or it may cost us something even worse than death, it may cost us embarrassment.  Martyrs sometimes have it easy, they only have to be brave for a few minutes and then they die gloriously even if somewhat messily: we have to stand fast for decades in faithfulness.  It can be a lot lot harder to live for Jesus than to die for him, I am in no doubt of this, but that is where the Spirit comes in.  The paraclete of Pentecost, the helper, counsellor, and advocate, is also God Godself and the Spirit is the one who helps us to call The Father “Abba”, to call Jesus “lord”, and to call others “brother-sister”.  The same one who is God lives in you; equipping, encouraging, and comforting you in the life-long ministries of worship and hospitality.

And that’s why all this Trinity business matters: because not only does God want you to act like Jesus, remembering that God acts like Jesus, but the Spirit who is God is given to you to make it happen.

Praise God from whom all blessings flow: praise Father, Son, and Holy Ghost.

Amen.

Pentecost (Year B)

This is the text of the message I prepared for the people of Yallourn Uniting Church gathered on Sunday 20th May 2017 at Yallourn North, Pentecost Day.

Ezekiel 37:1-14; Romans 8:22-27; John 15:26-27, 16:4b-15

Many of you will be aware I hope (because we didn’t read it this morning) of the story found in Ezekiel 37 where the prophet speaks at God’s command to a valley of desiccated bones.  In Ezekiel’s first-person account the hand of The LORD comes upon Ezekiel (Ezekiel 37:1) and he is lead to the place of revelation.  This is not a story of resurrection, rather it is the story of the renewal of a whole nation by the Spirit of God.  Can God raise the dead: of course God can, there is no question of it and we saw that in Jesus.  Not only can God raise the Messiah but through Jesus we have seen God raise otherwise ordinary people such as the unnamed daughter of Jairus, the unnamed son of the widow of Nain, and Lazarus the brother of Mary and Martha.  The question asked of Ezekiel is whether God can renew a devastated people, an entire nation cut down such that there is nothing left of it, left of them, but dried and dislocated bones on the one hand and shattered exiled slaves on the other.  The still alive ones have been taken far away, the only occupants of the land are the dead in the form of bones in disarray.  “What can God do here”, asks God, “God alone knows”, answers Ezekiel.  The story of the bones coming together and being re-fleshed is the first stage of the sign, and the lifeless corpses being inspired with breath and spirit and rising to their feet is the second stage.  It’s a great image of renewal because there is both reconnection and resuscitation going on; what has been lost is returned and restored, and the new thing goes on toward the future.  It’s as great an image for the Church as it was for the people of Israel: and that is the point made by all who preach on Ezekiel be they priest, pastor, professor, or rabbi.

But today there’s something more to be had, because today is Pentecost Day.  So, recalling all of the above, and mindful of the restorative and revitalising power of The Spirit of God consider this: God chose to act through a man’s voice.

In our key reading for Pentecost, Acts 2:1-21, we read the story of The Spirit’s intrusion into room full of believers expectant in the message and person of Jesus Christ.  The Spirit comes as and when the Spirit wants to come, and like the Risen One The Spirit has no need of a door. When The Spirit of Holiness comes, when the wind of purification blows through, when Ruach haQodesh fills the room, it is ordinary women and men who are empowered to speak the news of God’s revelation.  Ezekiel prophesied to bones and again to corpses, which is an allegory of God’s word coming to the exiled Judahites in far distant Mesopotamia.  Peter and the ten, and the other one hundred and nine, prophesy to the nations within Judaism; to Judeans for sure but also to Mesopotamians, and to Mediterranean Europeans and to Africans and to Arabians and to Asians with words of reconnection and renewal.  In the scriptural accounts the Spirit moves when men and women of God speak at God’s command.

In John 16:4b-15 we read of the night of Jesus’ betrayal and arrest and of his promise that his going would prompt the coming of the Helper, capital-H.  The word paraclete in Greek also carries the meanings of Comforter, Counsellor, and Advocate; capital-C, capital-C, capital-A.  When such a one comes, one we rightly identify on Pentecost Day as God the Holy Spirit, the work of the Spirit will be to convict the world.  The Spirit comes with power, we saw that in Acts 2, and with miracles, (also Acts 2), but importantly for Jesus it seems, since this is the bit he specifically mentions, the Spirit comes with challenge.  The Spirit confronts the Church with a call to repentance; not just confession of guilt since our last sorrowful prayer, or our rites asking for forgiveness, but of completely reassessing our lives regarding our vocation.  The sin Jesus speaks of here is not random acts of human naughty, but of the unforgiveable sin, the decision to not believe Jesus who is The Word of God.  The righteousness Jesus speaks of here is not our random lack of human good behaviour, but of the broken relationship between each woman or man and the whole of Creation.  The judgement Jesus speaks of here is not an eternity in Hell from the point of human death for everyone other than baptised-by-full-immersion Evangelicals, but of God’s verdict regarding the entirety of Creation and what it has become since Adam.  Our Christian testimony by deed and word is all of the above, guided by the Holy Spirit, who alone speaks truth to us and to the world through us (John 16:13).  Therefore, we are not to be despondent that Jesus has died and ascended out of human sight (John 16:6), rather we rejoice that his Spirit is with us, empowering us in loving acts of worship of God and the service of Creation.

So that’s much more than a one-off event of preaching in Swahili and fire above our heads!  Pentecost, the coming and dwelling of the Spirit within and amongst us is a now and forever event, continuous present-tense.  The Spirit is with us and always will be, and one indication of this is our continual proclamation of the gospel of belief in Jesus and reconciliation with each other, and our continuous immersion in the blood-and-dust world, the world in-the-wrong respecting who Jesus is and who the Church is and what justice is, as ambassadors of loving grace.  More than Swahili in Jerusalem, the Spirit descending gifts us to speak the language of justice in Yallourn and compassion in Moe.

So, Swahili is optional, Strayan is preferable; and God’s character made word and flesh is mandated.

And then, in Romans 8:22-27, we read how we who have the first portion of the Spirit’s pouring out are aboard with the Spirit’s work of interceding for Creation to the Father who loves it.  The Father who loves “it”, it being both the Spirit who intercedes and the Creation who is loved by the Spirit as it cries out in labour pains.  We who are creatures, and therefore part of Creation, and bearers of the first portion of the Spirit and therefore part of what God is doing in love, are intermediaries of sorts.  We are that part of Creation which is in tune with the Spirit’s work, and we are the first portion of the world for God, even as we have the first portion of God in the world.  In Romans 8:25 we read that hope is only hope when the hoped-for thing remains unseen; if you see it it is not hope it is existence.  No, instead we have hope because we have seen and been the first portion of God’s acts of blessing in the world, our hope, our trust-fuelled desire is that more is coming.  And this more is not just more of the same, but a more which is taller and brighter and louder and more pungent than what we have received from God even now.  No wonder we are groaning with Creation, “bring it on LORD” is our desperate and ecstatic cry.

Such a cry of exaltation and exhortation takes us beyond words, beyond Strayan and Swahili words, beyond even the prayer languages of Shalom.  The Spirit is groaning like a woman in labour, like a man trying to shift a stubborn boulder or wheel-nut, like a child trying to convince dad of the need for this lolly or toy because dad is our only hope in a world where mum always and only says no.  Groan!  Desperate groan!  Wrenching groan! Nh-mn-ll-fr-st-rh!  Groan beyond words, where only consonants thrust through gritted teeth and bulging eyes can express it.  This is the desperation of the Spirit for the Kingdom of God to come on Earth as it is in Heaven.  This is the desperation of the Church for the Kingdom of God to come to Earth such that the God of the Kingdom will walk with us in Eden once more, an Eden to which are readmitted by the grace of God.  An Eden which is the restored Creation for which all of Creation is already groaning and moaning in grief and necessity and labour pains.

Pentecost is about the gift of God of the Spirit to the Church.  It is, and we cannot forget that it is.  But there is so much more to today than that our forebears and founders spoke in languages not their own and that 3000 people were won for Christ by a single sermon.  That’s an everyday occurrence in some parts of the world even today.  What should be an everyday occurrence in all parts of the world, especially today, is the gift of God of the Church to the world.  God gives the Church the Spirit, and therein gives the world the Church, a Church empowered and emboldened by the Spirit to make the world aware of who God is and what God desires.  Who God is is Saviour and Lord; what God desires is trust, reconciliation, and passion for renewal.

That is what Pentecost is about.  That is what God can do with a valley of dried bones and a Brown Coal Mine.

Amen.

The Son’s Life (Easter 7B)

This is the text of the message I prepared for Yallourn Uniting Church gathered at Newborough on Sunday 13th May 2018.  It was a communion Sunday and the last Sunday before Pentecost.

Psalm 1; 1 John 5:9-13; John 17:6-19.

In the time between Ascension and Pentecost the Church lives alone.  As far as the lectionary is concerned the Easter season is almost at a close and today is our last Sunday in white.  According to Luke’s timetable in the first chapter of Acts, Jesus returned to Heaven for the final time last Thursday and he will no longer appear amongst the disciples in the way that he has been doing since he surprised the Cleopas family in Emmaus.  Next Sunday is Pentecost, coinciding with the Jewish festival of Shavuot, and we shall celebrate with all the churches of the West the sending of the Spirit upon the women and men in Upper Room.  But that’s last Thursday, and next Sunday.  Today and for the week to come, we live waiting for the fulfilling of the promise.

So, with Jesus gone and the Spirit yet to come, how should we live?  What is the Way of Christ when the Christ is no longer among us?  How do we live Life in The Spirit when The Spirit has not yet brought God’s new life?

Well, in 1 John 5:12 it says that “The Way” and “The Life” are found in having the Son of God.  If you have the Son you have life, but if you do not have the Son then you do not have life.  Many scholars agree that First John was written about a group of people who had once participated in the life of the John church, but who had left the church to follow another philosophical movement called “Gnosticism”.  These people were still in contact with some of their old friends who had remained with the John church and they trying to draw these friends away from the gospel and into their gnostic fellowship.  Hence this letter wherein the writer, speaking to people personally brought to faith by John or by people who had themselves been brought to faith by John, writes to keep the core of faithful ones still holding to Christ focussed even more strongly upon Jesus as the only saviour.  To have the Son is to believe and trust the story about God that you have been told, the story told by John, he writes.  The message for them applies to us gathered today: you have heard the truth and you have committed yourself to that truth by choosing to life your life as if what you have been told is true is true.  And what have we been told, what is it that those who heard John and those who have read the scriptures in the twenty-first century have believed?  In what have we placed our trust?  The gospel that God came in human form as Jesus, and that in Jesus we see modelled the ways of God in the world.  We who have seen Jesus, or who have believed the testimony of those who saw Jesus, believe that Jesus lived as if God were on earth.  Jesus lived like God would live if God were human.  And, Jesus lived like a follower of God would live if God were true.  Now since we believe that God is true, and that the life of Jesus was the life of God-as-human, then the way ahead is clear.  Believe what Jesus said about God, live as Jesus lived with respect for God and God’s creation, and model and teach this for others so that they can believe and trust as we came to believe and trust through the modelling and teaching of others.  Those who have God have eternal life, not just life after death (although there is that) and not just life which goes on forever (although there is that too) but life without restriction.  Not just a long life, but a wide life and a tall life and deep life and a rich life – this is the promise whereby God gave us eternal life…and life in the Son we read about in 1 John 5:11.  The key is believing that Jesus was who the Church says he was – Emmanuel, God in dusty skin.  Not just dusty in that Jesus was a brown skinned man, olive at least, not Anglo-Saxon, but dusty in that Jesus lived in a rural area in first century Palestine where there was dust in the wind and Jesus would have copped a face-full at times.  God lived on earth, and God lived well; there’s your model for life but also there’s your message.  God loves us too much to leave us at a distance, God came close and God lived amongst humankind, pitching a tent and hanging around for more than thirty years of anonymity and about three and a half years of modelling the God-oriented life and revealing God-directing truth.

In our prayers this morning we heard how Psalm 1 speaks of happiness, which is delight in the ways of God and not in the way of human wisdom or arrogance.  More fully it means the delight of blessing arising from being in a right relationship with God and living as one whose steps are laid upon the right path.  “Blessed are those who walk with God” might be the theme of the entire Psalter, and here it is found in the very first of the Psalms.  Those who feed on God will not wither says Psalm 1:3, rather they will flourish and be fruitful.  Fullness of life, stability and productivity are found in a life oriented towards God.  The wise person Psalm 1:2 tells us is the one who studies Torah, who hears and reads and meditates on the precepts of God.  The Orthodox tradition sees Psalm 1 as an accurate description of the life of Jesus prior to his coming, a prophecy of Jesus who is “the man” of Psalm 1:1.  This is the testimony of John Chrysostom and St Augustine and this passage sets out how Jesus the blessed man was different to all other men.  In Psalm 1 we therefore get a clear example of how to live, and how not to live.  I’m not entirely convinced by the Orthodox argument, which probably why I’m, preaching here today and not across the river with the Serbian Orthodox congregation; I don’t think the Psalmist in the tenth century before Christ was primarily writing about Christ, but the idea of parallel ways to live where Jesus is the ikon pointing towards the way of illumination rather than the way of darkness seems like a good fit.  So, if you want to fulfil 1 John 5 you could do worse than emulate Psalm 1, but you probably couldn’t do much better.

Or could you?

How could we possibly be better followers of God than by emulating scriptural imperatives for the holy and blessed life?  Well it’s quite simple, we read the gospels and we emulate Jesus.  Don’t get me wrong, Psalm 1 is a brilliant model, but since we are Christians why don’t we take it a step further and model ourselves on John 17 and the Jesus we find there?

Jesus made God known to everyone God brought into Jesus’ life (John 17:6) by speaking the truth of what Jesus knew about God (John 17:8).  Then, having done that and everything else that he did, Jesus prayed one last time for his band of brothers, the eleven of them who remained, before he lead them all into Gethsemane where the will of God took over.  The task of making God known was given to the eleven, and to those to whom the eleven preached.  The whole life of Jesus was about proclaiming the Kingdom of Heaven, or we might say today the Commonwealth of God.  God desires shalom for the world; unity, peace, grace, restoration of what has been lost and broken and damaged and hurt.  Jesus taught this, and he modelled it by his compassion and his miracles.  But Jesus’ work was left incomplete in that he did not speak to every living member of creation.  Jesus’ death and resurrection as a means of grace was sufficient for all, but the lived-out message of proclamation and example was left to the Church, the beneficiaries of redemptive love and revelatory life.

So, in grasping all that let go of none of it.  As 1 John 5:13 says, having obtained eternal life through grace you must maintain your obedience.  You will not lose eternity through disobedience, but you will lose fullness and depth in life through apathy toward God’s instruction.  Christian life is not a one-off moment where you do the altar call thing with Billy Graham or Brian Houston, and then go on with nothing changed except an “Admit One” ticket to Heaven in your spiritual pocket.  You who have heard the story of Jesus and believed the story of Jesus must live the story of Jesus and be Emmanuel to someone else: God-with-him or God-with-her as the case may be.  Remember that God-with-us is God-with-you, for you and for those with whom you live and move and have your being.

So, get about it, for love’s sake.

Amen.