The Remembrance of God

This is the text of the message I prepared for the people gathered at Kaniva and Serviceton on Sunday 11th November 2018.  It was the centenary of the Armistice and the 25th Sunday of Pentecost in Year B.

Mark 12:38-44

Good morning Church.

Today is a significant date in the history of the planet, and specifically in the history of Australia.  One hundred years ago today, at 11:00am Paris time, the guns of the Great War fell silent.  Today, in the remembrance of God, we actively recall the ultimate sacrifice of the 1st AIF on land, sea, air, and ward.

Today’s stories from Mark 12 locate Jesus in the temple in the days before his death.  Maybe that’s a good point of connection between the scriptures and the calendar.  We get to earwig on Jesus on Wednesday knowing that by Friday he’ll be dead – perhaps like an entrenched Anzac preparing to go over the top an hour before sunrise.  I think there’s more to it than that, more to Jesus’ teaching and more to who and what the Anzacs are and were, but we’ll get to that in good time.

First, the Bible stories.  So we find Jesus teaching the crowds who have gathered for the festival of Pesach and who have then wandered across the temple courts to hear him.  Since Palm Sunday, which was three days ago in Jesus’ time he has been busy and has actively cleansed the temple of its corrupting traders and enacted a parable about fruitlessness by cursing a fig tree.  Jesus has spoken at length about integrity in religious observance, teaching from the parable of the wicked tenants and by more direct explanation about taxation, about Heaven, and about obeying God in the way that God desires.  And Jesus has spoken about who he is with respect to the ideas of the day around what the messiah would be like.  Today’s readings continue the teachings on integrity, making clear that what God desires in worship and discipleship is action done for God and for no one else.  It is good to be an example to others, but it is not good to seek fame simply for doing what God expects of those who follow the Way of Jesus.  The example of the scribes is actually an example to be avoided, the example of the widow a little more complex.

The two stories give alternative views of widows.  In the scribes’ way of thinking widows were destitute and therefore to be cared for; that’s what the scriptures taught and as scribes the interpretation and implementation of the scriptures was their area of expertise.  Jesus has seen through their false piety; he saw the long robes and the desire for titles, he saw the desire for prestige the scribes held for being seen to do the godly thing rather than humbly serving the widows out of obedience to God.  Jesus also saw that the false piety is a reflection of the false charity going on as well, and that with the widows’ welfare in their hands some of the scribes were exploiting their position, making money out of the care of the poor and leaving the widows worse off than they would have been had they been left alone.  Shift the widow out of her big house into a little house, or a shared house, then sell the big house and keep back some of the money as commission, that’s their plan.  After all, who is going to argue with a scribe, who is going to contradict a pillar of society?  No one, that’s who, especially not a widow with no adult male relatives.

That’s the scribes’ view of widows, but what is Jesus’ view?  Jesus’ view is that widows are capable of more than being the passive recipients of welfare or the absurd victims of corrupt officials.  The scribes devour widows’ houses in Mark 12:40 as they hold back the profits for themselves, but one particular widow contributes all she has to live on in Mark 12:44, holding nothing back for herself and giving all she has to God.  That’s how I choose to read this anyway.  Maybe Jesus is continuing to criticise the system, arguing that this widow feels obliged to give her last two pennies and that even this woman is being exploited right before their eyes.  If you read the story that way then the widow is still a victim of exploitation, and I think you can read it like that, the words on the Biblical page allow you to understand the story that way.  Maybe both are true; the widow is being ripped off by the religious leaders but she still trusts God to look after her anyway.  This is a woman who won’t be defeated by the system, because her confidence is not in ritual obedience and begrudging handouts from the welfare division of the local religious authority, but in the God she trusts and knows she is loved by.

The scribes are what used to be called “yuppies”, they are literate in a society where most people were not but beyond literacy these men were academics and lawyers.  Many may have come to Jerusalem from regional or rural areas and have made a go of it in the city; they are both proud of and uncertain about their position as social climbers.  They are not the dumb peasants that their parents and brothers are, but they aren’t completely secure in town either since they live amongst peers whose families are city people or merchants or priests. If you’re a bushie trying to show how civilised you are then your appearance and your reputation are everything.  On the other hand the widow is secure in her identity, somewhat because she doesn’t have one.  There is no pretence to be had in being the left-over woman in a family where all the men have died, and so the widow relies only on God for her sense of self, and God thinks she’s amazing.

Perhaps that’s why when it comes to brining the tithes and gifts into the temple the widow is confident to hold nothing back.  With no reputation to uphold, no image to maintain, no bribes to pay and no need for a fancy wardrobe and enough wine for unexpected honoured guests the widow can give all she has to worship her lord and saviour.  She has given her whole life to God, everything she is worth in the eyes of the world has been laid on that tray in the temple; she made the ultimate sacrifice and she had no hesitation in doing so.

Sacrifice is a word we hear a lot of today, and this day especially since it marks the centenary of the ceasefire which brought the fighting part of the Great War to a close.  Technically the war did not end until the surrender documents were signed in Paris on 28th June 1919, and peace was ratified on 10th January 1920; but as every Australian child at school in the past hundred years has been taught, at precisely 11:00 Paris time on the morning of Monday 11th November 1918 the guns fell silent.  We know that many women were left widowed by the events of the Great War, millions of women across Europe lost husbands to enemy fire where they were soldiers, sailors, airmen, or civilians caught up in the battle.  Millions more women in Australia and New Zealand never saw their husbands return.  Add to that the women who lost sons, the girls and boys who lost fathers, and the families of mothers, sisters, and daughters killed in service or in crossfire, and the word “sacrifice” is utilised a lot.

Maybe some of the dead, the maimed, and the survivors in 1918 had once been like the scribes in our story.  Proudly strutting about in their clean and polished uniforms in 1914, declaring that they’d be home by Christmas just as soon as they’d given Tommy and Billy (or perhaps Fritz and Abdul) a jolly good seeing to.  Maybe there were second sons of the wealthy who became officers, loving being called “sir” and proudly flashing the red bits on their khaki jackets and trousers.  Maybe the Anzacs made a big deal of not being English, especially when a Sergeant from Sydney met a Private from Portsmouth.  Maybe who could blame them?

Or maybe those who left these shores between 1914 and 1918 were like the widow in our story.  Maybe all they had in the world was themselves, and so the “Cooee from The Dardanelles” that gifted a stir of brotherhood and patriotism in their being was enough for them.  Maybe the uniform was about belonging to a family at last.  Maybe it was the outworking of their faith such that in obedience to Christ they “rendered unto Caesar”, and the uniform with its straps and epaulettes was just work-wear for their mission to resist evil and cause it to flee.

Regardless of the reasons why so many men and women, chose to go into uniform and catch the next boat to Egypt or France, and whether God was an active part in that decision-making or not, we continue to use the language of sacrifice to describe their attitude.

In religious terms the word sacrifice means “to make sacred”.  It is not necessarily about death, or glory, but it does involve giving something away and giving it with complete devotion.  Isaac was a sacrifice of Abraham even though he did not die, because Abraham dedicated him to God.  Samuel was a sacrifice, a gift of Hannah to God, and he lived for decades as a priest and judge.  The widow’s two pennies were a sacrifice not just because they were the last two things in her earthly possession, but because they were given to God, they were set apart and made holy by her action.  Jesus was a sacrifice because God set him apart as a gift for us, Jesus was made sacred and was both given by God and gave himself up to God for a special purpose.  This idea makes me wonder about the phrase “the ultimate sacrifice”.  If sacrifice is making sacred, of dedicating a thing to God for God’s own purposes and without restraint, then isn’t every sacrifice ultimate?  Unless a sacrifice is ultimate, unless the thing given over to be made sacred is given with no hope of return, then is it a sacrifice at all?  If this is true then everyone who went to war made sacrifice, even those who came home, even those who came home unscathed.  If this is true then the monetary offerings given by the scribes were not a sacrifice at all, regardless of their size, regardless of the pain they might have caused.  A sacrifice, if it is to be a sacrifice, is all or none.

It is almost the middle of November now, and our church year is drawing to a close.  In just three weeks from today it is Advent Sunday and from then it is four Sundays to Christmas.  I say this not as a spur to begin your shopping, but to point to the sacrifice of God that we are soon to remember – that God sent the Son to us.  Christmas is about sacrifice, again not the sacrifice of living on beans and dry bread throughout January so as to be able to afford the new X-station or Play-box, but about God choosing to present Godself in the world in the shape of a baby.  God came, God saw, and God died (briefly), and God made the world sacred to Godself by doing that.  God is not an Anzac, and as treasonous as it is to say such things in today’s Australia the Anzacs are not gods, but maybe the ultimate sacrifice if there is one is the sacrifice made by the Ultimate one.  When the Lord Godself, who came to bring peace to a confused, arrogant, incompletely lead and warring world showed greater love than any woman or man had seen or expressed, or would see or express, we were made sacred.  God’s sacrifice for you and me is more than the cross, (although it is no less than the cross), because God chose you and me to be the inheritors of personal love.  We were made sacred when God set us apart, our sacrifice is the sacrifice that we are rather than the one that we give, when it comes to the grace of God.

The question asked by the widow, and maybe by the Anzacs, is how will you respond to the news that you are God’s sacrifice?

Amen.

 

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If Today Was Your First Day (Pentecost 10B)

This is the text of the message I prepared for the people of Yallourn and Morwell gathered at Yallourn North on Sunday 29th July 2018.

2 Samuel  11:1-15; Ephesians 3:14-21

Last Monday was an anniversary for me.  Actually, it was two on the same day.  On Sunday 23rd July 1972 I was baptised, and Monday 23rd July 2007 was my first day in prison.  I’m still baptised, and my last day in prison was Friday 30th January 2009, but I’d never really connected those two “first days” in my mind before.  I knew they were the anniversaries, but I tend to have remembered only one or the other, not both, but this past week I did.

Something that drew that connection even closer for me this year was the titles of two of the commentaries I chose for this week.  One book was called “Letters from Heaven” and the other was called “The Prison Letters”.  Of course, these books each in their own special way refer to the same letters; specifically, for me the pastoral Letter to the Church in Ephesus, attributed to Paul.  That Paul could write words of such heavenly encouragement from a prison cell is not a surprise to me, but we must not breeze past that fact either.  Even in the twenty-first century a gaol is not the sort of place you want to make a life, despite what you may have heard of its creature comforts boasting three square meals a day, a warm bed at night, and a 14’ TV in every cell.  The gaols where Paul spent time were a far cry from that, but even if they were of today’s standard they’re still not the sort of place you want to stay in if you have any other option.  And yet, the hope of Christ is found there, perhaps strength in weakness as I alluded to a few weeks ago.  When all you have left is Christ then, and perhaps only then, can you discover just who Christ is.  That revelation is truly a communique from Heaven, the message of salvation, friendship to sinners.

This news seems particularly relevant to me in the light of what I have just told you.  I have spent time in gaol, and I was baptised as an infant. For some people that news is scandalous, either piece of news an issue in need of remediation.  Of course, you all know that there is more to the story of my being in prison, a far less scandalous explanation, and I dare say many of you were ritually sprinkled or poured upon as babies and have never been submerged as adults, so you will see no problem in the story of my Presbyterian infancy.  Nonetheless, the finer details of my life are not the issue; the subject of Christ as saviour is a great theme.

In our reading for Jewish history this morning we find David not doing what a king should do and what every other king does.  David has gone home part way through the campaign of battle and is in Jerusalem and enjoying the comforts of his cedar-lined palace while his armies are in the field under the command of generals.  David’s conduct is contrary to that of the faithful Uriah who refuses on several occasions to spend even one night with Bathsheba, even when drunk.  Look at David in 2 Samuel 11:1 and compare him with Uriah in 2 Samuel 11:11, 13.  So, while the army is under canvas and in the midst of military manoeuvres David is at home, first having a nap and then having a perve.

Now, we need to understand that just because David can see her bathing that doesn’t mean that Bathsheba is showing off.  Remember that David is on his palace’s roof, potentially the highest point in this city which does not have a permanent temple.  Bathsheba might be innocently going about her bathing in the privacy of an inside courtyard, not anticipating at all that anyone would be looking down from the roof, or if they happened to do so that they would stay there leering at her.  David is in the wrong here.

What I most liked about the story as I read it this week, and like you I have read this story many times before, but what struck me as fresh information is that the Bible gives Bathsheba a full identity.  So, a Feminist reading might object to her being the daughter of some man and the wife of another rather than a woman in her own right, and fair enough actually, but at least she is identified.  This woman does have a name, a named father, and a named husband.  Bathsheba even has a calendar and we are told that it is the end of that week of the month for her.  The Bible identifies this woman by name, by relationship, and by care for her welfare.  King Leer on the other hand, David the just-awoke-from-his-nap-time sees her only as an assortment of curvaceous lumps of sexy meat.  The Bible tells us that she has just had her period, that’s why she’s in her ritual and hygienic bath, which means that in the coming week she will ovulate and be fertile.  David, obviously, could not care less.

In Ephesians 3:1 Paul calls himself a prisoner of Jesus.  He was also a prisoner of conscience at the time, probably in Rome.  Paul credits his imprisonment for the sake of the Gentiles; he understands that he’s been locked up for preaching and specifically for preaching what it is he has actually preached: but as far as he is concerned what choice does he have?  The gospel itself compels him, the news is too great not to share and the call of Jesus to apostleship is not something that Paul would ever refuse (Ephesians 3:3,7).  “Keep the faith, but don’t keep it to yourself” is his motto.  God has order in all things because all things are in God’s keeping, even if they are not all in God’s plan (Ephesians 3:8-13).  So, where the reading this morning began with for this reason the reason is all of the above; that the gospel is compelling, and that Christ’s own ordination is upon one so undeserving.  In Christ, from the Father, we are given a name and an inheritance which is being delivered now through divine blessing and resource for the work of the Kingdom (Ephesians 3:14-16).  All of this is delivered by love, and by the Spirit of Christ dwelling within each of us (Ephesians 3:17-18).  Paul is so assured that he has made a telling point that Ephesians 3:20 reads as a benediction; Paul might just as well have ended the letter there.

The writers of 2 Samuel 11 tell us that David denies Bathsheba’s and Uriah’s humanity: the woman is sexy meat and the husband is a barrier between David and the sexy meat.  Paul in Ephesians 3 on the other hand tell us that The Father, in Jesus declares and provides identity, lifting up nameless nobodies to kinship with God and ultimately to perfection.  Uriah was a great bloke cut down, Bathsheba was a victim of rape, and Paul was a bully transformed.  David is a bully right now, his transformation will come later, and Bathsheba will one day become Queen Mother.

Today’s message from scripture is that identity is personal.  Personal not that it is private, and not just that it is “you-specific”, but personal in that that it is meaningful to each individual.  When I was baptised and then as a more mature believer made confirmation of that baptism I was entering into a specific, recognisable covenant with God.  When I was three months old my parents made a loving choice on my behalf, and twelve years and three months further on I chose to confirm their intention, that I would follow God and God alone for all of my life.  God, who had already chosen me before I was knot together in my mother’s womb, indeed before my mother was knit together in her mother’s womb and so forth back in time, the God who chose me became my God by my choosing.  Even though God had no vows in the Presbyterian liturgy of baptism as was current in 1972, nor in the Anglican liturgy of confirmation as was current in 1984, I’m pretty sure God actively engaged with those processes and continued to choose me as a son and disciple.

I can also tell you that identity is important in gaol; you might expect this, maybe you didn’t.  You all know that my time in gaol between 23rd July 2007 and 30th January 2009 involved me wearing mostly black clothes and a pair of epaulettes with a blue band on them.  I also carried a numbered a set of keys and a radio with a unique callsign.  I was an OSG, an “Operational Support Grade” member of staff: not a prisoner in my prison, but a gaoler in my gaol.  I had a unique name and specific grade “OSG Tann”, a unique number (MT264), and set roles each day.  This made me distinct in the system; no other person in Her Majesty’s Prisons Service was me.  And, importantly, I was not a prisoner.  Prisoners also had specific colours to wear, maroon if they were especially difficult and green if they were especially amenable.  Prisoners also had their own name, usually their own surname prefaced by “Mr”, and a number.  Each prisoner is unique in the system and any prisoner “on the estate”, which is to say anyone incarcerated in England and Wales, could be located and identified to his or her specific cell.

My identity as a Christian, and as an OSG, were given to me.  I chose to be a Christian, and I chose to be an OSG, but how I was identified after those decisions was given to me.  Your identity today is both your choice and decision of the places into which you have been included.  In this cluster as a whole and in each of two parish congregations, you are called “sister” or “brother”, you are one of us not only in Christianity and the family of God but in our gathering as Yallourn and Morwell.

God sees you as unique and as part of the whole body.  You are you and you are part of us: this is an important distinction missed by David who saw only a whole mob of which he was shepherd.  David did not understand how one sheep here or there would be missed in the grand scheme, big picture of the flock.  A cute girl here, a random soldier there, who was to tell Israel’s king otherwise?  Well, God was to say otherwise, and so was Nathan (on God’s behalf) in his story of one ewe lamb amongst the mobs.

If you are a Bathsheba or a Uriah to God, then so may you be to me.  One, unique, irreplaceable one.

Amen.

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.

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.

Palm Sunday B (Annunciation)

This is the text of the message I prepared for Morwell Uniting Church for Sunday 25th March 2018, which was Palm Sunday and also the Feast of the Annunciation.

Psalm 118:1-2, 19-29; Philippians 2:5-11; Mark 11:1-11

Today is Palm Sunday, I’m sure you already knew that without my having to tell you.  I wonder however, did you know today is also the day of the Feast of the Annunciation, the day upon which we celebrate the messenger Gabriel and his news to Mary that she has become pregnant by God?  Think about it, it’s nine months today until Christmas day.  Have you heard of that idea before?  March 25th, yeah?  That would be why we’ve just read from Isaiah 7 and sung “O come, O come Emmanuel”, yeah?  Clever.

 Well if you did know all of that, well done, but did you also know the tradition that the actual Good Friday upon which Jesus died was March 25th?  The theory goes that Jesus died on the anniversary of his conception; thereby completing the cycle of God the Son’s incarnation all rather neatly.  I must admit that I am radically unconvinced by this theory, for many reasons, but it is a rather nice puzzle even if it is all conjecture.  And hey, “Christ was born for thi-is, Christ was born for this” as we good Christians all rejoiced back in December.

Mark tells us that Jesus and his followers entered Jerusalem on the Sunday before the Passover festival; they have come to participate in one of the three great pilgrimage festivals in Judaism.  In John’s gospel Jesus comes and goes from Jerusalem quite a bit over his three years of ministry, but Mark (and Matthew and Luke who base their gospels on Mark’s) has Jesus coming to Jerusalem only one time, this time, and have Jesus ministering for less than a year.  So, this event is a big deal for Mark, and this passage describes the day that the Messiah enters the city for the first time.  Now, since it was expected of Jews from around the world that they would make their way to Jerusalem for the festival Jesus had probably been to Jerusalem before.  Luke tells us that Jesus’ parents brought him several times when he was a boy, to have him dedicated to God as a newborn firstborn, and again when he was a twelve-year-old.  So, Jesus has been before, but today he is coming as Messiah, not as a pilgrim.

 Passover was a time of celebrating the special identity of the Jewish religion and the Israelite people; of the three big festivals Passover was the biggest and it was a time of heightened awareness of nationalism and the pride that there was in being Jewish.  As Australians we might imagine Anzac Day with an added tradition that everyone gathers in Canberra for the dawn service at the War Memorial, and then moves across to the lawns of Parliament House for a massive barbeque breakfast.  Okay, that’s big, and it’s sacred.  However, unlike Canberra today Jerusalem in the first century took a bit of getting to.  Without aircraft, buses or cars pilgrims in Jesus’ time would have walked for days or even weeks to reach the city.  They would have travelled in groups with friends, neighbours and families walking and working together to entertain and protect each other.  Along the way the pilgrims would have stayed in designated campsites or hostels where they would have met up with other groups of pilgrims to eat and sleep together but also pray, sing and tell stories as well.  By the time they approached Jerusalem there would have been a mounting excitement and a buzz of expectation.  Songs like Psalm 118 which was read this morning, and other “songs of ascent”, would have been sung along the road and then would have formed part of the worship during the festival itself.  Happy and to be envied is the one who comes in the name of the LORD they sing to one another, reminding each other that this psalm had been composed as a victory hymn in celebration of a great triumph.  It’s “all hail the great, returning, and all conquering king” and all that. This is a song of deliverance and thanksgiving: think VE Day or a parade of gold medallists.  The roads to Jerusalem in the days before Passover were an exciting place to be and Jesus on his donkey is arriving right in the middle of it all.

 And that is part of the problem:  Jesus is coming on a mission of peace and reconciliation, riding a colt and not a stallion, but the crowds are shouting for Jewish victory.  The first part of Psalm 118:24, which was read to us as this is the day The LORD has made can also be translated this is the day on which The LORD takes action:  the pilgrims have reached Jerusalem and are ready to kick some Roman heads.  In a similar vein Hosanna means “save us” and was a general cry of praise, but in the heightened tension of the festival it also came to mean “get on with saving us (and kick the Romans back into Italy)”.

 So, I wonder whether in throwing down their cloaks and taking up the palm fronds the crowds acted spontaneously; already hyped up by being so near to Jerusalem did they see Jesus and go mental?  Did the Jerusalemites, swept up in the arrival of so many excited tourists to their city allow themselves to be swept along in the mob?  There may have been mixed emotions in the crowd, everyone using the same words but with very different agendas.  Some were crying out in ecstatic praise at reaching their destination at Jerusalem and the temple courts themselves.  Others were no doubt happy to see that nice healing-working prophet from Galilee.  Others still were crying out to the long-awaited Messiah with a demand for action, hopeful that Jesus might just be that Messiah.  Regardless of the intricacies, everyone was saying “God, continue saving us and make us victorious!”  But just like the crowds around Jesus we must take care to enter the celebration yet remain focussed on the meaning of the festival.  The message of Palm Sunday and the lead in to Holy Week may well be don’t get swept along in all the hype or you’ll miss Jesus’ point!

 In Psalm 118:22 we read that the stone that the builders rejected has become the chief cornerstone.  This wording was also used by Jesus (Matthew 21:42) to describe himself, and by Paul (Ephesians 2:20) to describe Jesus.  At this point in the story it is not Jesus who has been rejected by the Jewish leaders so much as what he represents.  Jesus is the cornerstone and foundation of Christianity, but more than the man or his teaching it is Jesus’ act of submission and trust to the point of deep humiliation and suffering that our hope is based on.  Yes, celebrate the man who is king but look closer at what is right in front of you: see what everyone else has missed.  The saviour king is riding a foal amongst the rabble, rather than a charger at the head of a parade, or a cloud at the head of the host of angels.  God is not who you think God is and the messiah was never intended to come as a new David conquering the Jebusites, or another Judas Maccabaeus recovering Jerusalem from the Seleucids.   It was never ever God’s intention that Jesus would overthrow the Roman colonial governors.

 Mark helps us out because he is more interested in presenting the humility and the lowliness of Jesus than the triumphalism of the crowd.  This is where we too must look.  For Mark this is not a triumphal entry at all, see how he tells the story.  After arriving in the city amongst the pilgrims Jesus takes a quick look at the temple, then turns right around and leaves Jerusalem for the night.  He doesn’t do anything.  He doesn’t address the crowd, he doesn’t speak to anyone, and he doesn’t even stay in the city.  Is this a deliberate anticlimax?  Mark’s story of the Sunday before Easter is a story of meekness and majesty, humiliation and vindication.  All four words describe Jesus at various points across the day.

The instruction to us, as we look to this coming week towards Thursday, Friday and Sunday, is that grace, mercy, and hope are Jesus’ meaning.  Jesus is Lord and King; and that is why he alone can offer grace, mercy and hope.  This week our focus needs to be on Jesus as “the least of these”, the meek one who allowed himself to be arrested and murdered by people and ideas far weaker than himself so that his glory, and his revelation of God as the God of all, could be displayed in the strongest way possible.  Christians alone of all religious people have a God who is prepared to die for them at their own hands.  On this Palm Sunday and Annunciation day I suggest that we dishonour God when we get all triumphal and energetic when God’s own nature is to be humble and anonymous.  Or, as Paul said, let the same mind be in you that was in Christ Jesus.…so that at the name of Jesus every knee should bend, in Heaven and on Earth and under the earth, and every tongue should confess that Jesus Christ is Lord to the glory of God the Father.

That’s what we want isn’t it, that Jesus would be worshipped and adored?  So, let’s have the mind of Christ and see him glorified.

Amen.

Life Begins…

This is the message I prepared for the people of Lakes Entrance on the occasion of the fortieth anniversary of the Uniting Church in Australia

Logo - UCA

Ezekiel 37:15-28; Psalm 122; Hebrews 13:1-8; John 17:20-26

Today we celebrate the fortieth anniversary of The Uniting Church in Australia.  The UCA, as the cool kids call it, was formed on 22nd June 1977 when many congregations of the Methodist Church of Australasia, the Presbyterian Church of Australia, and the Congregational Union of Australia came together under an agreement formalised in a document called the Basis of Union.  As a denomination of Christianity in Australia we number around a quarter of a million enrolled members, and we gather in approximately two and a half thousand congregations.  A recent Australian Census noted that over one million people identified some sort of association with the Uniting Church, and that on any given Sunday, (including Ordinary Sunday 12) around ten percent of them will be in church.   So, congratulations for being here today, you and over one hundred thousand other Aussies are part of something big.

 I introduced this topic to you last week, saying that today, (or last Thursday at least, the actual 22nd of June) is not just a date on a calendar, rather today is a reminder of the century-long effort of Australasian Protestants to form a new nation and a new expression of Christianity for that nation.   The movement toward a union of Protestant Australians began alongside, and indeed amidst, the movement toward federation of the Australasian colonies in the 1880s and 1890s.  That Australia was declared a Commonwealth of States in 1901, and the Uniting Church was not declared until 1977, in no way undermines the work of the women and men who saw this vision and worked hard to make it so.  As with the work toward federation of the colonies, conversation partners came and went from the church and the final union was not the one first sought.  The Anglican Church was part of our early conversations but they ultimately stepped back (on orders from London), just as New Zealand ultimately stepped away from talks of national federation.

The Uniting Church was one of the first Australian churches to grant self-determination to its Aboriginal members, and if you hang around at Synod you’ll hear this over and over.  The Uniting Aboriginal and Islander Christian Congress (UAICC) has responsibility for oversight of the ministry of the Church with the Indigenous people of Australia and there are between 10,000 and 15,000 people involved.  It’s no surprise then that the Uniting Church has taken stances on issues of Native Title and the Environment, as well as the status of refugees in Australia and, more recently, in detention offshore.

Uniting, which used to be called UnitingCare is the largest operator of general social care activities in Australia, including being the largest operator of aged care facilities. It continues to serve in the ways he did in generations past with ‘central missions’; shelters and emergency housing for men, women, and children; family relationships support; disability services; and food kitchens for underprivileged people.

The Uniting Church is committed to ecumenism and to the fullest expression of God’s desire for unity among all people.  The Uniting Church has a formal, covenantal relationship with the UAICC, and we also promote multiculturalism and intercultural activities and relationships between and across our congregations.  We want to be present and fully engaged when God pours out God’s spirit on women and men, young and old, urban and rural, local and tourist, rich and poor; Koori and Islander and Pasifika and European and Asian and African and American and all combinations of the same.  We have congregations which are now into their second generation of operation in various East and South East Asian languages, Pacific Islander languages, and of course in Australian Indigenous languages.  I have worshipped with several communities where the spoken parts of the service (including the prayers) was in Yolngumata; where the only English spoken was my bit and some (but not all) of the songs.  In the twenty-first century, the Uniting Church has begun to host congregations speaking African languages, such as Dinka which is spoken in Sudan.

We are an expression of church with an open purpose, a uniting church desiring a united church, and we understand that the work of bringing out unity is our work which we undertake with God’s guidance and God’s strength.

In Ezekiel 37:21-23 God says that God will reverse the dispersion of God’s chosen people, gathering them to one place and I shall make them one people with one government.  They shall never again be divided from each other.  I shall be their God, their only God, and they shall be my people I have already spoken of the vision of one (Protestant) Church for one modern nation which burned strong in the hearts of many of the Fathers of Federation.  (Sadly, we’re not often told what the Mothers thought, but I’m confident that what we see now in Australia and the Uniting Church would not be seen if it weren’t for wives, sisters, daughters, suffragists and voters agitating where they did.)  That which had caused tension and fracture between the Judahites and the Israelites in Ezekiel’s day would be offered to God for healing and restoration, and God would be praised with a unified voice as a witness to the reunited nation.  Ezekiel would have us know that God is in the business of restoration of broken ties: God desires to see unity, brother-sisterhood going forward, and jobs and growth.  The secularists among the federalists were left in no doubt that God was not opposed to them: Australia was never intended by its founders to be a tower of Babel, and God has never seen us like that.  God approves of unity.

In today’s lectionary Psalm, 122, all the people of God, from all the tribes, go up together to Jerusalem to worship God.  While there they pray for the nation, the capital, the rulers and the government, and for the prosperity of the nation.  This is indeed a prosperity gospel, “O Lord make our nation great so that we might serve you more effectively,” they pray.  “If we live in the place where you are blessing us Lord, then we know that you are being served in the way you desire and that you will be happy.”  Our human desire for peace and prosperity, (which is the motto of the State of Victoria), is ultimately for God’s glory because such things, peace and prosperity, are only possible when God’s will for the nation and the church is fully implemented by the worshipping people.  God approves of prosperity.

In Hebrews 13:1-8 we hear God’s desire for the continuation of mutual love and hospitality to strangers.  Last week in that epic sermon about ordinariness I spoke of the hospitality of Abraham and Sarah to the men at Mamre: well the passage following that story in Genesis 18 is about God’s judgement upon the cities of Sodom and Gomorrah, two cities which were destroyed because they were decidedly inhospitable to the nomadic family of Lot.  So, we already know from Jewish tradition that God is very much in favour of hospitality, and that God gets all fire and brimstone-ish when guests and strangers are treated poorly.  And then we are commended to remember those who are in prison or are undergoing torture, in Hebrews 13:3, prompting our prayers for our fellow Australians in gaol, and for our fellow Christians undergoing ill-treatment across the world because of their faith and witness to the God of Unity.  That desire for common concern leads the writer to the Hebrews to write of regard for marriage, that those who are married would stay married in that special relationship of unity which God has ordained; and regard for money where greed can destroy relationships.  We readers are reminded pray for our leaders, those women and men who are responsible for holding unity in place through their governance.  Today in East Gippsland, in Victoria, in Australia we remember the queen, the various governors, premiers, ministers, mayors and councillors. Today we remember Elizabeth, Peter Cosgrove, Linda Dessau, Malcolm Turnbull, Daniel Andrews, and Joe Rettino.  We remember our church leaders, Stuart McMillan, Sharon Hollis, Jim Murray and each member of the councils and standing committees of the Uniting Church they chair.  We pray for Collen Geyer, and Mark Lawrence who serve as General Secretary to each of Assembly and Synod; for those serving as Presbytery Ministers in Gippsland; and for those who serve our local congregation as Elders, office bearers, and members of Church Council.  Whatever we think of these women and men as individuals, and whatever we think of the Westminster System of government or the modified Presbyterian system of church governance, each of these people has as his or her primary purpose the preservation of unity in our nation, state, district, and church.

And in John 17:20-25 we read, once more, Jesus’ great prayer for the unity of those who believe in him as the Word of God Made Flesh.  As the Son is united with the Father in that perichoretic dance of Trinity so may the Church be one global mosh-pit of laughter, limbs and love.  Our greatest witness to the world on the periphery of our great dance, indeed our great challenge and our great invitation, is that we enjoy being with each other.  I’m not saying that church should always be fun, sometimes we must be solemn and there are times for mourning and lament; but I am saying that church should always be welcoming.  Church if it is to reflect Christ should never exclude, but should always include.  Church if it is to reflect Christ should never divide but always invite and call into unity.  I don’t care what you think, but that’s what Jesus thinks, and that’s good enough for me. 😊

So where too from here?  Well I think the answer is obvious, we keep working for unity.  As Australians, we know we live in a comparably safe, comparably settled, comparably unified nation.  There has never been a civil war here, nor an uncivil one.  We know New Zealand is never going to join our Federation, (although it is seriously about time the Baptists and Churches of Christ get their act together and join the Uniting Church),😊 but as a Church which does not tolerate difference but embraces it and celebrates the God colours and flavours brought into our gathering by old neighbours and new friends we are always looking for more.  Through the abovementioned UAICC and Uniting, through Frontier Services, through our Uniting Church schools, congregations, and fellowship groups, our desire continues to be met in those who are being added daily to our number, those who are being saved and those who are being welcomed out of the cold and into the dance.

If the old saying is true, and that life begins at forty, then I wonder what it is that will end in the Uniting Church this week.  Perhaps we need resurrection, renewal, revival, re-invigoration, or even resuscitation: but the Uniting Church in Australia, and especially the Lakes Entrance Uniting Church, is not in need of removal or recycling.

“Jobs and growth”, “moving forward”, we are a people on the march and a pilgrim people at that.  Saints of God wave high those banners of red, black, and white, you’ll want to be in our number!

Amen.Logo - UCA

Humbility

This is the text of my “Minister’s Message” which I wrote for inclusion in the May newsletter of The Lakes Parish

I have been thinking about the topic of humility recently and what it means to say that Jesus humbled himself to come to Earth and be our saviour.  If Jesus chose to be humble then it must be a good thing and something we should be doing as followers of him.  Yet as a disciple of Jesus and a participant in the Great Commission I wonder how humility is compatible with evangelism.

 Paul says variously in his letters that Jesus chose humble obedience as the way of ministry (Philippians 2:7-8), and that God has not called Christians to a life of timidity but rather to a life of power (2 Timothy 1:7).  While these may seem contradictory, or at least counter-productive, they are of course complimentary texts.  God has called us to be assertive in life and ministry.  We are to remember that we were each created in the image and likeness of God (Genesis 1:27) as the pinnacle of created beings (Psalm 8:5) subject only to God.  We were not made to be timid or anxious, that is not in our design nor is it within God’s plan for humankind.  At the same time, we are not to be arrogant or lordly but are to serve our world as stewards (Genesis 2:15), in the way that Christ served the world as redeemer and defender (Ephesians 5:25).  We who know who we are, each a beloved daughter-son of God called to a specific task in declaring the news of God’s approaching reign.  We live with confidence as examples of what the Kingdom of God looks like in practice.  We are not arrogant or superior, since Christ who truly is king never acted like that, but we do not act like doormats or peasants in the world because that is not who we are.

 To be humble is to live according to who you know yourself to be.  We are neither haughty nor timid, rather we are confident and assured.  As royal priests and holy princes (or -esses) we have both a mission and an identity of belonging.  My prayer throughout May is that you will live out your calling in poise and wonder, knowing that God has called even you, while acting with assurance that this is indeed the truth.