Hidden Figures

The 2017 film Hidden Figures gives rise to questions of what minority members of the professionals in other fields might have to offer.  If an African-American woman can use her mathematics to facilitate safe space travel in the dawning decade of such endeavours, I wonder where the leading edges are now, and who is being cut-off from riding those edges because of hubris and prejudice.

My field is the Reign of God.  I want to understand the nature and implementation of the Kingdom of Heaven, and I want to repeat and reinterpret for today the central message of Jesus concerning what life is like within God’s intent for the world.  What does it mean that there is a dawning reality where son-daughters of God live in a world which has been recreated to promote life without evil or distress?  How do we go about welcoming and facilitation such a realm’s arrival?

So, first I ask who is being excluded and who is the “nigress” of today’s theology.  Is she even in the Church, I’d say yes, is she in some form of ministry, again yes.    The “Colored Computers” worked for NASA, just not in the location of their most effectiveness.  So, then I ask, who do we have in the Church but in the back room, who do we insist drink from a segregated coffee pot and relieve herself in a segregated, isolated toilet?

Who is doing the work while today’s theological Anglo Alpha-males get the credit?

Who is heralding the change, bringing “the math” that would help us all to reach the moon?

Perhaps I’d better find out.

Advertisements

The Call (Second Sunday after Epiphany: Year B)

1 Samuel 3:1-10; Psalm 139:1-6, 13-18

When I was living in England the last job that I had, before I returned to Australia, was in a prison where I worked as an Operational Support Grade officer or OSG.  One day I was outside the prison, doing some work near the gatehouse, when a voice yelled across from the visitors’ carpark.  “Oi screw!” came the voice.  I ignored it.  “Oi!  Oi screw!” came the voice again.  I looked up, and could see a man looking in my direction, but standing thirty metres away and near the door to the visitors’ centre, the place where visiting family and friends wait before being allowed into the prison on visiting days.  I looked down again.  “Screw!” came the demand, “oi screw I’m talking to you!”  Still nothing from me.  “Screw!  Feckin screw, screw!”  Nothing.  Eventually the man gave up.  I didn’t see where he went, whether he entered the prison or went back to his car; I didn’t look.

Why did I not answer, you might ask.  Well it’s simple really, he wasn’t talking to me; and I believe that if you’re not talking to me then it is rude of me to answer you.  I know he wasn’t talking to me because my name is not, nor has it ever been, “Screw”.  My name certainly isn’t “Oi Screw”.  The fact that I was the only other person in the area, and that I was wearing the Queen’s uniform of HM Prisons Service, is beside the point.  Had he wished to speak to me I’m sure he would have come over to me and politely said “excuse me OSG”.  But since he didn’t, he can’t have been speaking to me.

Oddly enough this isn’t the first time I’ve heard someone not speaking to me.  Often students at the school I told you about two weeks ago would yell “Oi Squeak”, or “Oi Aussie”, or occasionally “Oi Tanny” on campus.  I don’t know who those people are, if they are people at all, but since my name is “Mr Tann” or “Sir” the students can’t have been speaking with me, so I didn’t get involved.  Similarly, here in Australia, I’m not sure who “Oi blind maggot” is, but since my name is “goalie” or “umpie” again I am polite enough to stay out of other people’s conversations, especially when they already sound rather cross.

As was read to us this morning from 1 Samuel 3:3 the lamp of God, the light which symbolised the presence of God in the sanctuary, was still alight when Samuel laid down to rest in preparation for sleep when God spoke.  Since The Voice of The LORD was rarely heard in those days Samuel, who was in the actual sanctuary and lit by the lamp of presence, responded to his name believing it had come from the priest.  Maybe Samuel thought that even if The LORD did speak that God would only address the priest, so the voice he heard could not have been The Voice of The LORD since it was directly addressed to him, Samuel, by name.  Three times the voice came, three times Samuel responded promptly by running in to Eli’s presence.  Kind of like me waiting for a polite summons to listen to someone, any my ignoring any impolite tone or name as indicating that the voice could not have been directed toward me, Samuel knew the inverse; that he couldn’t have been hearing The Voice of The LORD because The LORD doesn’t speak to small boys.   Unlike me, Samuel was called by name, and at last he recognised The LORD’s summons, or at least he followed Eli’s instruction, and God spoke to him.

Did you notice, right at the beginning of this reading, that Samuel was already engaged in ministry when he was called to?  In the second part of 1 Samuel 3:1 it says that he was singled out for a rare honour because visons were not widespread and in 1 Samuel 3:2 we are told that the sparsity of visions did not matter much since Eli was going blind anyway.  When The LORD spoke to the boy, and bypassed the priest in doing so, Samuel’s work of priestly ministry was expanded to encompass the work of prophecy.  The Voice of The LORD spoke, out of the blue, to a boy, and thereafter The LORD spoke through Samuel because Samuel was willing to be used as an amplifier.  Samuel showed his willingness to be used by God, even in his ignorance of The Voice of The LORD, by engaging in priestly ministry.  The one who had amplified God’s ministry in ministering would be used to amplify God’s message in prophesying.

What are you doing now, in God’s work, that God can ask you to do something else for the Kingdom?

I know that I have been called by God.  I do not say that to boast, or to make myself superior to you.  As all are called to ministry within the Kingdom of God, those who belong to that Kingdom at least, I am called.  I am a Christian, I am a Christ worshipper and Christ follower, and part of that is lived out in what I do for Christ in the world.  I hope you can say the same, even though none of you do what I do.  One of the things that gives me confidence to follow God in the footsteps of Jesus, and also in the footsteps of those who walked in the footsteps of Jesus, is that I know that God knows what I am capable of.  God will often take me beyond what I think I can do, but God has never taken me beyond what God can do through me nor beyond where God can save me if I stumble.

Early in my time in England things were not going well and my life was equal parts adventure and adversity, sometimes unequal parts in fact with adversity in the majority.  One time when I was crying into the phone to Australia my mum, in her regular attempts to get me to come home, said to me, “I don’t know what to do Damie, God has taken you out of my depth.”  I remember that being a turning point, one of many and not the final one, but a turning point nonetheless when I realised that God might have taken me out of my mother’s depth, and she was struggling as a loving mother with the distress her darling boy was undergoing, but God had not actually taken me put of my depth.  I was on tiptoe for sure, and in fact I had to swim after that, but I can swim, and I did swim and God swam me into deeper water where I learned to swim harder.  What we read from Psalm 139 this morning is the same message.  God knows me.  God knows me “in the Biblical sense”, for all of the intensity band passion that phrase suggests.  Before I was knit together in my mother’s womb, 32 years before the anguished phone calls between the mouth attached to the heart attached to that same womb and my adult ears, God knew what God was doing.  Because I have swum hard, very hard, but never have I drowned, I am confident, utterly confident in God.

Sort of like Samuel, but sort of not, when God took me from the ministry of pastoral care as a school chaplain on the Eyre Peninsula in South Australia and reset me through five years and two more degrees at university to minister as a preacher and pastor, currently in the Latrobe Valley in Victoria, I followed God without question.  The one who knows me in the Psalm 139 sense has my permission to call me in the 1 Samuel 3 sense because I am so well known, so thoroughly understood.  I don’t say that to boast in my prestige as a minister, a lay preacher with a long-term contract, not at all.  I boast in the Lord Jesus Christ and the empowering grace of The Holy Spirit with the word of my testimony.  My life’s story is that God is dependable.  I was ministering, and God called me to minister bigger, and I trusted God to go with that because God had proved Godself faithful way, way ago.

So as your brother in Christ, a simple yet dedicated Christian, and in no way your senior pastor (which I’m not) or the ordained priest (which I am so, so not), again I ask you: what are you doing now, in God’s work, that God can ask you to do something else for the Kingdom?

Perhaps your answer is that you aren’t doing anything.  Now that is not true because I know you; not in the Biblical sense but I’ve been here four months now and I am familiar enough with each of you to know that there are no passengers on our mission bus in Yallourn and Morwell.  So, you are each doing something.  So, we’ve sorted that one.

Perhaps your answer now, because I didn’t let you get away with the first one, is that you aren’t interested in doing more.  “Yes, okay Damien I am doing, but I’m happy with what I’m doing, and God is more than welcome to ask someone else to step up.  Don’t let me stand in God’s way of asking someone who is not me.  No, no really, you first mate.”  And you know what, that’s fine with me.  It’s not fine in the sense that I am defeatist, or that I don’t have confidence in you, that’s not what I’m saying.  It’s fine because I am confident to the extent of my ministry to leave your ministry up to God.

I don’t know you in the Psalm 139 way, but I know that God knows you like that.  So,

  • If God is calling you onward today then my job is to open opportunities for you to serve in this place, a job I share with the elders at Yallourn and Morwell.
  • If God is calling you to sit and rest, as in “well done good and faithful servant”; and you see out your days as an active worshipper and a retired missionary then praise God.
  • If God is calling you to sit and rest, as in “take a breather, I’ll be back for you in the fullness of time and it’s going to be epic”; and you spend a season here as an active worshipper, active in private prayer and discernment, and a recuperating missionary then praise God.

Just let me know eh, but please be polite and call me Damien won’t you.

Amen.

Sheepish Goats

A Confession centred on Matthew 25:31-44

 

Son of Man in your glory,

Does the inheritance of the Kingdom really belong

only to those who engaged in social justice?

Does it not also belong to the Marys,

those who sat with you in rapt attention and listened at your feet

when as Jesus you walked the earth?

Does it not also belong to the Marthas,

those who made a home within their own homes for you

when as Jesus you walked the earth?

Does it not also belong to the Lazaruses,

those who you saved from death by hand and voice

when as Jesus you walked the earth?

Does it not also belong to the Pauls,

those you saved from self-destruction by voice and vision

when as Christ you spoke from Heaven?

Isn’t awe of you

and obedience enough?

Isn’t grace by faith

and godliness enough?

Why must we also get our hands

bloodied and bruised,

dirty and chaffed,

spat upon and impaled?

ou who did that for us, why can’t you do it for

the likes of them,

the least of them,

(lesser than the least of us),

without bothering us?

Saviour forgive us when we

neglect to live your desired response,

and get upset when you call us to

more than praise and worship.

Saviour forgive us when we

forget to live your desired response,

and get upset when you remind us that

we were once the least of these.

Receive us Lord,

Mary, Martha, and Lazarus types,

Paul, Peter, and James types too.

Revive us to see the life

that you offered for us to take up

and to which we have become so accustomed,

that we have forgotten than it was given by sharing.

Amen.

Show us yer Talents

This is the text of the message I prepared for the people of Yallourn North on Sunday 19th November 2017.

Judges 4:1-7; 1 Thessalonians 5:1-11; Matthew 25:14-30

The tradition of sermons around the Parable of the Talents connect it with the messages we heard from Jesus and Paul last week, of how we need to be living out our discipleship to the full since none of us knows when Christ shall return and the opportunity to serve God has passed.  Jesus is represented in today’s gospel story by the character of the Master, and the disciples (including us) are the worthy slaves to whom are entrusted the talents, the property of the master, which for us is the mission of the Kingdom of God.

In our reality Jesus has died and has been resurrected and ascended.  Today we eagerly await his return.  We heard this from 1 Thessalonians 4 last week, which was probably written around the year 49 or 50 and we are still waiting today in 2017.  The popular interpretation of the Parable of the Talents goes that when Christ returns those who are found to have been faithful in the Lord’s absence are rewarded with Heaven, and those who have been found unfaithful (lazy, afraid, defiant) are punished with exile from Heaven.  So where the wise bridesmaids taught us to be vigilant while our Lord is delayed, the wise servants teach us to be diligent.

Last week I suggested that most half-hearted Christians no longer attend church.  In the same way I want to suggest to you that the work that goes undone in the Church is undone because of a lack of youth and person-power rather than a lack of wisdom or desire.  I am sure there is more that can be done by us, you and me, in the Yallourn Cluster, but we need not beat ourselves up about it or fear that Christ will disown us when he comes.  We can only do what we can do, and for the most part that is being done.  We would do more if we had more, but we are being pretty faithful with what we have.  Nonetheless the call of God is individual and we must each do what God has called us to each do.  And we must each do it with all the strength God gives.  The lesson of the talents is that the more you do for God the more God will give you to do: the reward for diligence is greater responsibility.  This may sound like a punishment rather than a reward, but if you think of new responsibilities as the evidence of God’s trust in you, and your work is a display of additional opportunities to give God glory and worship, (which as a Christian is the desire of the heart), then it is reward upon reward.

So, I think Yallourn Cluster is perhaps the second servant, the one with less than the first servant, but the one who still managed to employ what was given and turned a profit for the Master.

The third servant in the parable, the one who is cast out, has buried his talent.  To bury something is to treat it as if it is dead.  But the Lord’s resource is never dead, it is alive and should therefore be exhibited in the world and opened to the elements of light and heat and air to grow.  To bury a borrowed thing is a breach of trust when it has been entrusted by its master for ongoing, practical use.  To bury is to betray.

We are wise to remember that this parable comes toward the end of Jesus’ teaching in Matthew, we are in chapter 25.  Palm Sunday was back in Matthew 21, Jesus will be arrested in Matthew 26, murdered in Matthew 27, and resurrected and ascend in Matthew 28.  Jesus “the master” is about to leave “for a long time”.  My chronology suggests that Jesus here is speaking on the Tuesday before Good Friday; in light of the story he is making sure his servants are up to speed with the need to continue his work while he is away.

We are the people of light.  What a privilege we have to be the people of light and the ones with the responsibility to display that light to the world.  What a loss it is to God then, and to the world, if we do not share that light.

And let’s go deeper still.  The sin of the unfaithful servant goes further than merely not using the resource given to him: he actually blames the master for being a bully.  “I did the right thing by keeping your investment intact,” he says.  “If I had invested in this opportunity and lost the lot then you’d have received nothing back and I’d have been punished.  At least here you’ve not lost anything.”  Do you think that is a fair response?  Some might think so, depending upon the character of their master; but our master is Jesus and he is not like this.   One of my commentators this week suggested that laziness is being portrayed as virtuous, where in fact it is an abuse of privilege.  I like this.

Paul reminded the Thessalonians that the return of Christ will come unexpected and unannounced.  Like labour pains out of nowhere will come immediate and great, debilitating distress.  This is a great metaphor, because two things are going on here.  One, known to those of you who are mothers, or indeed the loving husbands of mothers, is that labour is very painful and that it can come on suddenly.  I am neither a mother nor a husband, but I know this to be true, even in theory.  The other aspect of the metaphor is that labour is somewhat predictable: when 40 weeks have passed you know you’re “due”, and you’d be on guard from 35 weeks.  I know that when my sister was pregnant with my nephew she had her “due date” marked on the calendar months out: and do you know what, she was right.

But the unannounced and sudden return of Christ is of no concern to us since we are alert and not asleep.  We are people of the light, people of the day, and not of the darkness.  Let us live with faith and love as our protection and hope as our assurance.  When the terror comes it will not come for us, we have been chosen to be saved and have been prepared in advance to be armoured and ready.  Once again Paul’s message is not to be afraid of what is to come but to rest assured in God’s sufficiency in protection.  Live out your faith confident that when the Lord returns he will find you doing so, like the slave with two talents.  Do not fear judgement, only live in the light and you have nothing to fear.  Only those who are asleep on duty, live the foolish bridesmaids or the slave with one talent, will be caught off guard and have need to be afraid; but we are not them.

But here’s the rub, if we are people of the light, and other people have never seen the light and so will be caught off guard when Christ returns, whose fault will that be?  As faithful disciples of Christ and investors of his talents you are assured of Heaven’s welcome; but what of your friends who are not?  Is your own salvation enough for you?  Are you shining so that others can see, or have you shaded your light?  Have you kept yourself so pure for God that all of your devotional and worshipping activity is hidden from those who might need to overhear?

Our reading from Judges this morning spoke of Israel in the time of Deborah and Barak and of how the Israelites were doing evil in God’s sight.  The conquest of the land had not been completed under Joshua, the people had just settled when they were ready.  The people had not held to the promise made under Joshua to choose only the Lord as God.  God allowed the people to be overrun by an insurmountable Canaanite king, but then delivered them from that king when they cried out for mercy.  When God was ready to act God spoke through the prophetess Deborah to the military commander, not to Barak directly.    So, if not for Deborah, Barak would not have heard the Lord’s command or been ready to act where and when the Lord’s timing was prime.  My commentary says that this was the first time an Israelite force had overcome a plains people: all previous victories had been against mountain people or city states.  So, because of Deborah’s faithfulness to the message of God, and to her “talents” as judge and prophet the armies of Israel were confident to try something new, and they were successful at it.

Who are we denying the word of encouragement and direction from God?  What new thing is to be done in the Latrobe Valley which we know but they out there do not?  This congregation, including those members of it who live in Newborough and Moe, are faithful in worship, faithful in giving financially, and faithful in care of each other.  For the most part.  I do not believe that this congregation is under threat of judgement from the returning Lord.  But I appeal to your conscience: is there more light, more power, more love that you could expend in the service of God and the people God loves in Gippsland, the people who don’t know how much they are loved?

This is a challenge to each of you, and not an accusation for any of you.  So, be challenged, invest your talents, and see what the Lord will do.

Amen.

My Opia

This is the text of the message I preached at Lakes Entrance Uniting Church on Sunday 30th July 2017.  Immediately following this service was the congregation’s Annual General Meeting

Genesis 29:15-28; Psalm 128; Romans 8:26-31.

In 2007 while I was still living in England I attended a rather well-known church.  This was not the rather well-known church I have spoken of previously, the famously musical one where I belonged between 2003-2009, no this is another church.  This church, the other church, was famous not for its music but for its mission-minded community groups.  Anyway, one evening at this church, following a particularly pointed message from the vicar, I ordered and then received by post a book written by him, and in that book, was a story.  Here’s my take on the gist of that story:

The parish church of St Osram’s in the rural village of Great St Osram had a weekly attendance of ten people, the youngest of whom was 72.  They were faithful people and they enjoyed each other’s company over tea after the service, and the rituals and rites of the Order of Common Worship during the service.  Anyway, there came a time when old St Osram’s, with its twelfth century bluestone nave and sixteenth century oak-board porch, needed some major repair.  Money was requested and then forthcoming from the diocese and from the pockets of the parish.  When all the tithes, gifts and offerings added to the cake-stall takings, grants and loans had attained a sufficient sum, St Osram’s was closed temporarily and the congregation moved across the road to the WI hall for worship.  (Now Women’s Institute is the UK version of CWA.)  Now, because the WI hall was a 1950s edifice and was brighter, warmer, and larger than old St Osram’s, the congregation decided to run a midweek playgroup and coffee morning for the village in addition to its Sunday worship.  This became very popular, and soon enough the mums and bubs who had been popping in on a Tuesday started coming to church on Sundays as well.  Then some dads came, and a few school aged-kids with their parents too.  And other people, younger adults without kids started coming.  The church grew marvellously, a Sunday school was set up, a Wednesday Bible Study was started by one of the young couples, and at the end of the six months that it took for St Osram’s to be renovated, the church had grown from ten people to thirty-five.

Are you with me so far?

So, when after the six months the church council met specifically to facilitate the move out of the WI hall and across to the renovated St Osram’s they were faced with a dilemma, weren’t they?  Can anyone suggest what it was?  Yes, that’s right.  How can we get the original ten of us back into St Osram’s on a Sunday without those twenty-five interlopers coming across too?

In Genesis, we continually read of God’s faithfulness to individual people, even when along the way their story speaks of episodes of disappointment.  Today’s reading from chapter 29 sees our friend Jacob safely arrived in Haran and living with Laban, the brother of his mother Rebekah, his uncle.  The daughters of Laban, Leah and Rachel, are his first cousins and the nieces of Rebekah: exactly the clanswomen the inheritor of the promise to Abraham needs to marry.  We heard this morning how Jacob worked seven years unpaid for Laban in lieu of a monetary bride price.  At the end of that time he was to receive his cousin Rachel, at which point he would be free to take her back to Canaan and inherit the land promised by God.  And so, after seven years and then the traditional tribal wedding, as Genesis 29:25 says [w]hen morning came, it was Leah!  Disappointment is an understatement in this story; the deceiver has been deceived and he has been sold the wrong girl in a transaction where there are no refunds or exchanges for faulty product.  All is good when Rachel arrives in Jacob’s tent a week later; at the end of the traditional (and no doubt rather cold in this instance) week of day-long parties and night-long honeymoon-style consummation.  In exchange for this second wife Jacob commits to another seven years of unpaid work to purchase Rachel from her father.  How this all appeared to Leah we are not told, and it’s not a question I wish to answer today as I have a different point to make.  But for those of you interested in Feminist readings of the scriptures this passage is a corker.

The Hebrew adjective used to describe Leah’s eyes in the original text might mean “delicate” more than “lovely” as the NRSV puts it.  Her eyes might therefore be weak.  So, was she doe-eyed and lovely, or was she short-sighted and squinty?  Whatever she’s selling, Jacob isn’t buying.  At the same time, I wonder how, after seven years of living close by the sisters Jacob doesn’t realise even in the dark which girl he is bedding.  Leah might not be the only squinty-eyed seer in this story.

The words of Psalm 128, somewhat ironically reflect the story of Leah.  It is she who is fruitful in the early days of this family, bearing four strong sons to Jacob while Rachel remains barren.  It is she, the eternally disappointingly squinty one, who bears the fruit of Jacob’s labour, not the best-desired Rachel.  Jacob was no doubt proud of his boys, those olive shoots around his table as 128:3 puts it, the evidence of the blessing bestowed on the one who fears the Lord.  But as Leonard Cohen might have said, “it’s a cold and it’s a broken Hallelujah” from Leah’s perspective.

So, here’s my question: are we blind, as Jacob was, to the blessings that God has given us?

Psalm 128 is a blessing song in that it may well have been pronounced over pilgrims arriving in Jerusalem, in other words it’s another one of those festival songs we know about which make the Psalms in the one-teens and one-twenties.  Those who came to Jerusalem would be blessed by the priests in attendance as part of the ritual, before being sent home beneath the spoken favour of God.  What we read here as blessing is all that has been given in the early life of Jacob, but had he seen it?  Had he seen that the channel of God’s favour to him is Leah, or is he both besotted and blinded by Rachel such that God’s favour goes unseen?

That’s what my family would call a chin-grabbing question.  Here’s how it works, it’s congregation participation time.  Everyone grab your chin with one hand.  Then drop your eyebrows into a frown and say “hmm”.  Perhaps give a little nod as you do to indicate the profundity of the question.  “Hmm.”  Has Jacob overlooked the goodness coming into his life because it has come through a doorway he was not attentive towards, and because it has not come through the doorway he is watching?  Hmm.

So, let me ask you another one.  You don’t need to grab your chin for this one, I’ll do it for you.  So, what about us?  Hmm.  Where is God blessing us and funnelling blessing in to us that we have missed, or ignored, or despised?  Hmm.  Where has God answered our prayers in ways we do not like?  Hmm.  Where might God be wanting to prosper us, but we don’t want to know?  Hmm.

Surely, you’re not saying Damien that we don’t want God to bless us?  Huh?

Well, where might God want to be bountiful to us, with an overabundance, but we are happy with sufficiency or even survival rations?  Hmm?  Huh?

We might be afraid of an abundance of the Holy Spirit, as if the world might think us arrogant if we have too much spiritual authority?  Hmm?  Huh?

Are we afraid that if we have more than enough of God for ourselves it is a sign that God wants us to share God around?  Hmm?  Huh?

As we meet later this morning to discuss the past eighteen months of ministry at our AGM, will we find that God is equipping us for a journey we don’t want to take?  Hmm?  Huh?

Here’s another chin-grabbing question for you: why is there so much gifting in this congregation, but so little action, relatively speaking?  Is it possible that we don’t WANT to be so fully blessed by God?  Are we happy in our perceived insufficiency, confident that we are too old, or too few to make a difference?  Are we happy to be excused from the work of the Global Church for that reason: the demand is too great for us so we shrug with a resigned smile and a sigh while the younger, more numerous, more gifted Baptists, Anglicans, and Roman Catholics transform Lakes Entrance?

Hmm?  Huh?

To return to Jacob and his sister-wives, are we too squinty-eyed?  Do we recognise the God who is wooing us, the empowering One?  Do we fail to perceive the future, looking short-sightedly only as far as we can see in our own strength?

I want to say immediately, that this church, Lakes Entrance Uniting Church, is not doing nothing.  Double negative which makes a positive, we are not doing nothing and we are doing something.  We are actively engaged in our community and in our world.

  • You have all read the reports from Interim Church Council and Elders concerning the pastoral and administrative work of local leaders and outside assistants.
  • You have all read about the work of Toddler Gym, Days for Girls, Friendship Circle, Combined Churches Emergency Food Reelief, and Op Shop in our town.
  • You have all read about the work of the Lord through Mala’bi Foundation in Indonesia which this congregation supports.

We are not lazy, nor are we slack.

But are we doing all we are called to do?  Is each of us doing what God has gifted us each to do?  Are there ministries undone, ministers untapped, or gifts unopened in this place?  If so, is that because we’d rather someone other than ourselves step up?  Is that because we’d rather anyone but the one with her hand in the air, does it?

  • Is your prayer “here I am Lord, send him.”
  • Is your prayer “I see her over there Lord, but can’t you send someone else…not me…just not her.”

I really don’t think anyone here is praying that way, or even thinking that way.  I hope that I am right in that.

In Romans 8:19 we read that creation waits with eager longing for the revealing of the children of God.  Did you get that, the world is waiting for the revelation of God which only the church can proclaim?  In Romans 8:21 we read the reason that the world is waiting for this revelation, and it is because by the knowledge of this revelation the world will be set free from bondage and will obtain the freedom of glory.

My question is what, if anything, are we withholding from the world?  We are doing much, but are we doing enough?  We cannot do everything, but can we do more?  Now, we can only do more if God calls us to do more, leads and guides us in doing more, and equips and blesses us as the more is being done.  This is obvious and true and I know you know this.  So, my challenge to us all, on this day of our AGM where we look forward into 2018 from what we have learned and done in 2016, is whether God is already calling and equipping us.

We are not a church like St Osram’s.  But are we the church God wants us to be today?

I do not believe that there is anything to be feared from “more of the same” where what we are doing is faithful to God and effective in the world.  Not one of our annual reports makes for desolate reading today, everything we are doing is hope-filled and forward looking.  But the rhetorical question I want you to take into today’s meeting if not into the remains of 2017’s calendar, and by rhetorical, I mean I’m asking it now so that you can think about it and respond to it in your own time, is what additional reports could we be reading at the next AGM?  What could we hear of next year if everyone sought God concerning his or her gift and then responded fully from his or her bounty of the Spirit’s help in our weakness as Romans 8:26 says?  Maybe nothing more, maybe we are at capacity now.  Maybe not.  This is something to think, pray, and do about.

The tribes of Levi and Judah, the ancestry of Jesus, both derive from Leah, not Rachel.   The only descendent of Rachel to be King over Israel was Saul the Benjaminite, and we know how that turned out. In that way, I pray that we will always be a church looking for God’s blessing wherever and through whomever God wishes to bestow it, not only our perceived favourite ways or families.  I pray that we will always be a church attentive to the cries of desperation from a hurting world, hungry for what we have in our bellies and our storehouses.  And I pray that we will always, always, always, be a church which makes space for the interlopers.

Amen.

Are you?

This is the text of my Minister’s Message for the August 2017 newsletter at Lakes Entrance Uniting Church.

As many of you are aware, I lived in the United Kingdom between 2001-2009, and for much of that time I was actively involved in Hillsong Church London.  One of the key motivating texts which appeared on our promotional material, and was cited in the messages from the platform, came from 2 Samuel 7:5.  In this verse God asks King David, “are you the one to build me a house?”

The intended response from our leaders was that we would say “yes!” and rally to the cause of building God’s kingdom in London by doing the work of Christians.  “Bring your tithes into the storehouse so that there might be food in my house” (Malachi 3:10) we were reminded, and “use what’s in your hand to fulfil what is in your heart” as Brian Houston said.  “Go and make disciples of all nations” (Matthew 28:19) we were reminded, something which could be done just by crossing the road in London’s many multi-ethnic suburbs.

The irony is that the answer God expected from David was “no”.  David was not the one to build the temple in Jerusalem – that responsibility was to be given to Solomon.  David had too much blood on his hands: God wanted a temple built from worship and love for God and all people, not from booty and slaves.  God wanted a temple at which all nations would gather in celebration of the God of all.  The worship life of Israel was to continue in David’s day, but the Tent of Meeting would be a sufficient site until the hearts of Israel were ready to build a proper home of stone, gold, cedar, and love.

What has this to do with us?  Well I believe that God is asking the question of us which God asked of the Londoners.  We have a “house” here on the Esplanade, so like David we are not called to construction work.  But if this house is to be a home, a home to which all peoples are welcomed, then we do have a church to build.  This is done through our discipleship, worship, employ of our gifts, and our speaking of the shy hope in our hearts with our friends and neighbours.  Maybe the next generation will replace our building: maybe there is a Solomon today, in nappies, (more likely in his mid-twenties), who will rebuild this house as a home for his peers.  Our task is therefore to nurture him (or her if a Solomena) in the faith of our ancestors and to teach him the promises of our God.  We are not required to build a house, but we are required to build a home and to make it welcoming for all who come.

Sacred Secret Space

This is the text of the message I prepared for Sunday 23rd July 2017.

Genesis 28:10-19a; Psalm 139:1-12, 23-24.

Our brief journey through Genesis has brought us, this morning, to the place where God repeats to Jacob the promise made to Abraham.  God speaks in Jacob’s sleep and Jacob awakes in awe of the place: he names it Bethel or beit-El which means the house of God in recognition that he has stumbled across consecrated ground.  Jacob is wonderfully aware that he is in the place of “Secret God Business”, whose secret is now shared with the descendants of Abraham.  The stone pillar he erects and anoints is the rock he had used for a pillow, connecting the real presence of God with the physical geology of the place on earth.  So, the point is not primarily the promise, real and secure as that promise is, but that God repeats it to another generation.  God continues to speak; the message of God is not a once-only revelation which then belongs to the prophets to repeat.

The story from Bethel tells us that there are places where God speaks to us, and speaks with us, as women and men.  I think it’s important that we find and remember those places.  As Christians of this expression of Uniting Church, noting the vibe of the room in front of me, we believe that God can and does speak with us anywhere. But the story of Bethel, among others in the scriptures (such as the stories of Sinai) says that there are places where God desires to be found and where our movement toward that place prepares us to listen and respond to what we have heard.

And so, I ask you, where do you hear God?  Where has God spoken to you before?  Where is your Bethel?  Do you even have one?  This may be geographical (the prayer chair in the bedroom) or metaphorical (wherever I am at rest).  It might have been a one-off place in time and location (that worship service in Rosny on 10th September 1996), or it might be a repeated location.  In Genesis God often speaks “in dreams”; we see this here but we also see revelation-by-dream in Genesis 20:3, and Genesis 31:10-11, 24.  What is important to know about Bethel is that it is at the frontier of Canaanite territory.  God is speaking to Jacob as he is on the edge of leaving the land given to Abraham, the border of what has been promised as home.  Does God speak with you at the edges?  Perhaps if we want to hear God, or we want God to hear us, we might need to go to the edges.

Jacob is about to depart Canaan in search of a suitable wife, travelling back to Haran as the servant of Abraham had done to find a wife for Isaac.  God meets with Jacob and promises him that he will indeed return to the land promised by God to Abraham.  Since the promise was to Abraham for his descendants God reminds Jacob that the promise is for him too.  As the favoured son of Isaac, the favoured son of Abraham, the promise of a homeland and of nations and generations like the stars in their number for the blessing of the whole world is for Jacob.

What has God promised you?  Do you know?  Do you remember?  Has there ever been a promise just for you?  As Christians, we all have the promises of God in Christ, promises Jesus made to the Church or that God made through the Holy Spirit revealed in scripture.  I do not believe that the Church has been promised what Abraham was promised, which is to say land, many descendants, and the means to be a blessing to the world, although there are modifications of that if you follow the train of thought that the Church is the new Chosen people.  Blessed to be a blessing is certainly true of the Church, whereas an eternal homeland in Palestine, centred on Jerusalem, is not.  Christianity is not a land-based religion in that way: there is no Aliyah for us, the Jewish call for home, and we have no Mecca or Amritsar.  But, to get back on track, what has God promised you, personally?  Would anyone care to name such a promise?

God promised me one time at the edge, when I was homeless and sleeping in a shelter, that I’d never be without a roof; and specifically, that I’d never have to sleep in the two-storey carpark across the road from the shelter.  God reminded me many times, at the edge, that this was God’s promise.  And so far God has proven faithful to God’s word.  I am confident that God will always prove faithful to this promise.

In Psalm 139 we read what is many people’s favourite psalm.  It’s not my favourite, although it used to be, and it’s not my favourite only because another psalm has supplanted 139 in my heart as the deepest promise of God to me.  But if it’s your favourite then good for you, it’s a gem.

Tradition accords this psalm to the pen of David, and the NRSV has my partial approval in subtitling this poem “The Inescapable God”.   God is inescapable, not that God is unable to escape us, but that we are unable to escape God.  We cannot escape the inescapable one.  Why can’t we escape, well because as the very first words of this poem say, God has searched and has known you who has come to worship.  “I cannot outrun you,” says David, “you’ve got me and you always have had.  You know every movement of every sinew in my body, and every firing of every synapse in my brain.”  Such a God cannot be escaped.

“You search out the way for me,” David goes on to say.  God goes ahead like a scout and then comes beside as a trail guide to set the best path for where you or I walk next.   This verse, Psalm 139:3, is why I’m not enamoured of theologies which speak of Jesus occupying the driver’s seat of someone’s life.  Yes, in the “Footprints in the Sand” moments of life we may need a taxi or ambulance, and then it’s all “Jesus Take The Wheel” for me.  But for the most part I suggest that Jesus wants us to do our own driving while he sits in the other front seat as map-reader, course-plotter, navigator and companion.  Jesus is not a sat-nav, a disembodied voice from the dashboard; neither is he a front-seat passenger, passive as you drive.  No, this verse suggests that Jesus is more like the co-driver in a rally car, one who has travelled the road before and who knows where the tricky corners are, which way they curve, and whether there is sloppy mud or oil or ice or cow muck on the racing line.  Jesus is the one yelling out pace-notes above the roar of the engine as you throttle through those brief stages of life where you must travel with your foot to the floor, trusting him to tell you what to do in the next three bends.  Even in a championship rally, let alone a local car trial, not all the road is competitive: there are cruising stages where you and the navigator sit back a bit and drive to the next timed stage.  This is where Jesus sits with you just being and chatting and enjoying the road, and Psalm 139:4 speaks of this moment in the intimacy and trust that you and Jesus have in each other – he knows what you’re about to say, not because he is God omniscient but because he is your partner and he knows you.  To extend the metaphor, Jesus as co-driver has placed his life in your hands, he trusts you to keep him safely on the road and not to lose the car he is hurtling along in (with his head down to read the pace-notes) into the adjacent gullies, hillsides, and crowds of spectators.  It’s no wonder he is intimately acquainted with your thoughts and actions, he has needs to know you enough to trust you with his life.

That’s certainly not the metaphor David was thinking of, that God needs to know you intimately enough to have life-risking faith in you, but it works for me.  It works for me because the idea of Jesus as navigator rather than driver was revealed to me in my Bethel.  It works for me because if God in Christ is prepared to go to that extent to survey me, to ask about me, to check my references and my CV, and to look up my criminal record for selecting me for a relationship then I trust the news that God is interested in me and wants to know me.  If God knows everything about me and still wants to love me, well that’s amazing, but that’s the story of grace.  While I always celebrate the fullness of the gospel message to a hurting, waiting world, including me, I’ve heard that story before.  But that God would go to all that effort to find out about me, not just from God’s omniscience, but from God’s pursuit of me and God’s work to woo me just for the purposes of love, well that’s different.  Remember from Psalm 139:1 that David specifically says that he was searched and loved, not merely known about and acknowledged.  God is active in chasing you just so you can know how much God loves you.

God knows you.  God made you and so God knows how you were made and the bits used to make you.  We could go on to read that in the paragraph of Psalm 139:13-18.  God is eternal and without limit and for that reason it is not possible to be where God is not, and we have read that in the paragraph of Psalm 139:7-12.  But, again, even as wonderful as that message is, hear it with the insight that this loftiness and majesty of God is active, and is actively attending to you for love and to uphold you.

God chose Abraham and no one else, but God still loved the world.  Then God chose Isaac and not Ishmael, even as God loved and protected Ishmael.  Then God chose Jacob and not Esau, even as God loved and protected Esau (and saw him married to Ishmael’s daughter).  And from Jacob, eventually, comes the Jewish people and the story we continue to read of God blessing one group so that they can bring that blessing to the whole world.

God has also chosen you.  Don’t worry, God has chosen me as well, it’s not all up to you as it was all up to the Patriarchs.  But as God promised to be their God in the hope that they would be God’s people the same promise is made to us.  God promises love for you, guidance for you, protection for you, supervision for you, rescue for you, and peace for you.  Do you know that?  Do you know that because I have told you that, or others before me from behind this and other lecterns?  Do you know that because the Bible, or Joyce Meyer, or Dietrich Bonhoeffer told you that in print?

Can I invite you to say yes to those, but can I also invite you to develop and inhabit your own Bethel?  Can I encourage you to find a space, place, and time, to be where God is and to watch and learn as God goes about the work of grace right in front of you?  Find a chair, or a wardrobe.  Find a minute or twenty.  Fall asleep and dream if that works for you, (it often does for me).  Whatever you do, find God where God is and listen and ask about the promise made to you for your life.  Not just for salvation from sin, not just for Heaven when you die, not just for the promises made in Christ to the whole Church (although those too, those too).  But listen and ask for God’s personal, timely promise for you.  And then, in the confidence that the God who knows you in the Psalm 139 way is also with you in the fresh promise of today, go out and change the world.

Amen.