Adventageous

This is the text of the message I prepared for the people of the Yallourn Parish meeting at Yallourn North Uniting Church on Sunday 17th December 2017, the Third Sunday in Advent in Year B.

Isaiah 61:1-4, 8-11; 1 Thessalonians 5:16-24; Luke 1:46b-55

Last week when I spoke about God’s word spoken through Isaiah to the exiled Judahite and Israelite nations I said that that passage, found in the first eleven verses of Isaiah 40, was an inauguration text.  I said that God had set aside a new prophet for a new message, and we were coming in at the very beginning of that story.  Today’s reading from Isaiah 61 serves the same purpose in scripture and history.  Today we heard how God was again speaking to a people in distress, and the message of God was hope.  Last week we heard of comfort and assurance, this week we hear of activity and remembrance.  You are not forgotten by me, says God, now go and gather the lost whom you have forgotten.

“The spirit is upon me because God has set me apart to do the work of God” says the prophet.  Unlike last week’s initiation where overheard God speaking to the angels, and the angels speaking to the prophet with a “tell them this” message, today’s reading began with the prophet himself speaking as if he has already received the message.  That’s fine, and you’ve probably seen that already, it’s no big deal that we miss out on Heaven’s conversation today.  But what sets this inauguration apart is that this prophet claims to have the Spirit upon him.  Usually prophets were not anointed, but in a way this prophet claims to have been.  Anointing was for priests and kings, ordination and coronation involved oil, but prophets usually announced themselves simply by beginning to speak.  We heard last week how John the Baptiser seems to appear out of nowhere, the same was true, pretty much, of the Israelite and Judahite prophets back in the day, with no activity of the temple or the palace.  In other words, the Spirit’s presence was conferred by Godself as the evidence of God’s appointment.  That doesn’t mean that the rituals of coronation or ordination are irrelevant in the Kingdom of God, we do still need kings and priests, but the work of a prophet is something different.  Prophets belong to God in a special way, they do not owe tenure to any parliament or synod.

This may sound inspiring, and it should do, but it is also heavy with meaning.  Quite simply if you do not have the Spirit, and the Spirit is a gift of God which cannot be earned or acquired through study or seniority, then you are not equipped for the work of God.  I believe that this is true for all Christians and Jews, not just those called to the unique office of prophet.  I do not claim to be a prophet in the way that John the Baptiser or Isaiah were, but I hope that you recognise that what I say is said because of the Spirit of God working through me as a preacher and in me as a Christian.  Without the Spirit you cannot do the work of God.  You can do public speaking, you might even be able to preach a decent Bible study.  You can do pastoral visiting and listen attentively to the sick and lonely.  And those are good things.  But without the insight of the Spirit those jobs will always lack something, they will be incomplete as ministries.

And, of course, the reverse is true.  If you have been equipped by the Spirit to do the work of God, but you do not do the work, then what use is the Spirit to you?  Maybe some people are not doing the work of God because the Spirit is not with them, and that is the evidence that the Spirit is absent from their lives.  I don’t care if you don’t speak in tongues, there are other signs of God’s individual presence.  But if you don’t do anything as a disciple, then I wonder about your relationship with the saviour.

No Spirit of God, no work of God.  Without the Spirit we can do nothing.  But no work of God, no Spirit of God?  If your faith is not seen in action aligned to the mission of God, then what evidence does the world and the church have that you are with God at all?

So, as a pastor-teacher here, and someone you have chosen in the short-term at least to fill a leadership role, what am I looking for?  How do I know that you are each and all a Christian?

When I was a primary school teacher I used to write two names on the whiteboard at the beginning of each lesson, and these were our learning friends.  One was W.A.L.T., and the other was W.I.L.F.  “WALT” told us “we are learning to”, and “WILF” told us “what I’m looking for”.  For example: We Are Learning To…use adjectives.  What I’m Looking For…is good describing words. It was very clear to the pupils, be they grade two or grade seven, what the lesson was about.  Just so, I want to be clear for you today.  As the one acting in the role of your “Minister”, W (am) ILF?

Isaiah, and Jesus who quotes him later and at the outset of his own ministry, offers that God’s work is good news to the oppressed, bandaging for the broken, liberty to the captive, release for the imprisoned, declaration of God’s favour to the abandoned, and comfort for the mourning.  That sounds like a pretty clear “WILF” on God’s behalf, so let’s go with that, and make that our “WALT”.  In Isaiah 61:8 God’s own voice declares repair and restoration of that which was destroyed and thought lost forever.  God through Isaiah promises restoration of what was stolen, full restoration with the right of inheritance.  Isaiah has great cause to rejoice in God who has called him and equipped him with resource and blessing and joy.  Isaiah among the Israelites has been restored and healed, perhaps he has been among the first to have been so and now he is telling his story to encourage those awaiting the Spirit’s arrival in their lives.  The blessing of God is natural and once the channels are unblocked what should flow naturally, God’s favour, will flow in abundance.

In 1 Thessalonians 5:19-20, 24 we read Do not quench the spirit.  Do not despise the words of the prophets…. The one who calls you is faithful and he will do this. As I hope you’ve already picked up, but now I’m going to say it blatantly, the work of the Spirit is to make us more like Jesus.  Jesus was the one who was most guided by the Spirit, so if we are guided by the Spirit and attentive to God’s “WILF” and “WALT” then we’ll be more like him.  Through all Jewish history the prophets were the custodians of the nation’s greatest hopes, desires and dreams.  When the actions of the people lead the nation away from these great thoughts, the work of the prophet was to remind them of the picture of the future to call them back.  As Christians we don’t have a nation in the way that the Jews do, we have a Kingdom which is made evident in the work of the Church.  The Spirit moves on some people to speak out, and the Spirit moves on all people to respond, to draw the Church back to the hopes, desires, and dreams of God and the Christians who have gone before us.

Turning briefly to the Christmas story I want to suggest that the evidence that Mary the Virgin and John the Baptiser were doing God’s work was that the Spirit was with them, even though the work they were doing was new.  In Christian tradition God had not spoken to the Israelites through a prophetic man for over four hundred years, until suddenly John appeared in the wilderness quoting Isaiah amongst the other prophets, yet denying the charge of being a new Elijah.  He didn’t fit the preconceived idea, and his style was four hundred years out of date, but the Spirit was all over him so whatever he was doing and saying it must have been God.  And think of Mary, God had never sent a messiah before, so Mary’s pregnancy was unique; it still is.  Yet hear her song of “tell out my soul” and look at the life of the boy-became-a-man born from her womb.  Do you see the Spirit of God upon her, upon Jesus, in this new thing?  Then it is God, and “WALT…do something new”.

How do we know that God is speaking through the voices of the people on the margins of our tradition, our society?  How do we know that this message is true if it comes without precedent?  We look for the Spirit.

Again, in Mary the Spirit was seen in her celebration and her song of worship and delight filled praise; so much so that her very presence caused the prophet John to leap in praise in utero.  In John the Spirit was seen in this leap, a second trimester foetus who prophesies to the coming Christ.

In John the Spirit was seen again in his proclamation of the message of God in accordance with the Jewish tradition.  The great test of any prophet is found not so much in what he says but in whether what he says will happen does happen.  That Jesus came and was seen to be all that John had foretold and more is evidence that John was a man sent by God.

I have no doubt that the Spirit is with this congregation, by which I mean the whole Yallourn Parish.  God is with and on and in each of you people here this morning, and those who are sometimes here but not today.  And with the mob at Morwell listening to Cathy Halliwell this morning.  And with Cathie.  I know these things because I have seen the Spirit at work amongst you in your care for each other and for the care-needing people of your towns.  I do not believe that we are in danger of losing the Spirit or of disappointing God, but I hasten to add that we can never take our ministry for granted.  We are engaging in a work which is a privilege, and if we lapse then that privilege will be taken from us and given to someone else.  Let’s not allow that.

The Spirit of the Lord is upon you, to do God’s good works.  Thanks be to God.

Amen.

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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.

Whoosh!

This is the text of the message I prepared for the people of God at Lakes Entrance Uniting Church for Sunday 4th June 2017.  It was the Day of Pentecost.

Numbers 11:23-30; Acts 2:1-21; Psalm 104:27-30; 1 Corinthians 12:4-11.

Last week when I spoke with you about Ascension as a forgotten festival I mentioned that it’s the more Evangelical churches, which are more often low-church in style, who overlook this event.  Today is Pentecost and of course Evangelicals love this one.  But like Ascension, Pentecost is not known to the world, and like Ascension we Christians can go about our business today safe in the knowledge that the Secular Humanists are not insisting upon equal rights for bunnies, bilbies, or fat men in red suits.  (Mind you, this being Pentecost there’s nothing wrong with being a fat man in a red shirt at all!)  Yet today is also a forgotten festival, or so it seems, in some parts of the Church; and those parts of the church, somewhat surprisingly, are the Pentecostal movements.

I used to belong to a church which was Pentecostal in orientation; and even though our senior pastor didn’t like that title for its negative connotations, we were a congregation where the Spirit was welcomed and allowed sovereignty.  But while we certainly celebrated Christmas on its nearest Sunday, and Easter Day on Sunday (but not Friday), I don’t remember us ever celebrating Pentecost despite it always falling on a Sunday.  I guess when you belong to a fellowship where the arrival of the Holy Sprit in the worship time is a weekly occurrence, and the gifts of the Spirit Godself, and as released through the people, are expected and desired, you don’t need to set aside one particular Sunday to celebrate the Spirit.  After all, if you don’t expect the Spirit on the other 51 Sundays in the year, what are you doing?  In other words, if you are always Pentecostal, who cares really what happens on the seventh Sunday after Easter?

It’s actually a good question, but I don’t think it has just one answer.  Of course, we want Holy Spirit to be here each week, and in our town each day of the week, including today.  But that’s not enough of a reason for me to not celebrate the anniversary of this momentous occasion in the history of the world.

When I lived in Darwin the pastor of the local Assemblies of God church drove the sort of car that many men would drool over.  It was a black XR8 ute, so a V8 Falcon with big wheels, narrow tyres, a rorty exhaust, and everything that screamed “boy racer”.  The local Uniting Church minister at the time drove a platinum VRX Limited Edition (brackets Series One end brackets).  So, a Magna V6 with bigger wheels, narrower tyres, and a far rortier note than a standard Magna, or even the standard VRX.  It also had red leather seats.  It wasn’t as cool as the XR8, but the VRX was still pretty cool.  Both ministers had personalised rego plates on these cars, the Uniting Church bloke had his name “REV.ROB”, which was pretty self-explanatory and went with his other job as track chaplain at Hidden Valley Motorsports Park, home of Darwin’s round of the V8 Supercars plus weekly dirt squirts, motorcycles, and even speedboat races in the Wet Season.  The AoG pastor had “WHOOSH”.  I was present when Rev Rob, my dad, asked his colleague in ministry about the rego plate.  “Whoosh?” says Rob, “that the sound of an XR8 flying past you?” “Nah mate,” replied the pastor, “Acts 2:2, mate, whoosh!”  So, there you go, Pentecostal people do know about the sound of the Spirit first descending upon the Church in might and power.

And many of you know, because you’ve met him, that Rev Rob now drives an orange XR6 bearing his “REV.ROB” plates now in SA rather than NT form.  The legendary VRX is sitting out the front of this building today.  Orange paint job in one place, red leather seats in this place, don’t let anyone tell you the Uniting Church doesn’t do power from on high!!

But, as with many stories of God acting powerfully in the life of Jesus or the first three generations of Church as recorded in the scriptures, these are not the first times this happened.  Whoosh! is also a sound familiar to the Hebrews, and rightly so.  In our reading from Numbers 11 this morning Joy told us of how when Ruach ha-Qodesh rested upon the seventy they prophesied loudly.  Even those not in the gathering, but who had been chosen, prophesied while the spirit was present above the tent of meeting.  We are not told of fire or wind, perhaps the evidence of the cloud’s descent was enough, but certainly there was noise as seventy men shouted aloud the news of God’s sovereign glory and God’s desire for the world as it was to be related through the Abrahamic people. Moses’ prayer for the people was that everyone would carry the authority of God in this way, not just the seventy men and not only while the cloud was descended upon the group.  Moses saw that the Spirit had been given without limit, Moses certainly didn’t lose power by God taking from him to share with the seventy.  Moses understood, and we understand now, that when God blesses a people with power and authority for the work of proclamation there is more than enough empowering spirit for everyone to be filled to overflowing.

In the centuries after the arrival of the Hebrews in the land given to them by God as a base from which to tell of God’s glory to the world, the settled people continued to hear from the wind of wisdom and holiness, Ruach ha-Qodesh.  The Psalmist wrote in 104:27-30 that the world is entirely dependent upon God’s sustaining presence.  You shall send forth your spirit and they shall be created, and you shall renew the face of the earth says 104:30 in the wording of the New King James Version.  God’s creative act by the Wise and Sacred Spirit is an act of renewal, not only of creation.  The Spirit does more than the activity of brooding in Genesis 1:2, the Spirit is active in renewing and refreshing the creation; therefore, the activity must take place more than once.  Like Pentecost, which the Church believes was not a once-and-only event, so Jewish tradition in the Torah and the Ketuvim, the Law and the Writings of scripture, attests that God continues to send the Spirit when the Spirit is required.  We are to expect the Spirit and welcome the Spirit when the Spirit comes, because the Spirit is sent by God to meet our need for God.

The gifts which are given by God through the Spirit are as diverse as the needs of the Church in the world.  Paul instructs the Church at Corinth in this, saying that prophecy and prayer language are not enough: many human needs would be left unmet if God sent prophets and interpreters, but no one else, into the world.  Each need therefore has its corresponding ministry, God’s response to that need, and each ministry has its corresponding gift, God’s empowering for the work of that ministry.  Paul addresses the matter from the other side in saying that every gift has its corresponding ministry, in part because the Corinthians were so fascinated by the extravagant work of God amongst them that they had forgotten to utilise the enabling of God to conduct and complete the work of God.  Each gift has its corresponding minister who brings the gift to remedy the need with the presence of God.  It follows then that different gifts are given to different people for them to use in different situations in the world.  No two Christians are identical in their make-up, nor should they be.  We are each unique and all complimentary, designed to work together, to fit together.  Since no Christian is exempt from the call to ministry, (I told you a few weeks ago that it is baptism which makes you a minister, not ordination), since no Christian is exempt from ministry all Christians are provided with the gifts required.  Women and men have gifts, not just men; girls and boys have gifts, not just boys; and of course, children and adults have gifts, not just adults.  New converts and life-long disciples have gifts, not just the decades old believers; ordained and lay have gifts, not just the ordained; and the same can be said for diversity in race, nationality, material wealth, health, marital status, and so on.  If you are a Christian you have gifts, because if you are a Christian you have ministries.

But of course, we know that not all gifts are prevalent in all people.  I actually believe that all Christians have all gifts, you’ve not been given a portion of the Spirit at your baptism but all of God, but I also believe that God only uses some of the gifts in each person to ensure that all of the gifts are expressed in the local church.  For example, not everyone in this room can preach, but in the very next breath I say that I am not the only person in this room who can.  You each have the fullness of the Spirit that I do, but only a few of us, me included, are called to use the gift of preaching.  And of course, the inverse is true where even as your minister, and whoever comes next to this place, ordained or not, is the same, there are things which God has not called me to do and I therefore cannot do as well as those of you whom God has called.  I have no idea what those things are, because I am incredibly gifted, but I’m sure there something someone here can do better than I could.  😊

Paul provides a list of gifts.  This list is not exhaustive, there are other gifts which Paul does not mention here.  I don’t think the unmentioned gifts are less important, it’s just that Paul is making a point and his point has been made.  It’s not all about the prophets and tongue talkers, he is saying, just look at all the other examples.  There are gifts of Wisdom (application of information) and Knowledge (insight to partner wisdom).  There are gifts of Faith (confident assurance for encouragement), Healings (note that this is plural), and Miracles.  Consider how Faith might work in a team with Healings and Miracles; that’s how it’s supposed to work.  There are gifts of Prophecy: (telling the truth with boldness), and of Discerning of Spirits (naming names for the purposes of directed response, perhaps by the prophet).  There are gifts of Prayer Language (for worship and intercession), and of Interpretation of prayer language (to partner with the pray-ers and the prophets).  And as I say there are many more.  I have been used by God in the ministry of Intercession in the past, which draws from the list just read but also needs further detailing, some of which is found in Ephesians 4:11-13.

The evidence is clear from the history of the people of God, from the time of Moses, the time of David, and the time of Paul that God is pouring out the Spirit on all humankind.  In his Pentecost Day sermon Peter declares the evidence of God’s action, and that it is God who is acting, is seen in the present day amongst those who are prophesying and speaking of visionary dreaming.  In other words, God’s people are speaking the truth clearly and with a deep and trustful hope for the future, even as Joel said they would in his day, Peter’s day, and on every day leading into the last days.  Again, no one shall be made exempt, not by age nor by social status, not by anything other than his or her unwillingness to act for God.  There will be no doubt what is happening, this will all clearly be the work of God, and those who see this and call out to God will be rescued by God from whatever and wherever they are lost in.

When the spirit falls, the truth is told and people are saved, healed, and restored.  Moses saw it in the desert, the 120 saw it in Jerusalem, and Paul writes of it to a church in a pagan city in Europe so they know what to expect and how to operate when it happens.

Are you ready?  Are you willing?

Then let’s have at it.

Amen.