Tongue Tired

This is the text of the message I prepared for the people of God gathered at Narracan as the Yallourn Parish and Morwell Parish Uniting Churches, clustered for the purposes of ministry on Sunday 16th September 2018.

Proverbs 1:20-33; James 3:1-12

Hopefully you aren’t sick of the stories from my time living in England just yet.  If you are that’s fine, I don’t care and I’m going to tell you another story this morning anyway, but as far as you are concerned there’s only today and two weeks to go before I leave Gippsland, so you just hang in there.  Today’s story takes place at the Education Support Centre where I worked as a specialist teacher, and an episode where something seemed to change.

For those of you new to my stories, or who have heard about my time in gaol but not my time in school, let me give you some background.  Between December 2003 and October 2004, and again between February 2005 and February 2006 I taught at an Education Support Centre north of London.  In very much an oversimplification this a school for high school kids who had been expelled from their “normal school”, or who were in danger of being so.  Onsite I taught one class of year seven to nine students and another class of year ten and eleven.   I taught a broadly defined subject called Humanities, which was made up of bits of the Geography, History, Civics, and Religion curricula as stipulated in the National Curriculum for England.  Offsite or on “outreach” I went into local high schools and worked 1:1 with boys (because I’m a boy) from those same age groups who were on their “last chance”.  At outreach I was liked, and the boys looked forward to my sessions.  Onsite I was disliked, and I was regularly sworn at, spat at, threatened with violence and arson, and I was assaulted in class on four occasions.  The onsite cohort called me “Squeak” because my large front teeth and my then goatee beard made me look like a mouse, apparently.  There was a loose confederation of students charged with the responsibility of “getting Squeak out”, trying to bully me into resigning.  Eventually they gave up, I wasn’t going anywhere, and they had run out of ideas.  They still didn’t like me, they found my resilience unnerving, but the conspiracy and the all-out attacks died out.  So, there’s your background.

And here’s the story.  One Friday afternoon, when classes for the week had ended and the students were about to go home, as was our regular practice, the whole school gathered in the big classroom to count up the week’s merits.  Merits earned you points, and points bought you food.  So anyway, we’ve added up the merits and points, and determined who has earned and who will be rewarded.  And then there’s a race for the kitchen were the food it kept and one of the girls is in there and into the cupboard and into the potato chips and grabbing her allocation of packets.  I was the first teacher into the room, and seeing her there I called out, “Sarah (not her real name), please don’t take all those chips, we need to share the flavours.”  Sarah (not her real name) rolled her eyes, gave a big huff in the way that only a sixteen-year-old girl can do, and said “Oh my god Sir, this is England not Australia, they’re called crisps!!”

I was shocked: are you shocked?  Did you catch it?  Sarah (not her real name) had called me…sir.  Not “Squeak”, not “effin’ Stuart Little”, (which I once copped in class, with “effin’” given its less polite pronunciation).  Sarah had called me “sir”.

“Umm, Sarah, did you just call me ‘sir’?”

“Umm, ummm…”

By this time the kitchen’s other inhabitants were laughing at the joke.  “Oh, my effin’ word Sarah, you showed respect to Mister Tann innit?  You has brought shame upon your entire family now.”

I can’t say that the ice entirely thawed that day, or that Sarah (not her real name, she was actually called Melissa) and I became best mates after that, but it did mark a positive change.  Even so, when I read James 3:1 where Jacob writes not many of you should aspire to become teachers I do not think only of the added responsibility that God places upon the shoulders of pastors and preachers.  Teaching is a rewarding job in church as well as school; but it is also, almost, insurmountably treacherous at times, in church as well as school.

In the first twelve verses of James 3 set for us today we read where Jacob turned his attention to leadership in the community of faith.  Now, remember that Jacob is the brother of Jesus, the second son of Joseph and Mary and possibly Jesus’ first ever best friend.  We read in the gospels how Jacob along with his younger siblings thought that Jesus had lost the plot: now we find him with a fresh revelation of the Messiah and undertaking pastoral responsibility for the nascent Church in Jerusalem.  Jacob is probably a solid man to write about leadership and teaching, so let’s take a look and what he wrote.

So, Jacob unpacks what it means to be a leader by returning to the themes we have encountered in the last two weeks, especially around the ways in Christians should speak.  True wisdom, true discipleship is shown by speaking well – not just as a discipline in itself but also as an indication that what else is going on in the Christian’s life is under the blessing of God.  One of the things that really messed with Sarah and her cohort at the ESC was that I was generally kindly spoken.  Anyone can say nice things, many people can be nice even in the face of meanness, but something about the way that I seemed genuinely unfazed by the ways in which the students plotted my downfall, and over about six months of their best efforts, unnerved them.  These teens knew that I was a Christian, in fact of the five classroom teachers onsite three of us were strong in our faith, but there was something else about me, something they couldn’t break, something they needed to destroy because it was a threat to them.  That they didn’t destroy me or the thing inside me has everything to do with the grace of God, which of course was the thing inside me.  I am not claiming anything other than a vast supply of grace from my Lord in this one; but when unbreakable kindness, even in sadness, confronted them even violent, vicious bullying was left undone.  As a teacher, as a leader, as an adult, I was a grace-bearer; carrying grace inside me and sharing it with my students.

The scriptures teach that a fool cannot speak wisdom and a sinner cannot teach righteousness.  Again, almost anyone can fake pretty much anything for a short time; but longevity and perseverance cannot be built upon weakness and falsehood.  The wise and good can make mistakes, but that is seen as an aberration: the stupid and evil cannot speak true wisdom by accident.  As a pastor-teacher living alongside temporarily you I invite you to look for the signs of grace in yourself and in your leaders: and if you want to be a leader then be ready for examination.  Maybe the examination will come (as it did for me) with violence and hatred, maybe it will come in seduction and flattery, maybe it will come as damned hard work and lots of it.  If you’re not ready for the test amongst the people then you’re not ready to be their teacher or a leader.  If no one is ready for the test then the whole community will be leaderless, teacherless, and heading for calamity.  Pray for your leaders and teachers, and if you don’t know who they are then pray that God will send you some.

In the last portion of  James 3:6 Jacob sets out a frame for understanding how the ways in which members of a local church (body) speak about each other can destroy the church for generations.  Maybe this is a mixing of theologies; Paul writes more about the body as a metaphor for the Church, it’s perhaps not Jacob’s first thought, but it rings true for the big-C Church, the whole collection of Christians from Jacob to now, and it rings especially true for the local church.  I have been in congregations where there is implicit and explicit enmity – these congregations do not grow, they die.  Gossip, whispers, half-truths, complete lies, all are destructive to friendship communities, how much more so the people of God?  If Paul’s metaphor is good, and we are the body where Jesus is the head, and some of us are hands and some of us are feet, if you are a tongue then Jacob warns you to be very careful.

One of my commentators suggested, and I agree, that Jacob’s key learning outcome in this short passage is consistency.  Consistency in purity for sure, no one wants a consistent evil, although at least that would be easier to manage – there’s no deception there.  No, speak with the voice coming up from your depths, from your heart and guts, be consistent with yourself.  If you like what you hear, then honour God and stay on course, and consider offering yourself to the church as a teacher or leader.  If you don’t like what you hear, then honour God and seek healing.  “I don’t like the way I speak,” or, “I don’t like how I get so angry so quickly”, or “I don’t like that I use so many swear words without thinking.”  All are good, if they are honest.  So, seek God and look for the teachers and leaders who can help you – that’s why God has raised them up amongst you.  As was read to us this morning from Proverbs 1:20-33 heed wisdom’s warning, in other words let yourself be taught by the best teachers.

Lest you think me worthy of a double portion of Frequent Martyr Points following my story about Sarah and her classmates, let me tell you about one of the times I stuffed up.  Sarah was in the room on this, an earlier occasion, back when the scheme was still underway.  So, there were five students, all in that older group so 15 or 16 years old, and two of them were heaping the insults on me.  “Oh, my days Squeak why is you even here?  No one likes you, no one respects you, no one is listening to you, your whole life is a mess man.”  Maybe it was late in the day, or late in the week.  You know, Thursday afternoon when it’s not yet Friday and it’s been one of those days for the last nineteen days in a row.  Anyway, I snapped.  Not angry and shouty snapped, just let my guard down.  “You have got to be joking,” I said, in my normal classroom voice, “I am the most sorted person here.”  That was all I said, and I said it and didn’t yell it, and I said it and I didn’t sneer it.  In hindsight I probably said it more for my own benefit that theirs, a reminder to myself that whilst the first three points were undoubtedly true amongst the kids themselves, and some of the staff – that I was not liked, respected, or listened to – my whole life was not, in fact, a mess at all.  All I did in fact was annoy the other, silently hateful, students.  Suddenly all five of them were shouting, “Oh my days man, I was just sittin’ here and now you says I’m a mess?  You’re an effin’ mess you effin’ rat look-alike.  An’ why can’t you even speak English and why don’t you jus’ go back to effin’ Australia,” and so forth.  I didn’t lose any friends, I didn’t have any; not in that room anyway, but I lost my teacherly and leaderly for a moment.  One slip in my internal dialogue and I was set back a few weeks’ worth of slow progress toward shalom.

So, I urge you, heed Wisdom’s advice and the wisdom of Jacob.  Look for leaders amongst you and pray earnestly for them, especially if your search for a leader points to you.  Do not lose heart, stay close to God and follow God’s way as Jesus did and as Jacob and Paul and the Proverbalist taught.

And above all else remember this: in England they are called crisps.

Amen.

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We stand together

This is the text I prepared for the people of God gathered as Yallourn Uniting Church at Newborough on Sunday 9th September 2018.  It is the second in a series of five sermons on James and as such much of the text is repeated from the first week since this is a different congregation.  I have added below only what was new, so if you want the first part then look at last week’s text.

James 2:1-10, 14-17

The third thing humanity needs in a messy world is love.  God’s first gift to each of us was life and with life came the gifts of an abundant life.  Live abundantly, which is to say generously, with love.  Listen before you speak says Jacob, and don’t be fast about anger.  (Fast anger is the response to being offended, so work on not being so easily offended – really listen to what is being said and then respond from the love of God.  If you are in any doubt about the place of “righteous anger” in the godly life then hear how The New Jerusalem Bible reads James 1:20 that God’s saving justice is never served by human anger, and The Passion Translation renders the same verse as human anger is never a legitimate tool to promote God’s righteous purpose.  There is a place for righteous anger, and injustice is that place, but shouting at other fallen, human people to make God’s point is not the way to do it.  Hear Jacob, human anger does not bring about the righteousness which God desires all to have; humble submission to God and humility in conversation with others does.  Love is active, and Jacob encourages those of us who are religious to practise faith as well as talking about it.  By all means do talk about your faith, talk theology, talk ministry, talk devotion and worship, but remember that activity breeds memory and creates a habit of goodness.  Those who actively carry out what God has instructed will be blessed in the doing.

Today we read where Jacob in James 2:1-9 wrote about justice in interpersonal relationships, writing that God does not favour anyone by human standards of wealth or health so neither should the Church.  We should not exclude anyone from full participation when we meet as Church, and as Christians in our individual dealings with people in the world we should show respect.  Human justice is not trustworthy: many among the rich are exploitative and are therefore unfit to be favoured over the poor anyway, and in Jacob’s experience it is the self-satisfied who speak against the glorious name into which we were baptised.  Think about the wealthy people mocking equitable healthcare on those TV ads, the Church is not to act like that with regard to social justice.  Rather the  Church is to display the love of neighbour as for self as the scriptures used by Jacob clearly state in Leviticus 19:18.  If it’s good enough for Moses it’s good enough for me, and that Jesus said exactly the same thing leaves me in no doubt.

What we read in James 2:10-13 connects these ideas with the greater truth of keeping God’s law.  To act unjustly is to go against everything God says and is about; to follow the world in this is just as sinful as to murder or fornicate.  You can’t pick and choose which parts of the Way of God to focus on and be righteous in, it’s all-or-none, and because of this Jacob wrote in James 2:14-26 that the way Christians live is as important as the way Christians think.  A follower of Jesus cannot have one without the other.

Be in no doubt that practical help is a necessity when injustice is seen, not just well-wishes.  Your theology is important, but it must not get in the way of your work for the Kingdom in the world and the mission of extending the influence of God’s will in the world.  Jewish heroes, male and female, showed their belief in God by obeying God in action and not only in #thoughtandprayers.  A faith without action is no faith at all, and religious action without understanding is no faith at all.  As plainly as Jacob can make it he goes right to the heart of Judaism and says that even the core creedal activity, the one thing above all things that makes you a Jew, to recite Shema, is not enough.  Read the words of James 2:14 in The Passion Translation, faith without works is useless for saving anyone.

So, get on with it.  Amen.

It’s time to stand (Pentecost 15B)

This is the text I prepared for the people of God gathered as Morwell Uniting Church on Sunday 2nd September 2018.  It is the first in a series of five messages I wrote for the parish over September.

James 1:17-27

In the five Sundays in September I want to walk us through The Letter of James, portions of which have been set as the lectionary Epistle reading for each week in this month.  So first, an introduction.

James has had  a troubled time in Church history, and the letter was in danger on more than one occasion of not being included within the New Testament when the Church’s scholars decided what the Christian scriptures would be.  Despite the fact that this text was attributed to Jacob the brother of Jesus, which is really what got it across the line and into the top twenty-seven, there are a number of big issues with it even for Christians today.  James does not speak about Christ’s cross or resurrection, at all, and it doesn’t mention the Holy Spirit.  And, other than identifying himself as a belonger to Jesus Christ in two places, James 1:1 and James 2:1, Jacob doesn’t actually mention Jesus at all in the text.  This is a letter about God, the Adonai of the Israelites.

James is a general letter, addressed to everyone at large and nobody in particular, unlike Paul’s letters which were addressed to newly born churches in specific cities or regions.  As a general letter James is not as personal as Paul’s writings, it offers a few bits of generalist advice rather than answering the questions of one specific location.  James was written within a contemporary Greek and Hebrew literary style called paranesis which means it offered admonitions and exhortations; it’s all about “everyone should…” and “no one should…” and the like.  And James jumps around a bit, there’s no clear flow from one point to another, there’s no development, there’s just a bunch of ethical points, almost like dot points, and then having made all his points Jacob stops writing.  There’s no “farewell to the brethren and tell Sophie I said hi”, there’s just stop.  In this way Jacob’s writing is more like Jesus’ preaching than it is Paul’s writing.

So, James is in the Bible primarily because Jacob ben Joseph, the second son of Mary the former Virgin, wrote it, apparently, and somewhat in spite of it not talking about Jesus much and not talking about Calvary at all.  But the main reason that James nearly didn’t get into the Bible is because it seems to contradict Paul.  Paul is all about salvation by grace, and James is all about faith revealed by works, right?  Well one of my commentators describes the solution this way: that Paul’s key message is indeed that our salvation comes about from the sheer generosity in grace expressed by God who welcomes us home.  There is nothing to be earned or achieved, Christ has opened the way through his death and resurrection and we are invited simply to open our arms and receive the gift.  But Jacob in James did not dispute or refute this, which many have thought he did, (including Martin Luther who thought James was a very dodgy piece of work), what Jacob emphasises is that God-faith is not true faith unless it mirrors God in producing a radically generous and grace-filled life.  James does not say we must earn our salvation, James says that our salvation should prompt us to action in a world desperate for truth and love.  In other words, Paul writes about how salvation comes about, and Jacob writes about not becoming fat and lazy in the salvation you were gifted, but rather live out your faith for the good of the world, just like Moses and the prophets said.  After all, what is the point of being saved if you’re just going to be gossipy and ignore the dire plight of your widowed neighbour, or be rude to the shabby man who comes to church looking for salvation?  Jacob says that we can live generous lives safe in the knowledge that God who has already saved us (and the prophets) and is eternally faithful to Israel continues to have our back.  Jacob is actually saying that if you’re saved, drop the nervous religious pretence and live freely and openly as an ambassador of the rolling-out Reign of God.

So, with the background in place let’s look at what James actually says in today’s readings.  We’re starting at James 1:17 so very briefly let me tell you that in the first sixteen verses Jacob writes about God’s understanding that humans are basically good creatures who do dumb things.  There’s no total moral depravity for Jacob in the fallen world, Jacob takes the mainstream Jewish view that Adam was a perfect creation of God, but Adam made a mess of things and that mess continues today.  But God is still God, humanity is still the image of God, and God desires a reconciliation between Godself and humanity.  Furthermore, God understands Godself needs to get about this because humanity can’t.  Basic, simple, Jewish and now Christian stuff.

The first thing that humanity needs in a messy world is wisdom and Jacob says in the mode of the Jewish scriptural wisdom writers that we should just ask God for it.  There’s no shame in asking God for wisdom, just be confident when you do.

The second thing humanity needs in a messy world is guts.  It takes bravery and perseverance to live well in a messy world, and since Jacob tells us to be bold in living out our faith then we need to be brave against the condition of the world, and brave against those who prefer the world in its current state and will resist our desire for godly transformation.  God does not send temptation, (this is very clear in James 1:12),  but God does send hope to stand when temptation comes from desire for something other than God’s provision.  Temptation leads to death because temptation leads away from God, who is life. James 1:14 in The Complete Jewish Bible reads each person is being tempted whenever he is dragged off and enticed by the bait of his own desire.  In Jewish rabbinical wisdom, only repentance can halt the vicious sequence of hezer hara (the evil inclination).

Now we come to today’s lectionary portion, with all of the above in mind, and we read in James 1:17-18 that God’s response to our lack of wisdom and lack of perseverance is generosity.  The first gift God gave us was life, and then with life came the gifts of an abundant life.  There is nothing dark or hidden about God, God is holy and good and the more you get to know God the more beautiful God is for you (the more you see God’s beauty, the less you can doubt God is duplicitous).  Jacob counsels us that the best response to God’s gift of life is that we live fruitful lives which display God’s dependability and eternal goodness.  As I said in the introduction, this is Jacob’s main point, and it’s the reason why I for one am happy that James is actually in the Bible.  Jacob continues in James 1:19-21 where he writes about lovingkindness and patience with regard to anger.  Listen before you speak, he says, and don’t be fast about anger.  (Fast anger is the response to being offended, so work on not being so easily offended – really listen to what is being said and then respond from the love of God given through an abundant life.  We have already read that God does not send temptation, now we read that when the world does send temptation we have the opportunity of God to respond with abundance.  If you are in any doubt about the place of “righteous anger” in the godly life then hear how The New Jerusalem Bible reads James 1:20 that God’s saving justice is never served by human anger, and The Passion Translation renders the same verse as human anger is never a legitimate tool to promote God’s righteous purpose.  There is a place for righteous anger, and injustice is that place, but shouting at other fallen, human people to make God’s point is not the way to do it.  Furthermore, we must actively purge our lives of sordidness, immorality and growing wickedness.  James 1:21 in The New Jerusalem Bible reads do away with all impurities and remnants of evil; we must pursue the Way of God with meekness because the Way of God revealed in scripture is powerful to save.  Hear Jacob, human anger does not bring about the righteousness which God desires all to have; humble submission to God and humility in conversation with others does.

Finally, for this morning, in James 1:22-25 we read about activity in faith and we are encouraged to practise religion as well as talk about it.  By all means do talk about your faith, talk theology, talk ministry, talk devotion and worship, but remember that activity breeds memory and creates a habit of goodness.  Those who actively carry out what God has instructed will be blessed in the doing.  In James 1:26-27 this is taken further to specify good use of speech.  Speak with self-discipline and put into practice what you hear of grace, especially to your marginalised neighbours who are helpless, homeless, loveless and comfortless, and non-belonging ones in your community.  Show grace towards yourself and encourage yourself to live with resilience and perseverance in the face of temptation.  Jacob suggests that good speech is an outward sign of a good heart, so if you hear yourself speaking badly see that as an indication that you need to examine your motives and attitudes.  The best way to avoid pollution from the world is through practising wise hearing and action.

So, get on with it.

Amen.

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.

Watch Your Step 2 (Pentecost 9B)

This is the text of the message I prepared for the people of the Morwell congregation gathered for worship on Sunday 22nd July 2018.

2 Samuel 7:1-14; Mark 6:30-34, 53-56

In Mark 6:30-34 we return to the place where two weeks ago we watched the twelve go out in pairs to proclaim the Kingdom of God around Galilee.  This week they have returned, and Jesus whisks them away for a bit of a rest and a debrief; just the thirteen of them, the twelve and him.  But, as ever seems to be the case with ministries, the mobs in need of God’s care trail the team and when Jesus arrives at the place of retreat he finds the crowds ready to ask him for more of God and himself.  Jesus’ practical response, which we did not read today, is provided in the miracle of superabundance of food and the feeding of five thousand families.  Since the disciples had not even had time to eat, (hence Jesus’ attempt to take them away from the crowds in the first place), perhaps those twelve baskets of leftovers mean that they did get a basket each.  I’ve told you before that it says in Second Leviticus 8:1 that the minister’s family gets the leftovers from all church meals; here is Jesus showing that to be true.  Following this event, the disciples turn the boat around and head home, no doubt giving up on the idea of a rest, and Jesus later meets them on the lake by walking across the waves and out to the storm-tossed boat.

What strikes me about the readings we have today, more so there than in what we have skipped, is that Jesus was moved by the people’s desperation for ministry, and especially their need for leadership.  Jesus is tired and the twelve are tired; they should have been recipients of ministry at this point, not providers, yet Jesus steps up because as Mark describes the people in 6:34 Jesus sees “a flock without a shepherd”.  Maybe in Australian terms they are “a mob without a dog, let alone a roustabout”; and even though the twelve are exhausted they do at least have a leader.  So, without apparent regard for his or the twelve’s tired and emotional state Jesus prepares to once again extend himself and them in ministry to the lost sheep of Israel.  He brings food to the mob, and he brings shalom to his mates.

The story this morning is taken up again in Mark 6:53 as the thirteen men in the boat bump up to the dock at Gennesaret.  We know it’s the dock because Mark tells us that they tied the boat up, they didn’t drop anchor and wade ashore.  And, once again, Jesus isn’t even off the jetty before he is besieged by the sick and their intercessors.  When he does finally get as far as the grass and then the open road he’s beset by caring friends and bouncing stretchers.  Caring friends of those on the stretchers I mean, I’m not sure how many people were showing care toward Jesus at that point.  (I hope his solo walk across the water was rejuvenating for him because that’s the only alone-time he’s had since the twelve returned.)

So, what do we say at this point, same old same old?  Jesus awesome in majesty, disciples struggling to keep up, world pathetic and needy: c’mon it is the gospel every week.  Well maybe not.

I’m thinking that, maybe, the twelve didn’t want a break at all.  Maybe, as one of my commentators this week suggested, the “apostles” (in quoteys) were all hyped up from being out in pairs and they wanted to keep going with the flow.  They were sent out by the Messiah himself as emissaries of the Kingdom of God, and they saw lives changed and miracles performed by their own selves, not by Jesus.  Can you just imagine them all returned to Jesus and trying to top each other’s story?  “Yeah, well, but where John and I went …” Indeed, this is the only place in Mark’s gospel that we can be sure that he used the word “apostle”; the only other place you’ll find it is Mark 3:14 and some scholars suggest that that might be a later addition to Mark’s completed book.  Perhaps Mark is making a point, that twelve discipuli (students) went out whereas twelve apostoli (missionaries, emissaries) returned; at least in their own eyes.  Maybe Jesus didn’t want them to rest up so much as to calm down.  And, I wonder if this is where we also find David in today’s reading from Jewish history.

David’s story as we read it today in 2 Samuel 7 is taken up just as David is sitting down.  Like the twelve he has found himself ready to rest after a time of heavy activity:  David has conquered Jerusalem and he has seen the Ark of the Covenant brought to the place of meeting in the City of David, the site where the temple will be built.  David looks out of his cedar-lined palace to the Tent of Meeting and wonders whether it is appropriate that God lives under canvas.  This story is also where we first meet Nathan, a prophet who will have much to say to David in coming years and chapters.  Nathan has discerned (or maybe he has just opined) that God is with David in all that David does, therefore whatever David does will have the blessing of God and a divine stamp of approval.  Go, do all that you have in mind for the LORD is with you we read in 2 Samuel 7:3, so that’s pretty clear; however, God has other ideas when it comes to building a temple.

For the bulk of the first decade of this century I lived in the south of England.  One of the churches with whom I belonged to God during that time made quite a point out of 2 Samuel 7:5b in its call to mission.  “Are you the one to build me a house?” asked the paraphernalia, calling attendees to connect and connected people to sow into the work of that local church with this rousing question from God.  I could ask the same of you today, are you the one to build a house for God in your local context. Well, are you?  Interesting to me, and I knew this all along which is why the church publicity puzzled me somewhat, the answer to the original question is “no”.  David was not the one to build a house for God, and maybe you aren’t either.  God’s plan was for Solomon to build the permanent temple; a fresh man with a fresh start, and God would honour the moment of the new thing in the fullness of time.

If David the conqueror had built the temple maybe it would have looked like a monument to victory, the shining house of worship as the ultimate prize of the warrior.  Less of a House of God, more of a Colosseum, built by slaves and paid for with war booty.  Perhaps God chose the unnamed-at-that-point Solomon because Solomon could not have been seen to earn the prize: the glory for the temple would be God’s alone, not the triumphant king.

The church in London that I speak of has been grown, and I am sure that God has found women and men to build a house.  I am not sure that all of the glory belongs to God, but God is glorified in that place.  I’m sure David’s temple would have been a blessing to Israel, but God’s temple built by Solomon was undoubtedly a greater thing for the People of God.

So, what am I saying.  Should we do nothing for God?  Of course, I’m not saying that at all.  What I am saying is that we do for God must be done for God, and not for ourselves.  God must have all the credit, and all the glory.  We can work in expectation of God’s reward, God’s “well done good and faithful servant” when we finish, but we must listen for God and move only where God is moving.  In other words, we must not get ahead of ourselves lest we get ahead of God.

When the twelve returned from their preaching tour of Galilee they were  justifiably excited.  God had moved amongst the people and God had been demonstrably at work through their ministering hands.  Maybe Mark is genuine in his ascription and these men had moved from disciples to apostles, from apprentices of the master to artisans in their own right, even if they were not masters.  But Jesus was wise as a leader, and a teacher, wise as a master to say, “well done fellas, brilliant first effort but let’s not get ahead of ourselves here, let’s take some time after the reporting for quiet reflection and solid debrief”.  God, through Nathan, said the same thing to David who was genuine in heart but was about to get ahead of himself in his inertia.  The kingdom is united once again, there is a capital at Jerusalem, and God’s chosen man sits on the throne.  That’s enough for now, that’s enough.

Maybe that’s why the people on the other side of the lake, and at Gennesaret, were frantic at Jesus’ departure and then at his appearance elsewhere.  Unlike David and the twelve they did not have a leader, someone ahead of them, to direct them to the still waters for a time of what the Psalms call “Selah”: pause and consider.  The sheep without a shepherd were overexcited and there was no one to lead them to the still and quiet waters of Spiritual Retreat, or Sabbath, or Selah.  The mob had no one to remind them that they were cared for by someone capable of healing, restoring, and safeguarding them.  The team had no coach to remind them to “warm down” and to know when to take five for water and an orange quarter.

David was wise, and God was able to use David for more than David ever imagined because David heard God say, “that’s not for you, leave that with me”.  The twelve discipuli were wise in the same way, they saw their continued need for Jesus when the lake rose, and the boat fell, and he walked across the waves to them.  Eleven of these men became apostoli, and ten died as martyrs for the truth about God that they heard from Jesus over the years between Gennesaret and Golgotha.

Listen for God.  If God directs you to build the house then build it with all your might, except on Sabbath days when even God took a  break from creative, constructive work.  If God directs you to leave house-building for the next generation wait for what God has set aside for you to do, and then do that, with the same Sabbath proviso.  As church we are the flock of Jesus, but we are never to be an unruly mob, listen for the shepherd’s invitation to green fields and still waters.  And if God chooses to live in a tent in the midst of our homes of brick and tiles, so as to be free to commune with us as we grow, rather than imprisoned behind three layers of massive stone edifice where we are celebrated by the world for erecting such a fine piece of architecture, well that’s God’s call to make.

Listen for God.  Look for the shepherd who walks among the people.  Lay down when the time for selah and shalom is given to you.

Amen.

Made Strong (Pentecost 7B)

This is the text of the message I prepared for Yallourn Parish Uniting Church gathered at Newborough on Sunday 8th July 2018.  It was a day upon which we shared Eucharist.

2 Corinthians 12:2-10; Mark 6:1-13

Power in weakness is one of the great themes in Christian preaching, especially in Evangelical circles.  The idea that we are nothing without God, but we are enough and have more than enough with God is a great concept to return to when your key theme in preaching is salvation and the need for God in all things.  That God’s power can be overcome by human weakness is less popular an idea, but the idea that your prayers depend on your faith is well known, even if it has been exaggerated at times.  That God is enough, but your faith is not, so you must continue to live in distress is not a happy message, but it is also not uncommon.

So, God’s power triumphs over human weakness, but human weakness can inhibit God’s power from completing the work of restoration.  There, that’s not too hard to understand is it?  Who said the Bible was self-contradictory?  Hmm.

Often when I have heard the passage from 2 Corinthians 12 spoken on, or perhaps written about in books, mainly biographies or autobiographies, the context of the passage is human sickness.  Where God’s power is needed most is in human weakness, and that’s good because that it what the passage suggests, but the story goes on to suggest that the deepest need, the greatest human weakness, is human illness.  And of course, the deeper the illness the greater the story of heroism.  The great phrase “when I am weak, then I am strong” taken from 2 Corinthians 12:10 is a ready-made title for the story of a Christian undertaking Chemotherapy, or learning to walk after a double amputation, or maybe life after an acquired brain injury.  However, as someone who has lived with profound disability in the past, and who continues to live with an obvious weakness where God’s strength is a daily (hourly) necessity, I yet remain unconvinced.

In 2 Corinthians 12:2-10 we read what many scholars believe to be a first-person account of an episode in Paul’s life, and of the revelation given to him.  Paul says that he sees no sense in boasting, particularly in this instance when the truth is so amazing, even if he does share this first-person experience as a third-person story.  Paul is directly opposing the boasters, other preachers of Jesus who have come to Corinth and waved their credentials around.  Paul has credentials of his own, his testimony of what God has brought him through, but he withholds the complete truth in his correspondence and preaching lest anyone think him arrogant.  What Paul will boast in (without embellishment of the facts, just gushing praise) is his particular weakness through which God has upheld him.  This is where those Christian autobiographies come in, the story of brave women and men of God, usually girls or boys if truth be told, who have battled the ravages of cancer or pain or both.  In one translation of the Bible into English, a translation called “The Passion” the pertinent verses are rendered as when I am weak I sense more deeply the mighty power of Christ living in me or as an alternative The Power of Christ rests upon me like a tabernacle providing me with shelter, and because of my love for Christ I am made yet stronger.  For my weakness becomes a portal to God’s power. In these words, we read that Paul’s delight is not in his own strengths and achievements, but that God is at work through him, and in his discovery that the less there is of Paul in the ministry space the more there can be of God.

Jesus’ action in sending out the twelve in pairs as recorded by Mark 6:1-13 tells a similar story.  Yes, similar.  The messages of Paul and Jesus are not contradictory, even where God works wonderfully through Paul’s weakness, but the miracles of Jesus are inhibited by the weakness of the Nazarenes.  The common link is not human weakness, but human surrender.  Paul surrendered to God, got out of the way of God and let God work, whereas the unbelieving Nazarenes did not surrender to God but remained defiant in their religious zeal and sibling rivalry.  God did not work though Jesus in Nazareth because the Nazarenes refused to see anything that Jesus might have done as God’s action.  God was not inhibited by their lack of faith, God chose not to act because God is not a show-off.

As Jesus sent out the twelve he commanded them to cast out demons; not as a sign of God’s power over demons, (which is undoubtably true, but is not the main point), but as a sign of the Kingdom at hand.  The message is repentance, human surrender to the power of God.  Not that God wants to overpower humanity, as if the human race is to be defeated by a stronger force in God, but that God wants to power-up humanity with God’s fullness. But God cannot fill you with Godness unless you are empty of yourself.  If you are full of yourself then you can’t be filled with God.  Paul was empty, and God filled him.  Jesus was empty, and God filled him.  The boasting evangelists of Corinth and the know-it-all villagers of Nazareth were full of themselves, so God walked past them and went where the twelve went.  Sometime God filled the hearers of the message, sometimes there were no hearers and God walked past and the pair shook the dust off.

Jesus instructed the pairs not to dally in debate, even as he did not stick around Nazareth to argue.  The work of the gospel was to get in and preach then get out and preach elsewhere.  Don’t let the dust slow you down, shake it off and keep moving – time is short and there are no second chances for those who are petulant when the gospel arrives at their house.  The same is true for us.

It would appears from scripture, and other sources of history, that Jesus never again set foot in Nazareth after this episode.  He moved his home to Capernaum and returned there when in Galilee.  Maybe we need to do the same.  Now I am not saying that you need to walk out of Moe or Newborough or Yallourn North, but I am saying that if God is calling you to share the news of the Kingdom that you can’t get sentimental.  Tell who needs to know, tell them what they need to know, and then move on and tell someone else.  Let the message of the Kingdom speak for itself, don’t get into debates on the finer points – because if you do then you’ll be delayed in your mission and someone else will never get the chance to hear you preach because you never got there because you got stuck.  Do you think Jesus ever wept over Nazareth?  Did he cry for the frustration of his siblings, for Joseph and Mary’s friends, for the boys and girls he had grown up with who were now adults and hardhearted at his message?  Of course he did.  But he never returned, because he had other towns and villages to take the message to.

And this is where I get to my key point.  It is a good and Christian message to offer your weakness to God and ask God to make you strong.  I have lived experience of Chronic Fatigue Syndrome and Depression and Anxiety, I have been debilitated and made frail by illness, and I have prayed again and again for God to make me well.  I have prayed that God would fill my weakness with God’s strength, my sickness with God’s health,  my brokenness with God’s wholeness.  I have done this, and I shall continue to do this.  I commend you to the same activity.  But the real answer, the real prayer which has put me here in Newborough’s pulpit and not in a Tasmanian hospital bed or a South Australian cemetery is this.

Lord, take my strength and replace it with your strength.

It is easy and obvious to give our weakness to God.  A friend of mine who lived with Multiple Sclerosis once invited me to share my story of Chronic Fatigue with her because in her own words “I have been sick for a long time and I know a lot about being sick.”  Sadly, for her and for me, she did not know a lot about being healthy, and our friendship petered out.  She had made her illness her strength: she was wise in the ways of bedrest and massage and an expert in being unwell, and as I got well she lost interest in me.  And me in her to be fair.  I wasn’t a minister then and I didn’t need a friend shaming me for being well.

The Nazarenes and the Corinthians were strong.  So strong were they that they didn’t actually need God.  They did not believe that God helps those who help themselves, they believed that God gets out of the way of the strong and lets them get on with it.  Paul and Jesus held a different view.  Paul and Jesus held the view that God helps those who get out of God’s way and rely on God to be their source, even in areas in which they have skill, especially in areas where their skill is the result of a life lived in the gifts and fruit of the Spirit.

I think it might be possible for me to write a sermon without God.  I’m not sure, I haven’t tried for a while.  But I do have identifiable gifts in public speaking, in writing and composition, and in scholarship.  I know you know this because you have often remarked on it.  I speak well, and I make you think: that’s what you’ve told me anyway.  Preaching is possibly my greatest strength as a minister – but do you think I would ever try to do this without God?  No way.  Would I ever say “you know what Lord, I’ve got this preaching thing covered.  I have four university degrees, two in theology and ministry, one in teaching, and one in language.  I have preaching and teaching experience in church and in the classroom.  I’ve got this.  So, Lord, if you don’t mind I’ve got a sermon to preach now so maybe you could just wait over there until I need you for the things I’m not very good at – like listening to someone else preach or sitting in a meeting where there is tension and conflict.”  I would never say that, and I have never thought it.

My prayer, like Paul’s, is that God would fill me where I am empty.  Where I am weak may God be by strength.  Where I am full may God guide me in humility to receive God’s refreshing of whatever I am full of, and guide me in surrender to give God my fullness to partner with God’s energy for the proclamation of the Kingdom.  Where I am weak, then I am strong.  Where I am strong, then I am humble.  And may the memory of the times when I have been arrogant and missed God’s activity remain as a thorn in my flesh.

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.