Recall The Story (Lent 1C)

This is the text of the message I prepared for KSSM to be proclaimed on Sunday 10th March 2019.

Deuteronomy 26:5b-10a; Psalm 91:1-2, 9-16; Romans 10:8b-13; Luke 4:1-13

In this morning’s set reading from the Hebrew traditions Moses addresses the Hebrew People on the edge of the Promised Land, and he tells them about the future.  This People who had been slaves for 400 years and asylum seekers for 40 years would find rest.  When, in generations to come, the people who have become farmers will, in the context of the annual festival of harvest thanksgiving, bring in the tithes and the offerings of first fruits, the Jews were to recite this liturgy.  The liturgy is a poem, the story in verse of “a wandering Areamean”, and how God was faithful to him and to all descendent generations according to the promise.  Remember, none of this has happened yet, Moses is preaching in the Jordanian wilderness and no one has set foot in Israel for a generation.  This song was to become a reminder of who God is in the daily life of the individual and the national life of the settled Hebrews.

I wonder how that went.  Did the Hebrews, who then became Israelites and Judahites, and then Jews in exile, and then Samarians and Judeans in an occupied land under various empires, and then Jews in exile once again, and in our day are known as Israelis who live amongst Palestinians (who used to be called Philistines) actually do this?  Were there actual harvest festivals like God had decreed and Moses explained, and did the tithes and first fruits ever come into the temple?  The Biblical and historical records suggest yes; it seems that as late as the time of Jesus there was a living memory, recited at least, of who Israel was and who Israel’s God was.  History also tells us that the temple was destroyed in 70, and that it has never been rebuilt.  There has never been a tithes and offerings festival at the temple Jerusalem since then, yet Judaism remains and the calendar remains, and the right time for the festival rolls around every year when the harvest of whatever land the Jews live in is gathered.  There seems to be something in this story, a story that has been told for almost three and a half millennia, (since 1500 BCE) and which was written down two and a half millennia ago, which has continued to enrich the culture whose story it is.  God is faithful, God provides in season, and God is worthy to be praised; so the Jews have learned.  But this is not some rote piece of creed or a memory verse, it is the moral of the story, and the story is (the man) Israel as a metaphor for all who are destitute and placeless until God intervenes.  The Jews have always known that God is faithful because they have never failed to continue to tell their children the nationally personal story, even in foreign lands and foreign languages.

Recently I was invited to speak into the life of a young writer.  When I say young she is younger than me, but she is also of my cohort, so she’s no teenager.  Anyway this young woman has been journaling and worshipping and she sought my advice, amongst the advice of other trusted friends, about publishing her work and going on with God into a writing and teaching career: seminars and the like.  I’m not going to tell you her story, that’s for her to tell; and I’m not going to tell you how her story and my story run parallel and why the advice I gave her was especially pertinent.  I am going to tell you what my advice was, because I think it fits the story told by Moses and the Jews as well.  The advice is this: tell the story of God in your life, don’t tell the story of your life where God occurred.  The actual wording I used for her was tell the story of Jesus and quote yourself as a source, don’t tell the story of you.  In every faith story Jesus is the hero, you are the narrator and the researcher.  Looking at Deuteronomy 26:5c-9 the story is really about God’s faithfulness that we know about because it was us and our ancestors that God was faithful.  The story is not about us the downtrodden slave-mob for whom God intervened.  We are in the story, we are telling the story, but it is God’s story because it is about God.

When we look at a story about Jesus, and we did that earlier in Luke 4:1-13, things get interesting.  Who is the hero of Jesus’ story, is it Jesus or is it God the Father?  If the hero of my story is actually Jesus, and every story I tell is testament to his glory, who is supposed to be the hero of Jesus’ story?  What we read in Luke 4, and this is as much the case in Matthew 4 where he tells a similar but not identical story, is that Jesus lived a life of thanksgiving and humble adoration of Father, even from the outset.  In knocking down the accuser’s attacks on his character and calling Jesus made it quite clear that he didn’t need to test God to prove God to himself, and he had no interest in spectacular activities to show off God or his own faith to prove God to others.  Jesus already knew he was saved by grace through the covenant between God and Abraham, and Jesus knew as Paul would later write in Romans 10:10-11 that his salvation was evident through his trust in God.  Throughout his ministry Jesus encouraged other Jews (participants in the covenant) to trust God and know God as Father.  So even for Jesus, at least as far as he was a man from Nazareth, the hero of the story is God the faithful one, not Jesus the brave and hungry one.

Today’s Psalm, 91, speaks with the same theme.  At first glance it appears to be directed to people rather than God, as if it’s advice for believers or perhaps even a priestly blessing or benediction rather than a hymn of praise.  It’s something that I might say to you as a reminder of who you are to God, rather than a prayer which I recite to God on your behalf as your worship leader.  Well it’s actually that at second glance too, advice to people, and a longer reading demonstrates that this is a story about God told by the psalmist and the leader of worship as a lesson of personal experience.  Again it’s not “I was faithful and God rewarded me by blah-de-blah-blah”, it’s “God is faithful in this way, and in brackets I should know”.  And the message itself is consistent with what Moses has already told the Hebrews; and Jesus and Paul would tell the later generation of Jews; that you will find shelter and trust in The LORD, the great refuge who keeps you from harm.  God holds me above danger (and perhaps Jesus might interject “even in the midst of the greatest temptation”), and gifts me the fullness of life.

So by the time we get to Paul, and to his letter to the Roman Christians, we have the beginning of faith in Jesus as The LORD.  Paul speaks of Jesus as Jesus spoke of the Father, but remember that he is speaking of the exalted and resurrected one who reigns at the right hand of the throne of Heaven. This Jesus can be the hero of your story, even as the itinerant rabbi of Nazareth wasn’t the hero of his own story, because the one we follow is God-made-Human, Word-made-Blood.  We follow The Son; we don’t merely adhere to the teachings of a wise guru who demonstrated incredible perseverance in the Outback.  Jesus will tell you that what sustained him in the wilderness was his faith in God, not his faith in himself.  Now that Jesus has returned to God, to be God once more in company with The Father and The Spirit, and to take up all that which was laid down (according to Philippians 2:5-11), we can have confidence in him.  Our salvation is “made effective” to use a liturgical phrase, that is to say it is evident (you can see it for yourself) and it is efficacious (it actually does the thing) when we declare the truth, which comes out of the heart.  It’s Romans 10:10 which says that, and Romans 10:13 can be paraphrased into the language of Psalm 91 to add that all who declare their shelter to be God will be saved.  If you can name God as shelter then you also know in your heart (i.e. by instinct and to the extent of muscle-memory) where your shelter is when you need one.  I don’t even have to think, when there is trouble I run to God, and then I am safe (and therefore I am saved).  What is unique in Paul, something he alone says and that the Psalmist and Moses did not say, is that you don’t have to be a blood descendent of Jacob to have this: if you trust God and you call upon God you will be saved by God, (or you are safe in God).  The sentences that make up Romans 10:12-13 are a direct pull from Joel 2:32, Paul is quoting Hebrew scripture, in this instance “The Prophets” part of “The Law and The Prophets” to make a point, that in Christ all are welcome in God’s safe house.

So, where does this put us?

Well, it puts us in the place of witness.  With all that God has said to us about proclamation and the need to speak the hard truth into the present day, this message is somewhat easier to follow, I hope.  Speak about God, tell of God’s glory, and tell of how God has rescued and blessed you.  In a church with a strong theology of the priesthood of all believers you should all be bringing your offerings to God.  I am your pastor, not your priest: you don’t need me to burn a sheep on your behalf.  I am the lead preacher in this place, the only one paid to preach and with a certain responsibility to go deeper than those of you who volunteer to speak once in a while, but that doesn’t mean that my testimony is more effective than yours, merely that I am better trained in public speaking and theology than you.  You and I preach the same Jesus, and we can all share the story of how God has saved us individually.  If we want God’s Church to grow in the Wimmera, and if we want there to be a Christian Church in Kaniva and Serviceton in the generations to come, it is the responsibility of each one of us to tell the story of God to our children and to our neighbours.  If you’re not sure how to do that, well let me teach you.  If you don’t need teaching that’s great, but what are you waiting for?

Have at it, go and tell.

Amen.

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The Psalm of The Lakes

This is the message I preached at Lakes Entrance on Sunday 13th August 2017, the tenth Sunday of Pentecost.

Psalm 105:1-6, 16-22; Romans 10:5-15

Last week I spoke to you something of the call to preaching, and how it’s more than just making your own sense of the Bible and then speaking about it from the front. Preaching is both a gift and a calling; those who are called are also gifted, but some who are gifted are not called. Some who probably could preach a good sermon, one without vampires for example, might be better suited as small group or classroom teachers or lecturers, or perhaps as theologians, which is to say authors.

In August and September 2000, I was in the final semester of my studies toward a Graduate Diploma in Primary Education. I was on “Practicum 3”, a four-week solid block of teaching in a school supervised by the university (NTU) and the regular classroom teacher. I was teaching a grade five class at Holy Spirit Primary School, a Roman Catholic parish school in Casuarina, a suburb of Darwin. Holy Spirit was one of two schools local to my home, the other was Wanguri Primary School and I had completed “Practicum 1” there twelve months earlier. The schools were diagonally across the road from each other, with that road marking the boundary between the suburbs of Casuarina and Wanguri. Anyway, one lesson where I was teaching Religion, (and remember that this is a Catholic School so Religion was taught twice a week by the classroom teacher and not one a term by local Christian volunteers bringing RE as it was at Wanguri), I found myself running short on time due to a last-minute assembly being called. I had to finish quickly and so instead of reading the Bible around the classroom as we usually did, each child reading one verse in turn, I read the passage from the front. And because I was in a hurry I acted it out too, reading with one hand and waving my other hand around. As we were lining up for assembly at the end of the lesson one of the girls said to me, “Mr Tann you shouldn’t be a teacher, you should be an actor.” I told her the truth, that I had used to be an actor and that now I was becoming a teacher, but that I still liked having fun with my learning. I also told her that I was a Christian from the Uniting Church and that I liked reading the Bible too, so that made it easier for me to have fun with it.

The reason I have told you that story is because the passage I read that day in class is the same passage I have read to you this morning, Psalm 105. Worship was opened this morning with my reading the first six verses directly from the Bible, and from the NRSV which you have in front of you. Our prayer of Adoration, which I called “The Adoration of Joseph” was not of course that Joseph is to be adored, but that Joseph would adore God because of the story of his life. I took Psalm 105:16-22 and rewrote those verses as my own prayer, much as Bruce D. Prewer, James Taylor, and Leslie F. Brandt do in the books I often use for our liturgical prayers.

This got me to wondering: how would Psalm 105 for Lakes Entrance read? The Psalm as we find it in Israel’s scriptures is subtitled “God’s faithfulness to Israel” by the NRSV translators, and “God’s word in Israel’s story” by Professor Toni Craven who is the commentator I read this week. This Psalm tells the story of the Hebrew people from the choosing of Abraham until the settling of the exodus people in the Promised Land under Joshua. It forms a pair with Psalm 106 which speaks of the unfaithfulness of the Hebrew people during the same time: God is faithful as deliverer, but the people act wickedly and are blind to what God had done (Psalm 106:6-7).

The opening verses of the Psalm of The Lakes would be easy to write: I hope so anyway. Give thanks to the LORD in prayer and praise, sing to God, tell of what God has done. Let all who do these things (pray, praise, sing, tell) do so in joy. Ask God with trust for strength and the capability to go forward into the promised future. In recent days remember what God has done for you, and done through you, since your last minister moved on. Tell the people who have joined this congregation, tell the people who will join this congregation next year. Not that we wish to revisit past hurts and pains, open old wounds, pick at old scabs, or point to the scars with every new person you meet. There is no need to get new people “up to speed” on past hurts. But having been where you have been, speak now of where God is and of God’s faithfulness to you seen only in hindsight. As I said to you last week, don’t preach your notes; rather, use what you have learned in the past season of darkness and turmoil to proclaim God’s greatness and the hope for the future.

On Friday coming, the profile for the Lakes Entrance Uniting Church Congregation will go before the Placements Committee at Synod in Melbourne. After so long in preparation and negotiation, drafting and redrafting, and re-redrafting your paperwork is in and the search for a new, permanent-for-at-least-three-years, minister gets underway. You have done it, you have made it. Of course, the search for a new minister takes the time that it does, and you will need to look after each other and take responsibility for the functions of the congregation until your new pastor comes; but considering what you have already done that will be easier. You have much to praise God for, to thank God, to look back in amazement at where God was and what God did for you, in you, through you, because of you, and sometime around you. You have a history which speaks of God’s choosing of you and God’s favour upon you. Today is the day to begin to celebrate that history, to speak of God’s faithfulness, and to consider God’s message for you as you look to appointing the man or woman God is sending you.

And so, as are the people of history at the end of Psalm 105, so you stand on the bank of the Jordan River. The Moses people of your history, those interim ministers and preachers who have brought you safely, (if somewhat shakily), to the brink of home are no longer required. The next woman or man you call will be a Joshua, one who can lead you and cheer you on as you run ahead to fill the promise that God has made to you.

Briefly I want to turn to Romans 10:5-15 at this point, and not just because I read it this morning and I haven’t preached on it. This passage from Paul, which is today’s Lectionary choice for Epistle, speaks not only of Moses and that same Salvation History of Israel which the paired Psalms 105 and 106 do, but also of what Christian Salvation is.

Paul quotes Moses from Deuteronomy 30:11-14 in saying that what is done in salvation can only be done by God: human effort will always fall short. At Lakes Entrance, you know that. Only God could have brought The Lakes Parish through to where you stand today. Paul is of course speaking of human salvation, the movement of an individual into a saving and salving relationship with God in Christ, but the same applies to this congregation made up of Lakes Entrance and Lake Tyers Beach people that God has done the work through grace, and that God’s soothing and rescuing work in your salvation is a sure and completed thing.

This then is what you can say to the world. Of course, should speak of what Christ has done for you, a Christian, in bringing you to himself as Lord of Life and pointing you towards the God of Creation. But in a town where the name of the Uniting Church was not proud, where people thought we had abandoned this building in preparation for selling up and moving out the story of how God saved the Uniting Church in Lakes Entrance is worth telling, and worth telling repeatedly. God loves this congregation, I am sure you have no doubt of that. God loves this town and this district, I am sure you have no doubt of that either. Now all you must do, and you needn’t wait for your next Reverend Gentleman or Lady, is to go and tell them on the Esplanade, and on every other street in this town, that God loves them too.

And feel free to be as extravagant as you like in doing so. Grade five would be proud of you, to say nothing of the Holy Spirit, Godself.

Amen.