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.

Watch your step (Pentecost 8B)

This is the text of the message I prepared for the people of God gathered as Yallourn  Parish Uniting Church at Yallourn North on Sunday 15th July 2018.

Mark 6:14-29; Ephesians 3:1-14

The passage from the gospel that was read to us this morning is unique in that the hero of this story is not Jesus.  In every other story told by Mark Jesus is the hero by his helping the main character, or Jesus is the main character.  But in Mark 6:17-29 Jesus doesn’t appear, and we read an episode from the past where John the Baptiser is both the major character and the hero.  I wonder why that is, why does Mark make an exception to his rule?

Of course, our set reading does actually begin with Jesus, and in Mark 6:14-16 we read that his fame was so widespread and impressive that even the king had heard of him.  Herod Antipas, tetrarch of Perea and Galilee was both astonished and afraid by the news of Jesus’ ministry: the news of the Kingdom of God was upsetting to the kings of the earth, especially the king with jurisdiction in Galilee.  John had been proclaiming the coming of the king, and now the message of the Kingdom of God was going ahead even though John was dead.  So, if Herod Antipas is afraid that being murdered has only made John Baptiser stronger imagine what he’ll think about Jesus!

Antipas was a bit of a Herod-wannabe, not the man his father was, and since old man Herod The Great had been a Solomon-wannabe and a Messiah-wannabe with his temple building and his sucking up to the Romans, the moral and intellectual challenge set for Antipas by John Baptiser was warranted.  So, since Antipas thinks John was dealt with and silenced, but now he’s back, and in version 2.0 to boot, Antipas is on guard.  This is where it is helpful to consider for whom Mark wrote, and see his story as encouragement intended for the small communities of persecuted believers and potential martyrs in the generation after Jesus.  Mark reminds them that God is stronger than every king, and that Jesus will always win when the Caesars (or Herods) gets knotted up and narky (Mark 6:26).

According to Jewish history the kingship of God is not something to be taken lightly.   In 2 Samuel 6 (1-5, 12b-19) the stories are told of how David went out from Jerusalem to gather and bring the Ark to the place set aside for worship.  The journey began as a military parade with David marching in pageantry; the royal retinue was full of nationalistic pride and treated the Ark as the spoils of war.  You all know that this attitude ended in the death of one of the attendants of the Ark, even as he thought he was being helpful.  Make no mistake in reading this story, we are to rejoice in God’s presence with us, God’s choosing of us, and God’s victorious vindication of our confidence in God.  But God is never a trophy for us to toss around like winning grand finalists on a lap of honour, and neither are the things of God ever “booty”.  The Ark of the Covenant, which I have seen one children’s Bible call “the box of the promise” (grr!) belongs to God.  More than a box, or even an ark, it is a sign of God’s faithfulness to Israel.  The Ark itself is the visible remainder of God’s covenant with Abraham, repeated to Isaac and Jacob, and reminded to all further generations by the prophets.  That the Ark is coming to Jerusalem, and that it is being brought there by David, is a magnificent thing.  But it is a God thing, not a David thing: as great a king as David is and as great a conqueror he was in capturing the city from the Jebusites, God is the hero of this story, not David.   God is stronger than any Caesar and every Herod, and God is more wonderful than David, indeed more wonderful than David can even imagine.

When the journey of the Ark toward the city resumes it is as a celebration of praise and thanksgiving to God.  There are songs of worship and blood sacrifices along the road.  David is stripped back in humility and abandonment before The LORD, even as king, and he is more effusive in praise than all the people.  All of the people are blessed with gifts of food as signs of the abundance and generosity of the God of the covenant and a reminder of what was agreed to in the first place.  The Kingdom of God is at hand, the realm where God is king through the agency of a human intermediary of Abrahamic descent, and those to whom the kingdom has been revealed are receiving the abundance of the king.  Likewise, in Psalm 24 we read earlier that The LORD is the great king, ruler and creator of all the universe.  There is no doubt who is God, and who God is to us.  There is also no doubt of the message of God which is welcome and blessing for those who are blameless in action and thought, who are faithful to God and to their word.  When the pageant celebrating the God of the covenant cries out “lift up the gates and the King of Glory shall come in” God invites us to join the march and enter the city of God with God, and to make our home in the place where the Ark is.

And so that is where we are: in the Spirit at least.  We who belong to God by God’s choosing are citizens of the Kingdom of God and we live in the heavenly realm.  We do not live in Heaven, but we live in the realm of which Heaven is the capital and the place from which we take our identity and receive our government.  Even if we are kings in life, as Antipas and David were, we are subject to the rule of God; and even if we are at the bottom of the chain as John was in gaol or the random peasants who grabbed a flying loaf or two from David’s cake-chucking teams, we are beneficiaries of God’s justice.

Today’s set reading from Early Christian history came to us from Ephesians 1:3-14 where we read the larger story of Christian life in faith.  In other words, this is what life in God’s realm looks like, even for us in the borderlands.  Our instructions as citizens begin with an exhortation to bless God for all that God has blessed us with, especially in God’s sending Jesus as king.  The passage fits well with the gospel and Jewish history accounts because it is a declaration of adoration and praise for God’s choosing each and all of us by grace to be God’s agents for missional action for the transformation of Creation.  John the Baptiser served out his days as a prophet of God, and whilst it cost him his head it cost him no more than that.  Jesus praised John as a faithful witness to the coming kingdom and a herald of the almost present king.  David eventually got it right and today he has the honour in history of being the man responsible for seeing the Ark of God placed in the City of God in the very centre of the place occupied by the People of God, a venue where it remained for almost five hundred years. The visible reminder of God’s covenant was there to see (if you were allowed in to see it).  In all of this glory for the heroes of our faith we can be assured that God glorifies us in our celebration of God and our participation in the work of God: the inheritance passed on to us by grace is the transformed Creation.

God’s promise to us, to Christians and to others who follow the Way of Jesus, is the new creation.  We are confident that this will come about because as Paul reminds us we have received the Spirit as deposit.  This is cause for celebration.  Now I’m not expecting you all to start leaping about David-style, stripped to your underwear and throwing cakes of dates at each other, but this is not a message to just sigh at and say “oh yeah, okay” either.  The promises made by God were trusted implicitly by those who went before us.  David was prepared to look like a complete idiot in front of his subjects and his grumpy queen, and John was prepared to go to the block, because of what they each understood about God.  God has promised that God is coming, and coming as king, and coming as saviour with restorative justice and bounteous provision.  God has promised to overthrow all injustice and iniquity, all the Caesars and Herods of the world.  This is good news.

This is the good news we proclaim.  This is the good news the twelve in pairs proclaimed as they went about Galilee proclaiming the kingdom of God and restoring to wellness the sick, the possessed, and the dead.  This is an exciting message because it will transform the world, and it is a true message as well.  God has already begun to do this, God is doing it today, and God will do it wherever we go and introduce the story of God to people who are waiting for liberation.

No matter who the story is about, or who it is told by, the hero is always Jesus.

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.

Profundity

This is the text of the message I prepared for the people of Morwell and Narracan for Sunday 1st July 2018.

2 Samuel 1:1, 17-27; Psalm 130

In today’s reading from Jewish history we heard some of the earliest words spoken by David when he became king of Judah.  Saul and the sons of Saul, so Saul’s dynastic line and David’s best beloved friend Jonathan, are dead, killed in battle against the Philistines with whom David is allied at this point.  Even with himself now king over part of Saul’s realm, and freed at last from the murderous intentions of the now dead ex-king, David composes a song of mourning and not of celebration.  This is not a time for praise for David: the king is dead.  We read several weeks ago how David had been anointed king by Samuel back in David’s boyhood, but we must remember that Saul remained king over Israel until the day of his death, and that day has only now been reported to David where we take up the story this morning.  David had not been present at the battle where Saul and his sons died: unlike David we are able to read in 1 Samuel 31 that Saul dies by suicide.  In 2 Samuel 1 we read how David is told that Saul was slain by the very messenger who brings him the news of Saul’s death, a man who was essentially a refugee in Israel at the time.  David believes Saul has been murdered, even if it was euthanasia, by an insider.  The one who David himself refused to lay a finger on has been assassinated by some gloating random foreigner: David may never have found out the true means of Saul’s death, and in this moment, he is visibly distressed by what has befallen God’s anointed.

David’s way of dealing with his emotions, anger, confusion, grief, horror, is to write a song.  In the death of Saul and his heir Jonathan Israel has been humiliated, and David is conscious of the mockery that this news will elicit in the cities and towns of Philistia, today’s Palestinians of the Gaza Strip.  Not only prestige but prowess has been lost; Saul may have been a poor king, but he was an excellent swordsman and a decent general, and Jonathan a champion archer.   Israel’s potential for greater things has been cut off and Israel should mourn.  Even the poor king had brought good things to Israel and now that king is dead.

In Psalm 130 we read a plea for divine redemption, and is widely known by its first line in Latin De Profundis.  It is an individual lament and is a prayer of penitence – its theme is “O God I have messed up, I’m in the depths, hear me and come and save me”.  God alone can save, and without God’s approval no one can be saved even if God is not the agent of salvation.  No one can be saved in spite of God, Psalm 130:3 makes that plain.  So, God either allows saving to take place or God actively steps in and does the saving Godself; and this prayer is a plea for the second one.  As we heard about last week when we read John 17 together, so this week there is evidence that God’s reputation is at stake: God is glorified or “revered” in today’s wording, when forgiveness is evident.  In penitence I will glorify God when I am restored, and others who see me revived by grace will also give God praise for what God is doing for me and in me.

The saving grace of God inspires confidence.  Having called to God from the depths, the profoundly dark and deep, I am confident to wait.  Psalm 130:5-6 suggest that having cried out to God the work of the sufferer is done, it’s now up to God to do the saving.  I like this for many reasons, but mostly because it resonates with me; I have experienced the profound depths and this Psalm speaks directly to my story.

Today my story is that God has restored me this far, to where I am now, and I am confident that will go even higher with God.  If I stay close to God-my-Saviour I will be taken even higher in joy, fulfilment, confidence and competency as the work of deliverance continues.  I am being restored not to where I was at the point of tripping up, but to the place I should have been at now and would have been had I not gone backward when God called me forward.  God continues to restore me, and God has brought me from depths so dark and so deep that I’m sure that I’m not sure that I understand just how low I was, so confused was I at that time.  I was in so much trouble that in hindsight I see now that I lost the ability to see then just how messed up I was then, how much in danger I was.  God’s deliverance of me began with God’s shielding me from understanding the extent of my peril.  So, to read a prayer where the text implies that my job is to cry out and God’s job is to respond comforts me.  I am reminded that I do not have the responsibility to improve my situation; not because I am irresponsible but because I have become incapacitated, unwittingly disabled by the situation and I actually cannot to anything, even if I don’t know that and think that I can.  It’s like being hurt in a fall and saying to the paramedics “no it’s alright, it’s only my neck that’s broken, not my legs, where would you like me to walk?”  Lay down idiot, and let us carry you!!

The most important aspect of this message, I think, is that it relates specifically to sin.  This is not the song of a man (or woman) who has been beset by external enemies.  This is not the prayer of an innocent victim of robbery or violence, or a stock market collapse or malicious slander.  This psalm makes quite clear that the cause of the profound isolation is iniquity.  This is not a victim of anything, this is a perpetrator of sin, and sin that has lead to something beyond despair.  This is not the prayer of someone in Auschwitz or Nauru: this is the prayer of Judas Iscariot on Good Friday, or Saul on Mt Gilboa, or the other Saul in Damascus, or even David lying next to Bathsheba (although it isn’t literally that last one, David did not write Psalm 130, his actual prayer after Bathsheba is Psalm 51).  This is the prayer of “I have massively screwed up and I need major help”: it is the prayer of the penitent perpetrator.  And, as I say, that is the most important thing for me about this Psalm – that all of that “I hope for rescue”, and all of that “I can sit here and wait for God to swoop and scoop”, and all of that worship in Psalm 130:7-8 for God’s steadfast love and might to redeem, all of that is said by someone who up Shipwreck Creek because of his/her own poor navigation.

Psalm 130 says that there is grace and salvation for you who is living a life worse than death, even if that situation has come about because you did stupid or evil things.  This psalm is not only a prayer for the depressed and deprived, it’s a prayer for the depraved: and with that understanding look at how it is a prayer of hope.  Amazing stuff.

Several weeks ago, as you are aware, I lead a funeral for a young man who died by suicide.  This man was not a Christian by his own or his family’s understanding; indeed, I was asked to facilitate the service only because the family wanted to make use of the chapel where that man had been married, and that chapel was Narracan Uniting.  This man had never been baptised and had not had his son baptised; as far as I know he’d only ever been inside a church building to attend weddings or funerals.  And this man had killed himself.  So, when a social worker who is assigned to one of the dead man’s brothers asked me how they, the social worker and the brother, could get the dead man out of purgatory, I was faced with an interesting pastoral conundrum.  Much as it would be a great anecdote for this morning I can’t actually tell you that I recited Psalm 130 back to the social worker, or that I preached on it at the funeral, because I didn’t. If you’re actually interested to know I will tell you that I recited Psalm 23:4 to the social worker, and I preached on Luke 24:36 at the funeral: you can look those up for yourselves later.  But thinking about it today I think that that was a Psalm 130 moment.  Not that the deceased man was the greatest of all sinners, because according to 1 Timothy 1:15 he wasn’t; or because he died by suicide and that is the greatest of all sins, because according to Mark 3:29 it isn’t.  No, the pastoral response to a grieving and eternally-concerned non-Christian about his non-Christian and dead by suicide friend is that God is eternally gracious even to the stupidly evil, and to the wickedly stupid, so why not to some randomly ordinary human.  I’m not here to tell you that everyone goes to Heaven regardless of their life choices, not excluding the means of their death; but I am here to tell you that everyone who dies goes to meet God, and that God is gracious and generous.  I did not promise Heaven to the family of that man, but in the name of Christ I did assure them of grace, and in the name of the Church I did assure them of welcome and the embrace of shalom while they were in the pointy-roof, pointy-window building.  I assure you today, here, of the same: because that is what Psalm 130 says to me.

I can’t say what God said to Saul on the day of his battlefield suicide, and I can’t say what God said to that young man who died last month and whose life was celebrated here a fortnight ago, but I can tell you what God said to me de profundis, when God swooped to meet me in the depths: You called me, and I answered you. I am here with you to take you out of here, to take you home. You are loved, and forgiven, and loved.

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.