Our place in the kingdom

August 31, 2013

Pentecost 15

Luke 14:1,7-14

Marian Free

In the name of God whose kingdom recognises no distinction between rich and poor, foolish and wise, leaders and led. Amen.

In the last five years or so, we have witnessed a number of British state occasions – the wedding of Kate and Will, the Consecration of the Archbishop of Canterbury and the funeral of Margaret Thatcher. All of these events have been the result of careful planning and adherence to codes of etiquette that are centuries old. If you had observed any or all of these ceremonies, you would have noted that the guests (who were pre-determined and specifically invited) were all seated in allotted places. The Queen and the Duke of Edinburgh have their own chairs which (in St Paul’s at least) are distinct from those around them. In the processions likewise, everyone has their place. No one would dare to break with convention and disturb the order of things. That would lead to embarrassing consequences – not least their expulsion from the event and their almost certain exclusion from their peers.

A dinner at Windsor Castle or at the White House or the Lodge is similarly orchestrated. Guests will have been carefully chosen and notified of the dress code. An enormous amount of effort will have been put into ensuring that the guests are seated in such a way that no one has any excuse to feel slighted. With matters of state, it is not just a matter of ensuring that the most senior invitees are assured of the places at the head of the table, but also of making sure that the representative nations are accorded the status that they might feel they deserve. Of course, the guest list will have been carefully thought out in the first instance so as to avoid any embarrassment and place cards will make it easy for guests not to make a mistake.

Similar social norms existed in Jesus’ time. Members of society were ranked according birth, wealth and position and everyone knew their place in relation to everyone else. Only members of one’s own class of people would be invited to a meal and those who were invited would have been sensible of their status relative to the other guests. Tables were arranged in a U-shape so that the servants could move freely around them and guests were seated according to their position in society. It is probably not surprising then, that at the meal Jesus is attending the guests began to seat themselves. Even without place cards, they would have had a reasonable idea as to where they might be seated. (If they were of equal status they might have tried to get a better seat than their fellows in order to claim some form of superiority.)

One of the things that is clear throughout the gospels is that Jesus consistently disrupted and subverted the accepted order of things. He welcomed children and spoke to unaccompanied women. Worse, he ignored the religious scruples of his fellows and disturbed or, should we say extended, the practice of hospitality. Jesus ate with tax collectors and sinners and allowed a woman of the street to interrupt a dinner to anoint his feet. Instead of upholding the traditions of his forebears, Jesus consistently undermined or reinterpreted them. Here he is, doing it again.

Jesus has been invited to the home of a Pharisee. He is not a comfortable guest and it is clear that there is a certain expectation that he will not be so on this occasion. We are told: “they (presumably the other guests) were watching him closely.” What, they seem to be wondering, will he do this time? Jesus doesn’t disappoint. First of all, he throws out a challenge with regard to the law: “Is it lawful to heal on the Sabbath?” he asks. The lawyers and Pharisees are silent, so despite it being the Sabbath, Jesus heals a man and sends him on his way.

Then, Jesus’ notices the guests beginning to take their places at the table. This leads him to reflect on the social practice of priority in seating. He tells a parable which will certainly hit its mark. In a culture in which status, honour and shame are all important, the humiliation and disgrace of having to give up one’s place is one thing with which all the guests will be able to identify. Not one of those present would want to be singled out and told to take a lesser position at the table. If a person was asked to move having first seated themself it would suggest that they had a false sense of their worth and indicate a failure to acknowledge someone of greater status than themself. It would be impossible to outlive the shame and the loss of face that such a demotion would entail.

This parable will have got everyone’s attention. Jesus presses his point home by directly addressing his host. It is all very well to provide a banquet for those who can repay the favour, Jesus says, but how much better to fill the banqueting hall with those who have no hope of ever returning the invitation.

Verses 11 and 13 tell us where Jesus is going with the parable and the teaching. “All who exalt themselves will be humbled, and those who humble themselves will be exalted” and “you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.” Jesus is speaking less of the present situation, but of the life to come. Resurrection life, he suggests, is going to be very different from this life. Kingdom values are the reverse of worldly values. Jesus is less concerned about the social conduct of the dinner party he is attending, than he is about how people will fare in the life to come. God has no favourites. In fact, as the author of Luke has made clear from the beginning of the gospel, Jesus’ coming heralds a great reversal. In the kingdom which Jesus proclaims, the mighty will be brought down from their thrones and the humble will be lifted high. The poor will be blessed and the hungry filled.

Heaven is a place in which status counts for nothing. In the world to come those who think themselves better than others, will discover that God has different ideas and those who have no idea of their own worth will be astonished to discover how much God values them. If Jesus’ fellow diners would be mortified at being asked to move lower at the table, how much worse would it be to experience such shame at being demoted at the resurrection. Better to identify with those of lower status now than to be cast down before all in the kingdom. Similarly, if it is the poor who are to inherit the kingdom, better to make yourself at home with them now, than to find yourself a stranger to them at the end.

Rank, status and recognition are beguiling. It is human nature to want to stand out from the crowd. Jesus is saying to his fellow guests and to his host, as clearly as he can, that there will be no distinctions in the life to come therefore it would be well to be prepared and to stop observing such distinctions now.

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Free to live

August 24, 2013

Pentecost 13

Luke 13:10-17

Marian Free

In the name of God who sets us free to live. Amen.

In the novel, The Woman Upstairs, by Claire Messud, the Father of one of the characters says: “It is not your position, but your disposition that determines your life.” What he means is, that it is not what life throws at you, but how you respond to your circumstances that makes all the difference. In other words, it is our attitude that makes us better, not bitter. We can’t choose our lives, but we can choose what we make of them. Different people react differently to trauma, grief or incapacity. Some are weighed down by anger, depression and resentment and others are somehow able to rise above their circumstances and not only remain positive, but are able to take lessons from the negative event and to grow from it. It is understandable that people for whom life has been a constant struggle should feel despondent and constrained. Those whose life’s experiences have prevented them  from achieving their full potential sometimes think that they have been short changed, that if only their life had taken a different turn they could have achieved so much more. This, as I have said, is a reasonable reaction, especially if illness, accident or disaster has taken their life in a direction other than they one that they had planned. However, what can happen to such people is that their very negativity exaggerates their situation. Instead of looking at what they can do, they focus on what they can’t do. Instead of looking forward to “what could be”, they spend their time dreaming of what “might have been”. They seem to get stuck, unable to move out of their despair and frustration to make the best of their circumstances however bad they may seem to be. On the other hand their are those whose attitude is just the opposite. In the face of disaster, trauma or adversity, such people exert extraordinary will or simply rely on a positive attitude to surmount their circumstances and to wring out a new, if different, future for themselves. Rather than focusing on the life they might have had, they find a way to make the best of the life they do have. Sometimes, as a result of their struggle, they achieve more, are more creative, more innovative, more driven, than if they had never had to face adversity. The woman in today’s gospel has been bound for eighteen years. When Jesus tells her that she is free from her ailment, he opens up new, unthought of possibilities for life. Healed of her deformity, the woman can now stand up straight. Her world view is no longer confined to the ground beneath her feet. She can once again take in the faces of her family and friends, see the sky, the birds and the trees. Her life is no longer limited by the way that people view her. New vistas of possibility open up, new ways to share in the life of the community around her. She can hold her head up high in her community – both literally and figuratively. It is Jesus’ desire to set us all free – from all the limits that we allow to define and confine us. Jesus challenges us to let go of any events and hurts from the past that we may have allowed to restrict us and sets us free – free to live, free to achieve our full potential, free to make a contribution to the world

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“Yes” to God

August 17, 2013

Pentecost 13 (Mary, Mother of our Lord)

Luke 2:1-7

Marian Free

May our “yes” to God, be a source of transformation for ourselves and in turn, for the world. Amen.

It must be absolutely amazing to see the desert in bloom after the rain, or Lake Eyre teeming with bird and fish life when the waters from the north fill it to the brim. To watch the dry and barren earth respond to the rain, slowly turn green and then to blossom with flowers of all different shapes, sizes and colours must be truly magical. Our spring is not as spectacular as that of cooler climes, but it is still possible to discern the changes and to observe new shoots, on trees like the frangipani as the bare winter branches respond to warmth and light. In temperate climates of course, the change is more dramatic – trees that are bare and apparently lifeless, spring into leaf, then bud and flower and sometimes even fruit. Snow covered ground parts to allow the spear-like leaves of snowdrops, daffodils and jonquils to push through, dotting the white with green until the flowers of yellow and white provide carpets of colour on a background of green grass. Nature simply opens itself to the changes in light, water and warmth and wonders result.

A pervasive image associated with God’s (positive) relationship with Israel is that of fertility  (even fecundity). The nation without God is described as barren and desolate, but its return to God will be so life-giving, that it will be like the desert blooming. The message that the prophets proclaim in many and varied ways, is that existence without God is dry, bleak and empty, but that with God, life is rich, fruitful and full. God’s love is bountiful, extravagant and limitless, for with God there are no half measures, God gives everything that he has and God gives without restraint. The Old Testament prophets insist that in order to receive that love and the abundance that God offers, Israel needs only to give up its striving for independence and to accept God’s sovereignty instead of going its own way, serving other “gods” and resisting the God of their forebears.

God’s loving goodness, while a powerful force for change, simply cannot break through a wall of resistance and stubbornness. Love needs a welcome before it can make itself at home and effect the transformation promised by the prophets.

And so it is we come to Mary who, at the turn of the eras, opened herself – heart, mind and body – to the presence of God in her life.  Mary who, despite her youth, instinctively knew that no matter the risks and the potential costs, life with God would still be infinitely better and richer than life without God. Mary, whose “yes” to God two thousand years ago, is an exemplar for our own “yes” today. Mary, whose ready submission to God’s will is a model for the surrender of our own lives to God. Mary, whose acceptance of God’s life within her, succeeded in giving God a body in which to be physically present in the world and which in turn succeeded in bringing salvation to every nation.

Beginning with nothing but Mary’s welcoming heart, God burst forth into life, taking the world by surprise and opening up new possibilities for relationship with God. What Mary illustrates and Jesus demonstrates, is that a life completely given over to God is not a life of servitude that is limited and constrained, but rather a life of freedom, fulfillment and satisfaction. What they teach us is that surrendering our all, leads not to the loss of our selves, but rather to the discovery of our true selves, the self made in the image of God, free from the impurities of our frail human existence and enlivened by the Spirit. When we give our wholehearted “yes” to God, God makes a home with us. When we give ourselves fully to God we are not thereby condemned to a life of dry, dull compliance but to a life filled with abundant joy, extravagant love and endless possibility, a life in which we are liberated to reach our full potential.

If we have not yet experienced that fullness of life that results from God’s presence in us, it may be that, unlike Mary, we are still holding something back. If we have not experienced God’s profligate love, it is perhaps because we are insisting on holding on to our independence, resisting giving our all or unwilling just yet to allow God to fully inhabit us.

God asks to come in, but will not force himself on us. It remains our choice to welcome God or not, our choice to align our lives with God, our choice to participate in God’s future hopes for ourselves and for the world.

When Mary offered God a home and opened her heart to God, she risked everything – her relationship with Joseph, her reputation and even her life. At the time, she could have had no real idea of how her life would pan out, no concept of the joy and the pain that would ensue, no inkling of the significance of her action for the future of the entire world, but, confident of God’s goodness and grace, Mary said “yes” and as a result the possibilities for the whole of humanity were expanded and enhanced.

If Mary’s “yes” made such a difference to the history of the world, who knows what our “yes” to God – collective or individual – might mean. If we have the courage to wholeheartedly say “yes” to God, the desert might bloom, injustice cease, poverty come to an end and peace reign on earth. Just one word from us might make all the difference.

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Seeing the whole picture

August 10, 2013

Pentecost 12

Hebrews 11:1-3, 8-16

Marian Free

In the name of God revealed in God’s Son Jesus Christ. Amen.

No matter how alert we are, none of us is ever able to see the full picture. For a start, we don’t have 360 degree vision, so from a purely physical sense what we see is limited. Even  when we are looking carefully at something, our attention will probably be caught by a particular detail and some aspects of what is before us will be missed. Two people can take photographs from the same spot, but the photos will reveal that what they saw was quite different. The same is true of “seeing” in the sense of comprehending. Few of us have enough information to really make sense for example, of the current situation in Syria. We know what the various news outlets tell us, but they in turn have been informed by either one side or the other and are telling the story from a particular perspective. Further, what is happening in the part of the country from which they are reporting might be quite different from what is happening elsewhere.

Several years ago when Australian troops were in Iraq and it seemed from the newspaper reports that violence was rife in that country, the ambassador (who lived there) informed me that the situation was nowhere near as bad as the media accounts. The images and stories which reached Australia were those which were likely to grab headlines and which in effect only gave us a small piece of the full story.

The same is true when we read the Bible. We are so used to seeing it from one point of view that we don’t see other possibilities or we can get so caught up in the big picture that we fail to see the detail or vice versa, we concentrate on details which means we don’t always see how they contribute to the artistry. This problem when, on days like today, we read only a very small part of one book of the Bible rather than reading it in its entirety. The book of Hebrews deserves more of our attention than the small sound bite provided by the lectionary for today. In fact, the Bible as a whole rewards us for deeper engagement. The more we read it, the more we understand, the more we study it, the more we appreciate the nuances, the intention of the various authors, the literary and rhetorical techniques employed to get the point across and so on. A person could read the same passage twenty times, only to see it in a completely different light on the twenty-first occasion.

The book Hebrews has been described as “a hidden treasure”. It is one of those books which is often overlooked because it is not easy to read and contains themes and allusions which are unfamiliar to a modern reader (and according to some scholars, equally unfamiliar to contemporary readers). Those who know it could probably tell you that it includes the verse which formed part of today’s reading: “Now faith is the assurance of things hoped for, the conviction of things not seen” (11:1), that it is here that we would find the reference to Melchizedek and the reference to being surrounded by “a great cloud of witnesses” (12:1). Other than that we might be struggling to think or to say what the book is about.

Yet scholars are impressed by the more “polished and eloquent Greek”, its approach to the Old Testament and its carefully constructed argument. A great deal of Christian theology and dogma derive from what some have called a masterpiece.

What we know about the book can only be derived from its contents. The emphasis on the Old Testament and Jewish sacrificial practices suggests that it was written for a community which had a good knowledge of Judaism and the comparison of Christ with Jewish practices and scripture implies that community was in danger of returning to (or being converted to Judaism). It is also apparent that the community had experienced some form of persecution (which included their property being plundered, 12:4). What we know as Hebrews appears to have been written to demonstrate the superiority of Christ over all other faiths, in particular Judaism, in order to prevent any of the recipients from returning to their former beliefs and to encourage perseverance in the faith, which will lead to the rewards which faith (and faithfulness) bestows.

In order to do this, the author uses the Old Testament to demonstrate that while Christianity emerged from and was consistent with Judaism, that Christianity was foreshadowed by the Old Testament and that the God who spoke through the Old Testament was the same as that who spoke through Jesus. At the same time, the author goes to great lengths to demonstrate the superiority of Jesus to all that has come before. Using a technique known as lesser to greater – if this .. then that – the author creates a sustained argument to prove that Jesus has replaced and superseded what came before. This has the effect of creating a sense of completion. There is no longer any need for sacrifices or for the priests to go into the inner sanctum. Thanks to Jesus there is no longer any need for any intermediaries between a believer and God.

Not only does the writer use proof texts and from the Old Testament to make a point but he (or she) pairs exposition with exhortation. That is, teaching is followed by application – this is what scripture says, therefore you should behave in such and such a way. The chapter considered today, chapter 11, recounts the faith of Old Testament figures and continues: “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith.”

When we are given the tools to understand the book, we see things that we have never seen before and we can approach the text in an entirely different way.

In the decades after Jesus’ death and resurrection, different people experienced and expressed their faith in a variety of ways, responded to difficulties with various degrees of fortitude, struggled to come to grips with how faith in Jesus related to the faith that they had had before, tried to work out how to become a community of believers and to agree on what should and should not be considered Holy Scripture. The end result is what we know as the New Testament. As those first Christians endeavoured to make sense of what Jesus meant, and to work out how their lives should be lived as a consequence of faith in him, so we should seek to understand the legacy they have handed on to us in order  that we can be informed and enlightened by their efforts and come to our own deeper understanding of the faith that we share.

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Barn building

August 3, 2013

Pentecost 11 – 2013

Luke 12:13-21

Marian Free 

In the name of God in whom is our life and salvation. Amen.

Studies have shown that while a certain degree of income is required to provide peace of mind, income above that base level does not appear to contribute significantly to a person’s happiness. Other studies have revealed that the people who express most satisfaction with regard to their work include the clergy and others whose jobs while occasionally stressful involve making a difference in the lives of others. The tiny nation of Bhutan does not measure its GDP as a measure of its wealth but instead measures the happiness of its people. Just recently in Australia, there was a Happiness Conference. Increasingly, happiness is becoming something which psychologists such as Martin Seligman study and sell. There is even a website called “The Happiness Project” on which the author (as far as I can tell) lets her readers know what makes her happy – the assumption being that what makes her happy will make other people happy.

All of this begs the question: what is happiness and how can we attain it? Does our happiness depend on what we earn or own or is it related to satisfaction with what we do and contentment with what we have?

Sometimes it takes a crisis or a disaster to help us to focus on where our priorities really lie, to discover what really makes us happy. People who face a life-threatening illness often report that news of their illness forced them revisit their priorities. Many say that their lives until that point were too focussed on the accumulation of wealth, possessions or status and that now they realize that in striving for such things they were missing out on the simple pleasures of life – family and friends, walks in the park. Others who have come out the other side of a major disaster like fire or flood are able to recognise that they are blessed – even if they have lost everything – so long as their family members are spared. They know (or learn) that relationships are more important than possessions. 

A reading of Luke and Acts would, on a superficial reading, seem to indicate that the author has a negative attitude towards wealth. For example, the first chapters of the Book of Acts imply that the early church encouraged wealth sharing and include the account of a couple who are struck dead because they withhold from the community some of the proceeds of the sale of their property. The Gospel of Luke includes the account of the rich young man and today’s “example story” of the barn builder who dies before he can enjoy the fruits of his labour.

However, to make that assumption would be to misjudge Luke. It is true that Luke does seem to have a concern about wealth, but his concern has less to do with what and how much people earn or own, and more to do with the attitude they have towards what they have. In other words, money itself is not the issue, but a person’s attitude to money. Do they depend on their possessions to provide a sense of contentment or to give their life meaning or do they find real happiness in relationships, job satisfaction and so on?

Today’s gospel reading implies that a focus on material (rather than heavenly) things is the barn builder’s primary fault. (“So it is with all who store up treasures for themselves but are not rich towards God.”) However, to place this statement in context, we have to remember that the rich man himself is addressing his soul (something which might be considered the place of his relationship with God). However God does not seem to play a role of any sort in the man’s present or his future.

The barn builder appears to be drawing on two assumptions: one is that wealth alone will feed the soul and the second is that in preparing for his soul’s future, he need only consider his present, physical comfort. Our fictional character, has not considered the possibility that his life is finite and that he cannot take his wealth with him. His soul might be well catered for in this life, but what about the next? Has he thought about whether he has given as much time to building his relationship with God as he has to building his wealth? Has he thought about the health of his soul or only the wealth of his soul? Has he considered the fact that he may not live forever, and asked himself whether if his end should come he would be content with the life he has lived? 

These are the sorts of issues that Jesus raises in response to a demand from the crowd: “Tell my brother to share his inheritance with me.” Jesus is suggesting that there is more to life than wealth and possessions and implying that a focus on building riches can detract from a focus on more important things – including one’s eternal salvation.

It seems to me that the story of the barn builder raises a number of questions as to how we ourselves live our lives, and challenges us to think about what we would do differently if we knew that our life was coming to an end (or indeed if we recognised that our lives could end at any time. If we were to live as if everyday might be our last, how would our values change? What would we do differently if we knew that we were to die today, next week or next year? If we were to die today, would we feel we had lived a life without regret? Would we be ready to stand before God and answer for how we had spent our time?  If we knew that we were living our final days would we be content that the life we had lived was a life that prepared us for life eternal?

At the end of the day what matters is not how many possessions we have, but whether we possess them or they us. What matters is not so much how wealthy we are, but whether we understand that our wealth, like our life is transitory. What matters is whether we are preparing our souls for eternity, or our lives for longevity?

Where do our priorities lie and does this story challenge us to change them?

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Teach us to pray

July 27, 2013

Pentecost 10 – 2013

Luke 11:1-13

Marian Free 

In the name of God who taught us to pray. Amen.

 

“Lord, teach us to pray as John taught his disciples.”

He said to them, when you pray say:

“Father, hallowed be your name,

Your kingdom come.

Give us each day our daily bread.

And forgive us our sins,

for we ourselves forgive everyone indebted to us.

And do not bring us to the time of trial.”

There is a lovely story, probably apocryphal, about the Lord’s Prayer. The story concerns three hermits who had taken themselves off to a rather inhospitable island to spend time in prayer. One day the Bishop of the district thought that he should visit them. On arrival he asked them how they prayed. Their response was that they repeated the words: “Jesus, Son of God, have mercy on us.” The Bishop thought that that was good, but that he should teach them the Lord’s Prayer. Together they spent the remainder of the day rehearsing the Lord’s Prayer line by line. When at last the Bishop was sure that the three had memorized the prayer he got into his boat to make for home. He had gone only a few yards out to sea when he noticed the hermits wading through the ocean calling him to return. They had forgotten the prayer already. At that point the Bishop had to accept that the prayer with which they had become so familiar was sufficient for them. giving them his blessing he went on his way.

I imagine that for many of us, that story is a little hard to believe. For many of us the Lord’s Prayer serves as something like a mantra, words that we can repeat without thinking. It has been a comfortable easy prayer to say for as long as we can remember and because it is the prayer that Jesus taught us, it can be an excuse not to say any other prayers. Not that that is a problem if we grasp the depth and the challenge of what it is that we sometimes say so glibly.

Because I have preached on the prayer so often I thought that this Sunday I would seek some help from someone else. For those of you who will only read this on-line, I will try to give the gist of the discussion. I will call my discussion partner “May”

“Give us today our daily bread”

May began by saying how important “give us today our daily bread” was to her. For May it is a reminder of the thousands of people throughout the world who do not have enough to eat and therefore also a reminder of how fortunate and privileged we are in that we never have to think about where our next meal is coming from. More than that, May said that it challenged her to trust God – not to worry about what the future might hold. I picked up on the fact that May had understood the petition in two different ways – a challenge to care for our neighbour and a challenge to live in the present. Trusting God is not as easy as it seems. We are often consumed with events of the past or focussed on the future. Having confidence that God has our best interests at heart is liberating and allows us to pay attention to the present moment rather than to allow it to be clouded by what has gone and what is yet to come.

“Forgive us our sins”

Perhaps not surprisingly, May found this to be of great comfort. Knowing that her sins were forgiven was liberating and reassuring. However there is something about this line that is troubling to me: “forgive us our sins, as we forgive those who sin against us”. Does that mean that our being forgiven depends on our first extending forgiveness to others? But it says: “for we ourselves forgive”, May responded. Then she saw my point, the bible from which she was reading (the NRSV) does use those words, but the words which our prayer book uses are those that cause me to ponder. We were intrigued by the different translations and the different slant that put on the phrase but agreed that we needed to do some homework before we could take that part of the discussion any further.

“Save us from the time of trial”

That led us to the next phrase which caused May some disquiet. She prefers the former version: “Lead us not into temptation.” Her reason being that she does not have a dualist faith. May believes in one God who has no competition. For her that means that God (not an alternative power) is responsible for everything. I had to agree that it was a powerful argument and that there are times when we are either guilty of or in danger of giving the devil equal power to that of God, or of forgetting that on the cross Jesus defeated evil once for all. Compelling as May’s argument was I had the advantage of having recently read Hebrews chapter 12 which states explicitly that God does not lead us into temptation

Where to go from there? Neither of us accept dualism (two equal but competing powers) and both agree that people are sometimes tempted, or that we do the wrong thing. For me it comes back to creation and the fact that God gave humankind free choice. Free choice means that we sometimes (often), behave in ways that are not consistent with Godly behaviour. It could be argued that God’s gift of free choice, leads us into temptation which would support May’s view. However, the new translation: “Save us from the time of trial”, has another meaning, one which is also scriptural – that God will never allow us to be tested beyond what we are able to bear. Fortunately, for most of us in the West this phrase is never really tested but we trust that God will not let us to experience more pain, more grief or more hardship than we are able to cope with and that our trust and confidence in God will get us through the worst that life can throw at us.

That seemed like the end until I pointed out that perhaps the most powerful part of the prayer for me was the idea of God’s name being hallowed – the place at which the prayer begins. For me that line is a reminder of Moses and the burning bush, a challenge to take off my shoes in the presence of a power so awesome, so beyond my imagination that I cannot put a name to it.

Too often I think, we take God for granted, we become over familiar. We might not use God’s name in vain, but there are times when I at least am thoughtless and casual in the way I name or speak of God. I don’t always think about what I am invoking when I speak of or to God. The “hallowing of God’s name takes me back to the relationship between Moses and God, which, though familiar, was also overlaid with an awareness of the awesome power and presence of God which Moses only dared approach because he was commanded so to do. I am reminded too of the cautiousness of our forbears in faith, the Jews who refused to use God’s name but referred to God using an alternative expression which is best translated “Lord”.

 

This concept is best expressed for me in the words of an alternative “Lord’s Prayer” which can be found in the New Zealand Prayer book which seems an appropriate place at which to finish.

 

Eternal Spirit,

Earth-maker, Pain-bearer, Life-giver,

Source of all that is and all that shall be,

Father and Mother of us all,

Loving God in whom is heaven:

 

The hallowing of your name echo through the universe!

The way of your justice be followed by the people’s of the world!

Your heavenly will be done by all created beings!

Your commonwealth of peace and freedom

sustain our hope and come on earth

 

With the bread that we need for today, feed us.

In the hurts we absorb from one another, forgive us.

In times of temptation and test, strengthen us.

From trials too great to endure, spare us.

From the grip of all that is evil, free us.

For you reign in the power of the glory that is love. Amen.

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Thirsting for God’s word

July 20, 2013

Pentecost 9

Amos 8:1-12

Marian Free 

Loving God, give us such a thirst for your word that we may read, learn and inwardly digest it and so share it with others. Amen.

I wonder how well you know your Bibles – the word of God. There are some things that you will know well and others that you may not know at all. For example, I am sure that if I asked you how many gospels there were you would all say “four” and that if I asked you to name Jesus’ disciples that you would be able to name at least three. Similarly, I am guessing that you could tell me the first line of the 23rd Psalm and that most of you would know where to look for the story of Daniel in the lion’s den. How would you go though if I asked you to explain why the four gospels differ from each other? How many of Jesus’ parables would you be able to repeat? Do you know in which book of the Bible you would find Satan in the court of heaven? In which book of the New Testament would you find the Golden Rule? And where in the Old Testament would you find the expressions: “How the mighty have fallen” or “keep me as the apple of your eye”[1]?

Many of the churches in this Diocese are participating in an audit that has been developed to measure the health of the church. A key finding of “The Natural Church Life Survey” is that across the Diocese, our knowledge of the bible is very poor. The central document of our faith, the book which records our stories and tells us how God has been a part of human history, is, for many of us, a book which remains largely unknown.

This is a pity for a number of reasons, most of all because the Bible is God’s love letter to humanity. We discover in its pages the story of creation’s propensity to turn away from God and the story of God’s patience which, over and over again, overlooks all our failings and shortcomings and continually restores us. The bible is filled with words of wisdom and comfort to encourage and sustain us – to give us guideposts along the way and to tell us something of the love and presence of God.

Just to give you a few of my favourite examples: Psalm 56:8 tells us that God keeps all our tears in a bottle. Isaiah and Revelation insist that God will wipe away all our tears (Is 25:8, Rev 21:4). In John’s gospel Jesus says: “I have come that you might have life and have it in abundance” (10:10. Elsewhere he says that all the hairs on our head are counted (Luke 12:7). God’s love continues to be poured out on us no matter how little we have done to deserve it.

The list is endless. From the proclamation in Genesis that God created humankind and it was very good, to the promises of heaven in Revelation, the Bible constantly affirms our worth in God’s eyes and God’s love for us – no matter how far we stray or how much we let God down.

On the other hand, the bible is a very human book and its pages expose the very worst of human nature. Between its covers you will find accounts of fratricide, genocide, infanticide, murder, adultery, rape and betrayal. There is no escape in our holy book from the reality of human existence and its potential for and propensity to sin. There is no glossing over or white washing the behaviour of even our most revered biblical heroes – with the exception of Jesus, they are all as flawed as we are.

The reading from Amos today is one of those bleak passages which discourage many from reading the Bible and the Old Testament in particular. This is one of the reasons that it is important to know our Bibles. We have to remember the context in which such accounts were written. In the time of Amos, the people of Israel had abandoned God, they were oppressing the poor and engaging in dubious and dishonest trading practices. Amos is expressing God’s frustration and sorrow at such a situation and God’s distress that the people no longer pay any attention to God’s word. God’s anguish is such that he threatens to withdraw the word from them in order that they should hunger and thirst for it, that they should long to know God again.

So we do an injustice to the text if we don’t take the trouble to understand its historical context, but we also judge it unfairly if we do not read it in the light of the whole book. If we persist to the end of the book of Amos, we see a different story – God does not remain angry, but relents:

9: 13 The time is surely coming, says the LORD,

when the one who ploughs shall overtake the one who reaps,

and the treader of grapes the one who sows the seed;

the mountains shall drip sweet wine,

and all the hills shall flow with it.

14             I will restore the fortunes of my people Israel,

and they shall rebuild the ruined cities and inhabit them;

they shall plant vineyards and drink their wine,

and they shall make gardens and eat their fruit.

15             I will plant them upon their land,

and they shall never again be plucked up

out of the land that I have given them,             says the LORD your God.

The book of Amos was written in and for times very different from our own, but it can still speak to us. We are living in an increasingly multi-cultural and secular society which means that it is our responsibility to keep the word of God alive – to ensure that it is known not only to us but to generations to come. We may not experience a famine of “hearing the words of the Lord”, but the world at large does. It has less and less opportunity to engage with God and with God’s word. For that reason, it is incumbent on us to know and to share what and why we believe, to know our story so well that we can tell it to others, to be so enthusiastic that others will thirst to hear more.

I would like to end today with a challenge for you to begin to read the bible for yourself. Don’t set your target too high, begin with something that is manageable. Decide for example to read the bible for just five minutes a day or to read your way through one book of the bible. Develop your curiosity, ask questions: “What does the bible say about ….” Where can I find the parable of the Good Samaritan? What verse or what Psalm would I suggest to a friend who was going through a difficult time? Where would I find passages that talk about God’s limitless love? Give it a go and see what you can discover.

Let us be those who so know God’s word that we are able to make it known, those who so thirst for the word of God that we are ourselves equipped to slake the thirst of others and so familiar with the word, that it is like our second nature.

[1] The differences in the gospels relate to the writer’s intent, the community for which they were written and to other reasons which I can’t go into here. In the Book of Job, Satan plays an important role in the heavenly court. The Golden Rule is found in Luke and Matthew (6:31, 7:12). ‘How the mighty have fallen” is part of David’s Lament for Saul and David in 2 Samuel 2:19,27 and “keep me as the apple of your eye” comes from Psalm 17:8.

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Being Shown Up

July 13, 2013

Pentecost 8 – 2013

Luke 10:25-37

Marian Free

 

In the name of God who challenges us to see beyond the surface to the deeper meaning beneath.  Amen. 

I have recently signed up to receive daily emails from the Centre for Action and Contemplation founded by Richard Rohr whose books I have found both helpful and challenging. On Friday the meditation included the following quote from one of Richard’s books.

“Those at the edge of any system and those excluded from any system ironically and invariably hold the secret for the conversion and wholeness of that very group. They always hold the feared, rejected, and denied parts of the group’s soul. You see, therefore, why the church was meant to be that group that constantly went to the edges, to the “least of the brothers and sisters,” and even to the enemy. When any church defines itself by exclusion of anybody, it is always wrong. It is avoiding its only vocation, which is to be the Christ. The only groups that Jesus seriously critiques are those who include themselves and exclude others from the always-given grace of God.”

In Luke’s gospel this point is made over and over again. It is the outsider in the form of the centurion who demonstrates sensitivity to Jewish culture norms by not allowing Jesus to enter his home (7:1f). The “woman of the city”, demonstrates true gratitude in comparison with  the self-righteousness Pharisee  (7:36ff).  In 8:19 Jesus redefines family as those who follow him. Jesus heals the Gentile demoniac and commissions him to teach the gospel (8:26f)l and a bleeding woman is commended for her faith (not censured for touching Jesus) (8:48).  Those on the outside, those excluded by Jewish society, are commended by Jesus, used by Jesus to reveal the hard-heartedness, ignorance and lack of faith of those who consider themselves to be on the inside.

It is in this context that the parable of the “Good Samaritan” must be understood. Centuries of domestication have made it difficult to recover the original intention of Jesus in telling this story. Far from being an example story, it is a direct attack on the exclusiveness of the Jews who label all non-Jews as immoral and lacking in human decency.

The parable is very carefully crafted.  As is often the case in oral story-telling, Jesus sets up a pattern which leads his listeners to draw their own conclusion before he shocks them with his surprise ending which challenges and critiques their stereotypes and preconceptions about those who do not belong.  The outsider, the marginalised, the despised Samaritan is the one who behaves in the way they think a “hero” should behave. They are challenged to re-think their attitudes to Samaritans and accept that they might not reach their own high standards.

There are four characters in the story, the first three of whom are Jews. Jesus’ telling of the parable, sets up an expectation that the fourth person, the “hero” will also be a Jew  – someone with whom the audience can identify, someone who will reaffirm their good opinion of themselves.

The setting of the tale – the road between Jerusalem to Jericho is notoriously dangerous. Jesus’ listeners are not at all surprised that the traveller falls among thieves. Neither are they surprised that the members of the priestly class fail to stop. Among the ordinary people of the day, anti-clerical sentiment was such that the callous actions of the priest and Levite would simply be taken for granted. That said, they believe that surely someone like themselves would stop and attend to the man. Using a pattern of words – coming, seeing, going past – Jesus builds a rhythm that not only gains the listeners’ attention and helps them to remember, but also leads them to think that they can complete the story (in the same way that children’s stories lend themselves to the child calling out the last line or identifying the “surprise”)[1].

However, in this instance, the story is not going in the direction expected. First of all, the established Jewish hierarchy – priest, Levite, Israelite (lay person) is broken. The last person in this trio is not even a Jew! Secondly, though Jesus’ language is similar, there are important differences which add to the effect.  Instead of coming, seeing, going, (like the priest and the Levite) the Samaritan comes, goes (up to) and sees.  The breaking of the pattern means that Jesus’ unexpected ending has maximum effect. His audience, having been lulled into a false sense of security that they know the ending, find that they are caught out, They presumed they knew where Jesus was going and they got it wrong.

The element of surprise means that the listeners cannot, escape Jesus’ meaning – the Samaritan, the one whom they despise – is the one who teaches them how to be a neighbour. The world of the listeners is thrown upside down – they are the chosen, they are the ones who have the law, they are the ones who occupy the moral high-ground – and yet it is their mortal enemy who shows compassion to the man left for dead. Jesus’ audience have to re-think both their opinion of themselves and their attitude to others. The “unloving Jews” are shown up by the “loving Samaritan”.

To those who are able to absorb what Jesus has said two things become evident – to remain in the story the Jewish listener has to become, not the hero, but the victim. Secondly, the listeners have to accept that the boundaries that people create to distinguish themselves do not hold. The mortal enemy can be the saviour. God can and does act in unexpected ways.

Every culture defines itself by its difference from others and by setting boundaries which reinforce those differences. Jesus’ point is that we should not allow those things which distinguish others from us be an excuse to denigrate and exclude them. Jesus’ inclusion of the marginalised and rejected, tells us something of God’s kingdom in which no one is unwelcome and all have something to offer and something to teach.

The openness of Jesus’ heart exposes the narrowness of our own. We need to understand that from the point of view of Jesus’ audience there was no such thing as a “Good” Samaritan and to ask ourselves who do we limit and confine, by our refusal to accept and understand and our unwillingness to welcome and to love.

[1]1. a certain man was going down

they-went-away

2. a certain priest was going down

on that way

and seeing

he-went-by-on-the other-side

3. a                Levite was going down

upon that place coming

and seeing

went-by-on-the other-side

4. a certain Samaritan

being-on-the-way

went up to him

and seeing

                                                                        had pity

Scott, Bernard, Brandon. Hear then this Parable: A Commentary on the Parables of Jesus. Minneapolis: Fortress Press, 1989, 193.

 

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Sharing the Gospel

July 6, 2013

Pentecost 7 – 2013

Luke 10:1-12,17-24

Marian Free 

In the name of God who equips us and sends us into the world to proclaim the gospel. Amen.

Some time ago now, I read a book written by a Jesuit priest, Vincent Donovan. He tells of being sent to a mission in Kenya filled with enthusiasm to share the gospel. When he arrived he discovered that even though the Jesuits had been in the country for 100 years, they had not converted one single person to Christianity. That is not to say that they had had no impact at all. The local people, proud and independent Masai, were very happy to make use of the mission school and to bring the sick and injured to the hospital. It was some time however since any of the missionaries had left the mission station except to drive the ambulance to pick up or deliver a patient. The youthful and enthusiastic Vincent was dismayed. This was not why he had travelled so far. He had come to take Jesus to the people, not wait until they came to him. He asked for and gained permission to go out into the villages to share the gospel.

This was not easy. First, Vincent had to gain the trust of the chief of the village, then he had to arrange a suitable time for the teaching to occur. He discovered that the best time in the day was four in the morning. As the Masai are pastoralists any later would have found them scattered with their herds. Having gained a welcome and made a time to meet, Vincent’s approach was to share with the people the Gospel of Mark. This too was not without its difficulties. Many of the parables in the gospels relate to an agrarian culture – the mustard seed, the sower and the fig tree all relate to agricultural practices. To repeat these parables might well have led to confusion if not outright antagonism among his hearers. The Masai, being pastoralists, might not have understood the references to sowing. Worse, as those who needed pasture for their flocks, they were in conflict with neighbouring cultures who used the land to produce crops not pasture and may not have taken kindly to stories about growing crops.

Vincent navigated all these difficulties – teaching the gospel with sensitivity and respect for the culture of the people. At the end of the time he asked them if they would like to be baptised. If they said: “yes”, he proceeded with baptism. If they said: “no”, he respected their decision and did not press them to change their minds.

Having grown up in a barely post-colonial era, I found this a refreshing account of mission. Unlike many missionaries before him, Vincent demonstrated respect for the local culture and made no attempt to compel his hearers to abandon their culture or to convert. This is a vastly different approach from the missionaries of the 19th century who, sent out from their respective nations, undermined and denigrated local culture sometimes with devastating results. The problem seems to have been an inability to separate faith in Jesus Christ from the culture and mores of the nations from which they had come. Acceptance of the gospel in their minds equalled acceptance of Western culture. There were of course some wonderful missionaries who tried to learn local cultures and languages, who brought medicine and education that improved the lives of those whom they served. Others simply imposed their faith, their will and their culture on those whom they felt were inferior and lacking in morality. They had no regard for the people and no understanding of the cultures they were destroying.

For many then, the idea mission has left a bad taste. The arrogance and presumption of some that western society had reached some sort of pinnacle of moral goodness and knowledge that meant that it was the standard by which others had to be judge leaves those of us who know its weaknesses embarrassed and ashamed.

This creates a dilemma. In the multi-faith, multi-media world of the 21st century, how do we make sense of Jesus’ sending out first of twelve and then of seventy to proclaim the kingdom? What is our responsibility with regard to sharing the gospel today? Do we, you and I believe that it is our duty to ensure that as many people as possible are “saved”? Do we live in a state of terror that those who have not heard the gospel will be eternally damned? I suspect that the answer to both those questions is “no”. If anything, our behaviour tends to reflect a live and let live attitude a belief that while our faith is good enough for us, we do not need to inflict it on others.

Our response to the mistakes of the past should not be to do nothing. We believe, or at least claim to believe that Jesus’ life and teaching are transformative, that Jesus’ death and resurrection have reconciled us to God, that the Holy Spirit inspires and empowers us. This surely is something worth sharing.

In an increasingly secular world, many people are hungry for meaning, searching for something to nurture their soul. Our task is to get alongside people, to listen to the stories, to try to understand their dreams, to recognise their hurts, to help them deal with their modern day demons of loneliness, busyness, stress, to try to bring about healing of minds as well as bodies, to respond with integrity to their questions, to be open to their doubts and equipped to share with them our journey of faith.

“How are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him?” (Rom 10:14)

It is not our task to impose the gospel on those who do not want to hear or accept it, but unless we take the time to share something that is important to us, how will others know the difference it might make in their lives?

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Staying the course

June 29, 2013

Pentecost 6 – 2013

Luke 9:51-62

Marian Free 

In the name of God who asks nothing less than all that we are and all that we have. Amen.

When reading the gospels it is often important to see the pattern that is developing. Luke, like the other gospel writers, carefully crafts his account of Jesus’ life. Some stories are clustered together for maximum impact, the whole gospel is framed by Jerusalem and Jesus’ travels are recorded in such a way as to point the reader or listeners to certain conclusions.

Today’s gospel sets the scene for Jesus’ final journey to Jerusalem. Jesus undertakes this journey with a certain amount of foreboding, he is well aware that entering that city is filled with risk, that his very life is at stake. Luke builds the tension through the way he organises his story and by his use of language. The narrative leading up to this point includes Peter’s recognition of Jesus and Jesus’ prediction of his death and resurrection. “The Son of Man must undergo great suffering, and be rejected by the elders, chief priests and scribes, and be killed, and on the third day he will rise” (9:22, 44).

The readers know then that the words “taken up” refer to the crucifixion and understand that Jesus is turning towards Jerusalem even though he knows the likely consequence. They will recognise that Jesus does not take this journey lightly. The language: “He set his face” makes this clear that for Jesus the decision to go to Jerusalem is an act of will, not a whim. Against his inclination to turn back, Jesus none the less resolves to complete his mission, to go to Jerusalem whatever the outcome might be.

Jesus’ courage and determination to finish what he started may well determine his responses to the three would-be disciples – not one of whom seems to recognise or share Jesus’ utmost commitment to the task ahead. The situation now is different from that when Jesus began his mission – when people like Peter and Andrew, left everything without a thought for the future. As Jesus nears the end of his journey and his time on earth, he realises that those who wish to follow him must understand the costs involved before they join him otherwise they will not last the distance.

At first glance, Jesus’ response to the three would-be disciples is harsh and uncompromising – not to mention ungrateful. However, he knows that what lies ahead for him (and for those who follow) will take great courage and fortitude – it is not for the faint-hearted or for those who will waver in the face of difficulty. Those who would be his disciples must “take up their cross, lose their life in order to follow.” (9:23ff). Discipleship is more than a grand adventure, more than healing and miracles and it will not lead to earthly glory or recognition. Following Jesus will require fortitude and commitment, a willingness to cope with difficult circumstances and an acceptance that discipleship might cause a re-alignment of loyalties. Discipleship is something that should only be undertaken if the would-be follower is determined to see it through to the end.

On the way to Jerusalem three different people engage with Jesus. Two say that they will follow him and the third is asked by Jesus to follow. Jesus’ response provides an idea of what he believes discipleship to entail. In the first instance someone offers to follow him wherever he may go. Instead of welcoming the offer Jesus responds that in fact he has nowhere to go. Following him means leaving behind all security, no longer belonging anywhere.

A second person when asked by Jesus to follow him, responds that first he would like to bury his father. Jesus’ reaction is not one of compassion as we might expect, but the rather cold: “Let the dead bury their own dead.” There can be no prevarication, no half-hearted measures. What lies ahead will demand the full attention and commitment of those who follow. They must be prepared to leave behind those things that would hold them back.

Finally, a third person says that he will follow Jesus – after he has said “good-bye” to those at home. Again we are surprised by Jesus’ response. Instead of commending the man, he implies that he implies that he does not have the steadfastness to complete what he begins. The journey of discipleship requires persistence. There is no point starting if one does not intend to finish, if one is always going to be looking back to what one left behind.

While it is true that these definitions of discipleship are contextual, it would not be true to draw the conclusion that they do not apply to us. Being a disciple of Jesus is not something that we can do with only part of us, not something to which we can commit only a portion of ourselves. We are followers of Jesus or we are not. It is not possible to be a partial follower. That being said, it is important to recognise that discipleship has consequences – it means accepting that there may be times when we feel that we do not fit in, that we cannot tie ourselves to the past and that those to whom we belong will be re-defined.

Jesus’ willingness to see the task through to the end led to the cross. Without the cross, there would have been no resurrection. He asks only that as followers we demonstrate the same commitment to the task at hand and the same willingness to follow it through to the end. If at times the cost seems more than we can bear, we need only to look to Jesus to be reminded that if  we stay the course, we will come out the other side richer, stronger and transformed into the likeness of Christ.

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