Posts Tagged ‘spiritual’

Placing trust in God

July 2, 2016

                                                                                     Pentecost 7 – 2016
                              Isaiah 66:10-14c , Psalm 66:1-7,16,20, Galatians 6:14-20, Luke 10:1-12,17-20

                                                                                                                                                            Marian Free 

In the name of God who comforts us as a mother comforts her child. Amen.

When my siblings and I were children we used to be utterly amazed that, when we were travelling, our father could accurately predict when we would arrive at our destination. Often as dusk was falling my father would announce that we would reach our goal at a particular time. Sure enough we would pull into the motel at almost the minute that he predicted. It was only much later, when I had children of my own, that I recognised that this was not a unique or extraordinary talent possessed by my father but rather a simple and straight forward use of estimation based on the speed at which he was driving and the distance to our destination. I realised too that as the driver he could manipulate the speed at which he was driving to ensure that his prediction was spot on and so appear to have supernatural powers. Needless to say with that realisation came the understanding that my father was only human after all! I felt strangely cheated – apparently my father was like every other father . 

It is true for most of us I think that when we are small we trust our parents implicitly. They are for a time our protectors, the source of nourishment and the fount of all knowledge and wisdom.We rely on them to guide us as we fumble around in a world that is full of mystery and stumbling blocks. As we enter our teens not only do we have less need for protection but we also think that we have learned everything our parents could possibly teach us. In our eyes they become fallible, ignorant and restrictive and we become infallible, knowledgeable and responsible.. All our allusions are shattered and we strain to be free from their influence in and on our lives. It is only when we are older, sometimes only when we have children of our own, that we are forced to recognise that our parents are no wiser or more foolish than we ourselves and that much of what we know is due to their patience and care.

That said, the implicit trust that we placed in our parents and indeed the world is difficult if not impossible to regain once it has been broken. As grow we learn that all the love and protection they have offered cannot shield from hurt or from hardships. Once our eyes have been opened to the world as it is we cannot return to the innocence of youth. Once our naivety has been turned to cynicism it is difficult to go back. 

This is why it is so difficult to trust God. We fall out of the habit of trust and are not sure how to fall back in. We create unrealistic expectations in relation to what God can and cannot do and when God fails to deliver we are able to justify our lack of faith. We read scriptures such as those set down for today and allow ourselves to believe that they speak to a different time and place and not to us. ‘Who, in this day and age, really sets out on a journey with nothing but the clothes on their back?’ we think as  will let us off the hook.

A closer look at all the readings enables us to understand what is meant by trust and helps us to see in what way we should place our trust in God in a world that is vastly different from that of the first century Mediterranean.

In the verses from the final chapter of Isaiah we are reminded that while God cannot always protect us from harm, God is always there to comfort us – not dispassionately and from a distance, but as a loving mother might comfort her child. Jesus’ sending out of the disciples provides a warning against becoming overburdened and against placing our trust in things that ultimately cannot save us, and which only build barriers between ourselves and God and between ourselves and others. In a culture in which hospitality is not the norm, expecting others to provide even the basic necessities is unreasonable. Applying the analogy to our own lives, trusting in the material over spiritual will not bring us the peace and joy that our hearts really desire. Only God can truly satisfy the longing in our hearts.

Finally, Paul’s conclusion to the letter to the Galatians sums up what it means to trust in God: “the world has been crucified to me and I to the world” – in other words all that really matters is a relationship with, complete dependence on God.

The world is a volatile and uncertain place. There are no guarantees that God or any human being will be able to protect us from its vagaries. In this world in which so much is beyond our control, we have a choice – to try to build up walls in a vain attempt to shield ourselves from harm or to trust that in good times and in bad God will be there to hold, support and comfort us. Even if ‘we are tried as silver is tried’ ‘God will keep us among the living and will not allow our foot to slip.’

Trust in God is not a childish, sentimental, superficial and self-serving emotion, but a mature, deep, conscious and determined belief that no matter what the circumstances, God has and will see us through.

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More to give – guidelines for modern living

July 18, 2015

Pentecost 8

Mark 6:31-34, 53-56

Marian Free

 

In the name of God who is the source of our strength and hope. Amen.

Whether it is caring for a baby, an elderly relative or disabled friend, many of us know the stresses and strains of being responsible for someone who is totally dependent on us. We know what it is like to fall into bed utterly worn out, only to be woken shortly after by a plaintiff cry, a shrill squeal or a grumpy moan. No matter how tired we are, we manage to drag ourselves out of bed and dig deep into our reserves to provide the love and care that is required. There are times though when we reach our limits, when we are so fatigued and physically and emotionally drained that we have little or nothing to give. If at those times we do not find a way to take a break we can end up not only by doing harm to ourselves but also to the person/child for whom we care.

Today those responsible for the care of the aged or those with a disability have access to some form of respite care. The government and society in general recognises that without extended families to share the role of caring, the burden often falls on just one person – sometimes someone who is as aged and frail as the person to whom the care is being offered.

In a world without psychologists and social workers, Jesus seems to have recognised how important it is to take time out to recharge the batteries, to seek spiritual, emotional and physical refreshment and to gather strength to meet the demands made upon those who care for others.

Today’s gospel consists of two fragments; so let me fill you in on the full story. Not long before today’s scenario, Jesus has sent the twelve out on their first mission. They have returned, filled with excitement and bursting to share with him everything that they have done and taught, but such is their renown that they are no longer getting a moment to themselves, not even time to eat – let alone process their new role and responsibilities and the demands that will be made on them as a result. Meanwhile, during the disciples’ absence, Jesus has heard about the death of John the Baptist – someone whom he admired and may even have followed for a while. Apart from the grief of losing a friend, Jesus bears a double burden in that he will have been forcefully reminded that the consequence of saying and doing uncomfortable things may be a violent and untimely death.

All of them, Jesus and the disciples, need some time out to think about what has been happened, to consider how their lives have changed by becoming representatives of the possibility that their discipleship might lead to death. At the same time, if they are to keep on giving of themselves to the many who seek their help they need some time to rebuild their reserves before leaping back into the fray. Jesus recognises this need and suggests that they go to a deserted place by themselves. Rest it turns out is impossible. People who are seeking their teaching and healing notice the direction in which the boat is heading and run ahead to meet them there.

Like the 88-year-old wife who gets up at 3:00am and uncomplainingly changes the sheets that her husband has unconsciously soiled, Jesus puts the needs of the crowd before his own need for rest. It is obvious to him that the people are desperate for leadership, for healing and for teaching – they are like “sheep without a shepherd”. Just as it is impossible for most parents to ignore a crying child, so it is not in Jesus nature to turn away those who need him. He has “compassion” for the crowd and not only heals and teaches, but manages to feed all five thousand with just five loaves and two small fish.

At last, having met the needs of those who came out to him, Jesus dismisses the crowd and sends the disciples ahead of him to Bethsaida while he himself, makes the most of the opportunity and goes up the mountain to pray. Whether because of the storm, or more likely because Mark has no real interest in geography, Jesus and the disciples land at Gennesaret on the opposite side of the lake. As we have heard, they were immediately recognised and people from all around brought those who were sick to be healed.

We all know the expression: “Stop to smell the roses” and our print media is always providing advice as to how to achieve a “work/life balance”. Not surprisingly, Jesus was there long before us. The gospels are not simply the story of Jesus, a partially historical record locked in time. The gospels provide help and guidelines for modern living – even for life in the twenty-first century. Spiritually, emotionally and physically none of us can keep on going without a rest. If we are to be of use to others spiritually, emotionally or physically we need to ensure that our own reserves are well stocked up. If our prayer lives are barren and empty, we have nothing to offer those who are looking for spiritual sustenance. If we are emotionally drained, we will have nothing to draw on when others come to us seeking love and care. If we are physically spent, we cannot offer support to those who need it. For all those reasons, it is essential that we build into our own lives times for contemplation and reflection, moments that feed our hearts and our souls and times of rest to allow our bodies to recover.

As disciples of Jesus we are called to give our all and to believe that when we feel we can’t go on God will support and uphold us. But we can’t give if we have nothing left to give. Jesus invites us to come away to a deserted place and rest. Let us accept that invitation so that our reserves are not depleted and that we always have more to give.

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Conviction or blind belief?

April 19, 2014

Easter 2014
Marian Free

In the name of God who raised Jesus Christ from the dead. Amen.

Social media has made a vast difference to the world. It is now possible to broadcast news across the globe in seconds, to announce engagements and births, to share poignant stories and funny or moving video clips, to distribute music and to maintain friendships over time and space. A quick word or photo now and then can keep a person much more connected with their friends than the annual Christmas letter. On a political level, social media can undermine authoritarian governments, gather crowds to protest movements and disseminate film clips of police or army brutality all within a matter of minutes. On an intellectual level, social media can provide people with access to stimulating articles and ideas to which they might not otherwise have access. Of course there is also a lot of rubbish and quite a deal or misleading and even mischievous information, but there is no denying that we are all much closer to each other and to what is happening in the world than we ever were before.

In the last few days for example, I have been able to read a number of interesting articles relating to child slavery and chocolate, Good Friday and Easter. I found two of these sufficiently interesting that I uploaded them on to Twitter. One by John Dickson presented: “Top Ten Tips for Atheists this Easter” and the other by Elizabeth Farrell was entitled: “A Meditation on the Cross.

(http://www.abc.net.au/news/thedrum/; http://www.smh.com.au/comment/meditation-on-the-cross-20140416-zqvdm.html)

Both articles challenge us to consider what it is that we believe, why we believe and how we might try to express that belief.

Dickson writes his article “in the interests of robust debate”. He challenges eight arguments put forward by atheists to discredit Christianity. I want to share with you just two. Atheists criticise Christians for believing things without having any evidence to support that belief. That, he points out, is not the way we use the word “faith”. Faith for a Christian is not blind belief in something for which there is not rational explanation. Rather the word “faith’ is used by Christians in the sense of “have trust in”. Christians do not blindly trust God, but have faith on the basis of a variety philosophical, historical and experiential reasons. We have faith in God, because it seems reasonable to believe that there is something behind the creation of the universe, because for millennia others have trusted this same God and because we experience God in some way in our lives. It is only on the basis of reasoned conviction that we place our trust, have faith in, God, faith in anything less substantial would be easily shaken.

A second related argument is to understand the basis on which people are persuaded. Dickson reminds his readers that Aristotle argued that few people – and that includes Christians – are convinced by purely objective evidence. With regard to a variety of different information, people are persuaded by a combination of intellectual, psychological and social factors. Even if those three factors line up, people are only really convinced if they feel that the person sharing the information with them can really be trusted. (A doctor might present information based on the latest medical research, but it might take a lot more than that to convince a patient to undergo a new and radical procedure.) New information often needs to have a personal relevance or impact before it is accepted. If a person is sure he or she is going to die, they might try to trust the doctor for example. This is as true of objective scientific discoveries as it is with regard to matters of belief. People of faith are no more or less likely to be open to persuasion that any other member of the community.

Farrell’s meditation is a reflection on why, when most of her friends are “lackadaisical or downright opposed to Christianity”, she is “impelled by a craving that the mundane world does not fill – a craving for deep time, old nature and transcendent spirit stuff.” She feels a need for a spiritual dimension not only for her own life, but for that of the world. Farrell confesses that she is “addicted to where the quest for goodness and yearnings of the spirit is accepted currency.” For her, paradox is the core mystic message – the idea that we must lose ourselves in order to win eternal life.” “Paradox”, she says, “and the parable needed to express it, lives at the heart of Christian traditions: darkness in light, poverty in riches, pain in beauty, death in renewal. Paradox is the mystery and the enchantment.”

Every Easter you and I gather to celebrate an event that had no witnesses, that cannot be supported by scientific evidence and that defies all rational explanation. We acknowledge the paradox that victory over death is won by death, and we rejoice that contrary to human logic – the Jesus who suffered a shameful, ignominious and violent death is in fact God incarnate, that what appeared to be a disaster turned our to be a triumph.

It is difficult to explain and to defend the resurrection because it is beyond explanation. Yet, for centuries people like you and I have come to the conclusion that the resurrection is a paradox that can be trusted, that it is a contradiction that somehow makes sense and that it is real because it has the power to change and renew lives. It is possible that we believe without objective evidence, but it is not true that we believe without reason. Our hearts tell us that Christ is present with us, our heads tells us that 2,147 billion people must have some basis for their belief in Jesus’ resurrection and our history books remind us that people have risked their lives and poured themselves out for others, all because they believed that Christ had been raised from the dead.

It doesn’t matter whether we use the more personal language of Farrell to explain ourselves, or whether we apply academic arguments in our discussions with atheists as does Dickson. What does matter is that when millions are elsewhere, we are here because our conviction that Christ is risen cannot be shaken by doubters or critics. We know what we know and that is all there is to it.

Christ is risen.
He is risen indeed!

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