It’s just not fair! An Easter special

Due to circumstances in our lives we haven’t really been able to enter into the whole Lent thing with any great enthusiasm this year, but I did enjoy going as is our custom to Canterbury Cathedral for the Palm Sunday Eucharist, which included the singing of the whole Passion Narrative according to Matthew. We’re so used to hearing Scripture in little bits that it can have real impact from time to time to listen to a much larger chunk: like standing back from a view you can see some very different things. As I heard again the familiar story of Jesus’ arrest, trial and execution I was struck very strongly by one thought: it’s just not fair!

Now maybe I particularly heard that this year because I’m still recovering from a period where I felt misunderstood, bullied and persecuted, or because I’ve had cancer, but this sense of injustice, the unfairness of it all is what I’ll take home from Easter this year. Maybe there are things in your life, too, which just don’t feel fair. Maybe Jesus can help.

 

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First of all, this whole sorry mess occurs because Jesus is misunderstood. He has come from God to save the world, for goodness’ sake, but instead he is hounded by the very people he has come to do good to. They see him as a threat to their status quo, which of course he is, but only because they are so blind that they can’t see what he is really about. When people don’t get what we’re trying to do, especially when we’re trying to help them, and try to portray us as villains, it can really hurt. Jesus has had this sense of being misunderstood and therefore opposed for three years now, and I guess it must have got a bit wearing.

Of course his Father didn’t help. Why wouldn’t he take this cup away and find some other method for the salvation of the human race? All that agonised prayer didn’t change a thing. That can’t have seemed fair either.

Jesus’ arrest demonstrated their misunderstanding even further. Did the one who had healed the sick and welcomed children really need swords and clubs, and did those who were with him need to try to fight back with the same weapons? ‘What have I been trying to teach them for three years?’ Jesus must have wondered. ‘Have they grasped anything of what I’m about?’

Then to be betrayed and denied can’t have helped. These were his friends, those who ought to have been for him, but in the end sheer cowardice turned them against him, not because he had done anything to harm them, but because they were just too weak. That hurts too: that just isn’t fair.

The trial is of course a travesty, and when the legal process becomes unfair there is something seriously wrong. And would the crowds really want to choose a murderer in preference to the Prince of Life? Maybe, or maybe not, but the authorities soon stirred them up: it isn’t hard to work a crowd if you know what you’re doing.

But maybe the final cut must have been to be accused of blasphemy when you’re actually telling nothing but the truth. Of all the manifestations of unfairness, this must take the biscuit.

So how do we react when life is unfair, when others misunderstand or persecute us; when they call evil what we are trying to do for good? I see in Jesus a total lack of any surprise at all this injustice, no attempt at all at self-justification or point-scoring, no apparent self-pity or even anger. He knows, as we do, that he is after all the master of his own destiny, having chosen to accept his Father’s will. He believes that he will be vindicated, and he seems content to let people rant on all around him while he retains a quiet dignity. Now that is one area where I could do with being a bit more Christlike.

Here might I stay and sing,
No story so divine;
Never was love, dear King!
Never was grief like Thine.
This is my Friend, in Whose sweet praise
I all my days could gladly spend.

 

OT Lectionary – Christmas – Is 9:2-7

Christmas

Is 9:2-7

The Lectionary provides for several different sets of readings for Christmas midnight and morning: I’ve chosen Is 9 because it comes up so regularly and will, I bet, be the OT of choice for many people. The interesting thing about this well-know passage is the mix of tenses. The people have seen a great light; you have shattered the yoke; a child is born, a son is given; but then in the middle of the passage the boots and clothes will be destined for burning, will be fuel for the fire. And then the coming Messiah will reign, and God’s zeal will accomplish all this.

 

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We’ve seen before the two (at least) stage fulfilment of OT prophesy: nowhere is it more clearly exhibited than here. And herein lies the eternal dilemma of Christmas: how can we preach and sing about peace on earth and goodwill when the world is clearly in such a mess. And how can the Messiah who came and went 2000 years ago have any relevance to us as we still live in great darkness. Anthropologists tell us that many cultures have some kind of a winter festival to help people through the cold and dark until spring begins to approach, and we know that the Christian church took over its Christmas celebrations from the pagan Roman festival of Dies Natalis Solis Invicti (“the birthday of the unconquered sun”). So is that all there is to it? Is Christmas simply about a chance to let our hair down a bit during the long evenings until we can back to the beach in the summer?

Christians believe that the gospel is a gospel of something that has happened, something which is happening, and something which will happen. In Jesus’ birth a light has dawned, and one day he will be recognised as the Mighty God and the Prince of Peace. But in the meantime a lot of stuff is still only destined to happen. The fact that so many places in our world – Syria, Sudan – are still in deep darkness isn’t a failure of the Christian message, according to Isaiah. It hasn’t taken God by surprise that the world is in a mess and humans choose warfare and oppression over goodness and mercy. It’s just work in progress. Our calling always has been to worship Jesus as God and then to get stuck into his world, working with him against oppression until that which is destined actually happens.

 

Now, for those missing Steve’s Random Icebreaker:

‘Two sausages, both alike in dignity.’ Discuss.

 

I’ve got a new job.

What is it?

I’m working in a clock factory, but it’s only a front for a banknote forging business.

How’s it going?

Well, the hours are good, but the money’s rubbish.

 

What’s church for? Church as Fortress

I made the point previously that whilst most churchgoers know pretty well how they actually ‘do’ church week by week, very few of us have ever stopped to ask the question ‘Why?’ What are we meant to be here for, and therefore how should we be occupying our time? It seems to me that this is a highly urgent question, and I continue to meet more and more people for whom, for one reason or another, church just isn’t cutting it. Neither are we cutting it nationally or culturally, as we lose confidence under the onslaught of secularisation the new atheism, and marginalisation by the society for whose benefit we exist. 2013 has seen us fail signally to affect the political agenda as it has eaten away at historic Christian orthodoxy in the interests of ‘equality’ and political correctness. Church needs some attention, I reckon!

I began with the Bible – suggesting that at its most basic level church is there to carry on doing the stuff which Jesus did whilst he was incarnated here on earth. I could then skip on through church history and explore different understandings which have come to the fore from time to time: church as empire, church as withdrawal from society,  ‘christendom’, where it is assumed that everyone is a Christian really, and so on. But I want instead to get a bit more personal, and reflect on my own lifetime, and my own experiences of church for nearly 60 years.

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I was brought up as a nonconformist, and it seems to me now on reflection that the model of church which formed me was Church as Fortress. Even in the 50s and 60s we were aware that the new post-war culture was hostile to Christianity, and so what we had to do as Christians was to make sure we didn’t get tainted by the ‘naughty world’ around us. Certainly any engagement with culture was frowned on, because it would probably corrupt us. I can remember an impassioned sermon about why we should all make it an absolute priority to attend the mid-week Bible study, because we went out from Sundays into a world where people swore and drank, and we needed a mid-week top-up of God, because what we had received last Sunday would not on its own be enough to last us for seven days. My prevailing sense of the Christianity of my childhood and youth was all about what we weren’t supposed to do. I even developed the understanding (and I am now sure that this wasn’t official doctrine, just a child’s misunderstanding) that my eternal destiny, heaven or hell, depended on what I happened to be doing at the moment Jesus returned. At least this belief taught me to sin quickly, but if we did conform to the world the consequences could be deadly and eternal.

Is this understanding, of church as the fortress into which we barricade ourselves, alive and well today? I believe it is, although in some subtly different forms, since holiness has become a lot more unfashionable than it was back then. But the ‘change and decay’ mindset, in which the church is the final bastion of unchanging faith while the world around us goes to hell in a handcart, is alive and well among older people. This in turn has implications for those leading churches, whose job therefore is to protect their people from anything which might rock their equilibrium, like change, for example.

There is clearly much in the Bible about being holy, separate, blameless in a corrupt world and so on. But are we really here simply to pull up the drawbridge and try to be good?

Is there any of this fortress mentality in your church?

How does it manifest itself?

What does it demand of its leaders?

Dec 22nd Advent 4 Isaiah 7:10-17

Christmas and Easter are par excellence the times when OT ‘scriptures’ are invoked as prophecies about the circumstances of the life of Jesus, thus proving that God knew all along what he was going to do, and felt the need to give little hints to people which one day long in the future they (or rather their great great great … grandchildren) would suddenly ‘get’ when they saw Jesus. I blame Handel’s Messiah, which is full of the stuff, and makes it impossible for us to hear certain Bible passages without running the danger of bursting into song. Especially that ‘wonderful counsellor’ one. I once got myself into trouble speaking to a group of trainees at one of these youth gap year projects by daring to suggest that Is 7 isn’t actually a prophecy about the virgin birth, but might have had a relevance to the people to whom it was actually spoken. In context it is about God saying to king Ahaz, who feared a united attack from two enemy kings, that God knew exactly what was going on, had his hand on the situation, and was planning to do something about it. ‘But when?’ the king might have cried, knowing as we do that God’s next-on-the-list might take up to a thousand years. So God reassured him: this young girl you’re planning to marry and have a child with? Well before he’s a couple of years old these two kings will have been destroyed. It’s a message of deliverance, of hope, of assurance that God really is in control.

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And that, it seems to me, is the real point of this passage, and of its use just before Christmas. Apart from in Matthew 1:23 Jesus never once does get called ‘Immanuel’ , although we know that in a real sense he was ‘God with us’. Whether Is 7 does ‘prove’ the virgin birth or not I’ll leave you to decide. I have no trouble believing that a virgin could conceive, but a lot more in believing that this verse has very much at all to do with it. But Advent and Christmas are all about a God who knows, who cares, and who eventually will act. If we feel under siege, God knows. If we worry about what the world is coming to, we can be assured that God is in control and nothing humans can do will faze him. And if we despair of ever seeing change, God reassures us that the time is coming when he will act. So the message to us as Advent gives way to Christmas is to hold on, to stay hopeful, and to wait faithfully. And God, after all, is with us.

Preaching the OT Advent 3 Is 35:1-10

15th Dec              Advent 3             

Is 35:1-10

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As with previous passages from Isaiah there is more than one focus, and more than one expected fulfilment here, but to understand it we need to do a bit of background digging first. It is generally accepted that our book of Isaiah is actually the work of three different authors, writing at three very different times in history and into three very different situations. However, it is not as clear cut as being able to say that chapters 1-39 date from this period, 40-55 from this, and 56-66 from another. In fact this passage from chapter 35 looks far more as though it belongs in the middle section: its language and message are far more appropriate to that era.

These middle chapters, written by someone we only know as ‘Deutero-Isaiah’ (now there’s a great name for your next kid!), were addressing a bunch of people who were living in exile, far from home, under an oppressive regime, and in what they regarded as a highly pagan society. So not unlike C21 Britain feels for Christians then. The message in a nutshell is this: things are going to get better. In fact they’re going to get better in lots of ways: the land itself will blossom, nature will be at harmony, healing and refreshment will be available, and God will ‘come’ with saving power to rescue and restore those who have become faint and weary from their exile.

I’ll leave you to draw your own parallels with the toughness of life today, and the hope of heaven made real by the first coming of Jesus and to be worked out fully at his return. Passages from the middle chapters of Isaiah are among some of the most comforting in the whole Bible, and like me you probably can’t hear them without wanting to burst into song with some lovely bits of Handel’s Messiah. But we must notice one more theme in this passage, a theme which occurs again and again in Deutero-Isaiah’s writings. The theme is that of separation or distinction.

There are some lovely promises here, but they aren’t for everybody. ‘Only the redeemed will walk there’ says v 9. ‘The unclean will not journey on it’ v 8 tells us. In fact the Bible is riddled with this kind of language. For me or against me, children of wrath or children of mercy, darkness or light, friendship or enmity with God … and we find it deeply offensive in our multi-cultural world to think that God might not welcome everyone and anyone, as long as they’re not really nasty like Hitler or someone. But this inconvenient truth invites us into a major theme of Advent – self examination and penitence. Are we feeble, fearful and about to give up? Do we know our need of healing? Or are we proudly assuming we’ll be fine because God wouldn’t dare do anything horrible to us? Advent isn’t good news for everyone, any more than Jesus’ first coming was.

Friday Fun – Tears for Nelson

I’ve written elsewhere my attempt at a tribute for Nelson Mandela, but here’s a lovely true story which I always think of when I hear the great man’s name.

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We happened to be driving back from holiday on the day of the Nelson Man­dela 70th Birthday Concert in 1988, so we explained to our two young boys that instead of following our normal practice of taking it in turns to choose tapes to listen to, Mummy and Daddy wanted to listen to the radio all the way, along with an estimated 600 million other people. Of course, they wanted to know what was on, so we explained (rather simplistically) that Nelson Mandela was a man with a brown face who lived in a country where the people with white faces didn’t like people with brown faces, and he had been in prison for twenty-six years, which was ever since Mummy and Daddy were little, and ever since our friend Helena was born.

About half an hour later we stopped in a the town of Lyme Regis for lunch, and had just got out of the car when Steve, aged 6, suddenly began to howl, just as if he’d fallen over or banged his head. He was inconsolable for a few minutes, but when he calmed down we discovered that he hadn’t hurt himself at all, but was crying `because of the man being in prison for twenty-six years’. Something about that situation had touched his little heart, and all four of us sat on the wall of the car park and cried and prayed together for a world where such evil can happen. As adults we would have just enjoyed the music of the concert, but it took a child to melt our hearts and show us something of the grief of God for his world. Nelson Mandela and South Africa stayed on Steve’s prayer agenda for years since.

And now back to the silly stuff:

I’ve got a new job.

What is it?

Traffic Warden.

How’s it going?

Fine!

I’ve got a new job.

What is it?

Taser operator.

How’s it going?

Stunning!

And your random icebreaker from Steve (for it is he). Continuing our nautical theme (Nelson – see what I did there?):

What would you do with a drunken sailor?

Free Nelson Mandela

tribute with every five gallons of the other tripe I spew forth each week.

Thought I’d join in with the tributes to this great statesman and leader, but let me begin not in Johannesburg but in Belfast. A couple of years ago my son visited the city for the first time, and was amazed to see what a great place it was, with so much going for it. He later confessed to me that he remembered growing up in the church where I was vicar and hearing week in week out in the intercessions ‘We pray for Northern Ireland’, and thinking ‘What’s the point? We go through the same old prayers every week, but nothing ever changes.’ But seeing the place as it is now, he came to realise that tremendous change is possible. It’s not perfect, but so much has been achieved, and who is to say how much the faithful prayers of Christians for decades aided that process?

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There’s a lot of Nelson Mandela hagiography going on at the moment, and rightly so. As far as I can tell no-one is making great claims about a Christian faith, but he does appear to have achieved near-sainthood, if you use the word in its ‘secular’ sense to mean a very good person, rather than its New Testament sense. However, whatever his own personal faith he has set the rest of us a stunning example of Christlikeness which puts many believing Christians to shame.

First there is his ability to forgive. In his excellent obituary of his friend, Desmond Tutu (http://t.co/JtmCNH2L9P) claims that

The 27 years [in prison] were absolutely crucial in his spiritual development. The suffering was the crucible that removed considerable dross, giving him empathy for his opponents. It helped to ennoble him, imbuing him with magnanimity difficult to gain in other ways. It gave him an authority and credibility that otherwise would have been difficult to attain. No one could challenge his credentials. He had proved his commitment and selflessness through what he had undergone. He had the authority and attractiveness that accompany vicarious suffering on behalf of others.

I can’t begin to imagine that degree of forgiveness, which he has since shown to many of those who helped make his life hell. But that is exactly the kind of forgiveness to which Christ calls his followers.

But even more significant is his ability to believe, in the face of all the evidence, that things can change. Last Sunday in a stunningly good sermon in Canterbury Cathedral Nick Papodopulos used the picture of the root of Jesse causing damage to the well-established structures of society just as tree roots can damage even the strongest buildings today. I’m pretty sure Isaiah didn’t have this picture in mind when he wrote, but it is a striking image. Whether you were a Jewish peasant in exile, or a privileged Pharisee at the time of Jesus, it must have seemed that the way society was was a given, just as apartheid seemed so deeply entrenched in South Africa. Love it or hate it, it was there to stay, both for privileged whites and downtrodden blacks. Yet through patience, forgiveness and work towards reconciliation that bastion fell, and again, who knows how much the faithful, enduring prayers of God’s people world-wide helped in that process?

I note three things from this. I promised you a blog on ‘What is church for?’, and although it felt right to interrupt my plans to pay tribute to Madiba, actually I do have one answer: the church is there to pray. It is there to pray, to go on praying, to keep praying, to carry on praying, even when the systems it is praying against seem to be built so solidly that any hope of change is futile.

Secondly, from great pain can come great strength, which is something I’ve been trying to say in my #godingrimtimes thread. It’s not easy to see our suffering as the crucible in which God is refining us. And of course we always have a choice: just imagine how 27 years of imprisonment could have gone the other way, and produced an angry and bitter old man. Something in Mandela must have been receptive to God’s transforming grace, or he would have gone down in history as just another forgotten victim of a corrupt system.  Like the forgiveness theme, this really challenges me in my little tribulations.

The third thing is very simple: God takes his time. Both Northern Ireland and South Africa show us that change is possible, but that it rarely happens overnight. I don’t know how many times whilst on Robben Island Madiba felt like just giving up. But he hung on in there. That’s our calling too.

Nelson Mandela – I hope you’re resting in peace. btw – loved your shirts!

Games People Play

There is a well-documented piece of research which suggests that the more a church laughs together, the more likely it is to experience numerical growth. Of course this isn’t the only factor, but it is an important one. So during my ministry I have sought to help my churches to be as silly as possible. Not all churches have appreciated this, it has to be said, but the best times have been when we have lived our Christian lives together with a lightness of touch, a lack of taking ourselves too seriously, and a determination to have some fun.

So here’s a game for you to try. I was reminded of this by a friend who sent in an appreciative comment (I think it was appreciative) after one of my son Steve’s recent icebreakers. You can try this for yourself, and I’ll blog some new suggestions from time to time.

The game involves two people, although it can be done from the pulpit with the congregation having learnt their responses (this works well in Anglican churches). The generic script goes like this:

A:            I’ve got a new job.

B:            What is it?

A:            [suggests job or role]

B:            How’s it going?

A:            [provides awful punny witty answer]

 

You might need a bit more info than that to make sure you really get it, so here’s a couple of examples as starters:

A:            I’ve got a new job.

B:            What is it?

A:            I’m working as a lift operator

B:            How’s it going?

A:            Well, you know. Up and down.

 

A:            I’ve got a new job.

B:            What is it?

A:            I’m working in a fireplace factory

B:            How’s it going?

A:            Grate!

 

A:            I’ve got a new job.

B:            What is it?

A:            I’m working in a herb packaging factory

B:            How’s it going?

A:            Well, I’m finding I’ve got a lot of thyme on my hands.

 

And so on. Please feel free to add your own suggestions below. Let’s see if we can sweep the nation with this ‘new job’ epidemic.

 

Steve’s Random Icebreaker

A very deep and penetrating question for you this week as you seek to open up discussion at your group meeting.

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If you could be an international sporting star,

or a chart-topping rock musician,

or a world-class musical virtuoso …

then why aren’t you?

What is Church meant to be for?

I have a friend who is training for ordained ministry in the C of E, and quite frankly he’s struggling a bit with it all. The problem, he told me, is that while everyone thinks they know what church is all about, there has never actually been any discussion about it, and certainly, therefore, no agreed consensus. So much of their learning isn’t really aimed anywhere, or certainly anywhere which he would recognise as being useful. There tends to be a kind of lowest common denominator pretence that we all understand it really.

This problem, I realised, is a microcosm of the church at large. Not many of us, I would dare to suggest, have ever had much discussion about what it is we think we’re doing by belonging to this venerable organisation. Yet we all get on with it week by week, and most of us, if we have ever thought about it, will be working on our own personal agendas.

I have some thoughts about church myself at the moment. I find myself in the position of being a vicar without a church, having been bullied out of my last job and finding it difficult to find a new one. I tell you this so that you will understand that I might just be a bit jaded at this stage of my life. I have a bit of a love/hate relationship with it if I’m honest.

So I want to take a few weeks of my blog to explore this question. I’ll begin with a few historical reflections, based on changing fashions during my lifetime, but I want to go on and ask some deeper questions about the way we do church, and get a few rants of my own off my chest.

 

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I’m going to end this series with a model of church which I believe is a useful and biblical one, but it’s probably right to begin with the Bible too. Why did Jesus set up a church? Quite simply, I would argue, because he wanted the stuff which he had been doing carried on, by more people in more places. When St Paul called the church ‘the body of Christ’ he was literally right: the things which Jesus had been doing with his body were the same things he intended his followers to keep doing. As the famous prayer of Teresa of Avila says:

Christ has no body now on earth but yours,
no hands but yours,
no feet but yours,
Yours are the eyes through which to look out with Christ’s compassion to the world
Yours are the feet with which he is to go about doing good;
Yours are the hands with which he is to bless men now.

Now that right there would be an interesting thing for a church to do: look at what Jesus actually did do while he was physically on earth, and compare it to the things which occupy your church’s life. Now of course time does move on, and we can’t recapture all the simplicity of organising twelve blokes and plop it down into a world-wide organisation. But surely we ought to be able to recapture something of Christ’s priorities. That is going to be my starting point, but for now let’s take a trip back 60 years while I invite you to consider some of the models of church which I have experienced.

Next week: Church as fortress.

 

Preaching the OT Advent 2 Isaiah 11:1-10

Sunday Dec 8th Advent 2

Is 11:1-10

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Like Advent itself OT prophecy often has more than one focus and fulfilment. I can remember in the early days of charismatic renewal the passage from Joel 2 about God pouring our his Spirit was much bandied around. We could explain the current wave of phenomena by looking back to the prophecy and saying ‘This is that’ which was spoken by the prophet. Yet that was exactly what the Apostles said on the Day of Pentecost to explain what was going on. Clearly Pentecost was the fulfilment of Joel 2, but it didn’t exhaust its meaning, and much later generations could claim that what they were seeing was exactly what Joel had foretold. (There’s a great PhD for someone – the history of interpretation of Joel 2:28-32.)

This passage from Isaiah also seems to have that (at least) dual focus. It begins sounding suspiciously like one of the famous ‘Servant Songs’ which appear later. It suggests that someone (or some renewed nation, or some faithful remnant …) will appear to work on God’s agenda for the world, empowered by his Spirit. But then there is a leap in the logic, and no doubt the chronology, to that time when nature itself will have been renewed, as manifested by the lack of desire to eat each other. Whilst the church has understood the first bit as having been fulfilled by Jesus (indeed passages like this must have informed Jesus’ self-understanding as he read them whilst growing up), we clearly can’t claim that as a result of the incarnation it’s safe to let your kids play in the snake pit or the lion’s cage. During Advent we telescope different results of the coming of Christ into a multi-layered celebration, just as this passage does.

But the real question is what we do about it. This passage invites our gaze to fall on the distant horizon as well as the immediate situation. It inspires us with a future vision, but it also has a moral dimension to it. If we are to be working with the coming King, to whom as in last week the nations will one day stream, then we have to be engaged in his work now, for the needy and broken and against wickedness and injustice.

There are two equal and opposite errors which beset the Christian church. One is to sit and wait (prayerfully, of course) for God to come and sort our world out for us, smash the baddies and distribute harps and clouds. The other is to believe that by our own efforts we can sort out all the problems of the world. There is much we can do, but we look for the time when God himself will appear and complete fully what we have tried partially to do. Isaiah encourages us to resist both these temptations. In the words of the Advent Sunday postcommunion:

… make us watchful and keep us faithful …
that, when he shall appear,
he may not find us sleeping in sin
but active in his service
and joyful in his praise.

I’ll be thinking further about this in my new Wednesday blog starting this week: What is church for? #whatschurchfor