Sermon for 28th Feb, Little Saling and Stebbing

Readings; Genesis 15 and Luke 13, 31 to the end. I am endebted once again to rootsontheweb, but also Mike Breen for the stuff on the chopped upp animals.

We are asked only to trust that the God whom we seek will come to us at the right time. How he come is usually up to him, not us.


In Genesis 15 Abram, too, is charged not to be afraid but to expect the fulfilment of God's promises. Abram's righteousness is his trusting response. He takes courage and waits for the Lord.

Genesis 15 is the first of two accounts of a covenant between God and Abram. This chapter focuses on the two promises of descendants and of land. The covenant ceremony described here is an ancient ritual in which the two parties pass between the slaughtered animal sacrifices as a symbolic action of their meeting and agreeing, accompanied by the threat of the fate of the slaughtered animals to any party who violated the agreement. Of course Abram does not see God here but the passing of the brazier and blazing torch between the pieces of the sacrifice show God’s commitment to the covenant. So in fact the emphasis is on God's action and responsibility.

God passes through the animals as fire and smoke as Abram sleeps. The important thing happened when Abram could not participate actively, he could only receive (presumably in a dream or vision) God’s promise. Abram’s deep sleep recalls Adam's, from earlier in Genesis when God created a partner from Adam’s rib as 'flesh of my flesh' (Gen 2.23). These two similar episodes show how human frailty is never a barrier to the plan of God, which for us I hope is a comfort!

The moving flame and smoke anticipate the cloud of fire that will lead the people through the wilderness back to the land promised to Abram. Even though that is a long way off, God’s purposes are already becoming clear to the reader. Abram is still passive; his part is only to trust that, despite present appearances – a childless nomad, God will fulfil the promise for the future of a land and a people to settle it. Abram does believe, and is not afraid. His trusting response is the righteousness recognised by God.

Our language differentiates between trust and belief; others, including the biblical languages do not; but for the purposes of what God is asking of Abram and of us, to trust is to believe. Even the English translations of the Bible vary in their rendering of verses like John 14 verse 1, some have believe, others have trust. We just need to get used to reading one word and understanding (and doing) two things.

And it is a subtle yet important difference that informs the faith of today’s church, or perhaps more accurately the faith of those who do not attend church.



Because to be a Christian is so much more than just to acknowledge that God exists, which is the question that people are usually answering on census forms and the like, giving the figure of 70% or whatever it is; it involves putting our faith – our trust – in God; not in the vicar, not in the building, not in the liturgy nor the music, but in him.

That is what Abram courageously did, and it is significant that he did it from a position of weakness and uncertainty; he did not think he would have any children, but God promised him descendants as numerous as the stars in the sky, and reminded him that he was the same God who had called him onto this journey from Ur in the first place.

Perhaps it was this reminder that prompts Abram’s faithful response to the Lord, but as we saw, he still has it in him to ask God a question – how can I know for sure you are going to get me this land?

God’s answer is the covenant ritual, and the promise that the people would return to the land, but that it would not be plain sailing. Abram’s courageous faith will need to be passed on to his descendants to accomplish this.

Genesis 15 is about a covenant that starts the story of Israel. Luke 13 on the other hand, is the point when Jesus’ focus shifts to his part in the sacrifice that will inaugurate the new covenant. He now is the one who takes courage as he goes on his way to die in Jerusalem. He must wait for God until the time of his own coming in the name of the Lord.

Just as God and man met in the covenant with Abram, as they both passed through the sacrifice, so also on the cross, Jesus, both God and man, passed through the sacrifice, but as victim rather than priest. So the two covenants have much in common. Both are designed to define a future for God’s people.



Herod Antipas is a 'fox', one of those that ruin the vineyard that is God's beloved Israel (Song of Solomon 2.15, Isaiah 5.1). Jesus continues to announce the prophet's good news for the people of God. The conflict will come to its climax in Jerusalem, at God's 'house', where the cherubim's sheltering wings will give way to those of Jesus, outstretched like a mother hen to include the whole cosmos in his love. He is on his way to Calvary and will be faithful until his death. By the 'third day' he will have finished his work and the world must wait for the God who will raise him to life as the one who will come in the name of the Lord.

And as we wait we too need courage, for just as Abram and Christ’s disciples lived with uncertainty, so do we. Lent is a time to reconsider the resources we have to fule that courageous faith; the scriptures, the traditions and wisdom of the church both now and in the past, and of course supremely our relationship with God in Christ.

Sermon at Stebbing today , Advent 3

The good news of God's judgement: Bob Dylan, “Change my way of thinking”, Zephaniah 3, 14-20 & Luke 3, 7-18.

The promise of salvation, and of God's reign of peace and justice, is good news indeed to the oppressed, the outcast, and all who have been treated unjustly. God will deal with those who have oppressed and shamed them. This must also mean, however, that the promise is a real cause of fear and dread for anyone guilty of having inflicted shame and sorrow on God's people. The passages set for this week encourage us to hold these two things carefully in balance. Zephaniah invites us to share in the joy of redemption. God has overcome the enemies of his people and now chooses to be with them – or should that be with us. On the other hand, in the Gospel reading, John the Baptist reminds us of the necessity of changing our ways. Whether we are like the outcast or the tax collector however, the message remains the same; God's judgement is good news because God has provided a means of taking away the judgement against the sinner. Those who live in fear of the wrath of God can be saved if they accept the baptism of repentance and live a life worthy of the gift of forgiveness that they receive from Christ. Event and Process.

We’ve been watching the DVDs from New Wine with Kenny Borthwick in the last couple of weeks at home group. This week he was talking about the coming of the Kingdom as event and process. This resonated for me with what we were talking about last week, the old cliché that God is for life not just for Christmas. We may have expectations that we will perhaps be refreshed and encouraged in our faith over the Christmas period – in a single event, and it is my prayer that that will happen, as it did for some people last Christmas Eve here. Yet, just as the coming of the Kingdom of God is a gradual process, as well as a single event in the incarnation of Jesus, so also our relationship with God is a process as we draw ever closer to him daily through our lives – not just at Christmas, and not even just at Church!

You might think it’s not very Christmassy to be thinking about judgement, but Kenny reminded us that when Jesus said to Mary and Martha at the grave of Lazarus, “I am the resurrection,” he was in effect saying, “I am Judgement Day, standing right here before you”.  For those whose hope is in the Lord, judgement day hold no fear. It is a time of joy.

Zephaniah means 'the one whom Yahweh has chosen'. He was probably prophesying to the people of Jerusalem at about the same time that Jeremiah was sharing God's judgement and words of comfort to the people of Judah. Few biblical prophets describe the wrath of God, or the joy of God, as vividly as Zephaniah does, and in this small section we are able to share something of his love and concern for the redemption of Jerusalem. The idea of God singing with joy reminds us that salvation is what God wants for us. Our salvation is a cause of exultation and rejoicing for God and that is the best measure of how much God loves us. Just as our individual salvation is both event and process, in our initial commitment and our gradual growth in faith and confidence – moving as we do, again in the words of Kenny Borthwick, from having enough light to die by to having enough light to live by, so also the Church’s journey through the Christian year is characterised by events – Advent Christmas, Epiphany and so on, at which we mark the milestones of faith, and a process, by which we journey together onward toward the eventual fill reign of God.

John the Baptist fascinates me. He clearly had issues with the religious authorities of his day, yet his preaching and prophecy was in fulfilment of everything they themselves were actually waiting for. The vitriol of John's question at the start of this passage may surprise us, but it perfectly demonstrates the difference between human judgement and God's grace. The unspoken answer, of course, is 'God warned us' by sending you. But of course it wasn’t just an unspoken answer, it was largely un-acted upon and ignored, unless we count people like Nicodemus. This was John's purpose in life, to call people to repentance, and here he starts with at the top. However, his baptism wasn't intended just for devout and righteous people who were already waiting for the day of the Lord. Neither was it restricted to the descendants of Abraham. Tax collectors, for example were often considered to be outcast from the law and from Jewish society because they worked as Roman agents. The soldiers mentioned would have been Roman soldiers, members of the occupying army. The good news is that all can be saved.

John stresses that baptism on its own is not enough. It marks the start, not the end, of the preparation for the coming of the Lord. It is an event that initiates a process, then as now. I’m not going to say there is nothing in the event, but it is incomplete without the process. Genuine repentance should result in a changed way of life. The repentant were therefore told to consider others and to give to them, as they were able; to undertake whatever work they had with integrity and respect for others. So although Bob Dylan and Kenny Borthwick were right to say that to repent is to change my way of thinking, it is interesting to see how John describes what his hearers need to do as part of their repentance – the event of the changed mind is accompanied by the process of living as redeemed people – what Dylan calls “make myself a different set of rules. So Judgement is not bad news for the repentant sinner. The promise of Christ's imminent arrival is good news to those who hear it. They have been given time to repent and amend their lives – a process so that they are ready to be baptised by Christ with the Holy Spirit and with fire – the ultimate event

A Face in the crowd

So you may have noticed that I am on Facebook now. I really must insist that I did it for work, to help with the communications for my Course in Christian Studies class. I know you won't believe me but there you go.

Of course there have been some good outcomes, not least getting back in touch with my godson Cameron, and improving communications with people I ought to be better at staying in touch with.

I also use it to stay in touch with people from Church and their far-flung relatives. We have a group for St Mary's Stebbing, so to a certain extent we are developing into an online community, especially for those peopel who for whatever reason are not actually living in the village at the moment.

It's not a substitute for real life human contact of course, but I have begun to notice that in a way Facebook is better than real life because you really have to watch what you say and do. In real life people can have a good old gossip, or a bit of a slagging off session; if you are daft enough to do that on Facebook, everyone can see it. It's a reminder that everything we do is observed by someone.

On the subject of online community, the online sermons thing is nearly there!

Girl there's a better life ...

Inspired by an old college friend's post over at Holy Brit, I went online recently and bought the DVD of City of Ember. My kids loved it and it also appealed to me.

Not just because it's a Walden media film, but mostly because it belongs in that particularly helpful film genre of post-apocalyptic fantasy. I think this is a helpful kind of film because it engenders thought about the following (in no particular order); the end of the world (which you can take theologically, ecologically, politically or all three), how to escape from captivity and helplessness, themes of redemption, the rediscovery of ancient wisdom, the possibility that there is another way of living or another world in which we can live .... you can see where I'm going with this.

City of Ember doesn't have a particularly strong plot (there are a couple of holes which I attributed to post production cutting) but for me a great element of the story was the contrast between the kids who decided to try to escape a doomed underground city, and the people who preferred to stand around singing on "the great day of singing", trusting that "the builders will return".

I'm not saying we earn our salvation, I'm just saying there is more to life and faith than standing round singing; we have to (in the words of John Ortberg) get out of the boat. Stebbing church have been having a little go at this recently. When the photos are in I will post about that too.

But back to post-apocalyptic films. I guess City of Ember is to "the Matrix" (if you need me to link that, where have you been?) what Monopoly Junior is to the real thing; same theme, but simpler plot, shorter and easier to play (and obviously fewer automatic weapons). There are tons of films that effectively tell the same story; struggling survivors (with a variant, Utopian fallacy), post apocalypse, minority rebel, escape, bring deliverance. It is a story of salvation, but not all the films are as overtly Messianic in imagery as The Matrix.

Here's a little selection for you to compare and contrast

Logan's Run
The Island
The Matrix
Equilibrium
WALL-E

Perhaps you can add to this list.

If I was feeling pious I guess I could say there is a fascination for this kind of stuff because subconsciously we all want to escape, we all want to be saved. Actually the appeal has as much if not more to do with the actors and actresses (I think it is possible that Logan's Run was the inspiration for Kenny Everett's line "and then all my clothes fall off...") and rip roaring action/fight sequences.

I first got interested in this genre at school, studying O-level English literature. If I were to say to you, EM Forster, you'd probably be thinking of a Merchant Ivory film with Helena Bonham Carter in it (too many to link to ). Yet in 1909 Forster wrote The Machine Stops (that's the full text, you can get a summary here). To my mind this short story is the daddy of this kind of narrative. If you ever worry about the Internet having too much influence over us, you'll enjoy Forster's scarily prophetic plot. If they made it into a film today it'd be panned as far too derivative of any of the above!

X factor Christianity - Sermon for 20th September at Stebbing

The focus of today's readings (Proverbs 31, 10-31 and Mark 9 30-37) is that God lifts up the humble and brings down the proud. Once again I am endebted to the work of CT Samuel on Rootsontheweb.com.


I was intrigued by our discussions at homegroup on Tuesday – and by the way you’re not too late to join a group if you would like to – about doing something extraordinary for God. Many of us feel quite incapable to following in the footsteps of a missionary, or going to work in a hostile country. But those things are only extraordinary for the people who do them; God’s extraordinary for you and me is something that he is calling us to. It’s not a competition. That’s why I like watching the X factor at this stage in the series when they are still giving anyone of however little ability the chance to get on stage, on TV, and do their thing. That is extraordinary, even if they don’t get through to the next round; they’ve still done more than me and sung or danced on national TV. It’s not a competition, and so efven if you feel you can’t or don’t do anything extraordinary for God, on reflection you may realise that something you consider to be normal – like praying every day for someone, or like listening to someone who needs to be heard – are actually extraodrianry, but just quietly so.

Wisdom plays a big part in that kind of faith. In our Old Testament reading from Proverbs 31.10-31 the capable woman demonstrates how she incorporates a Divine Wisdom into practical everyday life. Here is a truly astonishing presentation of woman by a patriarchal society! Only the Book of Ruth in the Old Testament portrays such a high view of any woman. Fittingly the good woman here is described in verse 3 and verse 29 in the same way as Ruth (Ruth 3.11). The term used means virtuous, noble, or admirable. It is an expression that elsewhere in the Hebrew Bible refers to power and strength. The Book of Proverbs had given warnings about the dangers of loose women in chapters 1 to 9 so this provides a fitting contrast, going back to the initial image of God's Wisdom personified as a woman.

Could this reflect an increased importance for women after Jews returned from the exile? God's people were no longer a powerful state under a strong male ruler. It was no longer the world of a David or Solomon with many wives, whom they treated as property. The Jews were now a monogamous religious society in which much of their religious observance would depend on the contribution of women to each household. Eating the right food in the right way, and being appropriately dressed would be the responsibility of women. Surely in the difficult circumstances of exile it had been the capabilities and ingenuity of faithful women that had enabled the people to retain their identity as Jews. Now husbands might take their seat with the elders, but it was the women who kept the household running. It was women who translated the theory of what it meant to be a Jew into faithful observance. So God did something quietly extraordinary during the exile in turning his people from a patriarchal to a much more egalitarian society.

The strong woman is a fountain of life and stability for her household. She goes beyond being defined as wife or mother. This housewife is the embodiment of divine wisdom and is the ideal for all human beings. She is free, capable, wise and loving, and the person who holds her entire household together. It is a rural extended family with servants, providing a host of opportunities for her to exercise her management skills. The rich and detailed description of her qualities goes far beyond advice about how to find a suitable wife.

Our Gospel from Mark 9.30-37 continues in some ways around the same kind of theme as last week. First off, we get to think some more about how Jesus, who was of one mind with God, needed to ask his friends “what were you arguing about on the road?” Here it is clear that he knew the answer that they did not want to give, because he answers their question – “who was the greatest” in the teaching that follows. Of course the answer is the same – it’s not a competition, but if you want to win, you must lose. Thus Jesus applies his now it seems regular teaching about his coming passion and death into the lives of his followers.

There is another rebuke here from Jesus like the one Peter got last week. This time it is dealt with in the gentlest way possible. Time is running short, and Jesus leads by example. He must have been aware of infighting among the Disciples about who was the greatest. It clearly wasn't an isolated incident: all the gospels refer to it, and this rivalry even continued at the Last Supper (Luke 22.24). By placing a child among them Jesus taught them that those who wished to be the greatest of all should seek to be the least and servant of all.

They clearly remembered their embarrassment at being asked by Jesus what they had been arguing about, instinctively recognising that they had been behaving badly. Jesus is quite radical in his assertion that greatness is to be found not in self-exaltation but in self-humiliation, not in seeking to be greater but in seeking to be less. Jesus of course embodies this in his own crucifixion and death; a point alluded to in the text itself (cf. Mark 9.31). It makes the point that God values humility and identifies himself with the least and the lowest.

I want to end by making three direct applications of this passage to our life as a church today.



The first one has been a long time coming but we are now in a position to begin preparing primary school age children for communion before confirmation; I will be liaising with Andy and Vicky to ensure that only the appropriate children attend the course of preparation, and we will sometime in the future hold a special service at which we will welcome them to Christ’s table in his name.



The second one applies to the listeners who will be commissioned at the end of today’s service. Listening is not a very high profile ministry, and so it doesn’t appear to be extraordinary, compared to say going to Bible College or working for Tear Fund in The Sudan. However, these listeners have responded to a call from God, they have been trained to listen and in that listening they will exercise a ministry among us and beyond the walls of church. You might not even notice it happening, but it will be there, in fact it already is there.



Following on from that I want to say a few more words about next week’s fete and harvest festival. We are going to be a small part of the village celebrations; it is not a competition to be the snazziest stall or the best thing there; we just want to make connections, to bring the message of the gospel to our community, and to offer people the chance to be prayed for. That is a bit of a scary thing; yet God is calling us to get out of our boat and walk with him; we can ask him now to anoint us afresh for the task, with his Holy Spirit.



Would you please stand.

Vicar's letter to the readers of the village magazines, September 09

Dear Friends,
Did you know that Christian discipleship is like Horse Whispering?

If you are now thinking about Robert Redford and Kristin Scott Thomas, whoa there! I’m talking about the real horse whisperer, Monty Roberts, who is world famous and even trains the horses of Her Majesty, the Queen. To get to the point of this illustration I need to give you a bit of background.

Monty Roberts grew up as the son of a horse-breaker in the desert of the Southern USA. His father’s method of training wild horses was to tie them to a post and scare them until they submitted to his control. Monty watched his father, and the wild horses, and he noticed two things; firstly, that his father was using essentially the same method to bring him up, and secondly that there was a better way of communicating with horses.

He observed that a horse wishing to join a herd went through a long process with the dominant mare of the herd, which amounted to a series of invitations and challenges, communicated with movements of the head and body. These invitations and challenges, Monty realised, could equally well be given to a horse by a human. He imitated the gesture and posture of the horses and found he could very quickly get them to trust him and relate closely to him. Apparently the longest it has ever taken him to get a saddle and rider on to a wild horse is 16 minutes.

So what’s that got to do with Christian discipleship? Well, firstly we need to acknowledge that in the past the worldwide church has behaved like Monty Roberts’ father in scaring people into submission and obedience. I want to assure you, if you still had any lingering doubts, that we don’t do it like that any more! God is not a horse breaker; he is a horse whisperer, giving us loving invitations and gentle challenges through life, to draw us into close relationship with him. Just as Monty Roberts effectively became a horse to communicate with horses, God became a human in Christ so that he could show us how much he loves us.

And secondly, the church now functions as a whisperer, not a breaker. I hope you know you are invited – to come and be heard, to come and be part of something. Yet, if all we ever did were invite people, we would just be a cosy huddle, instead of a vibrant community of faith. Invitation then goes hand in hand, in church life as in horse whispering, with challenge. What do I mean by that? Well, people who’ve been church members all their lives are still on a journey of discovery, learning more from day to day, week to week, about God and what it means to be a Christian. That challenge is open for everyone, no mater whether they’ve never been to church or have been going for 90 years!

Invitation and challenge; we are aiming for a careful balance between the two, because if all you ever got at church was challenge, you’d soon be discouraged, but if all you get is invitation, you’d soon be bored. But with the right amount of both, the result is an empowered Christian community, on a journey of discovery together.

I look forward to journeying with you this autumn

Tim

Concerto for a rainy day

Finally getting round to reflecting on the teaching and worship at New Wine LSE. I've been whining about the weather for long enough and something has got to distract me from keeping looking at the cricket score today!

I spent the mornings in Venue 2 which is smaller and louder but more relaxed and informal than Venue 1. I liked the fact that normal people, not just New Wine leadership team members, are deemed suitable to pray at the beginning of each session. Mike Breen was the speaker all week. He was reflecting a lot on discipleship, comparing it usefully to Horse whispering (you'll have to download the talks, or read my steal) and giving some really good insights into the significance and typology of the Abrahamic covenant, relating the story of Isaac's "sacrifice" to the sacrifice of Christ and saying some helpful things about the whole PSA debate.

Mike speaks with humour and with speed, but is entertaining enough that when you disagree with him (as I did about bishops) you don't get too cross and keep listening.

In the evenings I joined the herd at Venue 1, which had a variety of speakers. Amy Orr-Ewing was very good, though not exclusively because she was a woman under 50 on the stage at Venue 1 in New Wine (next step an ordained woman - come on you people!)

Michael Duncan blew me away with his testimony and his challenge to men to "step out". I haven't gone forward for prayer at New Wine for about 5 years - that day it was twice - once in the morning at venue 2 for over-burdened ministers , once in the evening at venue 1 for men. Mark Melluish said something very significance during the build up to the prayer ministry following Michael Duncan's talk.

He said (quoting as I remember it) "It's not very politically correct, but I think a lot of women have been waiting for this for a long time, I'd like only women to pray for these men as they come forward". The significance of this, in the light of various debates about New Wine's attitude to gender roles and ministry, is that women were freed to pray over, prophesy over, and speak with authority into the lives of men. OK its not quite the same as the ordination thing but for me it was a significant shift, and it was liberating.

Mark Melluish also spoke very movingly on the last night about the events in his family following his son's serious head injury earlier in the year. This was also a significant evening, touching as it did on issue such as the tension between what happens when God heals and when he doesn't, as well as giving a challenge to our middle class comfort zone when it comes to sharing faith in multicultural environments like ITU family rooms.

The worship this year was also good I enjoy Eoghan Heaslip (aka Shaka Hislop because I can never say his name right) and Kathryn Scott made a nice change. Matt Redman's looking a bit chubby these days but can still cut it, and also in venue 2, Bill Donoghue and Nick Herbert woke me up well in the mornings.

I didn't go to many seminars this year as I spent more time networking and drinking free coffee in the Leaders' Lounge, but I wasn't going to miss "Building an Outward focused church" led by Alan Scott from Causeway coast vineyard. It was ace, and once you've translated "vineyard" to "Anglican" in the cultural references, it was most useful. The most challenging thing he said in the light of the fact that we've just put together our vision statement, was that "If no one is leaving your church, your vision statement is too broad". I guess I'm ambivalent about the Vineyard tendency to say "if you don't like it you know where the door is", but sometimes I wish I could say it!

Other highlights included the good old Groundbreakers family celebrations, and my daughter on stage with the New Wine kids choir. And of course staying up late in the gazebo talking with the gang.

Next year we might try Newark, to see if we can tempt a few more of this lot to come.

Seermon for 19th July at Lindsell and Stebbing

The readings were Ephesians 2,11 to the end and Mark 6, 30 to 44 (I know, playing fast and loose with the lectionary, but what an empty reading if you stuck with the allocated gospel passage!)
Some material from rootsontheweb.

Today’s sermon might be titled “predestination, what’s all that about then, part 2, or, what does it mean to be untied in Christ?” I’m inspired mostly by international events, but if what I share with you helps us on a local level, all the better. The two things in my mind that kicked off this line of thought were the decision this week of the General convention of the TECUSA to overturn a ban on practising homosexuals in holy orders, and the decision of the Greek orthodox church to declare that other churches’ baptism is not valid.

The first part of chapter 2 of the letter to the Ephesians (vv. 1–10) had reminded readers of their liberation from forces beyond their control and their place with Christ. God's grace had saved them, not their own efforts. Today's reading moves on from that to reflect on the unity that Christ brings.

There was in Christ no division between people because of ethnicity, culture or religious background. Gentile believers were first asked to imagine themselves as they might be perceived from a Jewish perspective (vv. 11–12): they did not belong to the elect nation and had no hope. However, Christ has drawn them in (v. 13), not into the old religious context but into a new relationship of peace (vv. 14–18). Christ not only reconciles people to God, but also to one another. Assurance of this double reconciliation is a special contribution of Ephesians. Those who are predestined, then, are not passive but active in relating to each other within the Kingdom of God. In other words, being predestined is not just about sitting back and soaking it up, but about actively proclaiming the unity that has been wrought for us by Jesus.

Even if churches seem sometimes to go into meltdown, we can be assured that the more important body, the Kingdom, remains intact. Once again we a strong illustration of how God’s sovereign will overarches our human understanding of things like time; Paul exhorts his gentile readers to look back at what they were before they came to faith in Christ – and it is that faith in the blood of Christ that has brought them near to God. Yet for God, this perspective has no meaning, as both before and after their conversion he was with them and had chosen them. Their recognition of his choice, and their own submission to his rule and authority brings into effect the power of the Cross.

And the Kingdom, the new temple, the family of God, whatever we call it, is founded in order to bring about a unity among believers – a good thing to remind ourselves of this week.
Although the divisiveness of Old Testament legalism was abolished at the cross and resurrection of Jesus, says Paul in v. 15, the underlying values were not – verse 20 is clear that the prophets play a part in the foundation of the new covenant. Christianity was more than a reshaped Judaism, but God had not given up on the foundational ideals proclaimed under his inspiration. The final verses of the passage use some strong images. Christians are not aliens but citizens and are members of God's household (v. 19). Together they are built into a new temple (vv. 20–22). In this building image we can see a contrast between a dividing wall (v. 14), which kept people apart, and the new structure, which incorporated them and gave them all access to God. Buildings were important symbols of power and glory in the Roman Empire. This new structure symbolised a different reality. It is not a matter of architecture designed to dominate and rule, but of a united community all seeking to serve the cornerstone, Christ.

How we read chapters like Ephesians 2 will be affected by how we interpret the scope of the pronouns – I mean, who we understand the “you”, the “we” to be. If Paul is distinguishing between groups within the church, it is only to make the point that the work of Christ is to unite them. These people he refers to as “you” are not outside the church, they are simply not from a Jewish background – and yet God has chosen to include them in his family. So both we (the Jewish believers, from Paul’s perspective) and “you” – the gentile converts, are united by hope in Christ.

So that’s fine for the first century, but who are “you” and “we” today? If we are talking about different groups within the church, I guess worldwide you can take your pick as to what issue might be dividing God’s people. It isn’t circumcision any more, but it might be sacraments, sex, money, bishops or other aspects of legalism, such a fundamentalist attitude to and reading of the Bible. It might on the other hand be too liberal an attitude to traditional Christian morality. Locally it might be something trivial like those who like one kind of service and those who like another; those who like formality and those who prefer to get messy. Those who like pews, those who don’t.

But don’t spend too much time wondering which group you fit in, just remember that the unity of the church is not something we have to work for, it is something that has been done for us by the grace of God upon the cross of Christ.

The passage emphasises the work of Christ in making one humanity, with the abolition of the fundamental categories that divide people. It also removes the grounds for the division of the Church into multiple sects. Like I say, if you’re at all concerned about what you might be reading in the papers, just hold on to the truth that the Kingdom is not of this world but we are nevertheless citizens of it. And I’m pleased to say that this benefice is enriched by our diversity; we need to remember that the heart of Paul’s’ message to the Ephesians is that you do not have to be the same to be united.

There is a saying that you can choose your friends, but not your family; in the worldwide church right now it would be a good thing if that could be remembered. Of course, alongside it goes the sovereignty of God; churches might be fallible human institutions, but they contain those whom God has chosen. We might not get on with all of them, but they are God’s chosen people – and if we start saying, “no they’re not”, we run the risk of being excluded ourselves – but that’s another sermon.

The opening verses of our gospel reading carry on the story from the mission of the twelve (Mark 6.6b–13) which we looked at last week. We can imagine the excitement of the disciples jostling round Jesus, each wanting to tell their story. What a great picture of unity – all wanting to share, all excited about what Jesus has done in a d through them. That’s the kind of expression of God’s family, God’s chosen people, that I like.

Add to that the crowds attracted by Jesus and there was no space even to eat. Little surprise, then, that Jesus decided to take the Twelve off to a quiet place for debriefing and rest. This is the only time in Mark's Gospel that they are called 'apostles', perhaps emphasising that they were acting in their mission as authorised representatives of Jesus.

Then of course we come to the famous feeding of the 5 thousand. What more can be said about this? Well I’ve been wittering on for a while now so briefly, a few things resonate with me on the topic we address today from these verses.
First, and I’m sure I’ve said this to you before, though Jesus gets the credit for this miracle, it is the 12 disciples who actually have to turn and face the crowds with a few crumbly bits of food in a basket and start sharing them out. This is a picture of how the family of God should be – reliant on God, yes, but not passive, not backward in coming forward to take risks, so that others might have their needs met and so be drawn closer to God.

Second, it is important to note the context of this miracle; these people were not starving for food, but for leadership, for teaching, for knowledge of God; Jesus’ compassion is not initially there because they are hungry, but because no one has told them the good news - perhaps in contrast to those who received the ministry of the 12 in their recent mission. I will never rule out practical and social aid and development as a core part of the mission of the church, but let us not lose sight of the fact that what most people lack is a basic understanding of who Jesus is, and what he has done for the world. Like the disciples with their baskets of food, it is our task to meet that need.

And third, and finally, let us take courage from the tiny amount of resources Jesus used to meet an enormous need. We are a small Church in a small community, but we are God’s family, God’s people here, and we must trust that he will continue to use us for his work, even if we feel inadequate for the task.

Stebbing sporting calendar 09:3 Village vs church Cricket match

Last night, in typical English fashion, we played a game of cricket in the rain!

Thunder and hail greeted teams from the church and the village as we arrived at the cricket ground. The Barbecue was sizzling away, and meanwhile lots of um-ing and ah-ing went on during multiple pitch inspections by members of both teams and legendary groundsman Wal.

In the end we had the post-match barbecue first to see if the rain would stop, and then we agreed to play 12 overs each, on the practice wicket. The church batted first, and scored the mighty total of 95 for 8 (which is more than we scored last year in 20 overs without the rain!) Despite not having picked up a bat since last years' game I enjoyed myself at the (very muddy)crease, but only managed 3 runs. However, our youth group provided some excellent batsmen who amassed the grand total with great aplomb.

It may have been the lager supplied with the barbecue, but the village team, in spite of fielding some new signings, could only get to 83 for 5 off their twelve overs, in spite of the fact that during their innings the rain stopped! Once again our youthful bowlers did the damage; many runs were scored by the village team due to the inability of the more senior fielders to throw the ball to the stumps from anywhere beyond square leg!

It had been pointed out that the church last won this game when the vicar was umpiring and the vicar's wife was scoring, but that was before our time, and I can confirm that no skulduggery was involved. Here are some more photos to prove it!

Sermon for Stebbing and Lindsell, Trinity 5

I've rather let my sermons blog go cold, perhaps in anticipation of podcast capability on the imminent but as yet unlinkable-to new Stebbing Church website. However this sermon took a lot of effort to write and deliver so I thought I'd stick it here.

The readings were Ephesians 1, 3-14 and Mark 6 14-29. The background to the opening remarks is that I had just announced 2 deaths, one a teenager with brain cancer.

On the face of it I think you might excuse me, had I decided to choose a gospel reading other than the one we have just had, especially after the news we have shared this morning. However, I do believe that the lectionary is there for a reason, and we have been working our way through Mark’s gospel, so I decided to continue. You might also be wondering what I can say to connect these two readings together, and build up our faith.

Well, they are both about power; not necessarily the same kind of power or the same attitude to power, but power connects them.
Ephesians 1, 3-14 is a prayer of blessing and praise of our powerful God. The blessings received by the recipients of the letter come from God, their greatest benefactor, who consistently works for good and offers salvation through Christ. He may appear distant when described as the ruler of the universe but we know he is near to us as the father of our Lord Jesus Christ, and so also our father.

These verses introduce some themes that run through Ephesians – the relationship of God to the universe, the holiness of God's people and the joy of redemption. The passage includes the astounding claim that, in the end, all 'things in heaven and things on earth' will be brought together in Christ (v. 10 – compare this with Colossians 1.20 which says, “through him [that is Christ] to reconcile all things to himself, whether things on earth or things in heaven, by making peace through h s blood shed on the cross). This stretches our imagination beyond our limited horizons, and ultimately shows us how far the power of God can go. It also helpfully focuses our attention on the fact that the power – or for that matter the love – of God is most clearly expressed in the cross of Christ
.
We can read this passage in three ways.
The first is chronological: the Father's original and eternal purpose was worked out in history through Christ and realised later in human experience. It moves not only through time but also from the universal to the personal.
Secondly, we may opt to see it liturgically. The poetic features of the passage indicate that it may have been adapted from an early Christian liturgical format. The pattern is Trinitarian – the Father chooses his people, Christ the Son brings redemption and the Spirit works that out in God's people.
Thirdly we may see it as disputational. It may have been written or compiled to counter claims of Jewish believers that they were superior to non-Jews who had come to faith in Christ: the choice and the power to redeem rests in God, not in the believer. There’s that word again, power. God has the power to redeem humanity, whoever we are, whatever we have done.

These three approaches are not mutually exclusive. We live in Christ because of God's choice. The passage speaks of God's eternal purposes with words like 'chose' (v. 4), 'destined' (v. 5 and v. 11) and 'adoption' (v. 5). There are none of the negative aspects of election. God's choosing is to be celebrated as an act of generosity and love.
Let me just spend a little moment on the concept of predestination. Millions of words have been written and preached about it, especially based on verses such as these. Not all of it has been helpful, and so I digress slightly from the theme of power.

I want to say that it is good to know that God has chosen us, that he knew us before the creation of the world and he has a purpose for us; this is a foundation of our trust in God, even when things seem horrible.

But we must not let our predestination – our chosen-ness, make us complacent; I have often felt that the strange complexity of predestination is well summed up by the Matt Redman song “I found Jesus”, in which we sing “I was lost but Jesus found me, I found Jesus”. It may be true that God chose us, but we still have to choose him; he has worked out our salvation in Christ, but that is ineffective in our lives until we respond to him and are open to his transforming power. In the same way sometimes I feel that the church can be infected with complacency in mission by thoughts of predestination – I guess logically one might conclude that if we were chosen then that’s all great, everyone else will be chosen too, we don’t have to worry about it.

But of course the great thing about predestination is that it is not exclusive. Everyone who hears and responds to the message of God’s love in Christ finds himself or herself included among the chosen. We read that in verse 13. There is no fixed list, with God ticking off names until he gets to the end; rather, he is joyfully adding to the list those who he knew all along would be choosing Christ. Unlike the Jehovah’s Witnesses, we Anglicans do not believe that that hypothetical list in finite.

The power of the cross was not just for a select band; that power has the potential to save every human; the fact that some are perishing is an indictment of the church, not a sign of the cruelty of a selective God.

So we rejoice in the power of God, but let us not be complacent and keep it to ourselves; God is waiting for us to help others choose him. That’s what our vision process has been about, and from what I’m hearing and seeing, it is already beginning to bear fruit.

So, you’re wondering, what on earth is he going to say about the death of John the Baptist?

Well, here we see how people abuse power; this is an example of learning by saying, “don’t do that …”

Herod and his completely dysfunctional family have obtained a degree of political power, though they are effectively puppets of the Roman regime. Perhaps because of this Herod likes to throw his weight around and pretty much takes what he wants – even his brother’s wife.

He’s not completely without redeeming features, though, for the text suggests John was in protective custody to prevent Herodias from having him killed. Clearly, the Baptist’s ministry had reached his ears and he liked to listen to him, we read. But actually we need to remember that this episode is in effect told in flashback, because now the ministry of Jesus and his disciples has come to his attention. People were saying Jesus was John risen from the dead, so we then get Marks’ account of how John came to die.


In the preceding paragraphs we read that Jesus' ministry was being extended through the mission of the Twelve so it was not surprising that he came to the attention of Herod. The parallels between Jesus and John obviously touched a raw nerve with Herod – was this John come back to disturb him? Significantly, in verse 16, when Herod says, “John, the man I beheaded, has been raised from the dead!” it is not a question, it is a statement – he obviously believes it to be true.

We can see in Mark's account some parallels with stories in the Jewish Scriptures – e.g. Elijah and Ahab (1 Kings 17 and 18) with John playing Elijah and Herod and Herodias as Ahab and Jezebel. John did not just suffer the consequences of his bold preaching; he also fell foul of the sexual and power politics of the court. Herod, like many leaders before and after him, was willing to sacrifice others in order to maintain his own prestige, honour and power. This stands in stark contrast to the simplicity of life of the twelve in their mission.

In Oscar Wilde’s play “Salome”, which dramatises this incident, Herod says, on hearing of the possibility that Jesus has been raising people from the dead, “I will not allow this man to raise the dead!” This is a fine example of how humans think they can tell God what he can and can’t do. I read about that play on an Internet site discussing the dogmatic, even fundamentalist attitudes of militant atheists like Richard Dawkins. They are so determined that Christianity cannot be true that they behave like Wilde’s Herod, and end up making ridiculous statements that show only their prejudice and none of their wisdom.

On the other hand, the sort of person we are most likely to encounter in our daily lives is more like the Biblical Herod than the fictional one. These are the people who have heard of Jesus, just as Herod had, and who might feel protective of the church, even the Christian faith, even as Herod enjoyed listening to John and protected him.
However, like Herod, they just don’t know the full story; Herod thought Jesus was John raised to life, and our neighbours and colleagues, even our family, may have similar misconceptions about the Christian story and the Christian faith.
Because we enjoy the kind of life in Christ that our first reading from Ephesians describes, ought we not to endeavour to overcome some of these misconceptions? Sometimes the first step on a journey of mission is to say, “Actually that’s not quite what happens”.

Let us then pray for confidence

Some material by Simon Oxley from www.rootsontheweb.com copyright © Roots for Churches Ltd 2009.

Stebbing Sporting Calendar 09: 2 - Running Club

As you may have gathered from yesterday's post I am feeling a little old and doddery at the moment so I was quite pleased with myself for managing to run 3 and a half miles tonight with the running club, which is comprised of a few neighbours from the village. I'd even say it was fun, though I night not say that tomorrow morning!

Time takes its toll, but not on the eyes

A good day today! The tenth anniversary of my priesting.

This morning at Stebbing they sprung a surprise on me, with a cake (yes that is a cake in the shape of a Bible!) and a gift of a new bike from all the churches in the benefice. As we got ready to go over to church, my wife said to me "You know today is a special day, so you will need to let go of the past and press on into the future."

I thought she was being philosophical or at least making reference to the ongoing vision discernment process in Stebbing, but it turned out she just meant get ready to get rid of your old bike!

Also got my blog Rank, but can't get the widget to embed in my layout so you'll just have to have it in here.

And I fall, face down (;-)

Ten years ago this week I was on retreat in Salisbury Cathedral Close in preparation for my ordination as a priest (an event the mechanics of which generated a fair amount of steam in some quarters recently). It was an unusual retreat in that my 2 week old son and his mum came too and we stayed in a flat with a lovely view of the spire, pretty much next door to Mompesson House. I did go to all the addresses and worship though. Strangely enough, three years later my daughter aged 4 months accompanied her mum (with help from her Granny) on my wife's ordination retreat, so don't try to tell me there's no flexibility for families in the C of E ministry machinery! This week I have a friend and former colleague in the same place waiting for the same event on Saturday.



I have recently been given the task of Deanery Warden of Ordinands, and we have also just had a candidate from Stebbing recommended for training for stipendiary ministry on her BAP (:-)). These things together have started me thinking again about the nature of priestly ministry. At college and during my diaconal year there was much rumination about "priestly formation", and stuff was said and things were reflected upon. Probably about ten years ago last Sunday night my rector and I locked ourselves in the church so I could practice presiding at the Eucharist. I have to say that was the most memorable element of any practical priestly formation I had. Namely, don't spill the wine and don't drop the wafers!



You may recall that this blog began as my reflections on a leadership course. That was a good course in the end as it really helped me to get some things (like admin which I hate) sorted out, but it still left me a bit blank in terms of what it is to be a priest today (and yes I have read the book)



Looking back to my own vocational journey and reflecting on the journeys of some others that I am encountering at the moment, both in the blogosphere and in real time and space, I am increasingly of the opinion that vocation to ministry is most genuinely discerned and shaped by people other than those who are called. Other people said to me (and to countless others I know), "you should think about ministry). I did, and look where it got me! Now I am beginning to wonder whether a bolt-on to that is that the very being of a priest is defined by the people and the context in which s/he is ministering. I once had a spiritual director who was very strong on "inhabiting the [Biblical] narrative", but he also very wisely advised me to let the place in which I minister form me as a minister.



On the whole I think this approach has worked for me, mainly because I have always worked in benefices of diverse tradition, so depending on where I am (liturgically or pastorally) on a given day, who I am (or actually, who I am being - not quite acting a role, but not far off sometimes, terrible isn't it!) will vary with the context of the church.



That sounds as though I only regard priesthood as a role rather than a state of being. I don't do ontological change (tempting though it is to imagine the changed status of a baby in the womb of a woman when she is ordained,) but I do think that holy orders are about who you are more than what you do. In fact I believe that about Christianity, about the local church anyway, more and more these days. Its not about programmes and events, its about relationships and "making ourselves available".

Dredging my memory for the aforementioned local ordinand a while back for pictures and metaphors for priesthood, I could only remember the icon - not being God but representing God for someone, pointing onward to Christ, and the periscope mirror - enabling people to see and encounter, communicate with and receive from God, without getting in the way ourselves.

These are really helpful for me to reflect (ha ha) on now, because in daily life theological proactivity is frequently just "What day is it tomorrow?" and theological reflection is usually "what day was it yesterday?"

I have some quiet/reading days scheduled later this month so I might spend a while these things and get back to you.

Pie Jesu

This is me and my missus (making her FMH debut) getting pied last Sunday at the Under The Sea Celebration. It was (other than the pie-ing) a brilliant event; nearly150 people, many of whom had never been in the church. A gentle gospel challenge was given, and the kids who came to the Holiday club could share the experience with their parents. We sang the songs they sang, played the games they played and heard the stories they heard. I loved it.

The service was followed by a Barbecue in the sunshine, which deteriorated into a water fight. I had to keep dry-ish as I had a 6pm Evensong (as someone said, from the sublime to the ridiculous!)

In the end, it was a 10 hour non-stop day, as between the two services we essentially stripped all the Pulse scenery from the church and loaded the truck. I was definitely ready for a cold one by 9pm, only to discover I'd given my last Stella to Pete from Pulse!

You're the only one that I could live for

Awesome week this week, Under the Sea Holiday Club at Stebbing. Around 45 kids for four mornings. Your basic crafts games gunge jokes type set up, but, led by the team from Pulse Ministries, with the added extra of some serious prayer, worship, preaching, evangelism and fun!
I counted all the holiday clubs I'd ever done the other day, and reflected back on some of the ones I'd led. We'd be rushing around at the last minute sorting things out, whereas Pulse have us all praying and sharing and reading the Bible together for an hour every morning before we start. It's amazing; people are actually getting there early!

I know its sometimes a touchy subject but I cannot think of a better way to get children interested in Jesus than to actually give them the opportunity to spend time with him. Today we had a church full of kids lying on the floor, with quiet music playing, listening to God. It wasn't just for a few seconds, but for like 5 or 10 minutes there was a peaceful and holy atmosphere. Never seen that before, but want to see it again!

If you're thinking of running a holiday club, I highly recommend Pulse. They are consummate professionals (even though technically they are amateurs as they are not salaried but live by faith) with immense insight and wisdom, yet a gracious way of including what is already on the ground. Their aim is to grow the faith of the whole church, not just the kids, and that is happening here this week. I'm most impressed though that they do not see their role as a hit and run thing, but are committed to relationship with us for the future, and to seeing good follow up from the contacts made this week in the future.

I'm sure I'll be posting about them again!

aww, go on ...

A marvellous Friday night camp out in a secret location near Stebbing led to a wonderful encounter with these swans this morning. The cygnets don't look to be much more than a couple of days old. When we first met this family the pastoral idyll was somewhat undermined by the arrival of a family of geese with goslings, leading to a turf war which the geese lost.

Stebbing Sporting Calendar 09: 1

Stebbing Scramble today (actually that shot is from the archives,) the annual grass track motorcycle race. I was invited to go down and say a prayer and a blessing upon the event before practice started. It's hard to choose the right words, especially when praying for safety, as people do get hurt, so I concentrated on thanksgiving for fine weather and a prayer for fair play in the competitions.

In the event, virtually the first thing that happened was a crash during practice, and I wish I'd prayed for a light sprinkle of rain to keep the dust down; we got covered in it from head to toe watching jsut 4 races. It brings awhole new meaning to the term "messy Church!"

PS how do you know there were motorbikes in the Bible?


"David's Triumph was heard throughout Israel"!

O Comforter draw near ...

I'm just back from the ECHT day at Chelmsford Cathedral. It was great to meet Sam there, and share a bit of real time face to face, among the 200 odd people who poured into the Cathedral.
But the day was more than networking - there was an excellent address from Gareth Tuckwell, the Chief Executive of Burrswood, which (in embryonic form) I copy below with his permission. He did ad lib a bit with illustrations. Gareth also led a themed group.
There were four other themed groups run by Anthony Rose, Hugh Balfour & Team, Roger Matthews and Paul Harcourt & Team. Some of these were recorded but I as yet don't know where they'll end up.
It was one of those days when, because I'm organising stuff, and taking part in the worship, I couldn't really engage until it was well underway, but the fact that the worship was led partly by people from our church here in Stebbing gave me a real lift. I really rather like the fact that ECHT is the German word for Genuine!

Anyway, here's Gareth's address ...

PS Sam I hope that looks better

READING : Acts Ch 3 vv1-10 Ch 4 vv 5-14
This morning we come together:
To celebrate, to give thanks, to experience a fresh encounter with Jesus as He reaches out to meet us at the point of our need. We look to His healing touch on our lives.
We come to share and learn together and maybe to reflect at this important landmark in time as we seek to live out God’s call to heal, at such a time as this.
I sense we are here too, to rededicate ourselves to a sense of mission and to a vision of the local church as a healing community that is so relevant as we approach the second decade of the 21st century.
We live in times of emptiness, dislocation, fragmentation and inner pain when communities are crying out for healing and restoration, both to our individual personhood, to humanity, and to society as a whole. If we can grasp that vision for our local communities then new doors of ministry will open up for each one of us as we go about our daily lives.
Thanks to the passion, commitment, vision and dedication of certain people here today, the Essex Christian Healing Trust has become a focus for teaching and Christian ministry that is trusted, sort after and centred on the Gospel truths that we hold to.

We are, I think, at an important point in the history of the Trust and the development of ministry. We look back to the many amazing initiatives and people used of God as the twentieth Century unfolded. From the Guild of St Raphael, the Guild of Health, the Divine Healing Mission, the Order of St Luke and the founding of Crowhurst and Burrswood, to the ministry of people such as James Moore Hickson, Dorothy Kerin, Brother Bill and George Bennett. Then came the remarkable report of the Archbishop’s Commission just over 50 years ago that focused on the roles of the Church and of the medical profession in healing sick people. We then move on to the exciting days of the 1970’s, the Fountain Trust and the fresh move of the Holy Spirit amongst us, to the founding of the Acorn Christian Healing Foundation and latterly, to the birth of the New Wine Ministries across the country. The ministry of Bishop Morris and Anne Maddocks inspired us all and their translation to Heaven has left us bereft, yes, but also the more determined to build on their example and teaching. As we move forward we give thanks for all we can draw on and all that has gone before. To be radical means to draw from our roots, so radical we will surely be.

You have doubtless come with expectation and a belief that Jesus heals today. You are the ones who can take this belief out into your churches, into your communities. You are the ones who are called to be radical and to reach out in new ways. As we reach out in ministry to one another, to those around us, so we will receive healing and transformation in our own lives.

Let’s look at a vision of the local church as a healing community.
The task of earthing this vision in the reality of our local congregations is not an easy one. There will be problems, disappointments and frustrations. Slowly, we come to appreciate that all of us are wounded; we are all in need of healing and forgiveness.

Individually and corporately we will continue with the reality of brokenness and healing, and the discipline and love required to sustain us on our healing journey. This journey is both an inward one, into our own life with God and others, and an outward one that draws us into mission in response to human pain.

Let’s look at the New Testament reading from Acts Chapter 3 and 4 and follow Peter and John on their busy afternoon.
They gave time in the rush of the day
They are obedient to The Holy Spirit, expectant that The Kingdom of God will break through
They brought the presence of Jesus
Time, Obedience, Presence…. A T O P list for ministry!

Let’s look first at giving time:
Peter and John were hurrying to afternoon prayers – it was almost 3pm and they were probably running late as many of us do. They were just about to enter the temple courts when they were stopped and asked for money. I think I might easily have walked on, thinking to myself that I don’t give money to beggars. I would probably have avoided looking the man in the eye so as not to engage him when I was running late. Surely it is more important for me to be seen to be at prayers on time! Giving money is sometimes the quickest, easiest and perhaps least costly thing to do. I would be telling myself that he would be there tomorrow.

We hurry along in our instant, emailed, fast fixed, electronic age, setting our own priorities as we go. We are too busy to think about finding stillness at the centre of our being and pausing to listen to our Heavenly Father. How had Peter and John learnt about the ministry of interruptions? I guess they watched Jesus day by day and saw how He set His heavenly Father’s priorities by the moment.

Just think back to Luke 8 and how Jesus had that little matter with the pigs and then when he returned he found a crowd around him. Then Jairus came and fell at his feet pleading saying, “My only daughter of 12 is dying, please come and heal her”. Being a doctor I would probably have thought I could sort this one in my own strength and I would have hurried over to Jairus’ daughter pushing my way through the crowds, paying no attention to those who might wish to interrupt my mission. Yet you read that right then Jesus was touched by a woman who had been subject to bleeding for 12 years. Jesus listened to her. He gave her time. He healed her. It’s so easy to miss out on the opportunity our Heavenly Father has prepared for us.

So first they gave time. Secondly, they are obedient.
We read that they are ‘filled with the Holy Spirit’ and clearly stepping out in faith. They obeyed the nudge of the Spirit in stopping and engaging the crippled man. How often do we miss opportunities because we don’t recognise our Father’s voice? We fail to obey the voice of the one who loves us most. We put our own priorities first.

One time I allowed myself to be obedient to the nudging of the Spirit, that inner voice, was when I was sitting with Dorothy. She had prayed and prayed in her weakness and distress as her cancer advanced. She felt that God had not listened. She had watched her husband die before her of cancer. Her son was having business difficulties and was keeping at a distance only because he loved her. As I sat beside her she was lying in bed with her hand on an enlarging liver. “Tell God how you feel”, I said. She cried, “Why have you abandoned me?” I replied, “Now you are with Jesus on the cross.” “Thank you,” she said, “I’ll stay with Him – that helps so much.”

We go forward in obedience; we live out the gospel alongside the one who is sick and wounded. We aim to dwell in God’s house and yet to be at home in the houses of those we visit.

Lastly, they brought the presence of Jesus. Time, obedience and the presence of Jesus…a TOP prescription for our ministry!

We read that when the Sanhedrin ‘saw the courage of Peter and John and they realised that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus.’

Remember Moses carrying the tablets down Mount Sinai. We read that “His face shone for he had been with the Lord”. We truly want to enter into God’s presence for the one we love. In the Old Testament, remember, the priest could not enter into God’s presence for the people without sacrifice. There is no separation between sacrifice and worship. Offering sacrifice was their worship. The first time the word ‘worship’ is mentioned is in Genesis 22. God said to Abraham, “Take your son, your only son, Isaac whom you love, and offer him as a sacrifice for me”. Abraham turned to his servant saying, “I and the lad will go yonder and worship”. Worship is what we do with our lives as well as what we do with our lips. The route to worship is in sacrifice, offering our lives again to God. “I am available Lord”. Worship sensitises us to the word of God and tunes us into the Holy Spirit’s wave length. It increases our love for Jesus and we become more sensitive to the one we love. (illustration)

What we need is not a new form of ministry but an ever more intimate relationship with Jesus himself. In many ways, health, which in the Greek, shares the same word as salvation, is a spiritual issue. Those in loving harmony with God and neighbour not only survive tragedy best, whatever their economic situation, but grow stronger in the process.

When the late Henri Nouwen awoke from an operation following an accident he had sustained, and realised that he was not yet in heaven but still alive in the world, he had an immediate awareness of being sent: sent to make the all-embracing love of the Father known to people who hunger and thirst for love, but often look for it in wrong relationships and places where it cannot be found.

He then understood how ‘making known’ is not primarily a question of words, arguments, language and methods.
What is at stake is a way of being in the truth that tries less to persuade than to demonstrate. It is a way of witness, of bringing the presence of Jesus. We belong to God but give ourselves to people.

In our communities we will encounter those whose body, mind or spirit are broken by social injustice, the misuse of power, unhealthy relationship and lifestyle, individualism, materialism and false spirituality. Many people needlessly suffer. Yet at times it seems that some people are born without any choice but to suffer; remember the man ‘crippled from birth’. But an encounter with Jesus Christ, our healer, reminds us and them that the meaning and purpose of life are found in Him alone–he brings the gift of life to all who choose to receive it.

As we accept that healing comes through seeing The Kingdom of God breaking through into our world, we are faced with a challenge in our congregations. We have to ask:

1. Do we give time and rejoice in a ministry of interruptions? Is my congregation a fellowship of love, learning obedience to God in their every day walk with him? Is it one where people have time to bring the presence and love of Jesus that opens the door to healing? Have I a role in ministering that love?
2. Is it a fellowship of worship, emphasising the reality of God as revealed in Jesus Christ, which through the ministry of word and sacrament will bring people into a healing and living encounter with Jesus? Am I able to help support the worship in a deeper way?
3. Is my congregation a fellowship of reconciliation, eliminating needless social and psychological tensions that so often harm relationships and prevent healing? Are there relationships I need to put right?
4. Is it a fellowship of prayer that enables the Holy Spirit to move in power? Is my prayer life a priority?
5. Is the healing ministry seen as part of the normal life of the Church, proclaiming the truth that Jesus heals today? If not, am I ready for when I am asked to help take it forward?
Now perhaps, we see the areas of local involvement that we are called to.
Health is not an individual achievement but a Community responsibility. Maybe only those who share in the brokenness of others can really discover the meaning behind being whole. We discover that healing is a responsibility of the whole congregation. Healing is about being restored in body, mind, spirit, emotions and relationships, to live as God intends for us. Healing will happen amidst suffering, amidst death and dying, for they are but part of the journey of life.
Each member of our congregation is vital to the healing mission of the church as we learn to give time, to be obedient and to be in touch with the presence of Jesus within each one of us.

One man with AIDS wrote, “I regard myself as on a journey with trials and tribulations, with darkest despair and also with hope, with laughter and happiness. My hope is that those around me can sit with me, be alongside me as I struggle and grow”.

The challenge of the healing community is to stay alongside and enable growth even
if death approaches, whilst continuing to offer praise and thanksgiving for those who receive, perhaps a more visible but no more important healing touch from Jesus who meets us at the point of our need.

Scripture says that faith is the presence of things hoped for but not always seen. Building healing communities is an act of faith. We cannot always see where our efforts will lead us. It is costly to give ourselves without reservation but that is what is required to transform the life of ordinary church congregations into healing communities. Human effort is not enough. We need God’s Spirit blowing His breath of life into our midst.

Maybe that is what we ask of God as we are sent out to find our place in the making-whole movement of God. As he shows each one of us how to participate in creating a healing community within our own churches, so we will discover along the way that Jesus is there alongside, as we make time for him.
Jesus enters into the pain of those we are alongside; He enables us to stay with the suffering and yet to be expectant of healing as we see the power of the Holy Spirit at work.

It is right, I believe, to be challenged by the words spoken by Jesus in the synagogue, after he was baptised by John and had emerged from his time of temptation in the desert. He quoted from the prophet Isaiah. Let me personalise this passage as we seek to know our mission under God.
“God has chosen me and sent me to bring good news to the poor, to heal the broken-hearted, to announce release to captives and freedom to those in prison. God has sent me to proclaim that the time has come when He will save his people”.

Jesus read those words, not only to outline his mission and ministry on earth, but also to give direction to the outworking of the Christian gospel down the centuries. God would use each one of us, in our humanity, in our vulnerability, in our inadequacies, to be part of enabling healing communities to be born. Healing communities point to the coming of his Kingdom. They are what we go out from here to work towards.

Let us hold before us a vision for this Diocese in which healing communities are the way of life for the Christian church, as we practice the ministry of interruptions, give time to those God sends across our path, are obedient to those nudges of The Holy Spirit that we pretend not to recognise, and grow in our love relationship with Jesus as others see that we are in tune with His heart beat, walking closely with Him. Let us look to the Living Lord Jesus and know that His heart is to bring healing as we minister in His Name.


Let us pray:
Father God, as each one of us receives from you today; we ask that you would do with us as you wish. Work with us, in us and through us to bring glory to your name and healing across this land. In His name we pray. Amen

... I'll never be the same (Tim Hughes)

Happy day today

several reasons
1. Sunshine yaay (I think I may be slightly S.A.D)
2. Pulse team training this morning. A more inspirational pair of people you'll struggle to find. They are coming to do our Pentecost Holiday Club (aka Smash Club) and will seriously rock the place.
3. Fulham 2 Manu U (on self destruct mode) 0. Just makes life more interesting.
4. Tagged by Peter Kirk; trouble is I don't have 10 people who have commented so I may have to break the chain!

what you get is no tomorrow

Following the good feedback from the last time I did this I am encouraged to try another cross post to my sermon blog (whose days are numbered following an offer I have had to set up a site with facilities for mp3 uploading yaay!)

This is a sermon about Jade Goody and our society's lust for fame. It turns out btw that the bloke who has just re-opened our village shop went to the wedding. and the woman priest who took part in Jade's baptism was our college librarian back in the 90's! Talk about degrees of separation.