Humanity’s Renouncement:  Creation 3. Genesis 3: 1 – 24  I changed the title of this sermon to ‘humanity’s renouncement’.  I thought it served the topic of Genesis chapter 3 far better than ‘restoring humanity’ as previously advertised. What does Genesis 3 say to us? In the old language and traditional theology it’s the story of the ‘Fall of Man (sic)’. It is the story how a man and a woman fell out of favour with God by asserting their wills against God’s. It was an act of disobedience. It’s what we call ‘sin’. This ancient Hebrew story about the origin of humankind and ‘sin’ is frustrating and simultaneously insightful. First of all I am frustrated how the snake appears as the crafty animal when I would give that appellation to a monkey or fox. Why the poor snake? It is harmless. It spends most of its time sleeping. If it hears us it slither away. If it does strike us its because we have surprised it. That’s why the canny bushwalker will be careful where s/he walks and simultaneously make a noise. The likelihood is that the first walker will not be attacked but the second, because the first walker disturbs the snake. So why the snake? Is it because we are frightened of a creature that slithers and slides silently and carries within it a poison that could kill us?  The second problem with this text is the role of the woman. Clearly she is the cause of every ill of humankind. I won’t go there except to say it seems that a man confused by the mystery and power of a woman wrote this interpretation. Thirdly, God’s rule about a tree in the centre of the Garden seems absurd. Rather silly isn’t it.  There is enough to dismiss this story.  Clearly I don’t take it literally. However these three objections I raise are minor points to the story. The germ of this story lies in the relationship between God and humans.  The Bible is about relationships and in particular ours with God and how that affects others.  The interpretation and insight I will offer to you is supported by the stories that follow Genesis chapter 3 – the stories of Cain and Abel, Noah and the tower of Babel.  Each one of those stories is about our relationship with God and God’s with us. Genesis 3 tells us something very important. The story uses traditional images. The slithering snake represents slyness and sneakiness. The tree is a rich metaphor for life, family relationships, or other things that are explained by a root and branch system.  The tree in the Garden of Eden represents life and knowledge in god-like proportions.  In Genesis 2 verse 9 we read that the LORD God made to grow every tree that is pleasant to the sight and good for food, the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil. And a few verses later humans are told not to eat of the tree of the knowledge of good … , for they (you) shall die. [Gen 2:17] This story is to be taken for its message not its detail. The plain meaning of this story is the Word of God. This story is full of imagery. What happens is that this man and woman, representing humanity, decide to know about life and death, good and evil.  They choose to go against the wisdom of God, and in doing so they become aware of themselves.  They see their nakedness, they uncover their fears, they unlock their jealousies and close the gates to a life of harmony with nature and God. The man and woman cover their bodies as they recognise the nakedness of their fears and jealousies. They must cover themselves. That is, they must not let people see their true self with its fears and insecurities. This means they are alienated from their very selves. You know we are like that. We have our masks and pretences that hide the real self not only from others but also from ourselves. Then the man and the woman hide behind trees so God cannot see them! Yes, we too have our ways of running away and hiding from God.  Ours are a tad more sophisticated. Some of us are very clever and hide behind our knowledge, always keeping the question going with more thinking so we don’t have to act. We’re still working it out. Our intellectual rumination justifies our inaction. We hide from God by never stopping to think about God. Our busyness is the excuse for our lack of commitment to God.  Or we hide from God by our organisation. Our well organised services and controlled liturgies ensure that we remain in control. Of course our pretence of nice social behaviour helps protect us from the prying prompts of the Holy Spirit. Our alienation as humans is most evident in our putting the blame on others.  All this is symbolised in the man and woman sewing fig leaves to hide their nakedness, their hiding from God in the forest and when confronted by God the man blaming the woman and the woman the snake. Oh, what a common human scene. The man says to God,  “The woman whom you gave to be with me, she gave me fruit from the tree, and I ate.”   The woman replies, “The serpent tricked me, and I ate.”  [Gen 3: 12,13] I love the man’s response for it implies that it is really God’s fault for giving him the woman!  Do you see that in these actions and exchanges we see humanity’s deep seated alienation – our separation from God and others.  No wonder when we reject God we end up as alienated people fearing and fighting each other. Read or listen to the media through this lens and you will see Genesis 3 re-lived. This is an alienated world. ‘The Asians are taking

Humanity’s Responsibility:  Creation 2. Genesis 1: 26 –31; 2: 4 – 25  (Psalm 121) Created in the image of God carries two responsibilities. Something happened at last Monday’s Taizé service.  We came to our time of meditation. We had read Psalm 121 and had received a short reflection on the psalm.  I began to meditate noting the time as I usually do. As leader I manage the 8 – 10 minutes of silence. What happened next was that I was caught up in Psalm 121 where the psalmist highlights that God who cares for us God the creator of the world.  My mind instantly turned to being created in the image of God.  I saw that God was all-sufficient for our needs. These weren’t new thoughts. I have taught and preached these truths for years, but at that moment the truth of being made in God’s image was irrevocable. I was God’s creation and God was all-sufficient. This knowledge has been strongly with me this week. You see I have been a little anxious of late. I don’t know what the best word is to describe how I have been feeling, but anxious is sufficient for the moment.  In Monday’s meditation I was convicted of God’s sufficiency for me.  Now there is another side to this little epiphany I had. I came back to my surroundings got up and lit a taper and prayed. Normally we sing O Lord hear my prayer after lighting a taper. The pianist was a bit slow. I looked at the pianist – she shall remain nameless – and I struggled to get her to lead us in song. I was getting that look. Unbeknown to me I had truncated our usual 8-10 minutes time of silence to 1 minute.  It took a good few minutes of the service before I realised what had happened.  I had been completely lost with the Holy Spirit for a few seconds. I tell this story for two reasons. At one level it reminds us that we can knowing about God is not the same as knowing God.  We can know the things of God and yet not allow the Spirit to weave them into the fabric of our lives. That blessing came to me last week. I can just thank God for it. The other lesson for me is the recognition of what it means to be in the image of God. To bear the image of God means we are close to God. In being close to God the light of God’s love strikes us and reflects off our lives. When light, heat or sound strike a surface they are cast back, unless that surface the light strikes is dull, rough or absorbent. When light falls on an object the object is lit up and reflects the light. Sometimes the reflection is a likeness and an image. This physical law has much to teach us spiritually.  Reflection depends upon the quality of the surface. A bright, smooth and even surface will produce a clearer reflection. Correspondingly an uneven, dull and absorbing surface will reflect poorly.  The other thing to remember is that an object that reflects no light cannot be seen.  Now transfer these general laws of reflection to our relationships.  If we don’t reflect the affection of others, if we don’t reflect or return their conversation, we won’t be seen. There is a difference between seeing a person so not to stumble over them, and seeing a person to engage with them.  The reality is if we reflect the attention we receive from others then we will become healthy social beings. If our surface of our lives absorbs all attention and holds on to what comes our way and does not return the social interchange, then we will have a very limited set of relationships. All this of course applies to our relationship with God. If we simply don’t reflect the rays of love that come from God then we will not be.  If we simply absorb God’s blessing and do not reflect that blessing then we will have no relationship with God or with God’s people. At best we will have a very limited relationship. So it is important that we keep the ‘surface’ of our lives clean, smooth and reflective so that we reflect the image of God, are seen and are a blessing to others. God’s love will light us up when our ‘surface’ – our life – welcomes God’s light and reflects it.  Our first responsibility as humans is to do our part in preparing ourselves to be present in the presence of God.   Our first responsibility is to nurture our relationship with God. In some sense my experience last Monday night is an example of preparing oneself to receive and reflect God’s light. Although I was leading that service I was also entering into it and opening myself to the possibility of God healing me. The second responsibility we humans have is to care for creation. The two Creation Stories in Genesis make that abundantly clear.  The words dominion, subdue, till and keep the earth along with naming the creatures of the earth tell us so.  Now the Bible uses words and concepts that do not resonate with us. We live in a democracy and Biblical writers lived with rulers. The Bible uses the concepts that relate to a king’s rule. However they understood that a king had the responsibility to ensure peace, prosperity and blessing for his subjects. Of course there were and are bad selfish rulers as also with democratic leaders, but the assumption in the text is that the ruler will create well-being for the people. So it is easy to understand that our God-given responsibility is to be stewards of the earth. This becomes clearer when we reflect on humankind’s dominion, subduing and naming of the animals and plants. Our relationship with animals provides a helpful example of what this might mean. In thinking about this

Receiving humanity? – Genesis 1. Genesis 1:1 – 2: 3  (Psalm 8) The Image of God defines humanness! What is humanity? The 18th Century English poet, Alexander Pope, wrote; ‘To err is human, to forgive, divine.’  Pope is the second most quoted English writer after Shakespeare.  Was he right in saying that to err is human?  We commonly talk like that. We describe our failings as displaying our human nature. The saying, ‘I’m only human!’ is not uncommon. But are we correct with this common definition of being human? More importantly what does the Bible say, or more precisely what do the early followers of God say? Or should we say, ‘What did God say?’ The Bible says that God spoke saying, Let there be light and so began Creation with God’s spoken Word. There is insufficient time to provide a detailed explanation of the Creation stories in the Bible. However we can note that the creation stories tell us two fundamental things:  God created everything and humankind was special. Genesis tells us why God created us, what our task is and how well humankind responded. I essentially read the Scriptures as God’s revelation given through humans to us. That means I don’t take it literally, but I do take it very, very seriously as a statement of truth for us. The essential truth about humanity is that God created us in God’s image. God says in Genesis 1, “Let us make humankind in our image, according to our likeness … .”   So God created humankind in his image, in the image of God he created them male and female he created them. [Gen 1: 26,27]  The words, image and likeness are complementary words reinforcing the sense that we are meant to represent God’s likeness in our living. I want to focus this morning on humankind bearing the image of God. The lens through which we read this Biblical statement will lead to different interpretations. People in Western society, like us, generally read this story through the lens of Western culture’s understanding of identity. We define ourselves as autonomous, freethinking, self-made persons making individual commitments to life. We would say, ‘I am who I am’. On the other hand there are cultures, which are more community minded and see their identity in relation to their community and its people. In the West the individual is valued above the community and in other parts of the world the community is valued above the individual. So Westerners read Genesis and claim that the image of God is in the individual, and other cultures would understand the image to be in the group. Community played a far more important role in the Bible than it does in our Western culture. The Bible speaks of people being part of a community and in particular the community of God. What is important is the well-being of the community and where the well-being is good so is the individual healthy. The Bible speaks about the person being known by their fruits. In other words the value and authenticity of a person is revealed in how they conduct their lives in relation to other people. In our Western culture we speak of the interior life as the authentic person. The Bible would describe the authentic person as one who lives justly with others and cares for the whole group. Therefore the image of God is borne by the people. So the first issue we must think about is, how do we understand what it means to be human? Is being human being an autonomous individual claiming our own freedom and creativity; or is being human about how we live together in the community? This is a challenge for us Westerners. Does individuality or community inform our identity?  Autonomous individuality will lead to a higher degree of selfishness and community will lead to a higher degree of communal responsibility. I am not going to comment on our society today. However you might like to reflect on that with others. The second thing to consider is what we understand by the word ‘image’.  The word image is familiar to us today, but it is used so widely that the meaning has lost its sharpness. Image no longer assumes a likeness to the real or genuine thing. Today, a politician hires an image-maker; a job applicant dresses to create an image; and, a corporation seeks the right image through manipulation of the media. In these instances, image has come to mean the illusion of what something really is. In our desire to achieve a good image we end up distorting the essence of what is presented to achieve the end we desire. Dr Paul Brand, the orthopaedic surgeon who pioneered a new approach to treating leprosy in India, says that when he gazes at a nerve cell through a scanning electron microscope, he studies the image. He does not look at the neuron itself – it’s too small for that – but looks for a re-assembled image that faithfully reproduces the cell for him to see. In this instance the image enhances rather than distorts the essence of the cell. Similarly, photographers use the word image to describe their finished product. The photographer’s captured image of an object flattened out on paper or a screen may not fully express that object, but in the hands of a good photographer the essence is captured of the object or person. So what is the image of God? Firstly we must say we want to see something that represents the essence of the being of God. We certainly cannot look like God in a physical sense, for God is invisible to the human eye.  Human understanding of the image of God has changed with our culture’s emphasis or value system. For example, the Enlightenment period understood the image of God to be reflected in the human ability to reason. Pietism identified it as the spiritual faculty in humans, Victorians located it in

People Matter: Colossians 5. Acts 19:21- 29, 35 – 20: 4 and 15:36-41;  Colossians 4:2 – 18 People matter. They always do regardless of the organisation or business. People make things work. People make the difference in life. People must come first – their well-being and their gifting. Without healthy maturity and invigorated gifts the community will flounder. One cannot read Paul’s letters and not get that people matter. This final chapter in this letter to the Colossian Christians is all about people. Ten names are mentioned and some instructions for prayer. These apparently simple greetings carry a rich story. These ten names tell the personal story, the partnerships and the different contributions that form part of the fabric of the Church. Without them there is no Church. It is not unlike our church – your church. The back story of this church is about the faithful lives of people. This farewell section begins with an instruction to devote oneself to prayer, being alert and thankful. [4:2] The focus of prayer is quite clear. They are to pray for their ministers, who are praying for them. They are to pray that God will open doors, because the Gospel cannot grow without God acting first.  The whole purpose of the church’s work is to make clear what God is doing in the life, teaching, death and resurrection of Jesus the Christ. If this is the reason for the church’s existence then it follows they the believer must work at being thoughtful, gracious and ready to explain their faith. [4:2-6]  Let us hear these words of Paul again. Devote yourselves to prayer, keeping alert in it with thanksgiving. At the same time pray for us as well that God will open to us a door for the word, that we may declare the mystery of Christ, for which I am in prison, so that I may reveal it clearly, as I should. Conduct yourselves wisely toward outsiders, making the most of the time.  6 Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer everyone. [4: 2-6]  In this final instruction and encouragement to these young Christians at Colossae Paul reminds us of the important truths of prayer, dependence upon God, the partnership we have with each other and God and the responsibility to make it happen. We must not forget that evangelism is to Church growth as oxygen is to fire. Without oxygen the fire dies and without evangelism the Church dies. Let the membership of Leighmoor reflect on the teaching of this letter.  How much time do we give to prayer? Do we pray that others might come into a loving and transforming relationship with Christ Jesus? (Or, do we pray more for our own needs?  Where lies the emphasis in our prayers? ) Do we think about making the Christian message clear? Is our church life more about what we can get than what we can give? I know I fail on these points. I know that without a focus on what we should be doing we will simply go backwards. Remember our mission statement that we have agreed to in council and in our silence.  Helping People into a Living Relationship with Jesus Christ. How much time do we give to preparing ourselves for our conversations with others. Let us ponder this for a moment. Someone has raised in your group or family or friends – some point about Christianity. Do you remain silent? Or do you say I don’t know. Or do you agree with their cynical analysis of the church. What do you say?  You might not be able to respond the first time, but have you ever gone away and reflected on that conversation and thought about how you would respond more positively. Reflect upon those conversations and questions and begin to develop some thoughtful responses. When people tell me how bad the church is I often agree with them.  Often the best way to address these questions is to make an ‘I statement’; i.e. this is what you believe.  My usual response runs like this.  “I know the church and I can tell you how messy it is, but I’m in it because the message and messenger is so great I couldn’t live without the meaningfulness and Christ in my life.” The writings of Paul have presented some significant metaphors for the Church and not least the notion of the Church being like a human body, where each part works together to make the whole and each part is as important as the other. 1 Corinthians 12 provides us with this metaphor. In these final sentences of the Colossian letter ten people are mentioned witnessing to the network of relationships that go to make up the Church and God’s mission. Tychicus is a companion of Paul who is entrusted with delivering the letter to the Ephesians. [Eph 6:21]  He is described as a beloved brother and a faithful minister of Christ’s. But most interesting is that Tychicus is entrusted with the task of providing personal news about Paul. To be someone’s ambassador is always a privilege and it speaks of an intimate relationship. Onesimus, the runaway slave, is a member of the congregation at Colossae! We can read all about Onesimus in Paul’s letter to Philemon the slave owner of Onesimus. Paul refers to Onesimus as a faithful and beloved brother, who is one of you, not as a slave [4:9]. That speaks volumes about Paul’s theology and God’s grace. The three Jewish men are mentioned, Aristarchus, Mark (the writer of the Gospel according to Mark) and Jesus Justus.  Aristarchus shared the dangers and the deprivations of being a co-worker with Paul.  In Ephesus an angry mob attacked Paul, Aristarchus and Gaius. [Acts 19:29]. When Paul was imprisoned and taken to Rome Aristarchus went as his personal servant [Acts 29:2]. Aristarchus was a loyal friend and companion to Paul and suffered with Paul. The

Counterbalance: Colossians 4. Mark 10: 41 – 45; Colossians 3:18 – 4: 1 People talk about having a balanced life. Sometimes to achieve this you need counterbalance: a force or influence equalling and countering another. We find many examples in life. A counterweight is an equivalent counterbalancing weight that balances a load. The counterweight’s purpose is to make lifting a load more efficient. A counterweight is used in elevators and cranes. The same applies to motor engines. We drive cars that have finely balanced engines. This is achieved by placing counterweights on the crankshaft. Counterbalancing also happens in human history. The Jesuit movement in the Roman Catholic Church counterbalanced the German Augustinian monk, Martin Luther, who was successfully attacking the power of the Pope and the Roman Catholic Church. I am sure we could go on and find many more examples of the usefulness of a counterbalance. Understanding the importance of counterbalancing helps us understand how we can apply the truths of the Gospel to our daily living. Many feel more comfortable with a simple code of what is right and wrong, but unfortunately life is more complicated. What might be right in one context may be wrong in another. There is the classic case of the commander of a British naval vessel. He had survivors from a torpedoed merchant ship in the water and underneath was the enemy submarine, which had sunk the merchant ship. What does the commander do? Does he let the submarine get away and destroy more ships and lives, or does he destroy the submarine and in the action kill the British sailors in the water? If we trawled through history we might find a few examples of how a few have been sacrificed for the greater good. That’s is not an ethic we should easily adopt. It is a very dangerous ethic. We don’t have to face such dilemmas, but how we apply the Gospel’s ethical principles of love and justice is not always straightforward. There is some adaptation required. Paul in writing to the Colossian Christians is presented with a difficulty. Paul has commended the Colossians for their faith demonstrated by their love, which is grounded in the hope they have in God’s future. He has argued that as created beings made in the ‘image of God’ they bare the stamp of God upon them, albeit that the image is tarnished. That is true for all of us. It is equally true to say that in some of us ‘the image of God’ is so tarnished we hardly recognise God’s image. If I take the metaphor a little further and say that sometimes the silver is so tarnished that the object looks black, leaving you in doubt if it is silver! I had a case like that the other day. I ended up boiling the object, a beautiful silver Arabian knife and sheaf in water with bicarbonate of soda and a little vinegar. It came up beautifully. I sometimes think some humans could do with a little treatment like that! Paul reminds us that through the life, death and resurrection of Jesus we have a pathway to God. Along the road with Jesus the tarnished ‘image of God’ is being cleaned up. The love of God in Christ Jesus transforms us so that once more we bear a restored ‘image of God’. One of the consequences of becoming more like Christ Jesus is that we transcend all differences. No longer do our differences of social status, race and gender matter. This is a wonderful thing that liberates us from our prejudices and fears. I was brought up to believe that black people were dirty and should be kept separate. I don’t think my parents said so and certainly my father said the opposite, but stepping outside the door of our house I witnessed the separation of races and the unequal treatment. I acquired the attendant fears and prejudices. I remember clearly the occasion when my primary school principal said to us grade 5s that we had to work hard so black people didn’t take our jobs. I inherently knew this was wrong, but I couldn’t articulate my feelings. I just knew it was wrong. The obvious application of the Gospel was that a black person was my equal, but the law of the land said the opposite. It took a while for me to get my head and heart around that. There came a point in time when I deliberately and purposefully broke some of the laws of the country through my relationships with Africans. I wonder what Paul thought? He ended up saying that in Christ Jesus there are no boundaries between us humans, but Christians had to deal with the common ‘household rules’ of the Roman society. Those rules recognised the hierarchical structure of society. The Emperor at the top followed by Senators, the officers of state and finally the household, which was under the husband who ruled over his wife, children and slaves. How did Paul apply the ethic that in Christ Jesus there is no male or female or slave and free? Paul has to help his fellow Christian brothers and sisters apply the Gospel ‘household rules’. Roman society’s ‘household rules’ were commonly found in non-Christian writings of that period. They basically named the husband or man as the head of home whom others must obey. Paul had no power to change this structure in society, yet he believed that there no difference existed between male and female, slave and free. Christian had to live in their world. How did they do it? What Paul does in the letter to the Colossians is to counterbalance the hierarchical power-structure of the ‘household rules’ with the lordship of Christ Jesus. Jesus, the Lord of life, balances out the lordship of humanity. Secondly, empowering the female, children and slaves to take responsibility for their own actions counterbalances the patriarchal power of the male. Thirdly, but not least, the coercive power of

The Christian Check list: Col 3. Matthew 5: 21 – 42; Colossians 3: 1 – 17 Check lists are important and helpful. It saves us trying to remember everything. We turn to them to check what is the next thing to do. I use them a lot. I use old envelopes with my checklist of things to do. I use a prayer list in my devotional books. Pilots have a checklist to see if everything has been attended to. Checklists can be like a set of guidelines to ensure that we have covered everything or whether we are meeting the safety standards required. Now we may think we don’t need a checklist in our faith practice, but we do. Paul provides us with a checklist and also provides us with the pastoral and theological reasons for the checklist. There is a great danger in thinking we don’t need to check our practice. It is so easy to get into a pattern and think that the pattern is enough. We have patterns in the church. We take them for granted seldom reflecting on them. We had that pattern of Sunday school, Confirmation Class and the Confirmation service. We dressed up. It was a big thing. It was like a graduation. In fact many treated it like that.  We were full members and we didn’t need to go to Sunday school any more.  What next? Things changed. Some of us got involved and more of us got less involved and less committed. We were all wrong about Confirmation. It wasn’t a graduation. It was the beginning of being an adult Christian. Confirmation meant we stopped being a Christian-child.  Now the Christian life is filled with dangers as Paul points out to the Colossian Christians. Those dangers include challenges and compromises. Being a Christian might put us in a position of persecution. Or we could let our culture and our interests distract us and compromise our faith. Losing our living relationship with Christ can be as simple as just falling into a series of Christian habits. We’re comfortable and we just go a long with the flow. In the process we don’t grow and increasingly miss the point of the Faith. Paul knows that we can miss the point and miss out on God’s transforming and healing love. Paul cares and Paul provides us with a checklist. Paul began his letter to the Christians at Colossae commending them in their new faith that was evidenced by their love for each other. Their faith and love was grounded in their hope of God’s future. God’s future helps us live life today. Brian Wren’s song, There’s Spirit in the Air, expresses the same thoughts in the line living tomorrow’s life today.  God’s future shows how to live today. That’s why we pray the Lord’s Prayer saying, your kingdom come, your will be done on earth as it is in heaven.  Paul encourages the Colossians to keep their focus on Jesus. He reminds them who Jesus is. Jesus is the head of the Church, the Lord of Life and Jesus embodies the presence of God as no other person does. So Paul says what John’s Gospel says; In the beginning was the Word (that’s Jesus), and the Word was with God, and the Word was God.  He was in the beginning with God.   All things came into being through him, and without him not one thing came into being. [John 1: 1-3] That’s what Paul says.  Jesus is the co-creator, the Redeemer of the world and he is overall. Not only is Jesus over all life, Jesus holds this world together. [Col 1: 15-20]  Remember last week I said that ’you’re going where you’re looking’. If we’re looking to God that’s where we’re going. Paul’s checklist in chapter 3 has three instructions and Godly reasoning. He writes; ‘You must put to death earthly desires such as sexual immorality, indecency, lust, evil passions and greed … ‘. [3:5] Then he says we must get rid of all such things—anger, wrath, malice, slander, and abusive language from your mouth. [3:8]  Finally he says they must clothe themselves with compassion, kindness, humility, meekness and patience. [3: 12] Paul has mentioned 5 vices, 5 emotional responses and added 5 virtues of the faith. Consider these lists and see their relevance to us today. We live in a world today where the notion of sexual chastity is basically excluded from our thinking. In the Roman world the common view was that sexual desires should be satisfied. Some religions deliberately included the sexual act in aspects of worship providing temple prostitutes. Certainly it was generally accepted that sexual desires should be placated. In contrast the Jews’ and Christ Jesus followers practised chastity for both male and female. The 5 vices speak of a self-centred life. These vices are often satisfied at the expense of others. A snap shot of our media, films, entertainment all point to meeting our desires and self-interest. Sexual practice is openly accepted and seems to form a necessary part of any supposedly good book and film. We shamelessly denigrate people. Our politicians turn it into an art form. Our commercial world is largely motivated by personal gain and greed. Our education system unwittingly supports this with the emphasis upon ‘our rights’ at the expense of ‘our responsibilities’.  The Church is not excluded. It has supported our culture’s individualism by individualising salvation.  The church presents the salvation of God as a personal thing when the bible clearly sees salvation as a communal thing.  To be God’s follower requires us to be involved with others in praise and love – in community and service.  It is no wonder that to curb this self-interested pursuit our politicians have enacted laws that limit the amount of slander and vilification we may make against others. Yet there aresignificant people who want a freedom to say what they like. The Christian response contrasts with the world’s. Sexuality is to be enjoyed in the

Going where you are looking: Colossians 2. Colossians 2: 1 – 23 Robert Louis Stevenson’s, Treasurer Island, is a great tale. At the centre is a mysterious map with secret codes directing the treasure hunter.  The path to the treasure is strewn with many dangers.  That’s the stuff of many adventure tales. Strangely Stevenson’s tale may help us understand the Colossian letter. There is the mystery of Christ and the great treasure of knowing Christ, and the Christian path is strewn with danger especially if one doesn’t strictly follow the map. Paul virtually uses the image of a treasure map in chapter 1 verses 25 – 28. He speaks of the Word of God being hidden for ages and generations, which is now known to us through Christ Jesus. Jesus has unlocked the treasure chest so to speak. Paul wants the Colossian Christian to understand the mystery of Christ Jesus, so they can enjoy the hidden treasure. Now you may be wondering what is hidden and what is the mystery? The first Christians lived in a world of power and influence. There was the Emperor’s absolute power. The Emperor disposed those who opposed him. They were stripped of their clothes, naked they were whipped and nailed to a cross to die slowly. What a demonstration of power.  In this context Christians were saying that Christ Jesus has destroyed the power of this world and is Lord of all creation. Yes, all of it – the Emperor as well. Christ Jesus is Lord!  That s eemed absurd to non-Christians. Paul writes to the Corinthian Christians saying that the Cross is foolishness to those who are perishing and the power of God to those who are saved [1 Cor 1: 18]. Paul recognises the absurdity of the Christian claim. Even today the notion of the Cross is foolishness to the wider community. Some religions find it utterly insulting to say that God died on the Cross, because God doesn’t suffer as suffering belongs only to humans. Sadly some Christians try to explain the Cross away and focus on some other aspect of the Christian story.  For some it is the teachings of Jesus and for others it is justice. Now these thoughts really take us back to our text.  You see the Colossian Christians were being distracted. Yes, they had demonstrated their faith in Jesus through their love for others, which was grounded in their hope in God’s plan.  That was the theme of last week’s sermon based on Colossians 1.  But in a few places we saw hints of the Colossian’s faith being threatened. Now in chapter 2 it becomes quite clear.  In verse 8 Paul warns them not to be captivated by false philosophies that take them away from Christ Jesus. In verses 16ff he warns them against following pagan practices, religious rites and Jewish food laws that lead them away from Jesus. There is always a risk that Christians will be distracted by their culture’s values and beliefs. For example, the Colossian Christians were distracted by their Greco-Roman culture’s view that one needed to escape from this world to the perfect one above, through ascetic practices such as strict food and drink laws.  This is not surprising. Indeed even today some very sincere Christians are being distracted by our world’s materialistic, individualistic and rationalistic beliefs and values. And other Christians shelter behind strict rules or unreflected understandings about gender orientation. Now Paul argues that any reliance on their culture is wrong. His argument is that Christ Jesus meets all our needs because: the fullness of God dwells in Jesus [2:9; 1:19]; Christ Jesus is the head of all powers and authorities [2:10; 1:17]; when we accept Jesus God accepts us and we become part of Christ and God the Holy Spirit begins the transformation of our lives – we are forgiven and God looks upon us as forgiven / reconciled [2:13;  1:20]; we are no longer of this world but belong to God’s world [2:20]; and we share in the Resurrection of Jesus [2:12]. Because Jesus is Lord and Creator of all and we share in Jesus’ life, death and resurrection, we are not subject to anything else.  We are only subject to God who has revealed himself in Jesus [1:15; 2:9]. This points us to the amazing freedom we have in Christ Jesus. In following Jesus we enter his life and his life transforms us. Consequently Paul asks this question of the Colossian Christians: If with Christ you died  to the elemental spirits of the universe, why do you live as if you still belonged to the world? [2:20].  So why did they? The same question to us would go something like this. ‘If you have accepted Christ Jesus as your Lord and Savour, why do you continue to trust the things of this world?’  And why do we? At times I am disappointed and surprised to find Christians thinking they are not ‘good enough’ for God. They don’t take seriously the forgiveness of God, nor their new status as an adopted child of God [John 1: 12]. Now I have been speaking about  .  The treasure is Christ Jesus himself, in whom all the treasures  of wisdom and knowledge exist[2:3].   That little song, Seek ye first the Kingdom of God and all these shall be given to you, says it all.   In Colossians chapter 2 Paul re-iterates the importance of looking to Jesus only. He writes; For I want you to know how much I am struggling for you, and for those in Laodicea, and for all who have not seen me face to face.  I want their hearts to be encouraged and united in love, so that they may have all the riches of assured understanding and have the knowledge of God’s mystery, that is, Christ himself,  in whom are hidden all the treasures of wisdom and knowledge. [2:1-3] Now Paul’s point is extremely valid. I want to use the metaphor of steering-with-your-head to illustrate

Faith, Love and Hope in Christ. Luke 10: 25 – 37; Colossians 1: 1 – 14 The letter to the church in Colossae provides us with a marvellous insight into Christian Faith.  The opening paragraphs contain a rich lode of spiritual gold. They contain the treasure and truth of the Christian life. Understand them, apply them and you have the Christian Faith. One way of seeing these opening verses is through the metaphor of a new plant in your garden. You’ve been given a new plant that you are told will grow and multiply and make your garden beautiful.  You trust your friend and put into action what is suggested, motivated by the hope of a prettier garden. You plant it and nurture the plant. It grows and multiplies slowly but surely. And truly it does beautify your garden. The plant bears the promised fruit of delightful flowers that enrich your and others’ lives. We have trusted our friend, planted their gift and with hope we anticipated what it would do. We were motivated by the hope of a beautiful garden our reliable and loving friend promised us. Paul’s letter to the Colossian Christians is in the style of letter writing of the day, but with significant differences. His greeting contains a blessing and an assurance from God, which is guaranteed by him being an apostle – one who is sent from God. Then Paul offers a prayer. Firstly, he starts with thanksgiving.  Secondly, he prays for the Colossian Christians asking God to nurture their growth in ‘wisdom and understanding’ [v.9].  His thanksgiving prayer uses three key words – faith, love and hope – that are found elsewhere and especially in that famous passage from 1 Corinthians 13, the hymn of love, which is the favourite for marriage services. So let us consider this text by focusing on faith, love and hope. Let us do so by noticing their relationship to each other and their order. The order of the words, faith, love and hope, presents us with an insight worthy of our attention. Paul writes; we have heard of your faith in Christ Jesus and of the love that you have for all the saints, because of the hope laid up for you in heaven. [Col 1:4,5] The logic of the order and the grammar tells us an important truth about the Christian life.  It tells us that our Faith in Christ Jesus is expressed in Love and based on the life, death, resurrection and future of God revealed in Christ Jesus.  So the Christian life is a life of faith expressed through love for others. The Christian life is grounded by the hope that whatever may happen our future rests with God. Let us reflect on each of these three key words faith, love and hope. Faith in Christ.  The common meaning of ‘faith’ is that one believes in something or someone and that faith orders your life to some extent. When we speak of someone’s faith we are speaking about their orientation. They have faith in that or this. They believe these things. It is helpful to distinguish between faith and belief. Belief refers to a set of ideas or statements about someone or something. Belief is an intellectual process. It resides in our head. We can articulate our beliefs. However do we have faith in our beliefs? I want to draw a distinction between faith as a set of beliefs and faith as trusting and living. Faith can refer to a set of beliefs we have or faith can refer to what we trust in. Belief is an intellectual process and trust is an emotional commitment.  You might believe that someone can do something, but do you trust them to do it?  Once we move from faith as a set of beliefs to faith as trusting in those beliefs we have moved up gear. When we start trusting someone or something we enter into a new relationship with the person or object. The letter to the Colossians does not speak of the recipients’ faith about Christ Jesus but their faith in Christ Jesus. The preposition ‘in’ is significant. It expresses the sense of entering into something, being involved and a follower. I might believe that Jesus is the Christ, that he died and he rose from the dead and is divine, but it does not necessarily mean I trust Christ Jesus; that is, I live my life by Jesus’ standards. What distinguishes faith as belief and faith as trust are the consequences of my belief. And that is precisely what Paul focuses on here – the consequences of the Colossian Christians’ faith.  Paul has heard about their faith in Christ and their love for others. Love in Christ.  Love is not seen here as being separate from faith in Christ. Faith and love are inseparable. Paul acknowledgement of the Colossian Christians’ faith rests on the fact that lives bear the fruit of Christian love.  He isn’t thanking God for them being members of the Church in Colossae, but thanking God for the fruit of their faith.  In verses 4 – 7 Paul twice refers to their love and mentions they are bearing the fruit of the Gospel.  The gospel … is bearing fruit among yourselves … .   This you learned from Epaphras, our beloved fellow servant. … he has made known to us your love in the Spirit. [Vv.5 – 8] Faith describes my life from the perspective of its orientation. When I talk about my beliefs I am talking about my orientation; that is, what matters to me and what drives me.  Love describes my life from the perspective of its effect on others. Love is necessary to Faith as oxygen is necessary to breathing.  You can’t breathe without oxygen neither can you be a Christian without loving others. The 1st letter of John makes it quite clear when the writer says; Beloved, let us love one another, because love is from God; everyone

A Gift Received: A Gift Given to receive God’s gift is to pass on God’s gift 1 Samuel 1: 1a, 2 – 28. God’s gifts are to be passed on. They are to be shared until others have as much of the gift as we do. They may even have more of God’s gifts than us in the end. This is completely opposite to what we commonly understand about gift giving. You give me a gift and it is mine to do what I wish with it. What is given to me is mine. I might let you share it, but it is to come back to me. The gift received is a gift possessed.  A child loves to receive a gift. They reflect our natural instinct. ‘What is mine is mine’, they say.  Nevertheless we encourage them to share.  We encourage them to give. When we analyse our gift giving we realise that it comes very close to being an exchange of similar priced goods. When we receive a gift we feel obliged to return a gift.  But it is not the same gift. It is same only in proportion to the one received. A larger gift might embarrass our friend. This gift-giving thing is problematic. It’s not wrong,  just problematic. We find it hard to accept another’s gift without wanting to do something in return. So on the one hand we treat gifts as ours to keep and do what we like with it, and on the other hand, we find it hard to receive a gift.  The subtle and fundamental difference is that God gives us gifts that we cannot reciprocate with any equality. All God asks of us is to pass the gift on. God wants us to receive the gift and give the gift to others that they might benefit from it as well.  As much as our wisdom indicates that it is better to give than receive, we are very good at ensuring others don’t just give but receive back as well. I wonder if we don’t need to learn a little more about just receiving gifts?  But let us press the pause button on these musings and turn to our story. She left him there for the LORD. [1 Sam 1: 28]  How moving is that? She, Hannah, left him there for the LORD.  Yes, it is Hannah who leaves her newly weaned child in the sanctuary with Eli the priest. This is Hannah’s first born. This is Hannah’s first child after years of being childless.  God’s gift to her of a child she gives back to God.  Of course she had promised that. She is keeping her side of the bargain. This must astound us. Would we do that? Let’s us remind ourselves of the story again. Hannah is one of two wives of Elkanah. She is much loved by Elkanah, but is childless. Now for a woman to be childless in those days was a great shame. It lowered her status. A woman in our Western world up until the 19th Century would have had a diminished status outside her father’s or husband’s status and the children she bore. Certainly for the landowners having a son was essential, otherwise the property would go outside the family. How much more in ancient times, as in some parts of the world right now, did a woman’s status depend on her being married with children? Hannah is childless. Naturally the ancient text blames her – the Lord has closed her womb [v.6]. They knew nothing about the importance of the sperm’s motility or the timing of impregnation.  It was not a man’s fault but a woman’s fault that she was barren. But the story has a certain charm. Elkanah says to his disappointed and saddened Hannah, “am I not more to you than ten sons?” [v.8] Elkanah loves Hannah as his double portion given to her to sacrifice at the Shiloh sanctuary indicates.  Hannah does not lack her husband’s affection. She lacks the one thing that gives her status and dignity – a child and in particular a son.  As a childless wife she has little worth in the eyes of her society. Hannah carries her suffering to God. She bargains with God. ‘Please give me a son and I will dedicate him solely to you’, she bargains with God. [v.11] This bargaining with God is not uncommon in the Bible. We find Jacob, Abraham and Moses bargaining with God. It is not uncommon with us. Who of us has not asked for something and offered something in return to God. We’ve used the language of ‘if you give me this I will do that’.  Bargaining with God is neither right nor wrong. It is part of the spiritual journey with God. It reflects our desperation and helplessness in the face of great adversity. It reflects the graciousness of God who journeys with us, leading us into God’s future.  To bargain with God is not the problem. The problem lies with our integrity with which we approach such bargaining. The wrestling with God is a legitimate part of the spiritual life. The wrestling and the argument with God is what helps us grow in our understanding of self and God. The problem with our wrestling with God is that we are so one sided in how we see things, and so unclear about the nature of God. By all means wrestle with God, but don’t rush to conclusions. Take time to take counsel with those who have gone before you. Take Hannah’s example. She enters the sanctuary. She did not absent herself. She knelt and prayed. Her prayers were formed out of her deep pain, embarrassment and sense of loss. She was a loved woman, but in the eyes of her society she was worthless – a barren woman. She couldn’t really articulate her prayers. We never can when we pray out of deep despair.  So she moves her mouth but the words

The Urgency. 2 Kings 5: 1 – 14;  Luke 10: 1 – 20 A father tells the story of how his teenage son had become seriously ill. For weeks he had been going to doctors and a specialist, all of whom had been puzzled by his symptoms. Finally he is recommended to senior specialist who put an end to the speculation. ‘Take him to the hospital at once,’ he said. ‘We’ll operate tomorrow.’ The specialist had discovered a brain tumour, which was removed with great skill and without lasting damage. Had they waited much longer it might have been too late. Something of that mood hangs over Jesus’ sending out on a mission 35 pairs of disciples. The sense of urgency bleeds through the sentences.  Talk of a plentiful harvest and a few workers heightens the urgency to gather the harvest in before it is to late. The imagery of lambs and wolves conveys the potential danger. The travelling light and the purposeful journey suggests there is no time to waste. The simple and decisive instructions to stay in one house instead of wasting time changing hosts leaves little doubt that the mission must be undertaken effectively and efficiently. The situation for the people is filled with risk. The warning is dire. This passage percolates with urgency.  Jesus has instructed his disciples to give the message and the warning so that people can be saved from a terrible disaster. We will no doubt feel uncomfortable with this passage. The lectionary editors left out the uncomfortable verses 12 – 15 about judgement. It is not surprising.  The lectionary editors do that kind of thing. I think they are motivated by a desire to domesticate the Bible. They like to portray the picture of a ‘loving God’. It is not the first time I have come across the lectionary editors sanitising the Scriptures – leaving out the hard bits. This is one of the reasons why I sit loosely with the lectionary. I think the lectionary editors left out the verses about judgement because they believed people shouldn’t be frightened into following Jesus.  I contend that they have missed the point of this passage. What is Jesus thinking about when he says to the people of Chorazin, Bethsaida and Capernaum that unless they change their ways they will suffer? Generally speaking Jesus doesn’t frighten people into following him. Mostly we see Jesus gently confronting, firmly shepherding, lovingly listening and pastorally responding to us at our point of need. So what is this bit about judgement and its frightening warning? To understand this account of the mission of the 70 disciples we need to rewind the story. Jesus came at a time when the people of Galilee and Judaea were looking for God’s Christ. They assumed that the Christ would be a great military king like King David, who would bring justice. They wanted the justice that would right the wrong and let the Jewish people rule themselves. Not surprisingly there were people who claimed to be the Christ – God’s king who precisely followed the script of military revolt.  However Jesus comes as God’s King and is a different kind of King. He comes and includes the Samaritans using a Samaritan traveller as the example of God’s most important law – ‘love your neighbour / enemy’.  Jesus comes to Jerusalem riding on a donkey, the symbol of peace, not a warhorse.  Jesus comes and dies sacrificially for the people.  This is the type of king Jesus is. He is totally counter to the general view that God’s king would be a military commander. Now just before Jesus sent out 35 pairs of disciples Jesus had asked his disciples who he was. He was near Caesarea Philippi [Mk 8: 22-31]. [Look at a map of Galilee] Now Caesarea Philippi was about 30 kms from the three small towns of Capernaum, Bethsaida and Chorazin that nestled at the northern end of Lake Galilee. Mark tells us that Jesus ministered in this area.  Jesus knew that his fellow Jews were restless and agitating for a revolution against the Romans. They wanted to correct Samaritans beliefs about God. They wanted punitive justice. They wanted to punish the Samarians for the wrong way they worshipped God and to throw out the Romans. They didn’t want peace – they wanted justice and believed military force would provide it. This wasn’t Jesus’ way. Where they wanted justice to get peace, Jesus said peace gets true justice. Jesus could see that a military uprising against Rome would not work.  Jesus knew that any uprising against the Romans would be ultimately brutally stopped. Jesus’ comment about ‘fire coming down from heaven’ is not meant to be taken literally but as a metaphor as to what would happen. Indeed some 35 years after the death and resurrection of Jesus there was a significant uprising in 66 – 73 CE/AD. Initially it was quite successful.  The Jewish rebel forces crushed the Roman Syrian army and massacred 6000 Romans. This shocked the Roman leadership, who sent in Vespasian with four legions and auxiliary troops. They crushed the rebels in Galilee – that’s where Chorazin, Bethsaida and Capernaum were – and destroyed Jerusalem and theTemple.  The most reasonable interpretation of the 70 missioners in Galilee was this deep and urgent concern of Jesus regarding the possible outcome of military revolt. Yes, they were proclaiming that the Messiah had come, but they were also showing a new way of being faithful to God. Hence his disciples were to go with a message of peace. Jesus’ foresight was justified as history proved. So the urgency and the imagery of judgement is not about getting people into heaven, but about getting people to see that God’s way brings a lasting peace for all. As I have repeatedly said, Jesus’ peace brings true justice. By the year 316 CE the Roman Empire took Christianity as its main religion. It was a battle that Christians won not by military