Sermons

God’s Inclusive Purpose  Isaiah 60: 1 – 6; Matthew 2: 1 – 12 Did God intend to have another religion or just expand the vision?  I went into the sailing shop this past week to buy a sailing hat. When I went up to pay there was a new person at the counter. The owner, whom I know, was possibly taking a break or on the water around Hobart. As he handed my credit card back he said; “You’re having some time off after your busy season?” I realised he had noticed my title ‘Reverend’ on the card.  I replied, ‘No, just back to normal.’  He quickly responded saying that it must be the Wisemen’s soon. I commented that he was spot on as it was Epiphany this Sunday. Then he remarked how some German visitors had expressed their amazement that the Australian churches have the wise men at Christmas time, whereas in Germany they celebrate the Wisemen’s visit two months after Christmas.  I said that the Germans are right.  The wise men were nowhere near Jesus’ birthplace at ‘Christmas’ according to the Bible. Our celebration of the birth of Jesus tends to telescope everything in a short time frame. It is liturgically helpful but historically unhelpful. That doesn’t mean that magi or wise men didn’t come from the east. It just means that we have to be more reflective to understand the meaning of all these events. So what does Epiphany Sunday stand for?  This story of the wise men’s visit tells us that the Gentile world recognised the importance of Jesus’ birth.  These wise men or Magi are Gentiles. They are most likely from Iran where the study of stars and planets was a developed practice.  The study of the stars combined the physical study of planets and stars – astronomy – and the interpretation of stars and planets and their affect on humans – astrology. What the wise men had observed were actual phenomena in the night sky. About 11 BC Halley’s comet came close to earth. There were three conjunctions of Jupiter and Saturn in 7 BC causing a single bright illumination in the night sky. Jupiter was a royal planet and Saturn sometimes represented the Jews. So this makes the Nativity star credible, although the notion of resting above the stable is mere literary licence. What most likely happened was that these men saw the phenomena in the night skies. They reflected and studied and came to the conclusion that the heavens pointed to the birth of a significant king. They concluded from their reflection that Israel was the most likely place. They then resolved to travel and search for this king to be born. They did the most obvious thing. They went to the royal house of Israel, King Herod. There they were pointed to Bethlehem. These wise men were rational and determined pursuers of truth. The heavens had shown the importance and they resolved to be part of it: a not uncommon human trait. Epiphany is the revelation or manifestation of Christ to the Gentiles. The magi / wise men are the first examples of the Gentiles coming to Christ.  The coming Christ meant the inclusion of the Gentiles as we shall see. Paul sees himself as the apostle to the Gentiles saying; This is the reason that I Paul am a prisoner for Christ Jesus for the sake of you Gentiles who have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel … . [See: Eph 3: 1-12]  To understand the full significance of the Gentiles inclusion we need to start the story at the beginning. Firstly, let us remind ourselves that Jesus was a Jew, as were the disciples and the first Christians. The Jews traced their history back to God’s call of Abraham and Sarah. The Creator God called them to form a new community beginning with their family. God agreed to bless Abraham and Sarah and their offspring forever if they followed God, and that Abraham and Sarah’s children and their children would be a blessing to all peoples.  In Genesis God says to Abraham and Sarah, “Go from your country …  to the land that I will show you. I will make of you a great nation, and I will bless you, …, so that you will be a blessing …  and in you all the families of the earth shall be blessed.” [Gen 12: 1-3] How could that happen? Abraham and Sarah began a community that pointed to God the Creator.  Abraham and Sarah had a son, Isaac, who in turn had Jacob.  Jacob’s name became Israel because he wrestled with God  [Gen 32: 27-28].  Israel had 12 sons one of which was Joseph. What followed was that during a major drought the family migrated to Egypt, the breadbasket of the world. Their brother Joseph was already there and had become a high official in the Egyptian government. God’s people found it very comfortable in Egypt and over stayed their welcome. They got caught up in slavery. 400 years later under the leadership of Moses, Miriam and Aaron the children of Israel with other slaves escaped [Ex 12: 38]. That escape we call the Exodus, which is remembered each year in the Jewish Passover. These escaped slaves became part of God’s Covenanted people – the Hebrews. They entered what we generally call today Palestine and settled there. They first lived in tribal groups, which were based on the 12 sons of Israel. Their leaders were prophetic and priestly figures. In time they wanted a king and Samuel the prophet and priest finally led them into a monarchy. From then on kings ruled the Israelites, while prophets worked at keeping the people faithful to God.  King David was the stand out king. King David became the model king for the Messiah figure.  (Of course Jesus didn’t fit the model of a successful military ruler and governor.)  

The Getting of Wisdom 1 Samuel 2: 18 – 20, 26;   Luke 2: 41 – 52 In a world where wisdom is scarce can I learn wisdom? The stories about Jesus’ birth and boyhood conclude with this commentary;  “And Jesus increased in wisdom and in years, and in divine and human favour.” [Lk 2: 52] Likewise the commentator in 1 Samuel says that the boy Samuel “continued to grow in stature and in favour with the Lord and with the people.” [1 Sam 2: 26] Both Samuel and Jesus grow in stature and wisdom respectively.  Wisdom and stature are not dissimilar things. Both Jesus and Samuel grow in favour with God and humans. It is true both did not enjoy the favour of those who protected their self-interest or exploited the marginalised.  Those who sought God and longed for justice saw in both these men the promise of God.  I am not suggesting that they were of equal stature. But both Samuel and Jesus played significant roles in promoting faith in God.  Samuel helped keep the people faithful with prophetic words and wise leadership. Jesus called people into the Kingdom of God and bridged the gap between God and all humanity.  Yes, Jesus’ ministry was the greater, but both were significant leaders for God. What they had was wisdom. Wisdom is not the same as acquiring knowledge and being clever about things. Wisdom is the ability to successfully use knowledge to address the situations of life. Wisdom is not about oneself, but about others.  William Wordsworth said, “Wisdom is often times nearer when we stoop than when we soar.”   Humility is a major factor in the getting of Wisdom.   The wise person does not think of themselves as better, rather they see others as worthy of their respect.  “The first key to wisdom is assiduous and frequent questioning. For by doubting we come to inquiry and by inquiry we arrive at truth.”  So said Peter Abelard, a 12th Century scholar and theologian. It is not surprising that Luke tells us Jesus was found by his parents “sitting among the teachers, listening to them and asking them questions. And all who heard him were amazed at his understanding”. [Lk 2:46f] Then we read that he went back with his parents and ‘was obedient to them’.   Three important ingredients for the getting of wisdom emerge here:  Jesus’ humility and discipline, his questions and his listening.  We find some similar characteristics in Samuel. The willingness to obey, listen and learn.  Wisdom is never matter of knowing a lot of things.  Wisdom is how we apply what we know to the life situations we face and  to what extent our actions are for the benefit of all rather than the benefit of self. Wisdom is also about judging rightly. Wisdom has an ethical content. We’ve already hinted at this in talking about wise judgements being for the benefit of others. To be wise is also about knowing difference between right and wrong.  I am deeply worried when I hear significant people talk about having made a mistake, when in fact they have acted unethically. And in the next breath they speak about all of us making mistakes. The implications is that we are no different to them. True we all have a list of mistakes we have made, but we all don’t have a list of unethical actions we have made. Acting unethically, immorally and criminally is not about making a mistake it is about the ethics, morality and criminality of the situation.  The wise person understands the difference between right and wrong – the truth and the lie. There is truth in the saying that wisdom is a gift of God. But I believe the gift is something we acquire or develop as we draw closer to God. We become wise especially when we learn from the life, teachings and ministry of Jesus. Wisdom is godly in that it is god-like for there is no greater wisdom than the wisdom of God.  To be wise we must know God and ourselves. But as we seek to be wise by being humble, listening, questioning, learning we also seek the wisdom of others.   We should remember that the knife of keenest steel requires the whetstone, and the wisest person needs advice. That is why humility is so important.  How sad when people neither seek advice or listen or ask questions. Edward Hersey Richards wrote: The wise old owl sat on an oak, the more he saw the less he spoke; the less he spoke the more he heard; why aren’t we like that wise old bird? We enter another year with dramatic changes in our weather patterns;  huge challenges regarding millions of homeless people; countries still warring and perfecting the arms race; politicians remain hell bent on preserving their own brand;  technology undermining the community spirit;  and, our circuses of sport and entertainment numbing our mental awareness. Therefore we must pray for wise leaders to emerge and seek godly wisdom. And we need wisdom in the Church. It follows that when one is seen to be wise others will respect and hold you in high esteem. The story of The Richest Man in the Valley [Stories for Sharing p. 118] may help us see these truths and how they may work out in our lives.  There was a wealthy lord who lived in the Scottish Highlands. He was more than richly endowed with this world’s goods and amongst his vast possessions was a stately mansion overlooking a beautiful valley. However there was evidence that he remained unfulfilled and was uncertain about himself. He lived alone and was possessed by his possessions, as one would be. In the gate lodge at the entrance to his estate lived John, his herdsman and gatekeeper. John was man of simple faith and deep religious commitment. With his family he was a regular churchgoer. John’s faith was evident in his daily living and regular

The Manger – A Signpost Isaiah 9: 2 – 7; Luke 2: 1 – 20 (I acknowledge with gratitude the work of Tom Wright.) If you try to point out something to a dog, the dog will most probably look at your finger instead of the object you’re pointing to. This is frustrating. The dog looks at the pointing finger rather than what is pointed at.  It is not uncommon for humans to be like that too.  They look at the pointing finger and not at the object.  A good example is the story of the birth of Jesus.  What do people know about the birth of Jesus?  Well there is a baby in a manger. It is the best known animal feeding trough in the world. It is depicted on Christmas decorations, Church buildings and pageants. And of course, the manger has a stable and animals. We all know that. And of course the Shepherds brought a lamb as present for baby Jesus like the Wisemen brought presents.  It’s all part of the Christmas scene: the stable, the manger, the animals, the shepherds and Wisemen.  In the background there lurks the innkeeper. Remember the innkeeper saying, ‘there’s no room in the inn’.  Some preachers followed that line making the point that we need to make room for Jesus, but we don’t. The latter is true, but the Bible never mentions the innkeeper, the Wisemen don’t come to the stable, no animals are mentioned and there’s no certainty that Jesus was born in a stable!  I recall a particular Bible study when, an elderly couple, whom we befriended, where so upset when I pointed out that the Wisemen did not visit Jesus in the stable on Christmas eve when he was born. It isn’t in the Gospel account.  In fact in Matthew’s account of the Gospel, where we find the story of the Wisemen, we read that the Wisemen came after the birth of Jesus to the house where he was staying [Mt 2:1, 11].  Matthew doesn’t tell us where Jesus was born and Luke only sort of. Luke tells us that Jesus was born in Bethlehem and shepherds came to visit him.  It is in Luke’s account we have reference to Jesus lying in a manger. The manger is mentioned three times [Lk 2: 7, 11, 16].  The manger is mentioned as it is the key signpost to where you will find Jesus. The Christ-child, the angels tell the shepherds, will be found in a manger. [Luke 2:12] The manger is the clue to finding Jesus, not the clue to where he was born. Let’s think about what Luke is doing. He wants the reader to know some things about Jesus. Firstly like Matthew we learn Jesus is born in Bethlehem – the ancestral home of Joseph’s and Mary’s clan. Bethlehem is not where they live. So we read that the place were they stayed did not have enough room.  Now the word commonly translated as ‘inn’ can also be translated as lodging place or guest room.  If this is Joseph’s and Mary’s ancestral city they most likely would have stayed with family members. Now most houses would have had a guestroom that would have doubled up as a storeroom. The Greek word Luke uses is kataluma, which is the exact word Jesus uses in Luke 22: 11 when Jesus asks his disciples to ask the master of the house if he can use the ‘guest room’ – kataluma – for the Passover. In the parable of the Good Samaritan the Samaritan takes the man to an inn and the word used there is pandocheion the normal Greek word for inn/public house. I doubt whether Jesus parents went to an inn. They most likely stayed with a family member. Matthew has them staying in a house in Bethlehem [2:11]. So what we learn from this is that Joseph and Mary possibly where sharing the guestroom in a relative’s home and having no space for the baby they placed him in a manger. Baby Jesus is not deprived of anything. Clearly Mary and Joseph are prepared. They have swaddling clothes. We presume this manger was in a stable, but it may not have been. The manger has no significance other than it was the most practical place to put the child.   Our problem, like our canine friends, is that we are so busy looking at the finger – in this case the manger – that we forget about what the finger is pointing at. How many times have you not heard about poor Jesus lying in the manger rejected by the innkeeper?  Or, poor Jesus, having a manger for his cradle. The assumption is that this is a sign of his family’s poverty. No, it is a sign of practical parents who are well prepared with their swaddling clothes. Jesus was born to parents who were comfortable. They could afford to travel, had a donkey, and Jesus was brought up as a well educated young man trained in his earthly father’s profession and able to read. This is what we would call today a well to do middle class family.  What Luke is doing with this story is pointing to something far more important. Luke puts Jesus in a political and religious context. The political context is that he is born in the reign of the first Caesar Augustus who formed the Roman Empire and instituted a full census for the first time. Secondly Jesus is born in Bethlehem, the city of great King David. Bethlehem is a special city to Jews. Luke wants us to understand, that Jesus is not just another child, but the Christ-child and Saviour of the world. Here lies the Lord of the Universe!  Now this baby boy born in one of the far corners of Caesar Augustus’ vast empire would have been completely unknown those outside his family circle and those few ordinary people to whom it was revealed. The guestroom, the

The Incarnation Reverses Traditional Roles. [Advent 4 ~ Love]  Micah 5: 2 – 5a; Luke 1: 26 – 38 A storyteller wrote about two young people who were very much in love.  Christmas Eve was coming and they wanted to give presents to one another. But they were very poor and had no money for presents. Then each one, without telling the other, decided to sell his or her most precious possession. The girl’s most precious possession was her long golden hair and she went to a hairdresser and had it cut off. She sold it to buy a lovely watch chain for her lover’s watch. He, meanwhile, had gone to a jeweller and sold his watch to buy two beautiful combs for his beloved’s hair. When they gave their gifts there were tears at first and then laughter. There was no hair for the combs and no watch for the watch chain. But there was something more precious and that was their self-sacrificing love for one another. [(Anon) Q&A pg.284] A touching little story, no doubt fictitious, but profoundly true because those two kinds of love do occur amongst us. There is the love of deep affection for another and there is sacrificial love.  And they do come together. You may say love is always a giving of yourself. Yes, it is! But the giving of love is also an exchange for the getting of love.  But there is love that is sacrificially – given regardless of cost. On this 4th Advent Sunday we light the ‘Love’ candle’. It signifies the love of God for this world. Now love is a over used word. We use it to describe our feelings towards others, towards things and many use it in expressions such as: love is blind, love my dog, make love, not for love or money, there’s no love lost between them and ‘love’, meaning zero in tennis.  Dictionaries define love as ‘a strong feeling of affection or sexual attraction, or a great interest or pleasure in something. For me, love is one of those slippery words. We slip it in here and there and each time it slides into a slightly different meaning. We have to rely on the grammar and context for meaning as in the expressions, ‘for love’ or ‘make love’.   The Bible is full of love too.  There is a lot of sex in the Bible, but I wasn’t thinking of that. In fact the Bible does not provide us with a single word for the English noun ‘love’. Possibly the best way to understand ‘love’ in the Bible is to use the Greek words for love.  Greek has four words for love. There is erõs, which describes erotic love,  phileõ describes brotherly love, storgõ describes married love, and agapê describes self-sacrificing love. That is a useful set of distinctions for the meaning of love. Hebrew also uses different words, which we translate by this single word ‘love’.  The Hebrew word in the commandment to love our neighbour and the alien as ourselves in Leviticus 19:18 and 34 really means compassionate care. It’s not about liking or affection, but about caring and inclusive justice. Agapê is the more distinct Christian term for love.  Love is that act of the will to care selflessly for others and to want the best for them as we do for ourselves. All this may help us understand that when we sing, “Love came down at Christmas”, we are singing about God’s self-giving love. God’s love is not so much about liking and affection, but all about caring and doing things that will make us better people.   The Christmas story is a love story. A love story that begins in the beginning of time: in the Creation and the calling of Abraham and Sarah and kept alive through the prophets and the faithful. It is a love story about the persevering, persistent and faithful love of God towards humankind.  The Christmas story is a story of wholesome love.  Sometimes we humans love badly and selfishly.  We love badly by smothering our loved ones which leaves them dependent on us, or we take love, leaving our loved ones disillusioned. God respectfully loves us treating us with dignity and building us up.  The Christmas story is a story of restorative love. God wants to free us so as to be the people we are meant to be.  The Christmas story is a story of rescuing love. God wants us to be saved from our destructive foolishness.  The story of the nativity is found only in Matthew’s and Luke’s account of the Gospel.  Matthew tells the story of the birth of Jesus from a male point of view.  Luke focuses on the key women. Matthew has the men seemingly making the decisions, whereas Luke shows the women taking a leading role.  I believe that Luke, in compiling this account of the births of Jesus and John,  wanted to show what the Gospel of Christ is about.  An essential message of the Gospel is that all are welcomed and treated as equal before God. Gospel living reverses the hierarchical and male dominated structures of society; or at the very least, Gospel living reforms the structures of humanity. An example of this is the household code found in Ephesians where the men are required to selflessly love their wives, children and slaves. [5: 21- 6:9] Let us see how Luke shows how God, through Mary and Elizabeth, demonstrates the reversal of society’s traditional male orientated structures. We will take a step-by-step account of this. a) Firstly, the Angel approaches Mary. The angel enters Mary’s space. This is neither an uncommon experience in the Bible nor in our current human experience. I testify to a similar experience. God intruded on my prayers. A vision confronted me. It disturbed me. I thought I was suffering a bit of religious madness. It took time to resolve my call to ministry. b) Mary is perplexed and

The Joy of Two Women.  [Advent 3 ~ Joy] Zephaniah 3: 14 – 20; Luke 1: 39 – 56 There was a mediaeval king who regularly used the advice of a wise man. This sage was summoned to the king’s presence. The monarch asked him how to get rid of his anxiety and depression, and how he might be really happy, for he was sick in body and mind. The sage replied ‘There is but one cure for the king. Your majesty must sleep one night in the shirt of a happy man.’  Messengers were despatched throughout the kingdom to search for such a person. But everyone who was approached had some cause for misery, something that robbed them of true and complete happiness. At last they found a man – a poor beggar – who sat smiling by the roadside and, when they asked him if he was really happy and had no sorrows, he confessed that he was a truly happy man. Then they told him what they wanted. The king must sleep one night in the shirt of a happy person. They had been given a large sum of money to procure such a shirt.  Would he sell them his shirt that the king might wear it?  The beggar burst into uncontrollable laughter and replied, ‘I am sorry I cannot help the king. I haven’t a shirt on my back.’   [Quotes & Anecdotes, A Castle (1979) p. 150.] Is it possible to have nothing and still have everything? Happiness is the art of making a bouquet of those flowers that are within reach. (Bob Goddard; Q&A B3) There lies a great truth. Unhappiness, or rather discontent, lies in always wanting to make a bouquet with flowers you don’t have.  We light the pink Joy candle on this third Sunday in Advent. Our texts speak of joy arising from the hope engendered by the good news of the Christ-child: hope that is based on the past actions of God’s faithfulness and God’s promise to establish peace.  God is the source of blessing. God’s blessing gives us joy. Hence Mary, Elizabeth, Zachariah, Simeon, Anne and the shepherds are joyous. What is joy?  Firstly let us acknowledge that happiness and joy are closely related. Discussions on Christian spirituality over the past 100 years have led to a false distinction attributing joy to a Christian experience and happiness to any event. Such a distinction makes joy superior to the relative shallowness of happiness. I’m not convinced by this distinction.  I do see that we may use happiness to describe the feelings aroused by events and such happiness will fade with the fading of the memory of that event. I do understand that there is a way of making sense of life that leads to joy even when our lives don’t seem so great. But happiness and joy slide together. What is important is to recognise that both joy and happiness depend on the foundations of our life and how we see life. I personally came to experience joy through faith in God. I think it works like this. The other evening I went up to my study area. It is on the first floor landing at the top of the staircase. High windows surround my study space. I have lots of light but I don’t see any houses. I only can see the sky.  That evening it had a mottled golden glow.  It was beautiful. I wanted to see more. I went outside into the driveway and from there I see the expanse of the mottled, golden hue sprawling across the evening sky. I felt joy arising within me. The beauty I saw reminded me of the Creator. I have often been struck with a quiet gentle joy when the rays of the sun gently kiss the clouds causing them to break into a bright smile.   The simple beauty of God’s creation in its many moods often fills me with joy.  We have a year-old Bougainvillea in our year old new home. It is filled with bright red flowers, which have dainty white centres. Each time I look at it the joy wells up. Kindnesses shared, a smile, a welcome, a good story brings joy to the fore.  Sometimes I laugh or smile or tears appear with the joy.  I see God everywhere even in the most ordinary of things. Indeed it is good to be alive in God’s world.  Yes, I have my sadnesses. Yes, the Church, the world and the rising ‘tribalism’ in our society fed by fear and prejudice each deeply sadden me, but in it all I know that this is God’s world.  That is why my joy remains.  Frans Josef Haydn, the father of the symphony and the string quartet, said; When I think upon my God, my heart is so full of joy that the notes dance and leap from my pen; and since God has given me a cheerful heart, it will be pardoned me that I serve Him with a cheerful spirit. [Q&A B3, p.149] It appears that some of Haydn’s teachers found his happiness too much to take. When I hear how God has blessed another I have a special joy.   Their growth in the faith and the fruits of that growth fill me with joy. No wonder our Bible readings are full of joy.  Zephaniah writes [3:14]: Sing aloud, O daughter Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter Jerusalem! Isaiah writes [12: 2-4]:  Surely God is my salvation; I will trust, and will not be afraid, for the LORD GOD is my strength and my might; he has become my salvation. With joy you will draw water from the wells of salvation.   And you will say in that day:  Give thanks to the LORD,  call on his name; make known his deeds among the nations; proclaim that his name is exalted. I tend to use happiness to describe a feeling of

Peace: Humanity’s Impossibility. [Advent 1 ~ Hope] Malachi 3: 1 – 4; Philippians 1: 3 – 11; Luke 1: 67 – 78 When we consider the amazing things humankind has achieved – successful heart and brain surgery; landing people on the moon; communicating instantly with anyone anywhere; a closer step to driverless cars; it is a wonder that we cannot make peace.  Peace-making is the one thing humankind seems totally unable to achieve. Or … is it that we are unwilling to achieve it? Is it because the price of peace requires a healthy dose of humility? I don’t know why, but we can’t do it! On the second Sunday in Advent we light the peace candle. This is a world wide liturgical practice. Christmas and peace are synonymous in a way. Christmas carries a spirit of goodwill. It is a ‘good feel’ time. To Christians it is not surprising because the Christ-child, Jesus of Nazareth, is the Prince of Peace [Is 9:6].  Remember that amazing Christmas of 1914 in the trenches when soldiers from both sides spontaneously ceased fire, came out of the trenches and exchanged greetings. Not surprisingly commanding generals forbade such action in the future. The theological hymn attributed to Zechariah, the husband of Elizabeth and the father of John the Baptist, beautifully proclaims a great truth about the very secret of peacemaking.  But let me pause here to say that I am not talking about the peace that comes from either the absence of conflict, or escapism that blocks out the conflict.  I am talking about the peace where people having been reconciled to each other; having learnt to live with differences and to build just communities. True peace means justice has taken place for all and people are reconciled. Zechariah speaks for the first time at the naming service for his son, John.  Zechariah blesses God for his son’s birth and the promised birth of Mary’s child. He sees in these children God’s blessing on the nation. He speaks of ‘a mighty saviour’ about whom the prophets spoke who will rescue the people from their enemies.  He recalls God’s mercy to his people of old and God’s promise to care for them.  He sees in the birth of these two boys the action of God rescuing and forgiving the people. He sees that John the Baptist and Jesus, will ‘guide our feet into the way of peace’. [Lk 1: 68-79] Zechariah was a man of deep faith and reflection. He had no access to world wide instant digital information. He only had his ordinary day-to-day experiences of home, temple and market place to inform him. He was close to his people. Jeremiah’s poem of praise expresses his knowledge and reflection on the history of his people: their longing for freedom from their enemies and the forgiveness of God. They longed to return to the time when they would rule themselves. They longed for God to act again.  They longed for peace.   Zechariah says of his son John [Lk 1: 76-78]; “And you, child, will be called the prophet of the Most High; for you will go before the Lord to prepare his ways, to give knowledge of salvation to his people by the forgiveness of their sins. …  the dawn from on high will break upon us, to give light to those who sit in darkness and in the shadow of death, to guide our feet into the way of peace.”  This passage of Scripture informs us that peace comes from God, of God’s forgiveness and that Christ will lead us into the pathway of peace. The prophet Isaiah also speaks of ‘the way of peace’ [59:8]. Peace is what we make with God’s help.  It’s not given; it’s something we work for with God. Humankind needs to walk down a certain pathway to establish peace.  Nelson Mandela said, “If you want to make peace with your enemy,  you have to work with your enemy. Then he becomes your partner.” Pope Paul VI said more. “If we wish to have true peace, we must give it a soul.  The soul of peace is love. It is love that gives life to peace, more than victory or defeat, more than self-interest or fear or weariness or need.  The soul of peace is love,  which for us believers comes from the love of God and expresses itself in love for humankind.” These texts reveal three important actions that establish peace. Firstly, peace is a pathway we take.  Peace is a result of our willingness to work at it.  The only way to work at peace successfully is to work with God and others.  Many thinkers acknowledge that peace is the very thing that eludes humankind. Why? Well our default character of self-interest and independence always creates flaws in our human efforts.  Human nature seems to default to egotism and autonomy.  Altruism and community struggle to rise against the currents of self-interest and pride. This is where we come to the second important action – Reconciliation. We need to be reconciled at every level: the personal, inter-personal and the spiritual.   We need to be reconciled to who we are, others about us and to God. Loving God and our neighbours only comes about when we are reconciled to God, self and others. Here is where forgiveness received and given is so important. Forgiveness received and given results in humble people. The humble will inherit the earth Jesus said [Mt 5: 5].  The third essential action is holiness. That is not a concept we often talk about. Holiness is right living and right behaviour that builds others up and honours God. The audit we need to do is ask whether our actions, words and thoughts honour God and others? All three of our texts pick up this same point of right living and right behaviour when they speak about justice and compassion.  These texts point to our responsibility to the poor and disenfranchised such as the

Mind Full or Mindful. [Advent 1 ~ Hope]   Jeremiah 33: 14 – 16; Luke 21: 25 – 36; 1 Thessalonians 3: 9 – 13 I sat in the chiropractic surgery the other day pondering the texts for this Sunday. The wall in front of me was filled with ‘inspirational’ quotes. Some amused me, some were banal, but this one caught my imagination, “Mind full or Mindful”. In a way Jesus was saying something about this when he said, ‘Be on guard! Don’t let yourselves become occupied with too much feasting and drinking and with the worries of this life, that Day may suddenly catch you like a trap.’ He was speaking about his Second Coming. Jesus was reminding his disciples to be watchful. Clearly Jesus understood that we get our minds so full of things: the things we hope for, the things we want to do, the things that disturb us, the things we should be doing, the things that worry us and the things that distract us. It is a fact that our minds are full of stuff – distractions, dreams, diversions and disturbances.  Reflect a little on our lives and how full they are. That is not wrong in itself. There is blessing in having things to do. There is blessing in being able to contribute. But the workload can be a curse. We all need time to stop and reflect. Why on earth do we have on the very first page of Holy Scripture the notion that the Seventh Day is a Day of Rest?  That Day of Rest is not simply about worshipping God, it is being mindful of who and whose we are. It is the opportunity to set aside the mind fullness of life – the life full of things – and be mindful of God, self and others.  Is it not a model to apply to our lives? For every six things we do we should pause and reflect on the seventh.  Have you ever found yourself to be so busy that you have either missed something or made a bad decision?  We talk about the wisdom of hindsight. It is so much easier to see what should have happened after the event.  But surely the point is that if we want to act wisely we need to stop and reflect. To put it another way, if you want wisdom you need to listen. Wisdom is not about filling one’s life with knowledge, it is about pausing to listen to life, what others say, and what the Spirit says to you.  Mindfulness is almost a cottage industry now. People write books and run seminars on the subject.  They are good and useful. But friends, the Scripture is full of examples of mindfulness: of men and women who heard the call to greater things. The actors in the drama of the birth of Christ are examples of mindfulness. Scripture tells us that the Sabbath Rest is important. We have a rule about it. Sadly we think the rule is about controlling us and robbing us of independence. What fools we are! We think that psychology has something to offer us when so much truth lies in the Scriptures that we ignore. The Sabbath Rest is the time to pause and to look back to God and look forward to the future – mindful of the deeper things of life.  Now I have used some of these ‘mindful’ programmes and read and practised ‘mindfulness’, but I am mindful in the first instance of what Scripture teaches us about prayer, meditation and worship. Our texts today are about being mindful of what is going on and how it all fits into God’s grand scheme. Mindfulness results in increased peacefulness, health and alertness. Let’s start with Jeremiah.  This prophet lived in a period some 600 years before the birth of Jesus. He lived in a time where there was reason for despair. Their enemies surrounded the people of God and the city was under siege.   There was every reason to believe that God was either too weak to protect them or so angry with them that he was punishing them. All seemed lost. And to cap it all Jeremiah was imprisoned by the leaders of his city for prophesying that the city and temple would fall. He was right and the city did fall. But Jeremiah could also see the day when God would forgive and restore the people to their land, city and temple. He completes this section with the words; the Lord is our righteousness [33: 16]. What power lies in these words for they contain a great truth. When we become mindful of God we start to enjoy the strength, beauty and love of God. God is our righteousness. Jesus said something similar. His words are apt for today. When we see strange weather patterns, people confused and frightened by the power of the seas and winds then the Son of Man will appear. I quote the Luke 21: 25.  “There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves.” I am not going to pretend to know when Christ Jesus will return. And I am certainly not implying that the extreme weather conditions in Queensland and NSW this week, the dramatic melting of the north and south poles in the past few decades and the disastrous destabilization in nations around the world, resulting in millions of displaced and homeless people, are signs that the end is coming.  But I am saying that such times as these, are times for reflection, not simply action.  We need to empty our minds of prejudices, fears and the desire to keep things as they are and become mindful of what is happening and could happen.  Jesus’ charge to his disciples remains true for us today. ‘Be on guard!  Heed Jesus’ advice to ‘look, listen and

Christ the King Sunday 1 Samuel 8: 1- 22; John 18:33-37; Rev 1: 4b-8 Are there any advantages in being subject to another? Would you vote for a republic? Or, would you keep the Sovereignty of the UK?  A question that may seem irrelevant to us, but I suspect that we too will face another referendum in the future. But this sermon is not about that. It is about the heart of the matter, that is, how we view our independence, whether collective or individual. Our independence is so important to us.  We might ask, ‘Is there any advantage in being subject to another?’  Being subjects of a monarch goes against the very notion of independence, individualism and democracy.  The problem lies in the simple dichotomy we construct: this either or. The reality is different. We can never be entirely independent of others. We cannot be an island unto ourselves. If it were possible we would become a desert island bereft of friends and support. On reflection there needs to be a balance between independence and subjection. There have been moments in my life where I have been dependent upon others.  There have been times when I have been subject to another’s leadership. This has not necessarily been a bad thing; in fact often it has been to my advantage and my growth enabling me to stand alone, which sounds contradictory. So the matter is very much a question of balance and what the outcomes of my independence or subjection might be. This Sunday begs these questions. Our texts raise the questions about our views on our independence or our subjection to a sovereign. Our New Testament texts, or Christian Scriptures as some prefer to call them, speak of Jesus as King.  Pilate asks Jesus if he is the King of the Jews. The book of Revelation declares Jesus to be the ‘ruler of the kings of the earth’. A theme Handel beautifully expresses in his oratorio Messiah. Now in each instance the notion of Jesus as king is political.  Pilate wants to know if Jesus is king to ascertain whether Jesus constitutes a threat to the Roman Emperor.  A king other than Caesar would be making a counter claim for the people’s loyalty, unless that king was a vassal king. The writer of Revelation is explicitly making such a claim in stating that Jesus is the ruler of the kings of the earth’: ‘the alpha and the omega’ of life [Rev 1: 5,8]. Politics are at the heart of Jesus’ kingship. For the people of Jesus’ time it was solely a choice between Caesar or Christ. This was a life and death choice. To whom are you giving your allegiance?  Today it is so easy for us because we are given the lie of secularism. That is, we are told that religion is a private affair so you can be loyal to your family, your tribe and your nation and still have your faith. Your faith is a private matter society tells us. Christ Jesus is not a private matter for one simple reason – to be Christian is to live the Christian life out in public. It is either King Jesus or yourself. It is either King Jesus or your country.  It doesn’t always follow that your country, albeit Christian, is Christian. Two examples of that dilemma in the Western World were Nazi Germany and Apartheid South Africa.  Both countries had and have strong Christian traditions. Both governments of the day used the Church and most Christians supported the political order of Nazism and Apartheid respectively.  Kingship was not always the metaphor God used to self-describe. In the days of Samuel the governance of the land was through the prophet-priest. His sons were expected to take up the mantle of leadership, but they behaved badly. The people asked for a king. In Samuel’s dying days he was asked to be a kingmaker. Samuel was not happy. He saw the dangers that come with earthly kings. He understood that absolute power could so easily corrupt the king. By the way I would argue that the longevity of the English monarchy is due to the checks and balances placed on England’s kings, which began with the 13th Century Magna Carta. The Jews wanted a king. For Samuel the Law of God meant God alone was king. In the end God allowed the people to have their way. It is not without significance that their outstanding kings were those who were humble and godly in their practice. This stuff about King Jesus is very important. Jesus does not deny that he is king. What he insists upon is that his kingship is not like that of the world’s kingships. He tells Pilate that if his kingship was like that of the world he would have an army and they would defend him. Jesus is not saying that his kingdom is not of the world, but that it is from heaven. His kingdom is directed by the truth, love and grace of God.  He doesn’t and won’t allow his followers to behave like the followers of earthly kings. And he goes on to define his work as a witness to the truth. Here the concept of truth goes beyond the notion that truth is making sure that what you say corresponds to what is. For Jesus truth is the essence of divinity. We read that Jesus comes full of grace and truth [Jn 1:8,14]; that Jesus is the truth [14:6]; and, that the Spirit is the Spirit of Truth [16:13].  What is the nature of this king Jesus?  This last Tuesday, during the weekly time set aside to pray, I sat here in the sanctuary area contemplating how I might share afresh this old theme of King Jesus.  I wondered how I could visaulize this concept.  The notion of Jesus the Crucified one as the king of all the rulers of the world seem so far from our comprehension. I sat

A Reflection on Psalm 16 and the N.T.Book of Hebrews   – by Geoff Serpell The16th Psalm reveals that fear can be overcome by trust in God. Being complete means happiness and contentment whilst we have the gift of a conscience to help our unswerving faith in God. The lectionary reading from Hebrews requires us to keep stirring up- the church, having the example of God’s Son, making a supreme sacrifice, forgiving, and loving so we too may follow His great example, putting our tangible assets to one side and encouraging each other to have a stronger faith. If we see the psalms as a book of worship for the Hebrew congregation of the day, then this `16th is a hymn. The request to be kept from harm in uncertain times is similar to the Lord’s Prayer, “Save me from the time of trial”.  Verse 7 is like a prayer, leading to contemplation, meditation and reading the scriptures.   Beth Tanner, connected to the South Melbourne Baptist Church, comments on the psalm and reports a game her family plays with local and national news programming. They list all the things they were told to be afraid of in a 30 minute span. The average is from 6 to 8 per broadcast, ranging from races of persons, to scary multi-national terror groups, “to the dangers of sunscreen”. It is Mrs Tanner’s way of showing her children just how much of the media is designed to keep them fearful. The theme of the Psalm is an antidote to a culture of selling fear. The theme is trust God in the face of an uncertain future. The person who has the characteristics in this psalm is “complete” and so is happy and content. Being content lies not in material assets, which are not going with us when we pass on, but rather being content with God and our relationship with God and our relationships with each other and our place in God’s Kingdom. This completeness provides us with strength and confidence to speak out and act against worldly unjust powers. We have also been gifted a conscience to keep us in the way of the Lord. Finally the psalm concludes with praise of what is to come in the future and that future is secure in God’s hands. The kingdoms of the world are violent and unjust taking Saudi Arabia and Nigeria as two examples, so trust should rather be placed in God’s right hand where our complete selves are to be found.   My New Bible commentary says that the NT book of Hebrews is a gold mine for those who want to dig deeply.  There is much treasure here to enrich our understanding of God and his purposes.  We are provided with insights into the person and work of the Lord Jesus Christ and the nature of salvation. Of interest is to ask who wrote this book. Paul? Maybe not. Maybe Barnabas, the Levite from Cyprus. Another guess is Apollo, a highly educated Alexandrian Jew. It matters little who God chooses to write Hebrews. The book was written to encourage Jewish converts, familiar with the Old Testament, to not revert to Judaism. The theme of the book is the absolute supremacy and sufficiency of Jesus Christ as revealer and mediator of God’s Grace. The promises and prophecies of the Old Testament are fulfilled in the ‘new covenant’ or New Testament, of which Christ is the mediator. Hebrews could be called the book of better things. In our secular litigious society, there is the trend to make more and more laws. Rarely do we examine the heart of what is going on. This resembles the situation in Hebrews in which every priest stands day after day at his service offering again and again the same sacrifices that can never take away sins. When the way is lost we want more laws and control, but these do not change the underlying situation. The writer of Hebrews is clear that Jesus’ offering changes this dynamic for all time.  Now a new covenant will be made with people’s hearts and minds, and the Holy Spirit will institute and enable a whole new way of being and doing for God’s people.  In acts of love and Christlike service there is no law or legal impediment. Jesus was to share fully in our humanity, to suffer and die, so that he might fulfil the high-priestly role of making atonement for our sins. Hebrews encourages us to endure in faith, hope and love whatever the struggles and difficulties we have. We are able to live out our faith to the full, and have a life of love in action. The fact that  Christ, our great high priest,  has opened the curtain to the blocked access to the Most Holy Place in the Jewish temple, calls us to exercise our freedom- confidently drawing near to God in faith, continuing public witness to our faith, and encouraging one another through service and love. Here is an analogy from cooking: if you don’t stir up the pot on the stove, the ingredients will settle to the bottom, stick to the pot and eventually transform into a mass of charred gunk. Stirring not only keeps the goodness from settling to the bottom but also serves to blend a dish that is savoury, delicious and nourishing.  Through love, we are required to stir up one another and encourage us all to do good works. We should keep the pot cooking and we need to be regular in worship. In a gift book from our son Andrew, called “Australian Stories of Hope and Joy”, a chapter written by the Australian Rev. Gordon Moyes who was the Minister at Cheltenham Church of Christ years ago, relates the recovery of an World War two aeroplane from a crash site in Greenland. Years after the crash, a Bob Cardin planned to burrow 268 feet down through ice to remove the plane piece by piece using a

Giving All ~ Armistice. Psalm 127;  Mark 12: 38 – 44 At the 11th hour on the 11th of the 11th month in 1918 the armistice agreement to end the fight was signed in the railway carriage of the Commander of the Allied forces in the forest of Compiègne. The death toll was enormous. It is estimated that there were some 15-19 million military and civilian deaths and about 23 million wounded. 62 thousand Australian armed personnel died. It was supposed to be the war that would end all wars, but it didn’t. Armistice or Remembrance Day is symbolised by the red poppy. And the reasons for this lie in a mixture of biology and personal history. In May 1915 Lt. Alexis Helmer, a Canadian Artillery officer was killed. His friend, Major Dr John McCrae, was asked to conduct his funeral as the chaplain was engaged elsewhere. We are not sure how soon after the funeral, but some say that evening, John McCrae sat down and penned a poem as he reflected on the day’s events and the loss of his friend. What inspired McCrae was a phenomenon that had emerged during the war. The common red corn poppy is found in Europe, North America, Asia and is a native of the Mediterranean region. The seed only germinates when is exposed to light. So the seed can lie dormant in the earth for many, many years. As the trenches, ordinance and traffic churned up the fields of Flanders the seeds came to light. What they experienced was that the poppies germinated and dotted the graves and battleground with red flowers. It was thought that the blood of soldiers fallen into the soil had redden the flowers, but it was the biological nature of the plant. It is thought that the sight of poppies and the death of his friend, whom he had buried, inspired him to right the poem, In Flanders Fields. The poem begins with these words;  In Flanders’ fields the poppies blow Between the crosses, row on row, and ends with  If ye break faith with us who die We shall not sleep, though poppies grow In Flanders’ Fields. After the war the poppies and poem were remembered. A French woman, Anna Guerin, brought the poppies made from silk and sold them in Britain to raise funds. A US academic, Moira Michael, bought one and having read McCrae’s In Flanders Fields, vowed to wear one in remembrance of the war. In 1919 at an international gathering of YMCA secretaries Moira raised the importance of the poem and the poppies. Out of that discussion arose movement to sell the poppies both as a fundraiser for returned wounded soldiers and as a remembrance of the dead. Within a short time the selling and wearing of red poppies in remembrance of the dead soldiers became a lasting tradition. Today we remember the Australian men and women who went to war motivated by their faith in God, King and Country, and filled with the values of duty, loyalty and commitment. The Australians were remembered for their bravery and their mateship.   They gave their all, and for some it was their life. Shirley Edwards and Geoff Serpell supplied some helpful information for us. Shirley’s father, John Francis Dunn was an armourer in the 1st Australian Flying Squadron and went into action in 1916. His commanding officer was the first trained Australian pilot, Lt. Richard Williams who in time became the first Chief of Air Service of the RAAF, which was formed in 1921. Geoff shared information that he had gathered from a visit Villers-Bretonneux.  The Australians became known as ‘Diggers’ a term they used themselves. It is a term that was used in the 1800s and came to be used of the Australian service men in the Anglo-Boer war, because many of them were miners and they used their mining skills to the advantage of military engagements. There is no better example of the impact made by the Diggers during World War 1 than in the small French village of Villers-Bretonneux, about 16 kilometres from the strategic regional centre of Amiens. It was here on Anzac Day 1918 that the Australians recaptured the village whilst halting the rampaging German advance. Villers was liberated and it was the last Germans’ throw of the dice. It went on the defensive after this reverse and the Digger had played a substantial role in turning the tide. The people of Villers-Bretonneux have never forgotten the Australians’ role in saving their town. A plaque outside the Town Hall attests to the Australian Army”…From a population of just 4.5 million people, 313000 volunteered to serve during the war.65% of these became casualties.’ Down the road from the Town hall is Rue Victoria and the local primary school. It is named the Victoria Primary School in honour of the schoolchildren of the Australian state of Victoria who donated their pennies to help rebuild it after it was completely destroyed in March and April 1918. It was rebuilt in 1927. In that school’s quadrangle is a large sign with letters half a metre high, in English, and they read: “DO NOT FORGET AUSTRALIA”. A plaque on the front wall says in part: “May the memory of great sacrifice in a common cause keep France and Australia together forever in bonds of friendship and mutual esteem.”  Above the classrooms the school treasures an Anzac museum, containing a fine collection of memorabilia, artefacts and photos commemorating Australia’s role in liberation of their town. We will remember these men and women because of the legacy they left us of hope, courage, honour and mateship as they struggled through extreme adversity. Many died and many more returned physically and mentally scarred.  Our remembrance does not honour the warring, because there is no justification for war. All wars are caused by our failure to work through our differences, our prejudices, our self-interest and greed. Foolish and selfish people bring about war. We remember them