Following Jesus is costly.

The section we heard this morning continues from last week’s reading. Jesus is talking with the disciples, preparing them to go out in mission.

But this isn’t what we expect a pep talk to sound like. Here the disciples are told it will be difficult, and some people will hate them because of the message of Jesus.
The life of faith is not necessarily easy.
remember the song: I never promised a rose garden.

We are not promised life will be easy,
or that we will not have difficulties along the way.
We are promised new life and the presence of Jesus with us.

I know many people get concerned about the section that talks about the division within a family. Family members will be turned against each other.     

Following Jesus was costly.

Matthew's Gospel was written in part to encourage synagogue members to risk separation from family and friends in order to follow Jesus.[i]
following Jesus is not about being popular,
or rich,
or famous.

Being a disciple, we hear again and again is about
 ‘not being afraid’
following in the way of Jesus
putting Jesus first.

And that is what this section is about.
The disciples are about to go out into the mission field,
in pairs,
relying on the hospitality of people they meet.

Not everyone will like you, and some may try and kill you.
This was time when the early Christians were leaving the synagogues, no longer being both Christian and Jewish. For many this meant being exiled from their families, at a time when family meant having somewhere to live and a place to belong.

But it also meant having a new family, the family of the church.

As a teenager, many people knew me as my father’s daughter. That is what I would be called. My dad was such a larger than life figure, that we were Ross Bannister’s, wife, daughter and son. We didn’t have our own names.

Dad and I were close in many ways, and had lots in common, until I started going to church. My relationship with parents, particularly my father, changed. He didn’t want a religious daughter, so me going to church meant that I was different. I had changed. At times, I had to choose between pleasing my parents and doing what I thought was right in my relationship with God. Those decisions were not easy.  

Jesus is not saying ignore your family, but that obedience to Jesus will relativize household relationships.^[ii]   That is your family relationship will be secondary to your relationship with God through Jesus.

We often hear about Christian or Biblical family values, yet here we have Jesus calling into question the idolatry of the family and warns that the gospel may divide rather than unite the home."^[iii]

The Message paraphrase of the Bible puts it this way: I’ve come to cut through these cosy domestic arrangements and free you for God. [the Message]

Parents often have an idea about what they would like their child to be like as they grow up; such as a musician or a sportsperson. Some families have very specific expectations. Other people will also have expectations about what you will do with your life.

If we are to be disciples, followers of Jesus, we need to be able to follow God’s dream for who we are, not our parents, or our bosses, or our children, or even our own dreams.

It can be difficult growing into the person God calls us to be, and this passage recognises that, and again Jesus tells the disciples to not be afraid.

This morning as we celebrate the 40^th Anniversary of the Uniting Church,
as we recognise people who have offered leadership,
as we commission elders and church councillors,
what are we being asked to give up for Jesus?
where are we being asked to step out in faith?
what is the mission field we are being sent out to?

Are we willing to take the risk?

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[i] http://www.ucc.org/worship_samuel_sermon_seeds_june_25_2017

[ii] https://www.workingpreacher.org/preaching.aspx?commentary_id=3303

[iii] http://www.ucc.org/worship_samuel_sermon_seeds_june_25_2017  

Following Jesus: Compassion, Healing and Liberation

After Lent and Easter seasons, we now go back to earlier chapters of the gospel of Matthew, picking up not far from where we were in late February.

Chapters 5, 6, and 7, are the Sermon on the Mount. After Jesus comes down from the Mountain, there are lots of healings, and the stilling of the storm. Then this section we heard this morning.

Jesus sends out the disciples, in pairs.  But why?

When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. [Matthew 9:36]

Jesus saw the crowd, not noticed them, or pushed them away, but saw them, really saw them and their deepest needs, and had compassion for them.

And Jesus sees us, and has compassion on us.

We live in a time when many people feel pressure to have the perfect home and family and job and life;
     to have it altogether;
     to be successful
     not to be seen to have any failings or doubts.

The good news is that:
“God loves not the persons we’re trying to be
or have promised to be
or want to be,
but the ones we are.” [i]  

Jesus sends out the disciples, in pairs.  Who are they?

The disciples are a motley crew,

These are the names of the twelve apostles: first, Simon, also known as Peter, and his brother Andrew; James son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax-collector; James son of Alphaeus, and Thaddaeus; Simon the Cananaean, and Judas Iscariot, the one who betrayed him.

Peter is the one who will deny Jesus, Judas betrays Jesus, Matthew was a tax collector, and therefore working with the Romans, and Simon the Cananaean or "zealot" worked against them.  What a mixture.

Jesus didn’t wait until there were 12 perfect disciples;
twelve people who knew exactly what they were doing.
Jesus sent the disciples,
a diverse group in terms of temperament,
political leanings and
previous jobs.[ii]

Jesus sends out the disciples, in pairs.  For what?

As you go, proclaim the good news, “The kingdom of heaven has come near.” Cure the sick, raise the dead, cleanse the lepers, cast out demons. [Matthew 10: 7-8]

The disciples were sent to the people to do as Jesus has been doing: healing, liberating, speaking the good news in word and action.

….

Jesus sends out the disciples, in pairs.  What about us?

Surely, he didn’t mean us???

As we approach the UCA anniversary next week, I have seen a number of articles asking what it means to be church, some general, and some more specifically about the Uniting Church.

In General, what does it mean to be Church, or part of the church?

a group who gather to read scripture and sing hymns
people who care for each other
defenders of God and Jesus
fans of Jesus

Are we also sent out to heal and liberate, to speak good news of love and forgiveness?

From the third Paragraph of the Basis of Union:

…… The Church's call is to serve that end: to be a fellowship of reconciliation, a body within which the diverse gifts of its members are used for the building up of the whole, an instrument through which Christ may work and bear witness to himself. …[iii]

In a world where violence and war,
poverty and oppression
flood and drought
corruption

and pain and grief and despair

fills our days and nights;

what do we, as church,
     the people of God,
     the body of Christ,
     the fellowship of the Spirit;

do?
what is our role?

…….

In Romans, we read of faith, grace and hope;
and God’s love being poured into our hearts.
I wonder if that is like getting a heart transplant,
or at least a blood transfusion?

If God’s love has been poured into our hearts,
does this mean we now feel compassion
as Jesus felt compassion for the crowd,
who were harassed and helpless?

Paul doesn’t speak of any easy life, but speaks of suffering and endurance. A life that is full of hope, where we are held in the grace of Christ, have peace with God, and God’s love is in our hearts.

That sounds like a lot to offer to the world around us:

     lonely neighbours
     grieving friends
     soldiers with PTSD
     families at breaking point.
How can bring healing and hope and liberation?

One thing that surprises me about Jesus in this passage from Matthew, is that he trusts this diverse group of people, ordinary people, to go and heal and liberate and speak Good News.

We can give money to charities researching disease,
we can give money to overseas development programs,
we can give to environmental and advocacy groups,
and all those things can bring about positive change in people’s lives.

But maybe Jesus is calling us to not only give money,
but to be transformed by the love of God,
the compassion of Jesus and
the indwelling and unpredictable Holy Spirit blowing in our lives.

And when we have been transformed by compassion and love,
we are sent to do the same:
to show the love we have been shown
to have compassion as Jesus has compassion for us
wherever possible to speak Good News.
Remembering the words of St. Francis of Assisi,
"Preach the gospel, and when necessary, use words."[iv]

The disciples were sent to the people to do as Jesus has been doing: healing, liberating, speaking the good news in word and action.
Maybe that is what church is about, to accept the commission of Jesus, to be sent to offer healing and hope and liberation.

While I know some people have been physically healed, for me the emotional healing in me has been life changing, enabling me to no longer the burdens of dashed hopes and hurtful words.
While I may not be able to stop someone from dying, I can speak words of comfort
I can’t take away the grief of the death of a loved one, I can sit and hold the sacred space for their tears
I can’t take away the horror of violence and war, I can use words of peace and value each human life.

The disciples were sent to the people to do as Jesus has been doing: healing, liberating, speaking the good news in word and action.

“We are expected to resemble him [Jesus] in word and deed. To be sent by Jesus is, in some sense, to be sent as Jesus.”[v]

When have you been Jesus for someone?

When has someone been Jesus for you?

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[i] David Lose: In the Meantime http://www.davidlose.net/2017/06/pentecost-2-a-telling-the-truth-twice/

[ii] https://www.workingpreacher.org/preaching.aspx?commentary_id=3299

[iii] https://assembly.uca.org.au/images/stories/Regulations/2012/Basis1992.pdf

[iv] http://www.ucc.org/worship_samuel_sermon_seeds_june_18_2017

[v] https://www.workingpreacher.org/preaching.aspx?commentary_id=3299  

Creation, Responsibility and Promise

Something I read this week: “This is the big lie that the world tells us: The world is connected by trade agreements, electronic banking, computer networks, shipping lanes, and the seeking of profit - nothing else. This is the truth of God: Creation is a holy web of relationship, a gift meant for all; it vibrates with the pain of all its parts; its destiny is joy."[i]

Others would tell us we are consumers, clients and customers; our only contribution and identity is in our financial fingerprint.

When we watch the news, we see war and greed.

We hear of death and division.

The story we tell of creation, of the earth or an organisation, or a congregation, says something of the values of the entity.  In 2 weeks we celebrate the anniversary of the Uniting Church, I wonder what story we tell about the formation and identity of the UCA?

Is it one of joy and trust, unease at change?

For me one of the great things about the formation of the UCA is “... that its primary concern was not simply with the mechanical problem of how to achieve a merger of three institutions, but with the existential question of what it means to be the church in Australia in the second half of the twentieth century.”[1]

If we look at Genesis 1, looking for truth not science or history, we just might find out who we belong to, and our role in life.[ii]

There are many creation stories, and one commentator ‘describes the shaping of the creation narrative of Genesis as a counter-cultural protest of the people of Israel against the creation story of their Babylonian captors. While their oppressors saw the origins of the universe as violent and bloody, the Israelites told their children a different story, a story rooted in goodness and blessing’.[iii]

We are connected to each other and the whole of creation.

In Genesis, we read of God making people in the image of God.

In psalm 8, people are a little lower than God.

And both the Psalm and Genesis give humanity ‘dominion’ over the creation. We have animals and birds and fish and plants to eat. 

With dominion comes responsibility, for each other and all of creation. We are given this responsibility by God. We may be ‘over’ the rest of creation, but only at the pleasure of God, as an ambassador.[iv]

Our role is the care for the earth and creation, as God does. We are told in Genesis that God saw the creation as good, do we treat creation as good and beautiful, or something to be used with regard for the future?

It is easy to act out of a sense of entitlement rather than one of responsibility. [v]

As people created in the “image of God,” Christians are summoned to reflect God’s care for the world of creation and for human community. In that calling, we have an example and a model in Jesus, the quintessential image of God.[vi]

We are created in the image of God, we have been given responsibility for the care of creation, but we are not God.

Matthew’s gospel ends with what is generally known as the Great Commission, Go and make disciples of all nations …, how do we do this?

By baptising and teaching. The baptism formula is Trinitarian – today, we still baptise in the name of the Father and the Son and the Holy Spirit.

There is also a promise in this passage: ‘And remember, I am with you always, to the end of the age.’ One person calls this passage the Great Promise. [vii]

The promise that we are not on our own.

The creation story reminds us who we belong to – God

That creation came out of goodness, love and blessing

And that shows us how to take on our responsibility for the earth – with goodness, love and blessing

And in all this we are not on our own, we are:

Created in the image of God

Accompanied by Jesus

Filled with the Holy Spirit

What would you dream, dare, and do if you believed that Jesus is with you, no matter what.”

what would you do if you knew that God was for you and with you no matter what and forever.[viii]

---

[1] Dutney, thesis, p53; see also second report of Joint Commission, p8

---

[i] I like this quote from Julie Polter, from Facebook Nicked off Sue Weller McKinnon's page

[ii] Rev. Dr. Rachael Keefe in https://revgalblogpals.org/2017/06/07/revised-common-lectionary-it-was-good/

[iii] Kathryn Matthews in http://www.ucc.org/worship_samuel_sermon_seeds_june_11_2017

[iv] https://www.workingpreacher.org/preaching.aspx?commentary_id=3298

[v] Kathryn Matthews in http://www.ucc.org/worship_samuel_sermon_seeds_june_11_2017

[vi] Walter C. Bouzard  in https://www.workingpreacher.org/preaching.aspx?commentary_id=3300

[vii] http://www.davidlose.net/2017/06/trinity-sunday-a-the-great-promise/

[viii] http://www.davidlose.net/2017/06/trinity-sunday-a-the-great-promise/

Trinity Sunday

Today is Trinity Sunday – that day when I am told that Ministers take the day off to avoid talking about the Trinity.

Picture of kitten: How not to commit heresy preaching on the Trinity
Say nothing and show pictures of kittens instead.

As Christians, we have a Trinitarian faith. The God we hear of in the Old Testament and New Testament are one God. The Creator, is the same God who walked the earth as Jesus, is the same God as the Holy Spirit.

For me the Trinity is a reminder that we cannot fully understand or explain the mystery of God, and God is not limited to what we can imagine or understand.

One of the implications of the doctrine of the trinity is non-hierarchical relationships; living in community, being co-equals, even when gifted differently; none of the ways in which God relates to us being more important than others. At various times, some images of God, or ways of thinking about God will be more important to us, individually, but that doesn’t mean they are more important. One of the traps Christians can fall into is taking one part of the trinity out of the relationship.

If we see God the Father, as God, and leave out the Son and the Spirit, we can live as if God is distant, or only interested in a particular ethnic or religious group. ^[1]

Where the main object of devotion is Jesus, we can have a religion of pious devotion, where salvation is in the next life and there is little or no effort in overcoming oppression or poverty in this life. ^[2] This type of religion can also be authoritarian as the words or deeds of Jesus become codified rather than living as part of a Trinitarian faith. ^[3]  

Worshipping the Spirit, without the Father and Jesus tends to elevate the experience of the believer above all else. Here the Spirit is disconnected from God and Jesus. ^[4]

Trinitarian faith helps us to see God more fully, and to see ourselves more fully. As we worship God in trinity, in relationship, we can be aware of our sin, and our need for forgiveness and transformation. We can be aware of our tendency towards individualism and our need to live in community with God and each other. We can be aware of the injustice around us and work with God to transform society. 

A quote: “God loves in freedom, lives in community and wills creatures to live in community. God is self-sharing, other-regarding, community-forming love.”^[5]

That means we are included in the love relationship that is God, a relationship that leads to community and allows us to live in freedom.

---

[1] Migliore, p 64.

[2] Migliore, p65.

[3] Dicker, p53.

[4] Migliore, p65

[5] Migliore, p 64.

Risking the Holy Spirit

Just now we have heard two different version of the Holy Spirit coming into the lives of the disciples. In the gospel of John, the disciples are in hiding, locked against the outside world, on the evening of Easter Day. Jesus appears and breathes on them and says:  Receive the Holy Spirit.

And then the story from Acts that we hear every Pentecost Sunday.

Luke records this remarkable scene. A story of a noise like a strong wind, and like tongues of fire around the people; a story of people being able to communicate the gospel across language and cultural boundaries.

Pentecost is a celebration in the life of the church, a celebration of the life of the church. Pentecost is a celebration of gift and giftedness, of the remarkable and the everyday. It is sometimes referred to as the birthday of the church.

The spirit gave the disciples courage, courage to be themselves. Peter: impetuous, Jesus-denying Peter, now filled with the Holy Spirit addresses the crowd. Some in the crowd made fun of the disciples, suggesting they are drunk. But Peter stands there and tells people, that no, the disciples are not drunk. This is what the prophet Joel had talked about: the coming of the Spirit of God that would enable people to see visions, to dream dreams and to speak God’s word, which is what prophesy means.

Peter stands there and tells the crowd about Jesus, and quotes many passages from the Old Testament to illustrate how Jesus is the fulfilment of the words of the prophets. The people in the crowd are in Jerusalem for the Festival of Pentecost, a major Jewish festival to celebrate the giving of the law. The people in the crowd would have been Jews, Jews from all over the Middle East. Later in chapter 2 of Acts you realise how large the crowd was, for three thousand people were baptised that day. 

The coming of the Holy Spirit into their lives at Pentecost was transforming for the disciples, this group of people who didn’t seem to get much of what Jesus spoke about, this group of people who didn’t know what to do after the crucifixion, this group of people who didn’t know what to make of the empty tomb, this group of ordinary, faithful, confused, bewildered disciples spoke and lived with such faith, such fervour, that they changed the world.

The Holy Spirit transforms us, changes us, and challenges us. It isn’t that God’s spirit makes us do things we can’t do, but gives us courage and strength, so we can be the people God made us to be.

Look at this. [timber whistle]

It looks like a stick, well it is a stick with a hole in one side, and part of one end blocked off. What might it be used for? I could burn it, or throw it for a dog to fetch – but is that its true role in life?

No, it is a whistle.

And just as it needs breath blowing through it to be what it was created to be. In the same way we need the Holy Spirit blowing in our lives to be who we were created to be. 

Here is a picture, a Windmill – [photo on screen]http://investabull.com.au/wp-content/uploads/2015/08/Investabull-Finance-for-Smart-Farmers-Affordable-cheap-farm-finance-lease-family-farm-cattle-stud-breeders-Australian-Farm-Windmill.jpg

In a country as dry as Australia, water is very important.

One way farmers make sure that stock have enough water to drink, is to have water troughs in paddocks, and they use windmills to raise the water from deep underground into the troughs.

This style of windmill usually has 3 or 4 legs, with a circular section at the top. This has a large number of blades attached to it. Some are able to swivel on top of the tower so that the blades are always facing into the wind. The more blades the better, though if the wind is blowing a gale, a few missing blades doesn’t matter too much. The blades that are not attached to the rim are not any use in the action of a windmill. Those lying rusting on the ground, are of no use.

Even though the windmill is a very useful item, it is of no use if the wind isn’t blowing, on its own it can do nothing. The reason a windmill exists is to bring water from underground for stock to drink – a very important task in a dry land.

  

The church can be compared to a windmill. The church exists to bring the life-giving water of Jesus to a thirsty world. It works by the wind of the spirit blowing in the world. It works best when all the people are working together in unity. There is no room for spectators.

The point of the windmill is to catch the wind, even the slightest breeze, and from that raise water up from underground for stock to drink.  If we are like windmills and the spirit is blowing in the world, then we will have the life-giving water of Jesus to offer a thirsty world.

..

You each have a flame, a sign of the Spirit. 

Just as wind can be powerful destructive, creative or soothing

Just as fire can bring warmth, light, destruction or cleansing

The spirit brings peace and forgiveness,

The spirit challenges and confronts

our prejudice,

our cold heartedness,

evil and injustice

The spirit destroys arrogance and hate.  

The spirit brings new life and new purpose

The spirit plants seeds of compassion and mercy.[i]

Take your flame home, and each time you look at it, I encourage you to think about the Holy Spirit in your life:

Where is it blowing?

Where is it bringing light?

Is it challenging?

Or offering peace?

Lest we think only of the ‘nice’ side of the spirit, here is a quote:

On the whole, I do not find Christians, outside of the catacombs, sufficiently sensible of conditions. Does anyone have the foggiest idea what sort of power we so blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning. It is madness to wear ladies’ straw hats and velvet hats to church; we should all be wearing crash helmets. Ushers should issue life preservers and signal flares; they should lash us to our pews.[ii]

Do you believe that the Holy Spirit is powerful and present in your life?

Are you willing to take a risk and see what happens?

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[i] Ideas fomr Dirt, Mess and Danger pp102-106

[ii] Annie Dillard, Teaching a Stone to Talk, 58. https://mwerickson.com/2011/10/25/wearing-crash-helmets-to-worship/