***EDIT***
Lest I or you take the following too seriously, here is BoscoPeter's debunk.
And now, onto the actual sermon...
[Numbers relate to Powerpoint slides.]
[1] If we try to look at the sun with unprotected eyes, we will damage our eyes.
[2] Some things are beyond our capability; we cannot only see the sun by using special filters
[3] or reflectors.
In a similar way to our eyes, our minds are also limited. There are things that are so much bigger than we are that it is hard to understand them, and I think God is one of those.
[4] We have a relationship with God, but we struggle to describe God. And that is, I think, a good thing. In my opinion, the day we think we understand God is the day we are in grave danger of imagining God in our own image, and putting God in a box.
I wasn’t surprised to read a rumour that in the Middle Ages it was forbidden for priests to preach on Trinity Sunday because of the difficulty of explaining the Trinity.
I get no such exemption, and today is Trinity Sunday. I also think the Trinity is simpler than we sometimes make it, because it is about love.
[5]To orientate ourselves: We are half-way through the Church Year, and we’ve come to the end of a line of themed ‘Seasons’.
The Church Year started in November with Advent.
At Christmas we celebrated God’s incarnation as human and his life as a human among us.
At Easter we remembered Jesus’ death and resurrection.
Since Easter, each Sunday, we have read from the Acts of the Apostles, about the growth of the early church.
10 days ago we celebrated Jesus’ ascension into heaven, and then
Last week we celebrated the gift of the Holy Spirit to the church at Pentecost
gift of spirit
birthday of church
continuation of OT covenant, and start of new covenant
every believers birthright, the love of God, as Dick put it, poured into our leaky hearts,
Today is Trinity Sunday, when we pull strands together and think about the Trinity - God as our Father, Son and Holy Spirit; creator, redeemer and sustainer. Tri for three, Unity for one, Trinity for three in one.
The word Trinity does not appear in the Bible. Yet, we proclaim our faith each week in our creeds, faith in our Trinitarian God – following the model that is implicit in the New Testament starting with the incarnation (The angel answered and said to her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God.'"[Luke 1:35]) , and going through to Matthew 28:19 where we are commanded to baptise in the name of Father, Son and Holy Spirit.
At the very beginning of Jesus ’life, and right at the end, we have Trinitarian statements.
It’s obviously important.
And that brings me onto our statement of faith in the Trinity; the Athanasian Creed, which is normally only used on Trinity Sunday, and which, once you have said it, means there is nothing left to have to explain, so no need for a sermon…
Hmmm.
[6] A short diversion, with limited apologies to the company whose software has been fighting me all week, to retell an old story from my IT days.
A helicopter was flying around a city when an electrical malfunction disabled all of the aircraft's electronic navigation and communications equipment. Due to the clouds and haze, the pilot could not determine the helicopter's position and course to fly to the airport. The pilot saw a tall building, flew toward it, circled, drew a handwritten sign, and held it in the helicopter's window. The pilot's sign said "WHERE AM I?" in large letters. People in the tall building quickly responded to the aircraft, drew a large sign and held it in a building window. Their sign read: "YOU ARE IN A HELICOPTER." The pilot smiled, waved, looked at her map, determined the course to steer to the airport, and landed safely. After they were on the ground, the co-pilot asked the pilot how the "YOU ARE IN A HELICOPTER" sign helped determine their position. The pilot responded "I knew that had to be the xxxxx building because the response they gave me was technically correct, but completely useless."
The Athanasian creed isn’t quite that bad, and it is reproduced in the housegroup notes, but we won’t be using it today.
”And in the Trinity none is before or after another; none is greater or less than another, but all three Persons are co-eternal together and co-equal. So that in all things… the Unity in Trinity and the Trinity in Unity is to be worshipped.”
[7] The Athanasian Creed explains the Trinity in words that are correct, but,if you don;talready understand, itmay not help.
[8] I think the key lies, not in our attempt to understand the bare words, or the picture, but in the word ‘worship.’
[9] Worship implies, in fact requires, a relationship. Alistair McGrath writes that it “allows the individuality of the persons to be maintained, while insisting that each person shares in the life of the other two.”
God, the Trinity of creator, redeemer and sustainer, is about a relationship that has always existed.
[10] At the start of Genesis we read that, as God was creating the world, the
“Spirit of God was hovering over the waters”
[11] Our Proverbs reading today has Wisdom telling the story,
“I was there when he set the heavens in place, when he marked out the horizon on the face of the deep, when he established the clouds above and fixed securely the fountains of the deep, when he gave the sea its boundary so the waters would not overstep his command, and when he marked out the foundations of the earth. Then I was the craftsman at his side.”
[12] We can see that God is about creativity and community, and our reading from John speaks about the persons of the Trinity as Jesus tells us,
“All that belongs to the Father is mine. That is why I said the Spirit will take from what is mine and make it known to you”
[13] There is generosity in that example –not just a once-and-for-all sacrifice that Jesus made on the cross, but that outpouring of love that continues and gives us peace. Like the faith that we share, that leads from our relationship with God, this has never been about individualism, it has always been about sharing and relationship, and love.
When Dick spoke last week about the Holy Spirit, that presence and power of God among us, he emphasised the love of God being poured into our hearts, and about us being leaky vessels. In 1 John 4:8 we read that “whoever does not love does not know God, because God is love.” (interestingly, Dick chose this yesterday for Prayer Breakfast)
[14] That mutual dance of love, of that “community of being” that is often used to describe the relationship between Father, Son and Holy Spirit of the Trinity is ’perichoresis’- Greek for 'to dance together' - think of the word 'choreography, as in 'the Three Persons dance together.'
[15] If you have read the Shack, you will recognise the references in there to a joyful-filled interdependent relationship of mutual love and sacrifice that is God, and how that relationship spills over in to our lives. And then, from our lives, how that overflows again into those around us.
We’ve looked at the way the Trinity is described in the Bible, through the incarnation and the Great Commission.
We’ve looked at a diagram describing the relationship between God, the Father, Son and Holy Spirit.
We’ve seen pottery, and paintings that attempt to depict the dance of love that we share.
We’ve looked at about how God was in community at creation, as spirit and as wisdom.
[16] I opened by saying how dangerous it is even to look at something as powerful as the sun, and how hard it is to understand the full power and nature of God. We can feel overwhelmed by God’s majesty. Listen to the psalm that we heard earlier,
“When I consider your heavens, the work of your fingers, the moon and the stars that you have ordained, what is man, that you should be mindful of him”
And that’s the joy and simplicity that we come back to in Jesus. A real man, a human, someone we can identify with, and who can relate to us on our terms.
“Romans 5:1-2 Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, 2through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God.”
[17] I’d like to remind you of the words of a song by Sidney Carter.
“I danced in the morning when the world was begun
I danced in the Moon & the Stars & the Sun
I came down from Heaven & I danced on Earth
At Bethlehem I had my birth”
And it goes on,
“They cut me down and I leapt up high
I am the Life that’ll never, never die!
I’ll live in you if you’ll live in Me -
I am the Lord of the Dance, said He!”
Jesus then, as now,invites us to join the dance of love that is God the Trinity, creator, redeemer, sustainer of us all.
Let us pray.
God for us, we call You Father, God along side us, we call You Jesus, God within us, we call You Holy Spirit. You are the Eternal Mystery that enables, enfolds, and enlivens all things, even us, and even me. Every name falls short of your Goodness and Greatness. We can only see who You are in what is. We ask for such perfect seeing. As it was in the beginning, is now, and ever shall be. Amen.
Monday 31 May 2010
Sunday 28 March 2010
Baptism sermon 28/3/10 Palm Sunday
Almost what I said, and without the pictures.
Not long ago I watched ***** at our parent and toddler group, Smarties. ***** was just walking, and had also discovered ‘doors’, but when he encountered the door of the Wendy House he didn’t know how to get through the door and stay upright at the same time. Twice he toddled up to the door, leaned his weight on the door, which opened, and ***** fell through the gap, landing on his tummy - slightly puzzled, but unhurt. The third time, he put one hand on the door frame and pushed the door with his other hand. The door opened, ***** remained upright, and he then spent most of the rest of the afternoon opening and going through the door practicing this new-found skill.
That ability to use experiment, experience and reason to solve a problem is common to humans – it is ‘built in’, as are many other things.
One of those ‘built in’ human characteristics is our need to praise and worship God – individually and together. We all praise something; it is part of our created humanity. If we don’t worship God we can pervert that urge to praise and worship to focus on almost anything else; this week someone related to 'belief in' football teams or political parties as if it were equivalent to faith in God, and we can divert our worship to money, celebrity, fame, power, ourselves – to make those priorities in our lives instead.
“When we praise God we are simply declaring a truth about who God is - powerful, creative, actively engaged, and of course loving! This proclamation of truth is intended to change us”
Today, we are gathered to worship God in this place, as well as to celebrate adding ***** to our membership of Christ’s family and I want to encourage you to join in with the celebration of Jesus’ arrival in Jerusalem.
Jesus comes into the city with the cries of the disciples echoing around his head, celebrating his miracles, his teaching and all they have seen him do. Jesus has become famous, and people spread their cloaks on the road in front of him (in another version of the story they wave palms and spread those on the road before Jesus). The disciples are calling out, “Blessed is he that comes in the name of the Lord. Peace in heaven and glory in the highest”
Like champagne in newly opened bottles, the disciples are overflowing with their praise, because of what they know and understand; (in part) who Jesus is–the son of God, the Messiah, the Christ.
When the Pharisees ask Jesus to stop them, his reply “if they keep quiet, the stones will cry out” reminds us all that our response of praise is ‘built into’ creation. It is in all of us, and it must have an outlet.
Our praise comes out of and is rooted in reality.
But… we know, because we know the end of the story, that these celebrations are temporary, and that, once Jesus has entered Jerusalem the mood will change and events will spiral beyond what we want to think about or bear. Sometimes praise bursts out of us, sometimes it is an effort of will that we make because we are in a relationship that matters – a relationship with God through Christ.
We are on the edge of Holy Week . We know that in the middle of the celebrations, is the shadow of the cross to come, the horror of Christ’s betrayal, torture and death. There is no short-cut from Palm Sunday to Easter Day.
Our praise today includes the knowledge of that reality. We worship God in a world not yet made perfect, amidst the realities of our own lives week by week; our own human sadness, difficulties, grief, pain and struggles. Jesus did not escape the sacrifice of his own life on the cross, the journey through death to resurrection, and we share that journey with him, just as we share in his resurrection hope.
Knowing what is to come, the cheering and Hosannas of Palm Sunday are none the less real. We praise from where we are, because we are human, and it is in our nature to praise God, to celebrate from the reality of our lives. The praise of the disciples in today’s story tells us, even in the shadow of the cross, about yearning for the presence of the divine, about longing for God to be with us, and the sheer unbridled joy that can overtake us in the presence of God – even when our lives are not yet perfect and the future is uncertain.
As we experience worship we learn about our faith.
When I was a child in church, I used to look forward to Palm Sunday. It was a day of celebration, and it provided a pause point between the sombreness of the rest of Lent, and the darkness of Holy Week.
On Palm Sunday we would tell the story of Jesus’ triumphal entry into Jerusalem by processing together as a group. We re-enacted the story we’ve just heard, waving palm crosses, and singing the hymn, “Ride on ride on in majesty” with that echo of Holy week in the words, “in lowly pomp ride on to die” before hearing the story read from the Bible. Everyone was involved, and it brought the story alive to me.
Later we would sing that great Palm Sunday hymn of praise “All glory, laud and honour, to thee Redeemer King” as part of our response to the recognition that all of us are made to worship God, in songs, in psalms, in the words that we use in our services, and in our prayers and daily lives. Sadly these hymns are not used much in modern worship, but they still have a special place in my life, and they remind me that as a child I learned much of my faith through the experience of worship as well as through teaching in church, in school assemblies, at home.
***** will learn about his faith too. He is too young to understand why we have palms for everyone today. Although he will have heard the word of God read from the bible, he doesn’t yet know what it means. But he will be absorbing, like a sponge, the atmosphere of this service.
***** won’t be able to explain his own baptism for many years, but it will make some impression on him; I hope part of that impression is of being loved – not just by his parents but by all of us here, and by God. I also hope,and we all pray, that ***** will be taught about his faith by family and friends, in stories and songs, in experience of shared learning, praise and worship in church, children’s and young people’s groups.
For *****, as for all of us, this faith is one that will need to sustain him through dark times as well as through joy; and enable him to continue to praise the God who loves him, who died to save him, and who lives forever.
By baptism ***** becomes part of our family, all of us who turn to Christ as the way, the truth and the life and are able to say, genuinely and meaningfully, of God, I know, I believe, I trust.
Those of us who recognise that, just as the Pharisees were told that if the disciples keep quiet “the stones will cry out”, in the middle of the realities of life today, know we are made to praise God.
Not long ago I watched ***** at our parent and toddler group, Smarties. ***** was just walking, and had also discovered ‘doors’, but when he encountered the door of the Wendy House he didn’t know how to get through the door and stay upright at the same time. Twice he toddled up to the door, leaned his weight on the door, which opened, and ***** fell through the gap, landing on his tummy - slightly puzzled, but unhurt. The third time, he put one hand on the door frame and pushed the door with his other hand. The door opened, ***** remained upright, and he then spent most of the rest of the afternoon opening and going through the door practicing this new-found skill.
That ability to use experiment, experience and reason to solve a problem is common to humans – it is ‘built in’, as are many other things.
One of those ‘built in’ human characteristics is our need to praise and worship God – individually and together. We all praise something; it is part of our created humanity. If we don’t worship God we can pervert that urge to praise and worship to focus on almost anything else; this week someone related to 'belief in' football teams or political parties as if it were equivalent to faith in God, and we can divert our worship to money, celebrity, fame, power, ourselves – to make those priorities in our lives instead.
“When we praise God we are simply declaring a truth about who God is - powerful, creative, actively engaged, and of course loving! This proclamation of truth is intended to change us”
Today, we are gathered to worship God in this place, as well as to celebrate adding ***** to our membership of Christ’s family and I want to encourage you to join in with the celebration of Jesus’ arrival in Jerusalem.
Jesus comes into the city with the cries of the disciples echoing around his head, celebrating his miracles, his teaching and all they have seen him do. Jesus has become famous, and people spread their cloaks on the road in front of him (in another version of the story they wave palms and spread those on the road before Jesus). The disciples are calling out, “Blessed is he that comes in the name of the Lord. Peace in heaven and glory in the highest”
Like champagne in newly opened bottles, the disciples are overflowing with their praise, because of what they know and understand; (in part) who Jesus is–the son of God, the Messiah, the Christ.
When the Pharisees ask Jesus to stop them, his reply “if they keep quiet, the stones will cry out” reminds us all that our response of praise is ‘built into’ creation. It is in all of us, and it must have an outlet.
Our praise comes out of and is rooted in reality.
But… we know, because we know the end of the story, that these celebrations are temporary, and that, once Jesus has entered Jerusalem the mood will change and events will spiral beyond what we want to think about or bear. Sometimes praise bursts out of us, sometimes it is an effort of will that we make because we are in a relationship that matters – a relationship with God through Christ.
We are on the edge of Holy Week . We know that in the middle of the celebrations, is the shadow of the cross to come, the horror of Christ’s betrayal, torture and death. There is no short-cut from Palm Sunday to Easter Day.
Our praise today includes the knowledge of that reality. We worship God in a world not yet made perfect, amidst the realities of our own lives week by week; our own human sadness, difficulties, grief, pain and struggles. Jesus did not escape the sacrifice of his own life on the cross, the journey through death to resurrection, and we share that journey with him, just as we share in his resurrection hope.
Knowing what is to come, the cheering and Hosannas of Palm Sunday are none the less real. We praise from where we are, because we are human, and it is in our nature to praise God, to celebrate from the reality of our lives. The praise of the disciples in today’s story tells us, even in the shadow of the cross, about yearning for the presence of the divine, about longing for God to be with us, and the sheer unbridled joy that can overtake us in the presence of God – even when our lives are not yet perfect and the future is uncertain.
As we experience worship we learn about our faith.
When I was a child in church, I used to look forward to Palm Sunday. It was a day of celebration, and it provided a pause point between the sombreness of the rest of Lent, and the darkness of Holy Week.
On Palm Sunday we would tell the story of Jesus’ triumphal entry into Jerusalem by processing together as a group. We re-enacted the story we’ve just heard, waving palm crosses, and singing the hymn, “Ride on ride on in majesty” with that echo of Holy week in the words, “in lowly pomp ride on to die” before hearing the story read from the Bible. Everyone was involved, and it brought the story alive to me.
Later we would sing that great Palm Sunday hymn of praise “All glory, laud and honour, to thee Redeemer King” as part of our response to the recognition that all of us are made to worship God, in songs, in psalms, in the words that we use in our services, and in our prayers and daily lives. Sadly these hymns are not used much in modern worship, but they still have a special place in my life, and they remind me that as a child I learned much of my faith through the experience of worship as well as through teaching in church, in school assemblies, at home.
***** will learn about his faith too. He is too young to understand why we have palms for everyone today. Although he will have heard the word of God read from the bible, he doesn’t yet know what it means. But he will be absorbing, like a sponge, the atmosphere of this service.
***** won’t be able to explain his own baptism for many years, but it will make some impression on him; I hope part of that impression is of being loved – not just by his parents but by all of us here, and by God. I also hope,and we all pray, that ***** will be taught about his faith by family and friends, in stories and songs, in experience of shared learning, praise and worship in church, children’s and young people’s groups.
For *****, as for all of us, this faith is one that will need to sustain him through dark times as well as through joy; and enable him to continue to praise the God who loves him, who died to save him, and who lives forever.
By baptism ***** becomes part of our family, all of us who turn to Christ as the way, the truth and the life and are able to say, genuinely and meaningfully, of God, I know, I believe, I trust.
Those of us who recognise that, just as the Pharisees were told that if the disciples keep quiet “the stones will cry out”, in the middle of the realities of life today, know we are made to praise God.
Saturday 30 January 2010
Presentation of Christ in the Temple
Forty days ago, on the first day of Christmas, we celebrated the birth of our Lord Jesus Christ. Forty days later, on the last day of Christmas (2nd February or the nearest Sunday) we remember the Presentation of Christ in the Temple. This is one of the oldest celebrations that the church has; the first reports of the service go back to before we had a completed Canon of Scripture.
In July 1979 I experienced a (relatively) modern equivalent of this when my own daughter was born. My friend Elaine gave birth to her first child - a boy - a few days before, and she named him Leo. On the eighth day when he was circumcised at home by the local rabbi I suddenly realised she was jewish - it hadn't been a topic of conversation previously. Later she and her husband took the baby to the synagogue and presented him – at the same time paying a sum of money to the rabbi – to redeem Leo, their first-born son.
Link to Passover
The link here is to the original Passover, when during the final plague which God brought upon Egypt, all the first-born of Egypt died, whereas when the first-born son of each Hebrew family was saved from death. Therefore, the children spared by God belonged to him, and had to be redeemed. Exodus 13:2
“Consecrate to me every firstborn male. The first offspring of every womb among the Israelites belongs to me, whether man or animal.”
When an Israelite family redeemed their first-born son, they were acknowledging that this child belonged to God. So in an earlier version of my friend’s story, Jesus was brought to the Temple by his parents, obeying the law, and presented to God and the people.
Faithfulness – old/young,male/female
Joseph and Mary, relatively young, newly-wed, at the start of their life together, met Anna and Simeon, an older woman and – we presume - an older man. These four people had their faithfulness in common – they all listened to the voice of God, and followed the leading of the Holy Spirit.
Simeon, righteous and devout, had been led by the Holy Spirit to the temple that day. Anna had been a faithful worshipper, steeped in prayer in the temple, for eighty four yearsand was recognised as a prophetess.
Mary and Joseph had both listened to God and obeyed God’s word – they were keeping to the law. Simeon and Anna were faithful older people and I think Luke is showing us that this baby, this Messiah, was for everyone with faith, old and young.
Tribes
There’s an interesting little snippet of information between the lines here, for those early readers. Simeon is the name of one of the tribes of Israel, that by this time had been mostly assimilated into the tribe of Judah, an we are told that Anna was from another of the twelve tribes - the tribe of Asher – which by then was only a remnant itself, and had been assimilated into the northern kingdom by the Assyrians 700 years before.
So reading between the lines, this message of salvation is not just for men and women, for the old and the young, but for all the tribes of Israel, and it doesn’t stop there. Our readings today confirm that the message is for all Abrahams descendents, and also ‘a light for revelation to the Gentiles’ (us).
Psalm 24
Think for a moment about the parts of the story we have heard today in our various Scripture readings. Imagine what it must have been like for all those years to be part of a people yearning, praying, longing for the day of the Messiah. We’ve heard Psalm 24 today,
“The earth is the LORD's, and everything in it, the world, and all who live in it; for he founded it upon the seas and established it upon the waters”
Imagine this psalm being sung in the temple. A song from those who are waiting for their Saviour? It expresses the longing of a people for God to bring justice and righteousness in place of the evils of this world.
“Who may ascend the hill of the LORD ? Who may stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to an idol or swear by what is false”
Anna and Simeon were just such people, we know they were faithful, we know that they were waiting for the Lord to arrive, for the words of the psalm to be fulfilled,
“Lift up your heads, O you gates; lift them up, you ancient doors, that the King of glory may come in”
Malachi
What must it have felt like to see the fulfilment of the prophecy in Malachi 3,
“suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come,”
With its accompanying promises of righteousness restored, no wonder Simeon and Anna were filled with praise when they saw the baby Jesus, the vulnerable, helpless human infant.
Psalm 24 asks us “Who is he, this King of glory?” and answers itself, “The LORD Almighty - he is the King of glory”
Hebrews
And yet, our Hebrews reading confirms the other side of the story, that Jesus shared in our humanity,
“made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people. Because he himself suffered when he was tempted, he is able to help those who are being tempted”
Jesus came to save us, as Hebrews tell us,
“surely it is not angels he helps, but Abraham's descendants”
Nunc Dimmitis
So, a baby, fully God and fully human is carried into the temple, and Simeon cannot help but praise the Lord, in a song that we still use regularly in our daily worship because it applies to us as well – to every one of us that opens our eyes to see the light of the world,
“"Sovereign Lord, as you have promised, you now dismiss your servant in peace. For my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the Gentiles and for glory to your people Israel." ”
That light, for revelation to the Gentiles (us), is the reason why we light a candle today[single candle] – to remind ourselves that our eyes too have seen salvation, that Jesus is the light for revelation to the Gentiles. So today, we light a candle as a symbol of light that Jesus offers, to show us the way, to shine into the dark places in our lives, to show us what needs to be cleaned up, and to show us how to grow I love and unity as church.
In their old age Simeon and Anna recognized him as their Lord,
These two old people, so faithful in prayer, so open to the guidance of the Holy Spirit, as so many of our own older people are, are rewarded by seeing Jesus, and recognising Jesus as their Lord. No wonder they are celebrating. Wouldn’t you?
But, in the midst of the joy, as I said at the beginning, we end our Christmas celebrations with a hint of Easter. Simeon has a word of knowledge to share as he tells Mary, “A sword will pierce your soul too” and we get a sudden foretaste of the Passion to come.
But for today, we too can share the joy of Mary, Joseph, Simeon and Anna, who have recognised that God’s light has come into the world and say, with Simeon, “My eyes have seen your salvation”
Tuesday 12 January 2010
An extension to the sermon?
Thank you to clayboy
...when this is placed beside the fact that much of this material is actually “horizontal” – telling the praying person what to think – rather than “vertical” – helping the worshipper address God, it increasingly becomes an extension of the sermon by other means... read the rest here
...when this is placed beside the fact that much of this material is actually “horizontal” – telling the praying person what to think – rather than “vertical” – helping the worshipper address God, it increasingly becomes an extension of the sermon by other means... read the rest here
Who remembers Boney M?
Who remembers Boney M? OK, so you won't admit to it, but I'm guessing that some do. I've bopped around the kitchen to the song, ""By the rivers of Babylon" without ever really considering the meaning of the words. I think that in 1978 I knew the words came from the bible, but not much more. Let's see if you can sing along.
If anyone had told me that this song had great meaning for Jamaicans; that for some it was a reflection on their Hebrew history and on slavery, I would have been very puzzled. To an extent I still am. Because I don't carry a familial memory of slavery,and therefore my first point of contact with this Psalm was from a different perspective - that of anger and revenge. But let's look, firstly at the words of the Psalm itself.
I think it's quite interesting that the songwriters have taken the first part of the Psalm, then added the prayer "may the words of our mouth and the meditations of our hearts be acceptable in thy sight here tonight". Were they asking God to accept their lament? Or were they sanitising this Psalm to miss out the nasty bits at the end?
This Psalm tells us how it feels to be defeated; how it feels to have fought and lost; to have seen killing and unspeakable cruelty, to thirst for revenge of the same kind. It tells us what it is like to be that bird in a gilded cage, and to be asked to sing for the amusement of others - to deny or hide one's own feelings for expediency; to be ridiculed and tormented, and expected to forget your own culture and assimilate with something that seems barbarous to you. Babylon was a modern city in the desert with running water, lush with trees and rivers, and apparently impregnable. It was luxurious, but there was no temple in Babylon - the temple was in Jerusalem, and the inhabitants of Babylon worshipped other gods.
This isn't simply the story of people in the 6th century BCE; it is the story of all displaced peoples today, of those in slavery, of those who cannot live in the place they call home, of those who feel required to perform against their nature for others in business - for everyone who finds themselves in a 'foreign land', physically or emotionally.
We hear the lament of a dispossessed people; suffering the shock and trauma of discovering that the covenant that they thought would protect them as God's chosen people forever, did not stop the enemy from entering the holy of holies and carrying off the treasure from the temple, or themselves to slavery in a foreign land. The lament is deep and poignant. Their despair echoes through the centuries and sounds chords in us.
Let's look at the two key topics of the Psalm.
Firstly, the idea that God can't be worshipped from the ‘foreign land’, from where we are.
God's glory and majesty was believed to be centred in the holy of holies, in the temple in Jerusalem. That was where people joined together to worship, as God's chosen, special, covenanted people. Yet, when they were dispersed, did God remain in the temple, away from them? We know they thought they were being punished for not upholding their side of the covenant... and we know they found hope again - hope that was fulfilled.
This wasn't the only time that the people were separated from the centre of worship in the temple at Jerusalem - the Jewish people still are. We don't know the details of the whole process; how they moved through disbelief and grief to acceptance and new patterns of behaviour, but we know that the Hebrew people retained their history, their faith in God even when they thought God had turned away from them, and their covenant identity, while dreaming of worshipping again at Jersualem.
How did they discover that God hadn't turned his face against them, or remained in the temple alone and unworshipped, but was with them in exile, walking with them through the pain and darkness? Did they find other truths about suffering and recovery to sing as they journeyed? What did that experience of growing in understanding of God do for their faith?
Do we sometimes think of God as distant? How does is change our prayers when we think about Jesus suffering and walking with us? Can we think of times when we have found God in unexpected places? That's a whole set of ideas to explore, and the experience of 'misplacing' our connection with God is one that many of us have been through. For a lot of us that isn't a permanent state, but the experience of coming through it can be liberating and faith deepening.
The second main theme here is the wish for revenge. It seems to be programmed into us as a default; even when I banged my head this week, my initial response was shock and anger that lasted for a few seconds while I worked out how badly hurt I was (not very!)
The last words of this Psalm speak of the fury of the helpless, of those who have witnessed horror, and who want to turn that shocked energy back in hatred.
We know that rage is a normal response as a part of the process of dealing with shock and grief. It is totally understandable, and many of us can identify with the feelings expressed, even though we might shy away from them. I think we should read these, recognise their raw honesty, and notice that these are words used in worship.
Lament is worship – it is about bringing our whole selves before God, just as we are, recognising the truth of our condition. When we have moved on, as our faith has, through Jesus and his teaching of love and forgiveness, then we can look back and say, ‘Yes, we have moved on, our relationships are different now, God has been faithful and has worked with us’. That’s a valuable lesson for all of us next time we are in pain.
We know that revenge is part of a cycle of destruction that rejects forgiveness, seeks retribution - to 'get even' - as if anyone can ever restore their loss by hurting someone else as they have been hurt. Pain can be exponential - Mahatma Ghandi said, "An eye for an eye and soon the whole world is blind"
Yet, there is another way; trauma can be healed - even in places like Rwanda today there is reconciliation. It’s a message that the peacemakers of the world are taking to troubled nations, and it’s one we need to apply in our own lives. Jesus commanded us to love one another, to love our enemy, he said, ‘Blessed are the peacemakers.’
That's one of the reasons why this is one of my favourite Psalms today. It speaks truth through centuries, about being human. And it marks a milestone in a journey of God’s people; a place that tells us where we are and how much further we have to go. It may be a point of rest, but it is a temporary rest. We must not mistake the milestone for the destination.
The words of this Psalm have a level of honesty that is necessary in our relationship with God, for when we fully acknowledge where we are, and who we are, then we can let God deal with us and change us and heal us.
And when God heals us of our own sense of being victims, and of our need for revenge, it enables us to use those experiences, to empathise with others, to redirect our anger to seek justice, to love mercy, and to walk humbly with our God.
If anyone had told me that this song had great meaning for Jamaicans; that for some it was a reflection on their Hebrew history and on slavery, I would have been very puzzled. To an extent I still am. Because I don't carry a familial memory of slavery,and therefore my first point of contact with this Psalm was from a different perspective - that of anger and revenge. But let's look, firstly at the words of the Psalm itself.
Psalm 137 (NRSV)Here is the Jamaican version:
1By the rivers of Babylon— there we sat down and there we wept when we remembered Zion.
2On the willows there we hung up our harps.
3For there our captors asked us for songs, and our tormentors asked for mirth, saying, “Sing us one of the songs of Zion!”
4How could we sing the Lord’s song in a foreign land?
5If I forget you, O Jerusalem, let my right hand wither!
6Let my tongue cling to the roof of my mouth, if I do not remember you, if I do not set Jerusalem above my highest joy.
7Remember, O Lord, against the Edomites the day of Jerusalem’s fall, how they said, “Tear it down! Tear it down! Down to its foundations!”
8O daughter Babylon, you devastator! Happy shall they be who pay you back what you have done to us!
9Happy shall they be who take your little ones and dash them against the rock!
I think it's quite interesting that the songwriters have taken the first part of the Psalm, then added the prayer "may the words of our mouth and the meditations of our hearts be acceptable in thy sight here tonight". Were they asking God to accept their lament? Or were they sanitising this Psalm to miss out the nasty bits at the end?
This Psalm tells us how it feels to be defeated; how it feels to have fought and lost; to have seen killing and unspeakable cruelty, to thirst for revenge of the same kind. It tells us what it is like to be that bird in a gilded cage, and to be asked to sing for the amusement of others - to deny or hide one's own feelings for expediency; to be ridiculed and tormented, and expected to forget your own culture and assimilate with something that seems barbarous to you. Babylon was a modern city in the desert with running water, lush with trees and rivers, and apparently impregnable. It was luxurious, but there was no temple in Babylon - the temple was in Jerusalem, and the inhabitants of Babylon worshipped other gods.
This isn't simply the story of people in the 6th century BCE; it is the story of all displaced peoples today, of those in slavery, of those who cannot live in the place they call home, of those who feel required to perform against their nature for others in business - for everyone who finds themselves in a 'foreign land', physically or emotionally.
We hear the lament of a dispossessed people; suffering the shock and trauma of discovering that the covenant that they thought would protect them as God's chosen people forever, did not stop the enemy from entering the holy of holies and carrying off the treasure from the temple, or themselves to slavery in a foreign land. The lament is deep and poignant. Their despair echoes through the centuries and sounds chords in us.
Let's look at the two key topics of the Psalm.
Firstly, the idea that God can't be worshipped from the ‘foreign land’, from where we are.
God's glory and majesty was believed to be centred in the holy of holies, in the temple in Jerusalem. That was where people joined together to worship, as God's chosen, special, covenanted people. Yet, when they were dispersed, did God remain in the temple, away from them? We know they thought they were being punished for not upholding their side of the covenant... and we know they found hope again - hope that was fulfilled.
14Sing aloud, O daughter Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter Jerusalem! 15The Lord has taken away the judgments against you, he has turned away your enemies. The king of Israel, the Lord, is in your midst; you shall fear disaster no more. 16On that day it shall be said to Jerusalem: Do not fear, O Zion; do not let your hands grow weak. 17The Lord, your God, is in your midst, a warrior who gives victory; he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing 18as on a day of festival. I will remove disaster from you, so that you will not bear reproach for it. 19I will deal with all your oppressors at that time. And I will save the lame and gather the outcast, and I will change their shame into praise and renown in all the earth. 20At that time I will bring you home, at the time when I gather you; for I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes, says the Lord. Zepahaniah 3:14-20 NRSV
This wasn't the only time that the people were separated from the centre of worship in the temple at Jerusalem - the Jewish people still are. We don't know the details of the whole process; how they moved through disbelief and grief to acceptance and new patterns of behaviour, but we know that the Hebrew people retained their history, their faith in God even when they thought God had turned away from them, and their covenant identity, while dreaming of worshipping again at Jersualem.
How did they discover that God hadn't turned his face against them, or remained in the temple alone and unworshipped, but was with them in exile, walking with them through the pain and darkness? Did they find other truths about suffering and recovery to sing as they journeyed? What did that experience of growing in understanding of God do for their faith?
Do we sometimes think of God as distant? How does is change our prayers when we think about Jesus suffering and walking with us? Can we think of times when we have found God in unexpected places? That's a whole set of ideas to explore, and the experience of 'misplacing' our connection with God is one that many of us have been through. For a lot of us that isn't a permanent state, but the experience of coming through it can be liberating and faith deepening.
The second main theme here is the wish for revenge. It seems to be programmed into us as a default; even when I banged my head this week, my initial response was shock and anger that lasted for a few seconds while I worked out how badly hurt I was (not very!)
The last words of this Psalm speak of the fury of the helpless, of those who have witnessed horror, and who want to turn that shocked energy back in hatred.
We know that rage is a normal response as a part of the process of dealing with shock and grief. It is totally understandable, and many of us can identify with the feelings expressed, even though we might shy away from them. I think we should read these, recognise their raw honesty, and notice that these are words used in worship.
Lament is worship – it is about bringing our whole selves before God, just as we are, recognising the truth of our condition. When we have moved on, as our faith has, through Jesus and his teaching of love and forgiveness, then we can look back and say, ‘Yes, we have moved on, our relationships are different now, God has been faithful and has worked with us’. That’s a valuable lesson for all of us next time we are in pain.
We know that revenge is part of a cycle of destruction that rejects forgiveness, seeks retribution - to 'get even' - as if anyone can ever restore their loss by hurting someone else as they have been hurt. Pain can be exponential - Mahatma Ghandi said, "An eye for an eye and soon the whole world is blind"
Yet, there is another way; trauma can be healed - even in places like Rwanda today there is reconciliation. It’s a message that the peacemakers of the world are taking to troubled nations, and it’s one we need to apply in our own lives. Jesus commanded us to love one another, to love our enemy, he said, ‘Blessed are the peacemakers.’
That's one of the reasons why this is one of my favourite Psalms today. It speaks truth through centuries, about being human. And it marks a milestone in a journey of God’s people; a place that tells us where we are and how much further we have to go. It may be a point of rest, but it is a temporary rest. We must not mistake the milestone for the destination.
The words of this Psalm have a level of honesty that is necessary in our relationship with God, for when we fully acknowledge where we are, and who we are, then we can let God deal with us and change us and heal us.
And when God heals us of our own sense of being victims, and of our need for revenge, it enables us to use those experiences, to empathise with others, to redirect our anger to seek justice, to love mercy, and to walk humbly with our God.
Morning Prayer 9am Monday - with shovels
I arrived at the church yesterday for 9am Morning Prayer - normally there is a small turn-out for this service. Well, the vicar was there, with a bright-red spade, and he had just started shovelling.
Only half an inch of snow fell on Sunday night (on top of the existing frozen slush and previously compacted snow) but the church is on a steep ungritted hill, and a funeral cortege was due to arrive at 10am. Vans and cars were struggling to get up the hill.
So Morning Prayer took on an entirely different form.
Three of us took part, with shovels... 40 minutes of hard work later and the curate had a bright red face, hair plastered to her head with sweat, and looked as if she had just run a mile in, oooh, twenty minutes. Time to finish grit-spreading, go home and do some desk-work.
Oops, we're missing a verger. "Will you do the verger's job please?"
A sartorial clergy crisis ensued as it dawned on me that a FLM reject fleece and plastered wet hair (no, I didn't even have a comb with me) doesn't fit the 'appropriately dressed' part of the working arrangements. Luckily the funeral was 20 minutes late starting, and Penny lent me a hair-brush (Thanks!).
Later that day I realised I'd also dropped some food down the front of the fleece... (I wonder when I did that?) Next time I'll put on a cassock to cover the inappropriate clothing, but I only thought of that half-way through the service. Biretta anyone?
Only half an inch of snow fell on Sunday night (on top of the existing frozen slush and previously compacted snow) but the church is on a steep ungritted hill, and a funeral cortege was due to arrive at 10am. Vans and cars were struggling to get up the hill.
So Morning Prayer took on an entirely different form.
Three of us took part, with shovels... 40 minutes of hard work later and the curate had a bright red face, hair plastered to her head with sweat, and looked as if she had just run a mile in, oooh, twenty minutes. Time to finish grit-spreading, go home and do some desk-work.
Oops, we're missing a verger. "Will you do the verger's job please?"
A sartorial clergy crisis ensued as it dawned on me that a FLM reject fleece and plastered wet hair (no, I didn't even have a comb with me) doesn't fit the 'appropriately dressed' part of the working arrangements. Luckily the funeral was 20 minutes late starting, and Penny lent me a hair-brush (Thanks!).
Later that day I realised I'd also dropped some food down the front of the fleece... (I wonder when I did that?) Next time I'll put on a cassock to cover the inappropriate clothing, but I only thought of that half-way through the service. Biretta anyone?
Sunday 22 November 2009
Sermon: 22nd November 2009 - John 18:33-37
Who really has the power?
Pilate looks at the man in front of him and knows he has the power to sentence him to death or to release him.
Pilate’s spies were likely to have already given him information about this man, which adds an irony to the questioning. Pilate thinks this is about his own use of power – his power in relationship to his Roman superiors, his power in relation to the Jewish authorities on this troublesome trade route between the fertile farmland to the north and Rome.
The Jewish leaders are not overly submissive; they are waiting outside, not out of respect, but because they are not prepared to pollute themselves by stepping into his palace. Will Pilate give them what they want? What does he have to gain, or lose, by his response? Will he keep the peace, and the trade routes open, by compliance? Or can he annoy these troublesome people more by refusing their ‘request’ and showing them who is in charge? This is the level of human power use and abuse that faces Jesus.
The Jewish leaders waiting outside are so busy observing the purity regulations that they don’t even hear what Jesus has to say – it is one of those great ironies in the story of Jesus’ life – that when he makes the definitive statement about his divine kingship and his purpose, the key people are not there to hear it.
Pilate looks at this man without any visible trappings of power, and asks, possibly with a sneer, “Are you the king of the Jews.” He hears Jesus’ reply, but his understanding of power is purely political, and is related to domination and subjection, so he cannot understand. Jesus is talking of ideas ‘outside the box’ and Pilate, like so many before him in John’s telling of the story, just doesn’t get it.
Jesus, the powerless prisoner, descendant of King David, Son of the living God, submerging his divine power, undermining all definitions of worldly status, prepares to die for Barabbas and every Barabbas before and since, including you and me, and tells the truth, “My kingdom is not from this world.” I am a King… for this reason I was born, and for this I came into the world.” There is a double statement in there, “I was born”, and “I came” – I am of human and I am of heaven. I am outside your understanding and your experience.
Today’ reading is one of four that are programmed for the main service today, which marks the end of the church year, before we start the season of Advent next week, and answers the question, “Who is this man?” We’ve shared Psalm 93, which tells us
“the LORD is robed in majesty and is armed with strength…Your throne was established long ago; you are from all eternity”
The other readings, from Daniel and Revelation are written in that vivid apocalyptic style that tells us in pictures about the nature of God. The readings are detailed on the Housegroup notes.
In Daniel 7 we read of a vision of heaven in which the Ancient of Days is seated on a throne and the
“Son of Man is led into his presence and given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.”
In the corresponding reading from Revelation 1 the same idea is echoed,
“Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.
It speaks of him, “who loves us and has freed us from our sins by his blood”, and “has made us to be a kingdom” and it speaks of a time when there will be no doubt about the nature of the kingdom, available to everyone and forever, “every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him”
"I am the Alpha and the Omega," says the Lord God, "who is, and who was, and who is to come, the Almighty”.
This isn’t a transitory empire or kingdom, like the Roman Empire or the USSR, this is forever, it exists now, and it is to come. This isn’t a message for a select few; this is a message for all of humanity, “every eye will see him”. It is for us, and for those we look down on, and those we look up to, and those we struggle to like as well as for those we love and pray for.
Did you know that Deuteronomy 21:23 says,
“you must not leave his body on the tree overnight. Be sure to bury him that same day, because anyone who is hung on a tree is under God's curse. You must not desecrate the land the LORD your God is giving you as an inheritance.”
The Jewish authorities had already decided that Jesus must die. They had the option of stoning him to death as a sanction within their own legal system, but they wanted Jesus crucified, and I think it was because he would then be seen to be under God’s curse, and the authorities thought this would destroy his mission.
So, back to our story. In front of Pilate stands a vulnerable human being, already condemned by his own people, being offered to the occupying power for crucifixion. This man, who at his birth was brought gifts of gold, frankincense and myrrh, has no visible power. The subsequent mockery of the passion, dressing him in a purple robe, the crown of thorns, title ‘King of the Jews’ above him on the cross all seem to emphasise his powerlessness and his vulnerability.
Or to put it another way, in front of Pilate stands the king of all things, of all time, with all the glory and power inside and beyond this world, and he can’t see it. The Jewish authorities have brought this king to Pilate, but they don’t understand him either.
So the scene is set for the passion, the death and the resurrection of Jesus, and for the true kingship of heaven to be revealed.
This is a kingdom that covers all time and space; in which our membership is voluntary, in which the rich do not exploit the poor for their own pleasure and convenience. It is not about what we get but about what we offer to others; Christ the King gave everything for us, and our response is a depth of love that prompts us to give in return. Our desires are refocused from our own self-interest, to the interests of God’s kingdom.
When we answer those questions in our baptism and confirmation service, “Do you turn to Christ?” and “Do you submit to Christ as Lord?” we are putting ourselves under divine authority, recognising that the only power that does not corrupt is the power of God’s love. God’s kingdom is based on love, so when we answer, Do you come to Christ, the way, the truth and the life?” with “I come to Christ”, we are coming to a kingdom of love and acceptance.
As we have received, so we offer – welcome, value, dignity for all. And we find the future members of God’s kingdom outside the walls of this church, in our communities and workplaces, in our shopping centres, prisons and hospitals; in our schools and sleeping on our streets. Revelation 1 tells us that every eye will see him, so none are excluded. None. At some stage “every eye will see him”.
Revelation is apocalyptic literature, the words paint pictures to help our understanding of the nature of God, but I don’t think they are intended to be literal descriptions of the wallpaper in heaven. I think we are expected to read the message that flows through the words, which tells us that the kingship of heaven is not a myth or a fancy story to make people feel better. In some way that I don’t fully understand it is telling us about the reality of our salvation; that we can believe without doubt the claim that, "I am the Alpha and the Omega," … "who is, and who was, and who is to come, the Almighty.”
In our worship today, our prayers, our liturgy, our Bible reading and our singing, we celebrate this kingdom; the kingdom of Christ here and now and to come. When we pray in the Lord’s prayer, “Your kingdom come”, this is what we are asking for – the eternal reign of Christ in our hearts and lives, a reign that changes our way of looking at the world, and makes us want to do what Christ did – to subvert our worldly power for the benefit of others – to help every eye to see.
Our decision has to be, do we worship the transitory powers of this world, or do we enter into the ‘not from this world’ kingdom of Christ?
Pilate looks at the man in front of him and knows he has the power to sentence him to death or to release him.
Pilate’s spies were likely to have already given him information about this man, which adds an irony to the questioning. Pilate thinks this is about his own use of power – his power in relationship to his Roman superiors, his power in relation to the Jewish authorities on this troublesome trade route between the fertile farmland to the north and Rome.
The Jewish leaders are not overly submissive; they are waiting outside, not out of respect, but because they are not prepared to pollute themselves by stepping into his palace. Will Pilate give them what they want? What does he have to gain, or lose, by his response? Will he keep the peace, and the trade routes open, by compliance? Or can he annoy these troublesome people more by refusing their ‘request’ and showing them who is in charge? This is the level of human power use and abuse that faces Jesus.
The Jewish leaders waiting outside are so busy observing the purity regulations that they don’t even hear what Jesus has to say – it is one of those great ironies in the story of Jesus’ life – that when he makes the definitive statement about his divine kingship and his purpose, the key people are not there to hear it.
Pilate looks at this man without any visible trappings of power, and asks, possibly with a sneer, “Are you the king of the Jews.” He hears Jesus’ reply, but his understanding of power is purely political, and is related to domination and subjection, so he cannot understand. Jesus is talking of ideas ‘outside the box’ and Pilate, like so many before him in John’s telling of the story, just doesn’t get it.
Jesus, the powerless prisoner, descendant of King David, Son of the living God, submerging his divine power, undermining all definitions of worldly status, prepares to die for Barabbas and every Barabbas before and since, including you and me, and tells the truth, “My kingdom is not from this world.” I am a King… for this reason I was born, and for this I came into the world.” There is a double statement in there, “I was born”, and “I came” – I am of human and I am of heaven. I am outside your understanding and your experience.
Today’ reading is one of four that are programmed for the main service today, which marks the end of the church year, before we start the season of Advent next week, and answers the question, “Who is this man?” We’ve shared Psalm 93, which tells us
“the LORD is robed in majesty and is armed with strength…Your throne was established long ago; you are from all eternity”
The other readings, from Daniel and Revelation are written in that vivid apocalyptic style that tells us in pictures about the nature of God. The readings are detailed on the Housegroup notes.
In Daniel 7 we read of a vision of heaven in which the Ancient of Days is seated on a throne and the
“Son of Man is led into his presence and given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.”
In the corresponding reading from Revelation 1 the same idea is echoed,
“Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth.
It speaks of him, “who loves us and has freed us from our sins by his blood”, and “has made us to be a kingdom” and it speaks of a time when there will be no doubt about the nature of the kingdom, available to everyone and forever, “every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him”
"I am the Alpha and the Omega," says the Lord God, "who is, and who was, and who is to come, the Almighty”.
This isn’t a transitory empire or kingdom, like the Roman Empire or the USSR, this is forever, it exists now, and it is to come. This isn’t a message for a select few; this is a message for all of humanity, “every eye will see him”. It is for us, and for those we look down on, and those we look up to, and those we struggle to like as well as for those we love and pray for.
Did you know that Deuteronomy 21:23 says,
“you must not leave his body on the tree overnight. Be sure to bury him that same day, because anyone who is hung on a tree is under God's curse. You must not desecrate the land the LORD your God is giving you as an inheritance.”
The Jewish authorities had already decided that Jesus must die. They had the option of stoning him to death as a sanction within their own legal system, but they wanted Jesus crucified, and I think it was because he would then be seen to be under God’s curse, and the authorities thought this would destroy his mission.
So, back to our story. In front of Pilate stands a vulnerable human being, already condemned by his own people, being offered to the occupying power for crucifixion. This man, who at his birth was brought gifts of gold, frankincense and myrrh, has no visible power. The subsequent mockery of the passion, dressing him in a purple robe, the crown of thorns, title ‘King of the Jews’ above him on the cross all seem to emphasise his powerlessness and his vulnerability.
Or to put it another way, in front of Pilate stands the king of all things, of all time, with all the glory and power inside and beyond this world, and he can’t see it. The Jewish authorities have brought this king to Pilate, but they don’t understand him either.
So the scene is set for the passion, the death and the resurrection of Jesus, and for the true kingship of heaven to be revealed.
This is a kingdom that covers all time and space; in which our membership is voluntary, in which the rich do not exploit the poor for their own pleasure and convenience. It is not about what we get but about what we offer to others; Christ the King gave everything for us, and our response is a depth of love that prompts us to give in return. Our desires are refocused from our own self-interest, to the interests of God’s kingdom.
When we answer those questions in our baptism and confirmation service, “Do you turn to Christ?” and “Do you submit to Christ as Lord?” we are putting ourselves under divine authority, recognising that the only power that does not corrupt is the power of God’s love. God’s kingdom is based on love, so when we answer, Do you come to Christ, the way, the truth and the life?” with “I come to Christ”, we are coming to a kingdom of love and acceptance.
As we have received, so we offer – welcome, value, dignity for all. And we find the future members of God’s kingdom outside the walls of this church, in our communities and workplaces, in our shopping centres, prisons and hospitals; in our schools and sleeping on our streets. Revelation 1 tells us that every eye will see him, so none are excluded. None. At some stage “every eye will see him”.
Revelation is apocalyptic literature, the words paint pictures to help our understanding of the nature of God, but I don’t think they are intended to be literal descriptions of the wallpaper in heaven. I think we are expected to read the message that flows through the words, which tells us that the kingship of heaven is not a myth or a fancy story to make people feel better. In some way that I don’t fully understand it is telling us about the reality of our salvation; that we can believe without doubt the claim that, "I am the Alpha and the Omega," … "who is, and who was, and who is to come, the Almighty.”
In our worship today, our prayers, our liturgy, our Bible reading and our singing, we celebrate this kingdom; the kingdom of Christ here and now and to come. When we pray in the Lord’s prayer, “Your kingdom come”, this is what we are asking for – the eternal reign of Christ in our hearts and lives, a reign that changes our way of looking at the world, and makes us want to do what Christ did – to subvert our worldly power for the benefit of others – to help every eye to see.
Our decision has to be, do we worship the transitory powers of this world, or do we enter into the ‘not from this world’ kingdom of Christ?
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