Moses, the burning bush & Holy Ground

The story of Moses turning aside to meet God in the burning bush is one that is both well known and well loved by many people.  It is also a story which has great depth of meaning and can challenge us on many levels.

This morning I want to explore with you a number of aspects of the story and how they relate to us today.

First, I want us to consider the concept of Holy Ground.

Second, to think about, where it is that we might meet God.

Third, will be to consider what happens when meet God and how we will most likely respond.

Lastly, we will be looking at the concept of God’s presence through the lens of Jesus.

So, to the concept of Holy Ground!  When Moses turns aside to see the burning bush God instructs him to take off his shoes because he is standing on Holy Ground.  I took off my shoes this morning at the beginning of the worship to get you to think about this idea of reverence in God’s presence.

Why is this ground Holy?  I think that the holiness is not in the earth itself, the dust and grit and grime, but rather the place is made Holy at that moment because God is there in a particular way with Moses.

This is an important distinction to make because I believe that throughout the history of both Judaism and Christianity we do see a tendency towards idolatry of place.

In the story of the healing of Naaman the leper by Elisha, which occurs in the second book of Kings, it is interesting to see Naaman request 2 cartloads of the soil to take home with him so that he might worship Elisha’s God.  It is as if God is located in the soil itself.

This kind of overplaying of the importance of land or ground or Holy Space has long been with us.  It is not that I think have buildings or special places in which we believe we encounter is unimportant but I would want to challenge when we begin to hold on to the Holy Space or Ground over against the relationship with God, even unintentionally.

Think for a moment about our own church buildings and the concept of Holy Ground.  This morning I was very deliberate about the acknowledgement of the traditional custodians of the land on which we meet, the Turbaal people.  We have built our buildings and laid claim to this as Holy Ground over the top of another people, for which this land itself may have been sacred in some way.

As an aside in this last month it was the anniversary of the  pastoral workers strike led by Vincent Lingiari.  A strike that went for 8 years and led to one of those iconic images that is etched into our Australian history of the then Prime Minister Gough Whitlam pouring a handful of sand from his hand into Vincent’s hand.  It was a symbolic retuning of sacred ground.

In terms of this building in which we meet whilst it may carry sentimental and historical value for us as a sacred space it should also be understood in a broader history of who we are as Australian people and that we have set this space aside for us to meet with God.  I wonder this morning did you have that sense of taking of your shoes, did you come expecting that God would speak to you and call you to ministry or are you simply here going through the motions?  The space only retains its value if we are expectant and responsive to the God who will send us from here.

As I thought about this taking off our shoes to enter God’s presence on Holy ground I was struck by me memories of the times I have been into Mosques to observe Islamic worship.  There are rows of racks where the worshippers place their shoes before entering the worship space.  They take off their shoes as they meet with God.

Yet I am also aware that in their daily prayer, which they are to engage in 5 times each and every day, people cannot always come to the mosque.  So they take off their shoes wherever they are and facing Mecca pray.

The point seems to be that it is not the venue itself that is Holy but God’s presence whenever we enter into it.  A concept which I believe we could learn from.

This leads me from these thoughts about Holy Ground to what it is that Moses was doing when saw the burning bush.  Moses hadn’t gone to church; he wasn’t at daily prayer or listening to a sermon.  Moses was at work.

He had fled Egypt and was accepted into the Midianite family that he had come into contact with, marrying one of Jethro’s daughters.  Such was his place that he was trusted with the flock the family’s wealth.

Moses had not gone seeking God, no God had come to him in the midst of his mundane and probably quite difficult task of tending the flock.

When Moses saw the burning bush he turned aside; he stopped to be with God.

This is a reminder for all of us that Holy ground is not somewhere we construct like this building but somewhere, anywhere that God comes to us.

In the midst of our daily labour whether we are at home or in the community we should be looking out for the burning bush of God’s presence and we should like Moses be prepared to turn aside and listen for what God might have to say.

Too often I believe we want to restrict the possibilities of God speaking to us to church on a Sunday, or our daily devotionals, or when we are gathered in some holy huddle.  But God speaks to us and meet with us anywhere and when he does God calls us.

This brings me to the third point about Moses response to God’s call.  Moses response is to question his value, his gifts, his very existence: who am I?

This existential crisis for Moses is a denial and dodging of God’s call – I’m not good enough, why me, I’m not holy enough, can’t someone else do it.

I want to share my favourite story about the burning bush, it is a story told by Timothy Radcliffe, the former head of the world Dominican order.

"In May 2004 I was taken to the monastery of St Catherine's, at the foot of Mt Sinai. At 3:30 pm in the afternoon, when all sensible people are asleep and 'only mad dogs and Englishmen go out in the midday sun', we walked past the shrine of the burning bush and climbed the mountain of the Lord... As I walked past the shrine of the burning bush, I was delighted to notice beside it a large red fire extinguisher. It looked so old it might have been there since Moses. It seemed to symbolise our ambivalent relationship to the word that comes from the burning bush, and the perpetual temptation to quench it."

Timothy Radcliffe "Do Not Put Out The Burning Bush" in Don't Put out the Burning Bush ed. Vivian Boland, ATF Press 2008.

I wonder at times whether too many of us in our ambivalence are carrying a fire extinguisher in fear that the burning bush of God’s presence might come to us and God might call us to follow and serve.

Yet for those of us who are Christians is this not meant to be what we do.  Listen for God and respond obediently to God’s call on our lives – even when we don’t think we have the capacity to do what God is asking of us.

Every one of us who is baptised is called into the mission and ministry of Jesus Christ – in our work place, in our relationships, in our families, in our community, the places where we can and do meet God.

This brings me to the promise of God and the conclusion of this sermon.  God’s response to Moses existential crisis and doubt is the promise that God will be with him.  It is a promise which gives Moses the courage to respond to God’s call.

As Christians reading this story the idea that God is with us is powerfully altered by the advent of Jesus Christ who is called Emmanuel – which literally means God is with us.

In Jesus God walks among us and the promise of the Holy Spirit is that our lives our drawn into Christ’s life, that he is with us and we are with him.  But more than that, Jesus indicates that we will meet him in poor and prisoner and the hungry and the sick.  God is with us in each other and in the people in the world around us.

This too is Holy Ground: people’s lives and their stories.  I met a man in the coffee shop the other day and he shared with me some of his story.  In that moment I knew I was on Holy Ground, the Holy Ground of his life, and that in our conversation I believe God was speaking to me.

The story of Moses and the burning bush takes us deep into our faith and what it means to meet with God, to listen to God, to respond God and to serve God’s purposes.

We are on Holy Ground now not because of these walls around us but because here God speaks the good news of Jesus Christ to us and calls us to go out into the world to meet God again and again in the moments of our days and our weeks and to respond in faith.

Now in the silence I invite you to remember God’s presence and listen for what God is calling you to do this day.  Amen.

Elevating others into our family!

Matthew 10: 24-39

I have been involved in teaching Religious education or instruction in schools for just over 20 years and each year as I begin with a new class I hand out a get to know you sheet.  I have provide one each for you this morning.

As you can see on the sheet students are asked to finish the sentence, “The most important thing in my life is...”

Through 20 years of teaching classes from Grade 3 through Grade 7 one answer dominates this sentence.  It comes up again and again.

The most important thing in my life is... Family!

The idea that family is the most important thing in life constantly comes through in pastoral conversations in congregations as well.

Family is important to us, really important.  It is, no doubt, important to you, just as it is important to me.

Despite its importance another lesson I have learnt over 20 years of teaching in schools and working with congregations is that how we define what a family is varies a great deal.  When I ask students to draw a picture of the people they live with this reality is often emphasized.

Some families have one parent.  Some families have half brothers or sisters.  Some families have a step dad or step mum.  Some families now have 2 dads or 2 mums.  Some families include grandparents and some include the whole wider family. Family is important but families are also defined by culture and the experience of life. 

It is amongst all this importance that we place on families as well as alongside the ambiguous definition of what family means that we come and hear Jesus words from Matthew’s gospel:

For I have come to set a man against his father,

and a daughter against her mother,

and a daughter-in-law against her mother-in-law;

36 and one’s foes will be members of one’s own household.

37Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me!

Taken at face value we could assume that Jesus is attacking the idea and place of family and elevating individuals and their choices. 

We could make sense of this by reflecting on the concept of family from Jesus time, which is quite different to how modern Western people understand family.  Family meant the household, it could include slaves and servants, the father was the head, and women had a particular place.  If one member of the family did something wrong it would bring shame to the whole family.  Honour would have to be restored.

Jesus could be challenging this idea of the binding ties of family but such a reading of Jesus words put us in direct conflict with other parts of the scriptures, let me share just a few:

1 Timothy 5:8 But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.

Ephesians 5:25 Husbands, love your wives, just as Christ also loved the church and gave Himself up for her

Wife Proverbs 31:31 Honour her [your wife] for all that her hands have done, and let her works bring her praise at the city gate.

Exodus 20:12 Honour your father and your mother, so that you may live long in the land the Lord, your God is giving you.

Psalm 127:3-5 Children are a heritage from the Lord, offspring a reward from him. Like arrows in the hands of a warrior are children born in one’s youth. Blessed is the man whose quiver is full of them.

So which is it and what can we do with this complicated issue. Are our biological ties to one another important or not?

If we return to the passage from Matthew and consider the words that Jesus first speaks I believe we might find some help here:

“‘A disciple is not above the teacher, nor a slave above the master; it is enough for the disciple to be like the teacher, and the slave like the master.’”

The question that might be raised by this comment then is what was Jesus relationship with his own family, how did he view them. 

If we read on in Matthew’s gospel to Matthew 12 we get an interesting insight. 

In Matthew 12 verse 47 and 48 is says, “Someone told Him, “Look, Your mother and brothers are standing outside, wanting to speak to you.” 48But Jesus replied, “Who is my mother, and who are my brothers?” 49Pointing to His disciples, He said, “Here are my mother and my brothers.”

Jesus view of the idea of family here is not to diminish it but to augment it.  Family is not defined by biological ties but is defined by the growing relationship he had with those outside his own family – his disciples.

The restriction of who could be part of the family changed, the goal post was shifted.  The fact that he defines the disciples as mother and brothers reminds us of how important Jesus views family to be, yet at the same through his words Jesus time elevates others into his family.

When we combine this with his sayings in Chapter 10 about putting God above family then maybe we could summarise Jesus’ teaching about family like this.

We should not elevate our family above God. Rather we should elevate others into our family to honour God.

Let me repeat that:

We should not elevate our family above God. Rather we should elevate others into our family to honour God.

Years ago I can remember reading the influential book Being as Communion by the Orthodox theologian John Zizioulas.  In the book he speaks of our baptism drawing us beyond our biological ties and into the family of God with God. 

Another way of recognising this is to speak of each other as brothers and sisters in Christ.  The exclusive biological boundaries of family are broken down and we are reminded of our common humanity.

From my perspective Jesus is not encouraging family division but is about elevating others into our family, which ultimately is the family of God.

Earlier in the week I was preaching about this issue in another setting and I made the comment that in our contemporary world many parents create idols of their children.  Sacrificing themselves so that the children can have everything that they want.  Our hands are always open providing more and more to them.

One of the older men there agreed with me about parents who seem to give the children whatever they wanted.  And we spoke about the sense of entitlement many people within our culture seem to have.  But almost in the same breath he said that it was luck the passage didn’t mention grandchildren!

The notion of elevating others into our family is not an easy one.  For me to think of other people as being equal value as Tim and Lucy is hard for me to wrap my head around.  Yet this is the challenge that Jesus lays before us – not to make idols of our families but to keep God at the centre of our lives and to honour all people as members of our family.

This is important for us to grapple with as a congregation – how do you elevate each other into being family members of one another?  And, how do you elevate our Christians into your family?  I can remember saying to another congregation that if every child that came into their midst, every family, had been treated as mine had then I could not see why that family would ever leave.  The day I turned up at my new manse there was a fresh meal provided and others frozen.  When my children were born they were showered with gifts.  At times I was embarrassed of the privilege treatment my family received when I could see that this was not extended to everyone. 

More than that how does this love for others extend outwards into the community?  In the reading from Genesis were reminded that God’s concern extends even to those who appear to be cast out.  The story of Hagar and Ishmael is another uncomfortable one for us, a difficult passage, but one which drives us to contemplate how God views those beyond the family of God as still part of God’s family.

37Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me!

This is a difficult teaching but I would place it in the context of the words of grace that God cares as deeply for us as any sparrow, that God counts the hairs on our head.  Jesus presence with us is precisely because we live with these tensions and so often fail.  Paul’s letter to the Romans from which we read struggled with these very issues of sin and works and grace.

I believe Jesus teaching acknowledges the messiness of our human existence.  Family is important and the idea of family is important to Jesus but it is easy for us to elevate our family above God and distort and disrupt our relationship with God and with others when we do this.  Jesus words remind us not to elevate our family above God, but rather, that we should elevate others into our family to honour God.  To honour the God who has freely, lovingly and graciously drawn us into his own.

Forty Years of Worship, Witness & Service

As we celebrate 40 years of the Uniting Church on this day I want to pick up on a core theme that emerge in the early days of the Uniting Church and relate those themes to three statements found in our readings.

That theme was the expression of the mission of the church as worship, witness and service.

These three expressions of our life as the church and in particular as the Uniting Church were grounded in the life of Jesus Christ and it was to be through engaging in these three things that the Uniting Church was to live out it’s life as God’s people.

It is an opportune time for this congregation to be revisiting these fundamental themes of what it means to be a church as together you are standing on the cusp of change.  As I leave the Presbytery has engaged with you to reflect on who you are and what God is calling you to do and be as a congregation.

So let us consider these three themes.

The first is worship and in Psalm 122 we read these words:

I was glad when they said to me,

‘Let us go to the house of the Lord!’

This Psalm was a Psalm of ascent.  It would have been sung as pilgrims travelled from their villages and towns to Jerusalem for the festivals.  Worship for the Hebrew people was more than the gathering in the temple or synagogue but flowed out into their meal sharing and their home life. It shaped who they were.

In this particular Psalm of ascent there is a sense of joy and even happiness about engaging with God.  In some of the other Psalms of ascent other emotions are reflected: sorrow, lament, confession.  Worship encompasses the fullness of life.

As a small congregation your gathering for worship is a fundamental act of mission which should also ground you in a life lived to the glory and praise of God.  As we are gathered into worship we are gathered as people who have been worshipping God through our not only our devotional lives but also our daily witness to others and service of those around us.  And as we are sent out at the end of the service we are constantly commissioned to be God’s people in the world.

Be glad as God’s people to come together for worship, be glad in the good times and in the hard times, be glad that God is a faithful and steadfast God and worship God together.  Be open to the changes that might come and be committed to support one another in your worship.

The second theme is witness.  In Jesus prayer in John we read:

As you, Father, are in me and I am in you, may they also be in us, so that the world may believe that you have sent me.

Jesus prayer of John 17 is prayed in the context of worship.  The disciples had gone to Jerusalem for Passover.  Jesus had washed their feet and prayed with them.  He was teaching them and serving them and it was in the context of this pray that Jesus indicates that their behaviour would become a witness.

The unity of the church would help people believe.  Now the reality is that we have been on a long journey since that night of division and disunity.  I have never been a part of a congregation growing up, as a teacher or as a minister in which there was not conflict.  From childhood I was aware of the division between the denominations and did often wonder whether I was in the right or real church.  Despite this problem I believe God continues to use our broken witness as sign of hope in the world.

And whilst unity is one aspect of witness as people of faith every time we allow others to know that we are followers of Jesus we become his ambassadors in the world. We have a task through our words and actions to point others to Jesus, to help to know of God’s love through our imperfect witness.

Once again as a small congregation the imperative is not just for worship but that your daily lives and your life together might draw others to a greater commitment to Jesus.  Last Sunday we had the exciting event of baptising 2 and confirming another 4 people.  On that day it was more than 20% of the congregation.  We should not underestimate the possibilities of what God could do in and through this small community of faith and we should be each of us active in our inviting others to share with us and praying for others to come to know Jesus and the one whom he called Father as we know Jesus.

Lastly, the third theme is service: 

For the sake of my relatives and friends I will say, ‘Peace be within you.’

For the sake of the house of the Lord our God, I will seek your good.

This may seem an odd choice from the readings to highlight service but in these words the Psalmist reminds us our actions in God’s name are about others.  For the sake of our friends and relatives, for the sake of the house of the Lord and of the city.  The focus of faith is found not simply in gazing at God but in our serving others.

In the book of Hebrews the writer encourages acts of service and love and throughout Jesus ministry we are made acutely aware of Christ’s service of those who were sick, who were demon possessed, who were ostracized and estranged.

Jesus came seeking and serving the lost sheep and we are invited to share in this ministry of healing and giving hope to others as well.

As a congregation thinking about your own life I have never been strong on saying we have to do these things together and start programs or projects.  Rather my views has always been to encourage each one of you to serve the people around you and to be involved in organisations which inflame you with a passion to serve.

Worship, witness and service.

Ground in God’s love shown to us in Christ we share in his life of worship, witness and service.

So as you face the future the coming days, weeks, months and years I encourage you to ground your life in Christ on whom the church is founded and participate in the worship, witness and service of faith just as God has called you to.

Pentecost, Babel & Baptism

In his book “What is thePoint of Being a Christian?” Timothy Radcliffe critiques the notion that baptism brings us into being a part of God’s family in any sort of exclusive way.  He suggests that “In baptism we die to all that divides us from other human beings; we are pointed beyond the small confines of any lesser identity.  Our parents, perhaps unknowingly, having received us as a gift from God, give us away.”

It is true to say that there is a sense in which we are brought by baptism into the Church but being a part of the Church is fundamentally about being truly human.  In this way baptism does not enclose in an exclusive group it opens us to reality of our identity as human beings.  This was told to us today in the readings as we heard the stories from Babel to Pentecost.  These stories are two sides of one coin: they are the story of God’s faithfulness to an unfaithful people.  I want to pick up on the connecting thread that runs through the two stories concerning the transition in the relationship between God and humanity.

To begin with the story of the tower of Babel we are taken back to a time not too distant from the great flood of Noah described in chapters 6-9 of Genesis.  Noah’s sons and their descendants peopled the earth and in Genesis 11 we are given an insight into their growing pride.  What is notable about these people is that there is only one people and one language in all of humanity and as God indicates in their unity human beings are capable of great things. 

So, prior to the tower of Babel there is only one people that inhabit the earth and these are all God’s people.  In a manner, which has clear echoes of the story of Adam and Eve, these people begin to believe the notion that they can control their relationship with God, that they have a right to build a tower up to heaven.  This idea denies God’s presence and care for them as God’s people and could even be seen as them challenging God.

The story carries with it a mix of sin and grace.  The people act in a manner that can only be considered unfaithful to the truth of their relationship with God but God in his grace does not choose the way of destruction again, that is to say another flood, but offers a new way forward.  God confuses the language of the people and in so doing turns one people into many nations. 

In this way the many different languages and dialects of the world created by God at this point serve as a metaphor to remind humanity of its fallibility and our place in relationship with God.  So the story of the Tower of Babel is a transition from one people to many nations.  However, this does not mean that God abandons humanity because from these many nations arise the one people of God called Israel.  Following the story in Genesis 11 the Scriptures lead us to Abram and his calling and the promise of God to him concerning Israel.

Now, as an aside, whilst God chooses Israel to be his people, Israel is chosen to be a priestly people and a light among the nations.  In other words Israel’s relationship with God as God’s people still serve as a representative group for all humanity.

The important thing to remember here is that prior to Babel one people, God’s people, true humanity, is a common people on all the earth.  The evolution of different languages at Babel is given as a corrective by God for human pride.

This brings us forward to the day of Pentecost.  Pentecost occurs 50 days after Passover and was a Jewish festival but this event among the believers in Jerusalem redefines its significance for the church.

The believers had gathered together and the Spirit came upon them.  The gift of the Spirit on that day had many signs: rushing wind, tongues of fire, and the speaking in tongues.  Each has its own allusions to Old Testament scriptures, but picking up the thread of language from the Tower of Babel what we hear about is most significant.  People spoke in their own language, people from the divided nations, but others were able to understand despite the fact they did not know the other languages. 

This is not so much a gift of tongues as a gift of hearing.  Douglas Adams in his novel The Hitchhikers Guide to the Galaxy captures the idea of this gift in the strange animal called the “Babel Fish”.  In the story the Babel fish is a small fish inserted in the ear of a person that enables them to understand every other language.  (It is now also an online translation site) The Holy Spirit comes into the gathering of believers and does just this – enables them to hear in their own language.

What happens is a reversal of what had occurred at the tower of Babel.  Human beings separated by language were drawn back together in their ability to understand one another.  A significant aspect of this reversal though is that God did not heal everyone so that they all spoke the same language but rather were given a gift of understanding one another which did not diminish the cultural differences established by language.

Taken to its logical end the two stories of the Tower of Babel and the Day of Pentecost combine to speak to us of the truth of our being human is about the unity of all humanity.  The Church as the first fruits of the new creation is called to live as people of that unity now.  This means understanding exactly what Timothy Radcliffe expressed that baptism does not isolate us in some select group but incorporates us into what it real means to exist as a human being.

This has important implications for all who are baptised.  Yes baptism makes us part of the church, God’s family, but understood through the lens of a reversal of the Tower of Babel being a part of the church is meant to break down barriers not create some sort of exclusive community. 

Being baptised establishes a person in their relationship with God as well as all other human beings.  Baptism brings us into a restored and reconciled humanity in which people of different languages are made to understand one another and live as one once again.  This is the scandal of the Christian faith.

This means that the expression used by Radcliffe, that in allowing a child to be baptised parents in a sense give the gift that God has given them away, rings true.  Baptism takes us beyond our biological ties of family, beyond our cultural and linguistic ties and into something deeper and greater: a truly shared and common humanity.  In the Uniting church we recognised just such a truth in a response to a baptism when a congregation promises the following:

            With God’s help,

            we will live out our baptism

            as a loving community in Christ:

            nurturing one another in faith,

            upholding one another in prayer,

            and encouraging one another in service.

On an internal level this is a commitment to care for and nurture all in our midst as brothers and sisters in Christ.  This has very practical implications in the way that we support parents and children, of whatever age, come to know of God’s love.  We all have responsibility for one another.

Yet on an external level this is also a commitment to live openly witnessing to the world around us that God has reconciled us with one another and all things.  The Church is not to exist as some sort of religious ghetto constrained by an exclusive language or piety and culture that shuts others out.  No we are to live as people reconciled with one another for the sake of the world.  The people who were enabled to hear and understand the good news were not simply the Christians gathered on that day but the observers as well.

Of course this does not mean that all will hear and respond and understand – in fact sometimes it means quite the opposite.  People will ridicule and question us – have they been drinking?  Are they filled with new wine?  Proclaiming the gospel is not guaranteed with a positive response but our call to live as the one people of God, which is the new humanity, is at the heart of our faith.

The witness of the scriptures is clear that it is only through Christ and in the Spirit that this new humanity is formed put the promise is that it has been formed and we who are the Church are called to respond in a way which gives honour to God’s faithfulness and our new existence as God’s people.  

Acts 1:6-14 "Keep Calm and Keep Praying"

The book of Acts is a story that records what the disciples did next.  Jesus had walked alongside them and taught them.  He had been captured, tortured, put to death and then risen from the grave. What happens next?  What happens to Jesus?  And, what will the disciples do?

The story that Luke tells is full of stories of miracles and mission and even martyrdom.  But here at the beginning of this book of the Acts of the Apostles Luke opens with the story of Jesus ascending into heaven.  Jesus disappears into the crowd and the disciples are left staring into the heavens… rubbernecking.

Now if you don’t know what rubber necking means turning one’s neck to stare at something in a foolish manner.  For me it implies being stuck in a moment or maybe trying to get a glimpse of something that is not our business.  The most common way I hear it used is in reference with traffic accidents when people cause a traffic jam but slowing down and rubbernecking as they drive past.

The disciples are rubbernecking.   Jesus has just gone up into heaven and the disciples are standing possibly with mouths agape, amazed and astonished – not really knowing what to do next.  Maybe they were craning their necks to see where Jesus had gone.  Maybe wondering if he is about to return straight away.  And it is only a moment of divine intervention that snaps the disciples out of the moment.

An angel turns up and asks them what might be seen as an obvious or even silly question.  “Men of Galilee, why do you stand looking up toward heaven?”  If the disciples thoughts had been articulated at that point I can imagine them saying something like, “Well because that’s where Jesus just disappeared.”  Or “We just saw something amazing.” or “We don’t know what to do next.”  There are a multitude of thoughts and emotions the disciples were trying to process.

As strange as the angel’s question might have been it does indicate that the disciples were stuck and they needed to be moved along.  It reminds me of films in which the police after an incident occurs wander around saying to people, “Move along, there is nothing to see here anymore.” 

The disciples were also reassured by the angels of Jesus’ return and so they discover that they are now living in the unusual time between Jesus ascension into his heavenly ministry and the promise of his return.  It is already and not yet of the new creation saved and redeemed by God’s love.  This is the time in which the disciples found themselves and that we also live.  We live between the time of Jesus ascension and the promise of the time of Jesus return when the kingdom of God will come in all its fullness.

As an aside Jesus ascension does not leave us without his presence.  We remember that Jesus sent the Holy Spirit so that we might know his presence is still with us.  We remember that Jesus promised that when two or three gathered in his name he would be present.  So we have gathered here in faith and hope that the miracle of Jesus’ transforming presence comes to us now.  That as we say our prayers, as we sing our songs, as we listen to the scriptures read and the preaching the living presence of the eternal Word of God will come to us: a wondrous miracle in this moment when God can and does transform us and transform our lives.

So the disciples are rubbernecking and the disciples are told to move long, to go to their homes.  The disciples travel back to Jerusalem form My Olivet and they gather together in a room.  Luke names the disciples and I never underestimate the significance of the naming of people because in being named our identity is known and affirmed.  And then Luke tells us that disciples devoted themselves to prayer.   

The rest of the book of Acts is going to be all about what the disciples do next but at this moment, at the beginning of this task of living between Jesus’ ascension and his return, the disciples engage in prayer.  They seek to connect with God.  Their response is prayer.  They give time over to God and open themselves to the possibility that God might show them what to do next, to give them the insight and courage that they might need.

As a I was reflecting about this moment in Acts both Jesus ascension and the disciples’ decision for prayer in response to all that they had seen and heard two things stood out for me as we contemplate our own faith.

The first is that just as the disciples lived in that in between time so too do we.  We live between the time that Jesus lived, died, rose again and ascended and the time of Jesus’ return, the promise of the coming of the kingdom, or the reign of God, in all its glory.  Now in John’s gospel today we were reminded that eternal life is knowing Jesus and the one who sent him and Jesus declared again and again that the kingdom of God had come close.  We can glimpse God’s kingdom now, in this life.  We can encounter the divine and transcendent in our existence.  But its full glory is still beyond us.

We know the fullness of God’s glory is not yet with us because we know that as we look at history and we look within our own experiences there is still suffering and pain and dislocation and desolation that we experience and encounter.  Despite all our faith and prayers these things occur for us and others who hold our faith.  Thinking back to the disciples we know that they encountered rejection and suffering and ultimately martyrdom for their faith.  There are saints and martyrs in every age including our own.

So we should now be naïve about our taking time to pray, of taking time with the disciples in that upper room.  It does not mean that we will be immune to suffering or that it will be kept from our lives.  Rather, that time with God gives us strength and courage to face life to live as Jesus and the disciples lived sharing the good news of God’s love, even when it is not received well and even when we are encountering suffering.

So else this is the heart of my message today, and I am paraphrasing a bit of T shirt trend here, “Keep Calm and Keep Praying”.  Keep calm and keep praying.  Stop rubbernecking looking back at could have been or looking at something that is no longer your business.  Stop staring up into heaven and start praying. This is what prepares us all for what will happen next.

As we live in the in between times of our own existence – pray.  Between the time of Jesus ascension and his return – pray.  In the moments when we find ourselves in times of difficulty – pray.

This week I was struck about the importance of this approach to devout prayer as a way of preparation as I watched a video about two Coptic monks and their approach to prayer.  I shared the video on Facebook.  In this video the monks speak about the importance of being silent before God and their use of the Jesus prayer. The short version of the Jesus prayer goes like this, “Jesus Christ, son of God, have mercy on me a sinner.”

As they spoke one of the monks shared that he had to come to the monastery because his journey into faith was a long one.  He had been an atheist so he felt he needed time to connect with God’s love.  He did not think that he had the gift of unconditional love, of agape, and so he need to sit at Jesus’ feet just as Mary had done.  This was his preparation for life with God serving others and in community with others.  It was a beautiful expression and example of a person sitting between the time of the ascension and the coming of the kingdom – the encounter of the transcendent in our life now.

Keep calm and keep on praying.

The video I watched and shared was quite a number of years old and a couple of days after sharing the video news came out of Egypt that 28 Christians were killed on their way to visit a Coptic monastery in central Egypt.  This ancient community of faith has been a particular target for terrorists in recent years and the article I read suggested it he trend continued this expression of the Christian faith might disappear altogether. 

It is hard to fathom how the prayer of the monks may be helping them face the current persecution but the witness of the disciples in the book of Acts is that their prayers prepared them to maintain their faith in the face of rejection and even death.  It is difficult for us to comprehend some of the atrocities that we keep hearing about as we contemplate the challenges of our own faith but the importance of prayer whatever struggles we are facing cannot be understated.

Prayer is a discipline.  It requires us to look at the business of our lives and then set aside time for us to engage with God.  To enter into that relationship.  To speak, yes, but more so to listen.  We enter into the prayer and we share in that prayer knowing that whatever the outcomes might be we might have a sense of God with us in life.

Keep calm and keep on praying.

We pray your kingdom come your will be done on earth as it is in heaven.  We return to Jesus’ prayer that he taught his disciples.  We seek the solitude of the inner room that Jesus’ suggested to his disciples.  And, we gather as God’s people to join our prayers in unison to God.  We pray as we live in the tension of the already and not yet of salvation in hope that we will know and encounter God with us.

The disciples prayed to prepared themselves for what would come next and so we join their prayer.  We pray that we might be prepared for what comes next when we are not sure what it will be.  We pray with the disciples, we pray with the Copts in the Middle East, we pray for each other, we pray for our family and friends.  We pray as people who live between ascension and return but who believe that eternal life begins as we know Jesus and the one who sent him.

It is this which gives us hope to carry on in the life that we live in the world as we live between the time of what is and what could be and what is promise dot be.  A time that we are used to living in.  It is a time filled with adversity and overshadowed be our mistakes but it is a time in which we believe God accompanies us.

The time between our birth and our death.

The time between a medical testing and the diagnosis.

The time between the exam and the results.

The time between making a decision and it coming to reality.

Life is full of the time in between and it is in those moments we pray because this is the long game of God, this is the vision of life that transcends seconds and minutes and hours and rolls on into generations and centuries and millennia.   God’s grace and action transpire in moments, yes, but in moments that span lifetimes.

Keep calm and keep on praying.

The disciples were rubbernecking, looking for something that was no longer there, no longer any of their business.  They were told to move on, to go home.  And they did.  And they prayed.  They knew where to look for hope and help.  They had been there when Jesus had looked to the heavens and prayed.  Their journey had taken them into the depths of despair into the exultation of resurrection and into the mystery of the in between time.  What did they do when they were not sure came next?  They prayed.  The prayed just as Jesus prays for us now.  The prayed and they sought God’s presence and guidance.

This is my encouragement to you this day.  Jesus who came to forgive our sins, to make us right with God and each other, who ascended into heaven and lives to pray for us forever, invites and guides us by his Spirit into his risen, ascended life of prayer.    

Keep calm and keep on praying.

Do not let you hearts be troubled

John 14:1-14

The disciples were still in the upper room.  Jesus had washed their feet.  They had shared a meal.  Judas had gone out to betray Jesus.  And Jesus had just told Peter that Peter was going to deny him.  The room was filled with apprehension, unease, distress!  It is a liminal space, a space in which life seems to be on a knife’s edge. Things were out of control as the disciples leaned in and listened to Jesus.  It is into this moment of uncertainty and fear that Jesus speaks.

“Do not let your hearts be troubled. Believe in God, believe also in me.”

Facing his own demise.  Aware of the disciple’s confusion, their fear and the impending desertion Jesus offers to them hope.  Jesus always offers to them and to us hope.

“Do not let your hearts be troubled. Believe in God, believe also in me.”

In the face of uncertainty, confusion, doubt and fear: “Believe in God, believe also in me.”

I must admit that when I went away to the Centering Prayer retreat last year I was confronted by the tumultuous nature of my life, its business, and the concerns I was carrying.  It was there in the silence, not seeking to control God, but emptying myself before God that I was reminded deeply and truly that seeking God’s presence and way in my life needed to be rekindled. 

As I prayed at the retreat a strong sense of the words pf Psalm 121 came to me:

I lift up my eyes to the mountain from where does my help come? My help comes from the Lord, the Maker of heaven and earth.

I have shared this story with you a number of times since because of its importance not only to me but to each one of you.  As many of you are aware this retreat set me on a personal journey to refocus my own spiritual development and to invite others to share that with me in the Sunday evening prayer group.

To believe in God and believe in Jesus has me letting go.  Letting go a sense that I can control things.  Letting go of things that are not mine to worry about.  Letting go some of the responsibilities I carry.  I have had a great sense of peace and direction developing in my journey and no doubt this all fed into my decision to accept my new role as a Chaplain.

I realise though that my decision has for some of the congregation taken you back to the upper room with the disciples encountering some unexpected emotions uncertainty, confusion, doubt and fear.  What happens next for St Lucia?  What happen next for me?  We are in that liminal space as a congregation; a space of change and uncertainty.

But when you think about it so much of our lives is lived in this way personally, day by day, and as communities.  The community of this congregation, the community of Brisbane, the community of Australia and the broader community of humanity.

Week by week as we come here, we come as people who live in liminal spaces, with all of the thoughts and emotions that brings I would echo Jesus words to you: “Do not let your hearts be troubled. Believe in God, believe also in me.”

Believing in God and in Jesus means turning to God as a community.  It means devoting our gaze and attention to Jesus who helps us to know what to believe. 

Jesus, who, as he reassures the disciples declares those famous words: “I am the way, the truth and the life”.

“I am the way, the truth, and the life.”

He does not tell the disciples that they have to do anything apart from trust in this - it is Jesus himself who is the way, the truth and the life.  It is Jesus who faces the rejection of the cross, who also rises from the grave and lives to pray for us forever.  It is Jesus in his earthly fleshly body, as the eternal Word made flesh, who bridges our journey from the liminal space of uncertainty and fear into the hope of God.

I was reminded of this good news this week as I participated in the space for grace conversation run by the National Assembly of the Uniting Church.  In that space we were invited to share with around 30 other people our deeply personal life stories and in the process to come to know one another.

As an outcomes focussed person this process of listening and sharing was not that easy for me.  I like to know at the end of our time we have something to show for it.  But in this time I was reminded that surrendering control to deepen relationships with the people with whom I gathered was just as important.  Or to return to the notion of devoting myself to God in prayer I was given the opportunity to devote myself to listen for God’s presence in the lives of others.

The conversation was grounded in four principles: openness, responsibility, awareness and confidentiality.  The confidentiality means I cannot share the stories but I can share a glimpse of the experience. 

After 2 days the insight I felt that I was given, or maybe reminded of, was that in our lives lived in liminal spaces in which all of us miss the mark and others around us do too.  To be a bit more specific about this I mean we all sin.  In the sense that in the Greek the word sin has its origin in the word ἁμαρτία (hamartia).  It connotes the notion of an archer missing the target.

Although we may seek to live a good life, a life of discipleship, a life responding to God the reality is that we miss the mark, we err.  When we listen to each other’s life stories we discover that this truth that all of his miss the mark and fall short of the glory of God and this has consequence for us and for those whom we travel with in community.  Sometimes we realise that we have missed the mark and sometimes it takes another person to reveal this to us.

I am also reminded of this truth on days like today which is mother’s day.  My mum was not perfect and I was not the perfect son.  Each of us missed the mark in our relationship.  I am thankful that we were able to work through this and to continue to love one another.  Not all mothers and children are able to achieve this so mothers days comes with a mix of emotions for a range of reasons.

All of us miss the mark, all of us err.  But as the saying goes, "to err is human but to forgive is divine."

Just as we all miss the mark, ἁμαρτία (hamartia), so too the promise of Jesus to his disciples is that thought we miss the mark God remains alongside us.  God shows mercy and grace.  God forgives.  There is the opportunity for many of us to encounter and experience this divine grace in our daily journey of faith.  In the midst of the liminal spaces of life when we are missing the mark, or we are filled with fear and uncertainty, we are reminded that Jesus is the way the truth and the life for us.  We hear the comfort of the words, “Do not let your hearts be troubled”.  Peace breaks into our existence and the coming kingdom of God comes close to us.

All of us, personally and communally, are people who miss the mark.  All of us, personally and communally, are therefore people to whom Jesus words of grace apply.  “Do not let your hearts be troubled.  Believe in God believe also in me.

As we sit on the precipice of change I am reminded that most of us have been here before.  As we enter liminal spaces in life, spaces of uncertainty, and even fear I am constantly reminded that in my own life I miss the mark, but I am also constantly reminded that despite this Jesus is the way the truth and the life and it is he who guides us home.

As you consider this moment in your own existence, personally and as a community, hear the good news and be strong in faith for on the night those disciples gathered full of fear and apprehension Jesus words came to them as good news of hope for them and for all people:

“Do not let your hearts be troubled.”

Abundant Life!

John 10:1-10

What does it mean to have abundant life? 

What does it mean to have fullness in life? 

What does it mean to live?

These are fundamental questions that confront every one of us. 

What does it mean to have a full life?  What is that we should be pursuing?  What should we seek after?

These are the kinds of questions raised for us from today’s gospel reading.

When Jesus declares that he came that we might have abundant or full lives what does he mean?

In 1776, at the time of the American Revolution, Thomas Jefferson wrote these famous words: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”

These words have shaped liberal democracy in the Western World and have played more than a small part in the rise of individualism.  For better or for worse, we now live in a society where each individual assumes that they have the right to pursue whatever makes them happy.

Ironically it would appear that this concept of “Life, Liberty, and the Pursuit of Happiness” is not playing out as well as we may have thought.  In our Australian culture depression and anxiety is rife and our disconnection from one another as we seek our individual rights and freedoms seems to leave us feeling isolated and lonely in an overpopulated, overly-connected world. 

As Clive Hamilton points out in his book Affluenza the abundance of our possessions and ease of our lifestyles has not necessarily made us happier.  Or to echo John Carroll’s words in Humanism the Wreck of Western Culture, “We are destitute in our plenty”.

What does mean to live an abundant life?  It would seem to me that neither the abundance of possessions nor individual independence from others would reflect what fullness of life is.  What is life’s purpose?

This search for life’s meaning and living truly and deeply was captured for me in my late teens when I discovered this quote from Walden by Henry David Thoreau.

I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived. I did not wish to live what was not life, living is so dear… I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life.

These words were written 2 generations after the Declaration of Independence.  For me they reflect a search for meaning in life which moves beyond the material and into the spiritual and intellectual.  At the same time, even though Thoreau often welcomed guests and visitors to his cabin in the woods, they now reflect an individualism and even isolation from others that could be seen as a little self-indulgent.

To return to our passage from John Jesus describes himself as both the Shepherd and the Gate of the sheep, of the flock.  A short lesson in first century agricultural practices is helpful at this point.  Often a shepherd would find a natural enclosure or make an enclosure for his sheep with a gap on one side.  A natural ravine maybe.  The shepherd would then literally become the gate as he sat or slept in the gap.  He physically became the gate to protect the whole flock.

As the shepherd and the gate Jesus guides and leads and provides and protects the flock and each sheep within it.  It is the flock of the lost sheep, we are all the one who has gone astray, but we have all been found and drawn back together.

When Jesus speaks of abundant life it is not life your or my life alone but the life of the whole flock.  I think that what Thoreau was searching for in seeking to live and to put to rout that which was not life missed the depth of this vital aspect – we are part of the flock.

I have come to see that the search for fullness in life is not a solitary one but is a gift that we receive in community in being placed back into the flock.  Abundance in life is not abundance in life for me alone but for us together.  As Jesus prays later in John 17 for his disciples that they may be one as we are one.  Fullness in life is life together with God and each other.

This understanding of life is reflected in the confronting words of the Acts passage which describes the commitment to a common life and purpose within the first Christian communities.

They had all things in common, they would sell their possessions and goods and distribute the proceeds to all, as any had need. They spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people.

These are challenging words and the kind of discipline and self-sacrifice described here seem almost unreal to us in our culture. They would sell their possessions and goods and distribute the proceeds to all, as any had need.

Just as Thoreau went to the woods to live deliberately we discover in the first centuries of the church men and women of faith went to the desert to live. Often they began their spiritual journeys as hermits like Thoreau but they were led also into ascetic monastic communities together – to live closer to God and one another.

In the Life of Pachomius we read a description of the monastic life:

“According to what we have learned from those who went before us… We always spend half the night and often from evening to morning, in vigils and recitation of the words of God, also doing manual work with thread, hairs, and palm-fibres, lest we be overcome by sleep.  We do this work for our bodily subsistence also; and whatever is above and beyond our needs we give to the poor, following the words of the Apostle, only let us remember the poor.  Eating oil, drinking wine, eating cooked meats are something unknown among us.  We always fast until the evening”… and so it goes on.

Is this what Jesus intended? Is this life in its fullness? A life of simplicity; self-denial; asceticism? 

I have seen some contemporary attempts at living in community and living with simplicity and there is much for us to learn here in such devotion and dedication in faith.  Yet I feel that such extreme asceticism was not Jesus intent either.  What the actions of men like Thoreau and monks like Pachomiuos should challenge us with is the notion that this search for fullness in life, to discover that divine gift already promised in Christ, takes energy and commitment us we uncover God’s gracious gift of life already within us and within our community.

Maybe Jesus words of John 13 gives us a helpful glimpse of the notion of fullness in life - “Just as I have loved you so love one another”.  Life lived intentionally seeking God and seeking to love others is the fullness in life, the abundant life we are meant to encounter as we hear our shepherd’s voice.

What does it mean to have abundant life? 

What does it mean to have fullness in life? 

What does it mean to really live?

These are fundamental questions that confront every one of us. 

Jesus says that he came that we might have abundant life, to have full lives.  To live encountering the coming kingdom now in and through our loving relationships with God and with each other who are lost sheep who have been carried home by the Shepherd.  Let us celebrate in the presence of the one who leads us, who provides and protects, and who sleeps as our gate.

Who's voice? Which Shepherd?

A Sermon for the Commemoration of King's College on John 10:3-4

When we come together and we read the scriptures we are confronted by existential questions.  Questions about what the meaning and purpose of life is?  Questions about your life and my life! Question about who we are, where we have come from and where we are going?

And tonight as we contemplate what we have heard I would like to hone in on is this.  “Which shepherd do you follow?”  “Who is your shepherd?”  “Who is it that is determining how you live?”  “Who are you allowing to shape your existence?” Have you actually taken the time to consciously make decisions as to who your shepherd is? What particular story, what grand narrative, is shaping your existence? Have you even thought about it?

For myself I have.  I have made a commitment in my life to following Jesus Christ.  And in this I believe I have made a commitment to listening to God.  Jesus is my shepherd.  In the reading it declares the sheep hear my voice and they respond and so my life is very much based around this notion of listening for Jesus voice, for God’s voice.  This voice of God influences who I am, how I live, and how I view the world.

But my question to you is “Have you done the hard work of thinking about who is your shepherd?”

I had a conversation with a student at Kings earlier in the semester.  He went to a private school run by a church, like many of you have done as well.  In the conversation he was critical of the approach of his school forcing the students to do religious education.  The student said he was not really critical of religion per se but he did not like the notion of indoctrination to a particular set of beliefs.

Nor do I!  But here is a question that puzzles me.  Why, oh why, do we object to the notion of so called Christian indoctrination but blindly accept the indoctrination of secular humanism?  Why are students not prepared to do the hard work of critique the mainstream ideology that God is dead and that all we have is ourselves?

My suspicion is that many of you have given your assent to this way of thinking without even realising it.  One of the critiques of the majority of people leading into the reformation was they had an inherent faith which relied on the understanding of others.  Or another way of describing it is that they had a blind faith.  For my mind this blind faith of the masses has shifted from belief in God and trust in the church, to unbelief and trust only in ourselves.

I am continually struck by the experience that I have speaking with people, particularly young men, that they are not prepared to go deeper in their conversations to these critical existential questions.

Now tonight is the Commemoration of Kings College and it is entirely pertinent to ask ourselves the question what is at the centre of Kings, or more precisely who is at the centre of Kings.  Kings has its origins in the Methodist Church and now retains strong links with the Uniting Church.  Yet for those who were driven to establish Kings I suspect that what drove them was not centring people on the church but centring people on God.  The college motto “The truth shall set you free” is not an amorphous epistemological appeal to generic learning but is a direct quote from the Christian scriptures which points at the person of Jesus Christ who called himself the truth.  The truth that sets us free is Jesus.  The voice that I listen to as my Shepherd is Jesus.

This notion that Kings College has God at the centre can be reflected to you in two simple examples.  The first is this.  For those of you who have taken the time to read Men and Masters you will know that the chapters are titled with the names of the first books of the Bible.  Chapter 1 is aptly entitled Genesis.  The author Trevor Faragher clearly understood this connection between God, the Christian tradition and King’s College.

The second example is more recent.  Less than two weeks ago Jim Farmer recounted the story of Uncle at the ANZAC Day Ceremony here at Kings.  As Jim recounted the story of Uncle and his friends Grimey and Shirty we were told that they joined the ambulance corps.  Why?  Because like many young men at the time their faith in God had led them to believe that even in war killing others was wrong.  These brave young King’s men stood by both their faith and their mates when they went off to war.  What we heard in the story of these young men is that when you have God at the centre it changes your moral and ethical decisions.  Its shapes your life choices.  It drives you to respond to the voice of the shepherd: Jesus.

So I return to the question that is before us tonight.  Who is your shepherd?  Who is it that you are following?  Who is indoctrinating you?  Have you taken the time to think deeply and critique the voices that have shaped who you are?

If you believe as I do that God can still be found at the centre of King’s College if you look hard enough then like me you can continue to listen for the shepherd speaking in our midst but what happens when the centre does not hold.

In W.B. Yeats great poem “The Second Coming” he utters those fateful words “the centre does not hold things fall apart”.  Let me recite a little more of the poem:

Turning and turning in the widening gyre

The falcon cannot hear the falconer;

Things fall apart; the centre cannot hold;

Mere anarchy is loosed upon the world,

The blood-dimmed tide is loosed, and everywhere

The ceremony of innocence is drowned;

The best lack all conviction, while the worst

Are full of passionate intensity.

If we lose our centre, if we lose contact with God, will things fall apart? Are things falling apart?

One could arguably say that the answer to this question is yes.  It may not appear as if things are falling apart but the measure of our success and vitality in this matter are not always measured by our human yardsticks.

This is though is the challenge, a deep and abiding challenge for those of us who continue to believe God is at the centre not just of King’s but of all things.

On this night as the Spiritual Advisor to the College I am acutely aware of the spiritual malaise in the college for I know that for many gathered here this night have largely switched off from spiritual matters and any notion that there is a God.  There is a challenge here for you as young men as to how aware you are as to the blindness of your own faith in secular humanism and the idea of the death of God.  There is a challenge here for you to question the growth of this indoctrination over the last 500 years into a way of thinking about the world without God and whether or not this is actually a good thing.

Back in 1953, Alfred Weber, the younger brother of the highly influential thinker Max Weber, in his book “The third or fourth man”, describes four stages of the human genus.  Whilst we might want to spend time critiquing these stages the description of the fourth man struck me as deeply significant.  Remember this is 1953 that he said this.  “The fourth man is no longer conscious of history, but is only the product of the technicizing of human existence.” 

As young men, through no fault of your own but as a by-product of the enlightenment; as a result of the rise of the individual; as a consequence of the disconnection between human history and natural history; you have been set adrift on a sea of unreality, duped into believing that there is no centre other than yourselves.  The voice of the shepherd that you are being told to listen, that you have been indoctrinated to, is your own inner voice speaking into a buffered echo chamber of your own existence.  This centre is I believe unstable and cannot hold.

In the passage from John Jesus warns of thieves and robbers.  These thieves and robbers present themselves with ideas and approaches that clamour for attention over the voice of God in our lives. 

The Canadian philosopher Charles Taylor in his book “A Secular Age” describes modern people as being buffered as opposed to porous.  The says, “the buffered self can form the ambition of disengaging from whatever is beyond the boundary, and of giving its own autonomous order to its life. The absence of fear can be not just enjoyed, but becomes an opportunity for self-control or self-direction.” What does he mean?  We suffer from an illusion that each of us can live in our own separated hedonistic reality.  We make the world our own.  That our destiny is ours to make.

But is this really the case?

The suggestion that we listen to Jesus as the Shepherd’s voice suggests not – it suggests that there is a different story than one that places ourselves at the centre and in control of our own reality.  The idea of centring on ourselves is increasingly being recognised as something that is problematic.

Dan Ariely in his insightful book “Predictably Irrational” counters this illusions.  He writes, “We usually think of ourselves as sitting the driver's seat, with ultimate control over the decisions we made and the direction our life takes; but, alas, this perception has more to do with our desires-with how we want to view ourselves-than with reality.”  We are not in control of our destiny as individuals, nor may I say as humanity, and our disregard for the connection of all life is having dire consequences.  The historian Dipesh Chakrabarty has recently recognised the problem of the disconnection between natural history and human history in his reflections on the Anthropocene.  Whilst Clive Hamilton’s foreboding book Requiem for a Species was another in a long line which has warned us of the consequences of the notion that we can just keep taking from the natural resources of the creation for ourselves.  The problem is that so many of these kinds of warnings are simply ignored.

For my mind it is though many of you are asleep, living in a dream, disconnected from life and its fullest meaning.  You are happy to carry on in the oblivious dream that the world revolves around you, that the worlds owes you something.  It can be far easier to stay asleep than to risk waking up. 

There is that great scene in the Matrix where Neo is given the choice to wake up or to stay asleep – but to wake up, to hear God’s voice speaking, takes you down the rabbit hole.  If you acknowledge that Jesus is your shepherd and that you’re going to listen to him the world becomes a different place.  Once you are awoken from your slumber the world and how you live it in becomes an altered reality.  Are you game enough?  Are you courageous enough to wake up?

For once you wake up you will realise that life is not all about you.  I am not at the centre.  You are not at the centre.  God is.

I deliberately chose the second reading as the one from the book of Acts because in it we begin to see the impact that listening to Jesus voice can have on people.  Deep decisions about living a shared existence spiritually, physically, financially, morally were made in the early church.  Now let me be clear and let us not be naïve those early Christian communities were not without issues – but what is clear is that they began to view the world and other people differently as the listened to Jesus voice.

To return to a moment to Jim’s recount on ANZAC Day one of the things which stood out to me was this.  At the end he asked the current cohort of King’s men what if anything did this have to do with them.  Jim answered his own question and spoke about some core values of life.  These are good values but let me clear values, especially the values Jim mentioned, do not emerge from a vacuum.  The values Jim spoke of are largely generated from a deep and abiding relationship with the divine.  The values arise out of conviction and of faith and this could be seen in the earliest Christian community.

I believe these kind of values arise when people hear the voice of the true shepherd.  Whilst we might wish to encourage these values without a centre on which to hold them it is very difficult for you or I or anyone to buy in.

So here we are at the Commemoration Service: an acting of bring to remembrance.  What are you meant to be remembering?  Let’s start with there was, is and will always be a centre at King’s which is the reality of God.  Your belief in that or otherwise does not and cannot diminish or reduce this truth.  That for many you the capacity to connect with this centre is severely stunted by the indoctrination you have had to this secular age.  And, most importantly, regardless of this challenge the shepherd’s voice is still calling to you, just as it has called to me.  It is a voice the calls you out of the safety of the constructed world view of our modern age and says to you there is more.

So the question remains.  “Whose voice are you listening to?” “Who is your shepherd?”  “Who has indoctrinated you?” 

For me the answer is simple as it is clear, an answer that we have already sung tonight.

“The Lord is my shepherd

I shall not want”