International Women's Day: He Sits by a Well

Reading John 4:5-42

Today is International Women’s Day and it is serendipitous that today was a day that Cynthia offered to assist lead worship. It is also serendipitous that today we have the story of the meeting of Jesus with a Samaritan woman at the well. Today is also a day that I chose to connect with the concept of our congregation value of innovating. I hope and pray that some of the things that we have included today in the service and sermon might be taking us all to new insights.

I also want to express my deep gratitude that I am part of a Church movement that has recognised the role of women in ordained ministry. I was blessed to be ordained alongside a woman and good friend Rev Dr Wendi Sergeant, over 27 years ago.

The theme of International Women’s Day is “Give to Gain” and is accompanied by the Give to Gain pose. You will notice the contrast in this pose with what I see as a symbol of praying with closed and clasped hands. The Give to gain pose has cupped hands out front, in this we universally we signify the act of giving and receiving. Throughout history, the open palm has been associated with truth, honesty, and openness.

It is my practice to pray at the beginning of preaching. Today I want to invite you to strike this Give to Gain pose as we pray for the ability to discern what God might be saying to us today.

Let us pray

Loving God we come into your presence prayerfully giving our attention to your voice and receiving wisdom that leads to transformation. We come with a commitment to be seeking truth, honesty, and openness about who you are and who we are called to be. In Christ we pray. Amen.

In the spirit of gaining from the voice of women I want to begin by referencing the speech by the President of Slovenia Nataša Pirc Musar made at the United Nations on the 23^rd of September 2025. In the opening of her speech Musar points to the hopefulness following the end of World War 2 in 1945. The hope that a new era of peace and cooperation would emerge “embodied by the creation of the United Nations.” There was a parallel movement during the same era that established the World Council of Churches as well.

In 2025 her assessment was that the vision of peace, security and co-operation “has not materialised. In fact, the situation has worsened.” She outlines issues within the security council, the lagging of the sustainable development goals, issues around the seeming irrelevance of international laws, a retreat from both the convention on genocide and the commitment countries had made to address climate change. In her speech she asks, “how are we to explain these trends … to our children?”

I wonder what the President of Slovenia might say about the events of the last week. We lament and mourn that yet another round of human conflict and war is underway and lives are being lost.

Her speech is a compelling call to action. It also contains a direct challenge to us about empowering women and girls. She says, “True equity requires systemic change, and so women’s empowerment must remain at the heart of our global agenda. International organisations must weave a gender perspective into every strand of policymaking. And that should be a result of effective participation of women and girls themselves.”

This speech by Nataša Pirc Musar may seem a distant thing from a dusty well in Samaria over 2000 years ago but as people of faith the question which always lies before us is how the stories of the scriptures transcend the moment of their telling and coincide with our reality. Let me say that again, “as people of faith the question which always lies before us is how the stories of the scriptures transcend the moment of their telling and coincide with our reality”.

Let me share a vision of the interaction between Jesus and the Samaritan woman. It is written in the form of a poem and was inspired by the commentary on this passage written by another woman, Reverend Professor Dorothy Lee.

He sits by a well
By Peter Lockhart

In the heat of the day
He sits
By a well
He thirsts
We all thirst
Maslow understood
Water is life and
Without water
There is
No life

A woman arrives
And he steps
And steps again
And steps once more
And steps yet again
Crossing boundaries
Of culture
Of race
Of religion
Of gender, and
He says,

“Give me a drink”

He proclaims
“I thirst”
His humanity
His mortality laid bare
“I thirst”
Words that echo
In our minds
Of another day
Of nails and hard wood
And sour wine
On a sponge
“I thirst”

 
He is truly one of us
One of all of us
He is human

Yet …

He is more
Word made flesh
Living Water
 

And she
She is
She is all of us
 

We do not know
If he was
Able to
Slake his thirst
But there is
Reciprocity
In the request
An offering made
From a
Human to
The divine, and
 

An offer made
From the divine
To the human
Living water
Her soul
Our souls,
Longing, longing
For God
As a deer
Longs for

The flowing stream
Of being known
Of being accepted
Of being understood
Of being acknowledged
Of belonging

 

Living water
Poured out
Into the dry lands
Of her existence
For he knew the
Trials and tribulations
That may have led to
Five husbands
And yet another man
But with
No judgement
Just invitation
To worship
In Spirit
And in Truth?

The Truth
Who is he
Who comes
As the Way
And the Life
To meet us
To meet us
In our needs
With living water

 
As water flows
From beside a well
In Samaria, and from
A wound in his side
We find hope
For this is
Living water
In which
We are known
You and I
And you  
And you
And you and I
 
This is Spirit
And this Truth
 
In the heat of the day
He sits
By a well
And says  
“All are welcome”
All are welcome
To sit with him here
Who is both human
And yet …
Fully divine
As he steps
And steps again
And steps once more
And steps yet again
To welcome us
Into his life
 
(Pause)

 As we sit with the words of this poem about Jesus and the woman, I was led to sharing another poem with you. It is a poem called “Breathe” by Becky Hemsley. When I first read it, I was reminded of an often quoted section of Henry David Thoreau’s Walden, “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 have asked Vicki to read the poem. And as you listen I wonder if the woman in this poem is having a divine experience of acceptance similar to the one of the woman by the well.

 

Breathe

By Becky Hemsley

she sat at the back
and they said she was shy
she led from the front
and they hated her pride
 
they asked her advice
and then questioned her guidance
they branded her loud
then were shocked by her silence
 
when she shared no ambition
they said it was sad
so she told them her dreams
and they said she was mad
 
they told her they'd listen
then covered their ears
and gave her a hug
whilst they laughed at her fears
 
and she listened to all of it
thinking she should
be the girl they told her to be
best as she could
 
but one day she asked
what was best for herself
instead of trying
to please everyone else
 
so she walked to the forest
and stood with the trees
she heard the wind whisper
and dance with the leaves
 
and she spoke to the willow
the elm and the pine
and she told them what
she'd been told time after time
 
she told them she never
felt nearly enough
she was either too little
or far, far too much
 
too loud or too quiet
too fierce or too weak
too wise or too foolish
too bold or too meek
 
then she found a small clearing
surrounded by firs
and she stopped and she heard
what the trees said to her
 
and she sat there for hours
not wanting to leave
for the forest said nothing...
it just let her breathe 

Talking to the Wild: The bedtime stories we never knew we needed.

 As we continue to discern what God might be saying to us today let us stay seated to sing the old song “I heard the voice of Jesus say”.

Song I heard the voice of Jesus say

The interaction between Jesus and the woman is interrupted. The interlopers are the disciples returning with food. Food and water, essential for human life, form the base of Maslow’s hierarchy of needs. Jesus is the bread of life as much as he is living water.

The disciples’ return signals the woman should go, and she returns to the village to share about her encounter with Jesus, the living water. It is the unspoken words of the disciples that are telling in this moment.

They were astonished that he was speaking with a woman, but no one said, “What do you want?” or “Why are you speaking with her?”

To help us glimpse into the psyche of the disciples I have written a reflection which might have been a part of the longer internal discourse of one of the disciples. Imagine in your minds eye one of the disciples as he approaches Jesus speaking with the woman and hear his internal dialogue.

The disciple

By Peter Lockhart

Oh no, he's at it again.

Why are you speaking with her? What is it that you want? You are going to get us all in trouble. Oh, my goodness she is a Samaritan as well.

A Samaritan as well. at a well. It is just inviting more trouble. You will make us all unclean, gathering up all these outcasts that you do.

We should not be seen with her, let alone be seen talking to her. Why are you speaking with her? What business of yours is it to engage with her? We left you alone for just a little while. Couldn’t you just keep to yourself.

We should have made you stay with us. Kept you out of trouble. Kept us out of trouble. Kept you to ourselves. Don't the traditions and the rules apply to us all.

One of these days you're going to get me killed. One of these days you're going to get yourself killed.

We are following you. I want to trust you. I want to believe in you. You are our teacher, our Rabbi, but you are ours alone and we are yours.

Why are you speaking with her? What is it that you want? You are going to get us all in trouble.

Oh, thank goodness … she is leaving.

(pause)

Within the response of the disciple, we see the rigidity of the religious thinker. A thinker who says who is in and who is out at who fails to see the common humanity that we all share in. We all thirst. We all need water for life, and we need living water to really live.

Here beside this well, essential questions of our existence are being explored and reverberate through time and space to help us make connection with God and with the meaning of our lives and with the words of the Slovenia President

In the words of Nataša Pirc Musar we hear a plea for peace and cooperation which requires a deeper recognition of our common humanity. We all thirst for life. But for shared life in the world, we all need to be able step across the boundaries and barriers of race, and religion, and culture, and gender to share this beautiful world in which we live.

When Jesus asks the woman at the well for water he is being a subversive. He understands that “True equity requires systemic change” and change involves the bravery to break down the barriers. He lives this. He embodies it. He is redesigning relationships and asserting the universality of God’s love. A loving God not bound by gender or any other category or box that we might want to put people in.

Share with me this pose again. Give to gain. How has God been seeking truth, and honesty, and openness in you as you have listened? How has the innovative and creative God been at work in you as you have listened?  What have you been discerning and learning today?

After a few moments of silence, I have asked Julie to read the opening of Rahcel Mann’s book which invites us to think of God differently as we continue to break down barriers and create a space for welcome and inclusion.

Reflection on God 
by Rachel Mann

God dances with us.
They leap and twirl and spin.
They hold our hands gently
as they follow our first tentative steps,
then grip our waist firmly
as they lead us
in a daring twist and bend.
God, you see,
is neither leader nor follower,
but both leader and follower,
neither male nor female,
but both male and female.
God is gender-full and gender-less –
an ambiguous flesh-less being
who leaps into fleshy delight
to join in our dance.
God is under our skin,
in our skin,
gently breathing on our skin.
Our God cannot be separated from us
or contained within us
even as we feel God's embrace,
we cannot define or confine them.
God will not be caged.
Amen

(Transformations: Grounding Theology is trans and non-binary lives)

Belonging

Matthew 4:1-11

Message Part 1: Belonging in the world affirmed in God’s Love

There are three parts to this message. Within some of the older liturgies of the church we are the phrase in him, with him, and through him or variations of these three ideas. The three segments of the sermon are:

1. Belonging in him
2. Belonging with him
3. Belonging through him 

So let us begin with the idea of belonging in him.

Each one of us seeks a sense of belonging in the world. This yearning for belonging and finding our place is expressed throughout our lives. But just as Jesus encountered his temptation the word “if” plagues us. If I was a better person. If only people accepted me as I am. If only I had done more with my life. 

In our internal dialogue the word “if” can lead us to doubt our place of belonging in the world, to doubt the identity that we have forged from childhood, through our teenage years and into adulthood. In this way, at the heart of the story of the temptation of Jesus is a question of belonging and identity in the world.

The story of Jesus resisting turning the stones to bread and focusing on what God is saying offers us hope when we combine Jesus’s resistance with God’s mercy that Paul wrote about. He says that “one man’s act of righteousness leads to justification and life for all” and “so through the one man’s obedience the many will be made righteous”.

Because through the power of the Holy Spirit our lives are joined to Jesus life it is in him that we resist that temptation and it is in him that our belonging and place in the world are affirmed. This is means as good news “for all” people.

When we receive this message of the good news of the affirmation of our identity and our belonging in the world as we share in Jesus’s life this message should open us up to this truth for other people.

Sadly, rather than do this often we as people seek to define our belonging by excluding us.

Baptism is a sign of our belonging to God and to each other. In baptism we remember that we are drawn into Christ’s life, in him and with him and through him we belong.

Paul knew this, Paul was convinced of this, as he wrote to the Christians in Corinth. Before we move to part 2 of the sermon we are going to sing about the idea that nothing can separate us from God’s love in Christ. I will sing it through and then I invite you to sing it with me.

• When you reflect on your own life, what “if” statements tend to shape your sense of belonging or identity?
• In what ways have you experienced God’s affirmation of your place in the world?
• How does the idea that your belonging is “in him” (in Christ) change the way you see yourself and others?
• How might you open yourself to the truth that others are also affirmed in their belonging through Christ?

Message Part 2: Belonging Through Testing and Retreat

In the first part of the sermon, we reflect on our belonging in him in part two we are thinking our belonging with him.

In the story of the temptation Jesus is driven out into the desert for 40 days and 40 nights. Last week I was speaking about thin spaces, places that we feel closer to God or sense God’s presence.

We did not have an Ash Wednesday service but for those who did participate they would have heard these words “from dust we come and to dust we return”. Lent invites us to go into the place of temptation with Jesus. It is a place not that we put God to the test, but we reflect on our place with God.

In the desert places in the thin space of our existence, we contemplate our shared mortality, God’s grace and our lives hidden in Christ’s life. We contemplate the gift of belonging that we have received and that we share with others.

Sometimes personal spiritual disciplines are portrayed negatively. Spiritual naval gazing. But there is validity in the solitary moments of faith which lead us deeper into the truth of our lives in Christ and with him. It is here that we discover our belonging in the world is not just about us as individuals but is about the way in which Christ is in all and has redeemed all.

These times of confrontation should not lead us into ourselves but lead us to a deeper recognition of the idea that we share our mortality with all other people. We are all flawed, we all have good within us, and we are all loved and drawn into Christ’s life. As we spend time with him in the desert we lean into our trust of God’s love and our unity with other people.

• Can you recall a “desert” or “thin space” experience in your life where you felt closer to God or wrestled with your sense of belonging?
• How do times of solitude or spiritual discipline help you discover your place “with him”?
• In what ways does recognizing your shared mortality with others deepen your compassion or sense of unity?
• How might you lean into God’s love and unity with others during times of personal testing?

Message Part 3: Belonging as a Communal Discovery

At the beginning of the service, we did an Acknowledgement of Country explaining that for people of First Nations heritage this was an important act in helping us as a nation move towards reconciliation and greater sense of shared belonging.

In this message I have then presented the idea because all our lives our in him in Christ, every person is given the gift of belonging in the world. Every person is in the image of God, in him and with him we experience the trials and testings of life on our journey to discover our sense of belonging.

In this section I want us to explore what it means to find our belonging through him. This belonging is in part discovered in the power of the Holy Spirit. 

The challenge that is given to us is to work as people to make space for each other and affirm the belonging that every person has in this world.

As I said before humans like to create boundaries between communities. We like to say who is in and who is it. There is a delicate and at time difficult balance in seeking to make communities that have what I would say are porous walls.

In our call to worship, we affirmed the idea that people could belong regardless of things like culture, age, gender, wealth, and ethnicity. Saying this and living it are two different things. It is true to say that in organising our life together as a community we always create boundaries whether intentionally or unintentionally.

For example, as I reflect on our nation for those of us not of First Nations heritage the furthest that we would go back is 8 or 9 generations. In looking at the Australian Bureau of Statistics, the data tells us that nearly 1 in 3 Australian citizens were born overseas. We are diverse nation we are people from a great variety of backgrounds and as an aging population we rely on immigration for both skilled and unskilled workers.

It is interesting that Jesus’s last temptation involves the devil offering Jesus’s power over the nations, giving him authority. Jesus’s response is to move away from placing himself at the centre of power and authority and focussing on God, “Worship the Lord your God, and serve only him.”

In the first week of the “For the Life of the World” study the group was challenged with the notion that whilst we are in the world we are not of the world. We live in exile whilst at the same time belonging in the world because we belong to God. The study suggested to us, “Our salvation is a call to live as exiles as we bless the world.”

We belong in him, with him, and through him and we meet him in every other person that we encounter.

As I conclude it is helpful to recall what Jesus says in Matthew 25:

For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’

“Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?’

“The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’

We belong in him, with him, and through him and so do all other people who live on the earth. This has implications for how we seek to accept welcome and include others into our church community, into our nation, and into the community of humanity to which we all belong.

• What boundaries (visible or invisible) exist in your community, and how might you help make them more “porous”?
• How does the idea that “we belong in him, with him, and through him” challenge or inspire your interactions with others?
• In what ways can you affirm the belonging of those who are different from you—culturally, socially, or otherwise?
• How does Jesus’s teaching in Matthew 25 shape your understanding of serving and welcoming others as an expression of belonging?

Mourning Sunday: The People who Walk in Darkness

Please note this reflection contains refernece to First Nations people who are now deceased.

Isaiah 9:1-4

“Repent, for the kingdom of heaven has come near.”

How does it change us when the kingdom of heaven comes close? What does it mean to repent? And how do we demonstrate repentance through our decisions and our actions?

In the first week of January, I met with Austin and Malcolm to discuss the directions that we might take in sharing a message together on Mourning Sunday.

We were collectively drawn to the passage from Isaiah. It is often also used in Advent. “The people who walked in darkness have seen a great light.” As Christian people we hear the words of Isaiah’s prophecy as one’s which point to the coming of the light of life, the eternal Word, Jesus coming into the world.

But as we discussed the passage we also struggled with the idea that the people had walked in darkness. This is what stood out and was poignant in Austin’s ears. For many Aboriginal and Torres Strait Islander people this has been and continues to be their experience. They have walked in darkness and continue to do so.

The journey of reconciliation in our country is a journey that we believe should lead us to celebrate the prophet’s words “there will be no gloom for those who were in anguish”.

But how do we get there? In the early 1990s when I was teaching in Eidsvold, we visited Cherbourg and an Elder shared a piece of wisdom that has stuck with me since. “We have two ears and one mouth. We should listen twice and speak once.” As people who share the burden of a common history, the packs we carry as Australians, repenting means listening and listening deeply for the stories around us.

In his book Disarming Scripture Derek Flood he reminds us that “history is normally told from the perspective of the victors, demonizing and dehumanizing the vanquished. In that narrative, those who suffer are evil and deserving of their suffering.” Disarming Scripture 45 I find these as confronting and difficult words given my knowledge of Australian history and the angst that I hear at this time of year as we approach Australia Day.

Flood goes on to describe how Jesus interpreted scripture favouring people over the text. He goes on to say, “If we wish to read our Bibles like Jesus, then we will need to learn to hear the minority voices, and adopt his way of reading from the margins.” Disarming Scripture 53

In recent years I have been engaging with listening to the voice of Aboriginal people as we have approached Australia Day. This year I have been reading the biography of Dr Lowitja O’Donoughue. She has been one of the most prominent Aboriginal voices in our history and was intimately involved in the processes that led to the apology on the 13^th of February in 2008.

There are many stories which I could share from her biography, but I will share just two stories for the moment. The first story is not of Dr O’Donoughue but of the re-enactment of the raising of the British flag on January 26 in 1938. The book relays how local Aboriginal people in Sydney refused to take part.

The people arranging the re-enactment went to Menindee 1000 km to the west of Syndney and forced a group of Aboriginal men to come to Syndey on a mission truck. They were locked in police barracks during their stay in Syndey and when they found out what they were being forced to do and refused were threatened that their rations and those of their families would be cut off. The men performed as required in fear for themselves and their families.

 As this was all unfolding The Aborigines Progressive Association published a pamphlet highlighting 150 years of callous treatment and appealing to raise Aboriginal people to full citizenship. For 88 years now Aboriginal and Torres Strait Islander people have been challenging the use of January 26 as day of National celebration, which incidentally was only formally approved in 1994. For many Aboriginal and Torres Strait Islander people, January 26 marks the beginning of invasion, violence and dispossession.

“We have two ears and one mouth.” What does it mean to repent? What does it mean for Aboriginal people to say that there will be no gloom?

For those who do not know Dr O’Donoughue’s story she was stolen from her mother when she was 2 years old.  In the biography there is a recount of the reunion with her mother which takes places 33 years after she was taken. As she recounts Lowtija says, “My mother was a broken woman living in appalling conditions and it was obvious the hurt which she suffered from the removal of five of her children.” P.146

In these moments Dr O’Donoghue recognised the importance of family and kinship for her people and the deep impact that the policies of removing children had in her mother and on some many First Nations families.

Let us hear a personal story from a member of our Night Church congregation, Austin about his experience as an Aboriginal man.

“Forgiving and Forgetting”

Many of you will notice that Austin was out of focus in the video. After seeing that this had occurred in the filming process Austin and I chose to leave the video this way. The blurred image is a reminder of how parts of Australia's story, and the people and histories that story contains, can remain blurred or kept at a distance.

It invites us to think about what we haven't been seeing clearly, and to take seriously the different packs we carry as Australians. Packs that are shaped by our history, packs that are carried unequally, and packs we're called to notice and help carry, rather than ignore them.

Austin invites us tor reconciliation with honesty and forgiveness without forgetting. What does repentance and reconciliation look like? What does it sound like? What does it feel like?

This morning, we have heard Malcolm playing the Yidaki or digeridoo. Mal is going to share some his experience of reconciliation.  

Malcolm

“While I have a very small trace of First Nation heritage from an ancestor going back about 7 generations I stand here today more as an ally. Someone who supports reconciliation and has been invited into relationship.

The person who made this instrument, the Yidaki, a “custodian” of the Yidaki, was a senior elder and Christian leader of the Yolnu people of North East Arnhem Land.

He knew the long and sometimes painful history between First Nation peoples and other nations who came to live here. But he also believed that reconciliation wasn’t just an idea. It was something that had to be lived, practiced, and heard.

He encouraged me to learn to play and if I ever played in public, to do so in a spirit of reconciliation and thankfulness for the gift of this instrument and the culture First Nation people have given the world.

It’s become clear to me that this isn’t about me borrowing something interesting from another culture. It is about connection. About breath. About spirit. About a small but real joining between peoples who share this land, even while carrying very different histories.

The sound of the yidaki can speak in many ways, and people hear it differently.

For some, it carries a sense of awe. It reminds us that Aboriginal culture is ancient, deep, and enduring. For others, it carries lament. A low, honest sound that seems to hold grief and injustice.

But the meaning that has stayed with me most strongly is this: the yidaki is a calling sound. It gathers people. It invites attention. It asks us to stop talking for a moment and simply listen.

For me personally, the yidaki has changed the way I think about breath and spirit. Sound only happens when breath moves through the instrument. Without breath, there is nothing.

Across cultures and languages, breath has always carried meaning. Breath as life. Breath as connection. Breath as something shared. I’ve come to love the idea that when the yidaki sounds, breath is moving through something that once lived, something shaped by human hands, something offered freely. It feels like a reminder that we are more connected than we often remember.

Reconciliation, as I’ve come to understand it, isn’t about pretending everything is fine. It’s not about smoothing over difference. It’s about learning to value one another. About holding both what we share and what makes us different. About listening carefully, especially when it’s uncomfortable or unfamiliar.

Playing the yidaki has taught me that in a very unexpected way. It has slowed me down. It has made me more attentive. It has reminded me that sometimes the most faithful response is not to speak, but to listen.

Today is called Mourning Sunday. And mourning matters. We don’t honour the past by rushing past it. This land carries deep beauty, but it also carries deep pain. Both are real.

But mourning, in the Christian tradition, is never empty. It makes space for hope. Not a shallow hope, but a patient one. A hope that grows through honesty, humility, and relationships.

When the yidaki is played today, my hope is not that it opens a space for quiet attention. A space for respect. A space where we can listen more deeply to First Nations voices and allow those voices to shape how we walk together into the future.

I’m grateful for the trust that was placed in me by the custodian of the Yidaki, and for the permission I’ve been given to share this sound in public. I offer it today with respect, with gratitude, and with a genuine desire for reconciliation that is lived and not just spoken.”

Peter

I want to thank both Austin and Malcolm for their input into today’s message. In reading Dr O’Donoghue’s biography, the book shared again the words of the apology read by Kevin Rudd. It begins with words of recognition for the wrongs done, an act of confession and then looks to a “a future that embraces all Australians … A future based on mutual respect, mutual resolve and mutual responsibility.”

Whenever I hear a Welcome to Country shared, I am humbled by what a generous and inclusive act this is given our history as a nation. Despite all that has occurred - the dispossession, the massacres, the taking of children from their families, the policies that discriminated against Aboriginal and Islander Peoples - we are extended a word of welcome. Here are an act and example of grace which might teach us something about reconciliation. The words come to us as Jesus words came from the cross, forgive them for they do not know what they are doing.

We have two ears and one mouth. Listen twice, speak once. And live your life from this invitation, “Repent, for the kingdom of heaven has come near.” So that the people who walk in darkness will see the great light of love.

What do you want?

John 1:29-42

Imagine John standing teaching his disciples and another man, Jesus, walks past and John declares “Look, here is the lamb of God.” I mean this is not the way people normally talk and obviously the words trigger great interest in the two of John’s devotees who follow Jesus.

When Jesus notices that he is being followed he turns and asks them, “What are you looking for?” The weight of this question could be lost on us because Jesus’s question is an existential one. Some translations read “What do you want?”

The weight of the question is that it is a question which lies at the heart of every person’s life. What are you looking for in life? What gives you meaning and purpose? What do you want to know and understand? 

The disciple’s respond by naming Jesus with an honorific title “Rabbi” which we general translate as simply teacher but can be translated as great one. It is a title of respect and a recognition by the disciples of Jesus’s importance. But rather than got to the heart of the matter, which was their curiosity about John’s statement about Jesus being the Lamb of God they simply ask, “Where are you staying?”

Maybe they simply did not know how to articulate their question. Maybe they were embarrassed. Maybe they were now ready to go deeper into the relationship yet. We are left to ponder.

Nevertheless, Jesus responds with an invitation not an address. “Come and see.” And so, these two disciples of John take their first steps in growing as lifelong disciples of Christ. “Come and see.”

I wonder whether the question that Jesus asked the disciples resonates with why you came to church this morning. “What do you want?”

What is it that you want to understand about what it means to be a person? What is the purpose of life? What answers and questions are you curious about and want to learn more about?

By coming into this space, I wonder if you are responding to that invitation of Jesus to “come and see”. Come and see Jesus, come and listen for his teaching, come and find that you already belong in God’s family and God’s kingdom. “Come and see”. Last year we had a consultation with the presbytery and through that process of discernment we answered the question “What do you want?” or “What are your looking for?” We said, “the congregation requires renewal and growth in members.”

The growth in members here should be understood in a twofold way. Growth in the spiritual maturity and the meaningful relationships of the members of the congregation. And a growth in numbers – new memberships. Both concepts involve change which brings me to the word renewal which is one of those jargon terms which does need to be unpacked.

During the week I read a helpful article about renewal written by a colleague in South Australia Rev Dr Tim Hein. He uses a helpful analogy to unpack for us how something can be new again.

“Next to our church on Cambridge Terrace in Malvern is a century-old home that had fallen into disrepair, barely habitable. The owners had three options:

1. They could demolish it and build a new home.

2. They could do a restoration.

3. They could do a renewal.

What is the difference between options 2 and 3, I hear you ask? Well, a restoration would mean taking it back to the way it was when it was built. You may think that sounds great – until you had to live in it. Consider the kitchen, and the cooling, and the electrical wiring. A restored home would be for nostalgic value only – like those perfectly preserved 1960s houses, with orange and green cupboards. You don’t really want a literal restoration.

The owners instead did a renewal. They restored the best of the old stonework and floorboards but also introduced new appliances, wiring, plumbing plus a massive new pool. It’s an old house, but also a new house – again!

[Hein goes on to say] God is in the renewal business. The entire trajectory of God’s plans is the re-creation, re-demption, and re-conciliation of all things – renewal for individual people, and for the whole cosmos. Indeed, the Basis of Union says it is the “end in view for the whole creation”. God’s plan is renewal… 

[Hein remarks of congregations in terms of renewal that] too often, we say we want renewal, when in our hearts, we’re hoping for a restoration – to take us back to how it was when we first fell in love with it. But God wants to do something new with old things.”

Renewal in this case is not taking back to how it was in the past but drawing us forward to reconciliation and renewal of all things in Christ and Hein is very clear about the origins for us in terms of renewal. Renewal in our context is not about what we are doing.

Hein reminds us of what is says in the Basis of Union. “Jesus Christ who renews the church, in “his own strange way” … “through the

news of his completed work”. As Hein says “Jesus renews the church through the gospel. It’s strange because new life comes through death. It is Christ who ‘acquits the guilty, gives life to the dead and who brings into being what otherwise could not exist’.” 

I have leaned into Hein’s words heavily here because they take us to the centre of our faith. It is Christ who renews us personally and communally. In answer to the question, “What do you want?” this congregation has said renewal and growth. Are we ready for the work that Christ will do within us and among us?

Just as we have responded to the question of Jesus as a community so too, we are invited to respond to Jesus’s question personally. I wonder what worries and concerns you might have in your life at the moment. What are circumstances? What is the context that is shaping your answer to Jesus’ question? “What are you looking for?”

The answer to the question is shaped by our age and stage in life. It is shaped by our vision of our personal and global context. As we meet today some of you may be carrying anxiety and worry about what is occurring or has occurred in the world: in Palestine, in Bondi, in Iran, in Ukraine, in Venezuela, in the bushfires in Victoria, in the cyclone in North Queensland, in the USA and the list goes on. But for some of you the world issues are beyond your personal care because of your own health concerns or worries about your own situation in life or of the ones that you love. “What are you looking for?” Whatever your answer might be, Jesus says to you and me “Come and see.” “Come and see”

(Sermon Song Break - "Refresh my heart")

The response of curiosity in faith to “come and see” as we come to church reflects our steps on the journey of faith but as many of you will have heard “God’s mercies are new every morning” and we are growing as lifelong disciples of Christ. When we come into this space we open ourselves up to the possibility of change but in being committed to growing the expectation is that we may indeed encounter new people in our midst and be invited to share with them why we “come and see” and seek Jesus in this place. 

In thinking about this it is important in out personal renewal of faith to learn to speak openly and clearly about our own response of discipleship. So, when exploring that central question of what people are looking for, we might be able to have a response that makes sense.

People may not initially answer that they are looking for Jesus but here are some answers they might give. 

1. Meaning & purpose. A sense that their life matters—that what they do has value beyond just getting through the day.

2. Connection & love. To be seen, understood, and accepted. This includes friendships, family, romantic love, and belonging to a community.

3. Happiness or peace. Not constant pleasure, but a stable sense of well-being, contentment, or inner calm.

4. Security. Physical safety, financial stability, and emotional safety—the feeling that life won’t collapse at any moment.

5. Growth & self-expression. To become more fully themselves: learning, creating, improving, and expressing who they are.

6. Freedom & autonomy. The ability to make choices about their own life and live in alignment with their values.

7. Recognition & dignity. To feel respected and that their efforts are acknowledged.

8. Hope. Something to look forward to—a belief that the future can be better than the present.

These ideas were given to me by Artificial Intelligence and of course there are others, but I felt that many of these would resonate with you as they do with me.

We are going to do that thing where we choose what I say next because I want to briefly add a little bit to each of these ideas which might enable you to have conversation that help people see Jesus in the context of those topics. One person from each section can choose one of the topics. I will be brief.

1. Meaning & purpose. A sense that their life matters—that what they do has value beyond just getting through the day.

“For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.” Ephesians 2:10

Your life isn’t random. You were made with intention, and what you do can genuinely make a difference. There is a sense that your life is meant to contribute something good to the world, not just get through each day.

2. Connection & love. To be seen, understood, and accepted. This includes friendships, family, romantic love, and belonging to a community.

“Nothing… will be able to separate us from the love of God that is in Christ Jesus our Lord.” Romans 8:38-39

There is a kind of love that doesn’t disappear when you fail, change, or struggle. It isn’t fragile or conditional. You are fully seen and still held onto.

3. Happiness or peace. Not constant pleasure, but a stable sense of well-being, contentment, or inner calm.

“Do not be anxious about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.” Phil 7:7-8

Even when life feels overwhelming, it’s possible to experience a deep calm that isn’t based on having everything sorted out. It’s a steadiness that protects you inside, even when things outside are unsettled.

4. Security. Physical safety, financial stability, and emotional safety—the feeling that life won’t collapse at any moment.

“Whoever dwells in the shelter of the Most High will rest in the shadow of the Almighty.” Psalm 91:1–2

There is a sense of safety that goes beyond money, health, or circumstances—a feeling of being held and protected, even when life feels uncertain or fragile.

5. Growth & self-expression. To become more fully themselves: learning, creating, improving, and expressing who they are.

“He who began a good work in you will carry it on to completion.” Philippians 1:6

You are a work in progress, and that’s okay. The growth happening in your life isn’t wasted or unfinished—it’s part of something still unfolding, even when you can’t yet see the end result.

6. Freedom & autonomy. The ability to make choices about their own life and live in alignment with their values.

“It is for freedom that Christ has set us free.” Galatians 5:1

True freedom isn’t just doing whatever you want. It’s being released from what traps or controls you, so you can live honestly, make real choices, and become who you’re meant to be.

7. Recognition & dignity. To feel respected and that their efforts are acknowledged.

“What are humans that you are mindful of them, mortals that you care for them? Yet you have made them a little lower than God and crowned them with glory and honour.” Psalm 8:4-5

Human life has deep value. Even though we’re small in a vast universe, each person carries dignity and worth. You matter—not because of what you achieve, but because of who you are.

8. Hope. Something to look forward to—a belief that the future can be better than the present.

“For now we see only a reflection, as in a mirror, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known.” 1 Corinthians 13:12

Right now, we don’t see the full picture. Life can feel confusing or incomplete. But there’s reason to believe that understanding, clarity, and wholeness lie ahead—that this isn’t the end of the story.

As people seeking renewal and seeking to be lifelong disciples we are not meant to have all the answers but to live deeply into the mystery of God’s love with a sense of wonder. There is great wisdom in the lyrics of the U2 song which should help shape our sense of renewal, “I Still haven’t found what I am looking for”. These words express humility before the mystery and beauty of God’s love for us as we hear Jesus’ question resonating in the lives around “What are you looking for?” and as we invite others like Andrew did with Peter to “come and see”.

Advent 1 Hope

Psalm 122, Matthew 24:36-44

I was glad when they said to me, “Let us go to the house of the Lord!”

I wonder when you leapt out of bed this morning the first thing that came into your mind was something like

“I was so happy and joyous because I was coming to church today.”

Or, maybe,

“Oh, yeah baby, there is nothing that I would be gladder to do that pop off to spend an hour in worship this morning.”

If you were thinking like this then maybe, you are reflecting something of the words of Psalm 122.

I was glad when they said to me, “Let us go to the house of the Lord!”

Or maybe at last week’s congregation meeting you took to heart that the strategic priority of Growing our Worship means that, “Worship is entered into with joy and expectation.”

To me joy does not always mean happiness or fun but can include the challenging times when we are called to rejoice in the Lord always even if things are tough.

That being by the by, I wonder what hopes you carried with you this morning as you came into worship.

Were they positive faith filled hopes?

I hope God speaks to me on this day.

·       I hope that I will see all my friends at church.

·       I hope we have some new people join us for the service.

·       I hope that I am challenged to grow in my faith.

·       I hope that I can sense God’s Spirit in worship today.

Or were they more pragmatic mundane, even negative, hopes?

I hope the service finishes on time.

·      I hope that the service is interesting, maybe even entertaining.

·       I hope that don’t have to sing any modern songs.

·       I hope that we don’t sing any old hymns.

·       I hope that no one sits in my seat.

Whether our hopes about coming to church this morning were in a more positive or a more negative mindset the simple fact that you have given this time to worship God and engage is a sign of the hope that you have that growing as a lifelong disciple of Christ is worthwhile. But our hope in Christ has an edge to it as well.

The reading from Matthew’s gospel is a style of ancient writing that we now call apocalyptic literature. It carries exaggerated images of the dire consequences that will occur on the day of the Lord. This difficult passage should be read through the lens of ancient eyes and heard as a warning to stay in our relationship with God and the mystery and hiddenness of his coming.

The warning that Jesus issues “Keep awake, therefore, for you do not know on what day your Lord is coming.” This warning is all about rectitude. Doing the right thing whether you think anyone is watching or not. But what is the right thing?

The right thing is to begin with the understanding that it is in and through Jesus that the consequences of those who sleep and the joy of these who stay awake collide and coalesce in his person. He is the risen crucified one who lights our way before us. Earlier in his ministry Jesus claimed that he had been chosen to fulfil Isaiah’s words for “the people who sat in darkness have seen a great light” (Matt 4:16).” We look to Jesus as the one who breaks into our reality as the light of at the world. He is the light who shines in the darkness and the darkness cannot overcome it. This is the one that we have met, that is present with us now and for whom we wait for in Advent with hope.

In his book What Can Love Hope For? Bill Loader reflects on how the hopes of the early Christians, and the people of Jesus time were different to ours. Hope was tangible for Jesus audience. It was hope for healing. It was hope for sustenance – for food. It was hope for peace. It was hope for inclusion in community. But this was not a privatised and individualised hope but a much larger and more encompassing vision.

In our culture of abundance, where most of us rarely think about the risk of whether we will be able to afford the next meal the red bags that we have gathered are a stark reminder that there are so many others that do not have an equal share in the abundance that we celebrate. In his book Loader reminds us of the strength of the Biblical image of the great feats of end times. A fest which is not only about food but bringing people in harmony and celebration, involving the inclusion of all – not just those who have the privilege of wealth in this life.

Hope for a radical change in the world, in the redistribution of wealth, of altered economic and governance systems, of inclusion and community for all people. Paul later writes that “in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us.” Our anticipation and expectation in Advent in in our faith is not simple a self-centred and personal hope but a hope for the fulfilment of the promise that “in Christ God was reconciling the world to himself.”

I wondrous hopeful vision that encompasses all peoples. This is what we come to celebrate in worship; this is what we come to hope for. If this is what shapes us and draws us here it is little wonder that we might say

I was glad when they said to me,

“Let us go to the house of the Lord!”

Or, oh yeah baby it’s worship time! 

But as we stay awake and we wait we who have already encountered our risen Lord are also driven to contemplate what it means that God is “entrusting the message of reconciliation to us.”

A message of hope not just for us but for others as well.  I hope that drives us out from worship to be peacemakers and agents of hope in the world living not for our own sake but for others. Or as Psalm 122 says,

“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.”