Disciples: Shaped by Jesus Story

Genesis 12:1-3, Matt 9:9-13, 18-26

Throughout our series, The Stories That Shape Us, we’ve reflected on my story, your story, and God’s story. Today listening to the stories of the Scriptures we continue to discern how those stories intersect with our stories.

The Gospel reading included the story of the calling of Matthew, a tax collector.
Tax collectors, like Matthew, would have been collecting taxes on behalf of the Roman Empire and so were not viewed in a positive light by the community around them.

So, we have this person who would have been possibly excluded, and kept on the margins of society, who is then invited into inner circle of Jesus’ followers. Matthew, a counter of money, who was possibly thought of as not being worthy of being counted himself, is now counted in. With all these things about counting, I was reminded a story about someone else who could count, and I’m going to read that story. It’s called Counting on Frank.

You might be wondering why I’ve read this story. How does Counting on Frank relate to Matthew, or to the Scriptures at all? As a congregation, we value discernment: prayerfully seeking God’s will and purpose in our lives. Part of that is learning to recognise God’s presence not only in Scripture, but also in the stories around us, even in a children’s story like Counting on Frank.

Here are a couple of things about this story that might be spiritual lessons for us. The first is fairly obvious: Frank has a particular ability to understand numbers in a way that most people don’t. This is a reminder that people have different capacities for different things. For Frank it’s maths, but it could be language, music, sport, cooking, or just about anything else. For some reason, these abilities become part of who we are, part of our human make-up.

As Christians, we often speak of those abilities as gifts. Frank’s gift happens to be with numbers, but the deeper lesson is that God gives each of us gifts of different kinds. They may come through the way our minds are formed, through the work of the Holy Spirit, or through the shaping influence of our environment. However they come to us, these skills and abilities can be received with gratitude and recognised as gifts from God.

Another lesson in Counting on Frank is how gifts are recognised and used. It’s not enough to say someone is gifted; we are also called to help those gifts flourish. As Frank’s father says, “If you’ve got a brain, then use it.” The lesson is twofold: to use the gifts we have been given, and to affirm and celebrate the gifts of others.

These lessons from Counting on Frank take us back to Matthew, who is counted in by Jesus’ choosing of him. Further, the idea of being chosen links to the Old Testament reading, where God promises Abram that he will become a great nation, that greatness was not for the sake of domination. Scripture goes on to say, “all families of the earth shall be blessed.” If Israel, or the Church, is to be great, then its greatness is measured by whether others are blessed through it. That remains a challenging idea in the news we see hear about out contemporary world.

The promise that all families of the earth shall be blessed is echoed by Jesus’ behaviour in Matthew’s Gospel. Jesus sits with tax collectors and sinners. He includes those that others would exclude. He does not diminish or cast people aside; he welcomes those at the edge of community and restores them to belonging.

We also see Jesus’ concern for people’s healing and flourishing. In the stories of the bleeding woman and the little girl restored to life, Jesus shows that salvation is about the whole person. His concern is not only for what comes after this life, but also for healing and well-being here and now. That, too, shapes how we are called to live.

In the story of Jesus’ life there are those who are critical of Jesus’ ministry. They focus on the importance of ritual purity and of sacrifice. For Jesus though, the processes of the rituals of the synagogue and religion need to be understood in context. Jesus’ view is that compassion, mercy, healing, love, and inclusion are primary, not secondary to these rituals. Thus, the rituals should give rise to such values.

This morning, we’re going to participate in a ritual - sharing in communion. This ritual is meant to help us think about and live out our faith and our values, but it also does more than that.

In communion we begin with the story Jesus gave us at the Last Supper. As the liturgy unfolds, we remember God’s acts in history and join our voices with the worship of heaven.

We say these words from the book of Isaiah.

“Holy, holy, holy Lord,

God of power and might,

heaven and earth are full of your glory.

Hosanna in the highest.”

We join words that are sung by the heavenly host before God’s throne in Isaiah’s vision and are drawn into sharing thin that worship. We also join with all other people who share in the Lord’s Supper.

Then we say this:

“Blessed is [he] or the one who comes in the name of the Lord.

Hosanna in the highest.”

These words from Psalm 118 were sung as the Ark of the Covenant was brought into the temple. They were shouted on Palm Sunday as Jesus entered Jerusalem, and for the Church they announce Christ’s presence coming among us in bread and wine.

We will pray for the Holy Spirit to come upon us and the bread and wine, trusting that God is present in the bread and wine. Our tradition often speaks of these elements as symbols, yet in communion they become, in a mysterious way, means by which Christ is truly present to us. At this table we open ourselves to the Spirit of God moving among us. We believe that communion transforms us because Christ meets us here.

At this table we are drawn more deeply into the story of Jesus—his life, death, resurrection, and ascension—and shaped to follow his way of love, mercy, and compassion. This bread and wine, sometimes called the medicine of immortality, strengthen us to love God and neighbour, including the outcast, the sinner, and those in need of healing and hope. As we live this way, the Church becomes a sign and foretaste of God’s coming kingdom, where all the families of the earth are blessed. Everyone counts.

This is the great story that we are part of and that we seek to live out as we continue Growing as Lifelong Disciples of Christ. Amen.

 

Isaiah and Isaiah: A Baptism Sermon

 Isaiah 6:1-8, Matthew 3:1-2, 12-17

It seemed appropriate tonight to choose the reading from the prophet Isaiah on the night in which we are baptising Isaiah. So why this reading, and what might it say to us about Isaiah’s baptism?

This reading from Isaiah plays an important part in the liturgical life of the church. The term liturgy is viewed a bit negatively by some Christians, but what it simply means is “the work of the people.” It is the thing that we do when we get together, regardless of whether we think about it in these terms or not. Here together we are doing the work of the people in response to God.

The work of the people—how we gather as community and worship God—has been shaped for centuries by this reading from Isaiah.

In this reading, we see a process unfold as the prophet Isaiah is gathered into the presence of God with the heavenly host, praising God.

Then, in God’s presence, Isaiah realises that he is not perfect. He confesses his unworthiness, and God shows mercy.

God speaks a word that invites Isaiah to be part of what God is about in the world. In response Isaiah says, “Here I am; send me.”

At the end of all that occurs—though we do not hear the whole story tonight—Isaiah is sent back into the world with a message to bear. This has been a basic form of how Christians have gathered and worshipped for centuries:

we gather in praise

we confess

we listen for God speaking we respond, and

we go out.

This is why the preaching happens before the baptism and communion, because baptism and communion are part of our response to God’s speaking to us through the Scriptures and the preaching.

Now, the reading helps explain what we are doing in worship, but it also helps us understand the importance of our worship—the work of the people—within the context of our daily lives.

The context of the reading is given as the year in which King Uzziah died.

“In the year that King Uzziah died, I saw the Lord sitting on a throne.”

Why is this piece of information important?

What does it matter? What does it tell us?

It says to us that there were great and tumultuous events occurring in the world. There was a transition of a kingship. I am not going to go into the whole history of the end of Uzziah’s kingship but suffice it to say that it was an event of significance.

To get a contemporary sense, you could say, “In the year that Donald Trump became president,” or “the year COVID arrived”, or “the year Queen Elizabeth died,” or “the year JFK was assassinated,” or “the year Artemis 2 circled the moon.” Any of these events remind us of our earthly existence and of the historical moments that shape it.

As world events unfold, whether in the ancient world or the modern one, people’s lives are affected in all sorts of ways, from the great and powerful to the poor and lowly. And, as these tumultuous things occur in our earthly existence, the worship of God continues in the heavenly court, with seraphim and cherubim singing God’s praise.

Whatever our personal context or experience of life, wherever we are located in time and space, the praise of God goes on. Later in our communion liturgy, we will join the song of praise sung by the heavenly host:

Holy, holy, holy, Lord

God of power and might,

Heaven and earth are full of your glory.

Hosanna in the highest.

When we say these words, we join the heavenly chorus. We humbly acknowledge that we too are coming into God’s presence with Isaiah.

And because these words are common to most communion liturgies, we join our voices with Christians through time and space. There is a kind of timelessness in this moment.

This brings me to the other reading set for this evening: the baptism of Jesus, found in Matthew’s Gospel. When we look at our baptism order of service—our baptism liturgy—we are saying that Isaiah will be baptised into the same baptism into which Jesus was baptised.

As the church has reflected on baptism, we have come to understand that baptism into Jesus’ life is baptism into his life, death, and resurrection. More than that, in Christ God was renewing the whole world, reconciling the whole world to himself. As it says in Colossians, “Christ is all, and Christ is in all”.

I read a helpful reflection during the week from Andrew Thayer. He says,

“Baptism does not manufacture God’s presence. It reveals the presence that was already there. It is the community standing before the world and saying: this person, too, bears the breath of God. This person, too, belongs within the circle of mutual care, forgiveness, and shared life.”

Baptism draws a person into the community of God’s family to participate in that shared communal life of witnessing to the love which God has for all people and for the whole creation. Baptism is a movement towards being united with God and in the community of God’s people. But as Thayer asserts:

“Baptism was never meant to function as a spiritual border checkpoint separating insiders from outsiders. It was the doorway of public commitment into a new way of life together — a community attempting, however imperfectly, to live as though every human being truly bears the image of God.”

I think this says something important about how we understand Isaiah’s baptism. God’s presence is already at work in Isaiah’s life before we come to the font tonight. Does something happen in baptism? Yes. In baptism, Isaiah is welcomed into the family of God and invited to share in the calling given to the prophet Isaiah, and indeed to all of us: to bear the image of God in our lives and to make God’s love and communion more deeply known in the world.

Prior to Isaiah’s baptism I had a conversation with the parents about when we baptise someone, and whether infant baptism is appropriate. We baptise infants because baptism is a sign of God’s grace and God’s love for all people. Baptism signifies that God is already at work in our lives. The words of the baptismal prayer from the French Reformed Church capture this wonderfully: “for you, little child, even though you do not know it.”

Remember what Paul wrote to the people in Rome: “Christ died for us while we were yet sinners.” Here is the message of the good news: grace comes before repentance. Mercy and forgiveness come before the prayer of confession.

Even though, in the vision of the prophet Isaiah, we see that process unfold in a different way, we also remember that God says in the Psalm, “I will remember your sins and iniquities no more.” Even in the Old Testament, God was saying to the people of God, “I do not hold your sins and iniquities against you. What I desire is that you come into communion and relationship with me.”

We have, then, an invitation and a challenge to live that gift of grace out as a community of faith. This is important for Isaiah’s sake and for all who are baptised. When we come to the baptism, a question is asked of the congregation.

I will say:

“Friends in Christ, will you promise to maintain a life of worship and teaching, witness and service, so that he [Isaiah] may grow to maturity in Christ?”

We have a vision of Isaiah growing as a lifelong disciple of Christ, which is the vision of this congregation. And this is what you will say:

“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 until Christ comes.”

What defines us as the church community is our baptism. Our baptism draws us into a relationship with God and each other that transcend all other boundaries of relationship we might have.

First and foremost, our identity is as people who are baptised, people who have our lives hidden in Christ and Christ’s life in us. We are drawn into communion and community with God and with each other. Our baptism means our lives now transcend our biological boundaries.

Let me say that again: our lives now transcend our biological boundaries.

When we say yes to support Isaiah’s baptism, we make promises to one another and to all people: to learn each other’s names and value one another, to teach each other about Jesus, to walk together through joy and sorrow, to share meals, and to remain with one another long enough for our lives to become deeply intertwined, as they already are joined in Christ’s life.

We are called to be a sign of God’s love in the world. What is true of Isaiah is also true of every person: God’s presence is already at work before we ever come to the font.

So, we respond yes. The parents will make their promises, and we stand with them as a community of mutual care. We affirm that God’s love comes before our response. Grace is unconditional. Love is unconditional. God is present in all things.

Tonight we celebrate both sacraments: baptism and communion. We are also sustained at the table. As we eat the bread and drink the wine, we say, “Blessed is he who comes in the name of the Lord. Hosanna in the highest.” The one who comes is Jesus.

That Psalm, which we also hear on Palm Sunday, reminds us that Jesus comes to us by the power of the Holy Spirit. In bread and wine, and in Christ’s presence among us, we are sustained for the journey and called to show God’s love more deeply to one another.

It is a privilege to gather around this family tonight. We have remembered, since the time of the prophet Isaiah and long before, and we will remember in our own time and long after we are gone, that God loves us and desires us to come close.

So, as we hear the liturgies and make our response together, we remember this truth: we love because Christ first loved us. Tonight we celebrate that love at the font and at the table, with and for one another, and on Isaiah’s behalf. We come with joy and expectation. As the prophet said, so we too shall respond, “Here am I, send me.”

Trinity Sunday: Our Stories, God's Story

Matthew 28:16-20

When we began this series “The Stories that Shape Us” the puppets shared the story of the blind men and the elephant. This story is a helpful reminder that none of us has a full picture of who God is and what God is like. The story reminds us to be humble about what we believe about who God is and to be prepared to listen to the story of others and their experience of God, as we share our own experiences of God.

In the end we must admit for any of us our experience of God is not God but rather is our experience of God. Let me say that again, our experience of God is not God but rather is our experience of God. God cannot be domesticated to either your experience and understanding of God nor my experience and understanding of God. But sharing our personal stories and experiences of God with one another and the world around us is still important.

In the reading from the gospel of Matthew Jesus sent the disciples out with this message. “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit and teaching them to obey everything that I have commanded you.” Here is the imperative that each one of us who has responded in faith to God’s love is to “go”. We are to “go” into the world and share the good news of Jesus in what say and do, and in so doing share our experience of God and Jesus with others who may not have yet understood their encounters with God.

As a congregation we are committed to “Growing lifelong disciples of Christ”. You may have heard me say before that there are two parts of this vision for us to grapple with. The first is to ask ourselves, “What am I doing to grow as a disciple of Christ?” Recalling the story of Peter the Fisherman we also hear the invitation to “follow me”. This means bending our hearts and minds to being discerning as prayerfully we listen for and seek to follow Jesus as seek to understand God’s presence and calling in our own lives. This involves being open to new learnings about Jesus, the scriptures, and the world that we live in, as seek to follow and serve Christ.

The second aspect of “Growing lifelong disciples of Christ” is about helping other people grow as disciples as well. This includes people who have not yet heard the story of Jesus or have become estranged in their relationships with God. As people who have already discovered our belonging to Christ and in the community of the coming kingdom of God it is our task to share this good news and invite us to share in the good news of their belonging in Christ. In a rapidly changing world this involves us being innovative and creative as we “go” and share our faith with others.

To be able to do this effectively means yes that we come here on a Sunday, but also, that we seek God in prayer throughout the week, that we read and reflect on the scriptures, that we listen for the traditions and teachings of the church, and that we engage with reasoned and rationale thought.

Just this week I have been reading a book by the theologian Kathryn Tanner called Jesus, Humanity, and the Trinity: A Brief Systematic Theology. Sounds exciting doesn’t it. The word theology simply comes from the words theos which means God and logos which means words. So, theology is words about God. And theology is something we all do when we try to organise our thoughts about our experiences of God and our story of who God has been for us. Tanner puts it this way saying, “In order to witness to and be a disciple of Jesus, every Christian has to figure out for him or herself what Christianity is all about, what Christianity stands for in the world.” (p.1)

As a congregation we are all called to share in this task. Remember Jesus word to the disciples “go”. When I was called to be your minister I was called to share in the mission and ministry that you as a congregation were already doing and are continuing to do. All of us share in this task of trying to articulate the good news of Jesus to others in our daily lives.

But here are some aspects of being Christian that take us from simple places of understanding into complex mysteries. Remember what Paul wrote to the people in Corinth about the difference between being fed milk and meat. There are times that we too need to move to deeper reflections on the mystery of God’s life.

Last week in the sermon we shared some entry level conversations of faith with one another as part of remembering the conversations that people shared on the day of Pentecost. These were “milk” level conversations. Today we will wade into some deeper waters of understanding, so in Pauls’ language some meat.

The title of Kathryn Tanner’s book had within it the word Trinity. Today is Trinity Sunday. In the Gospel readings Jesus said to go out baptise people “in the name of the Father and of the Son and of the Holy Spirit”.

Part of the story of the Christian faith is a complex understanding of God who is three in one and one in three. We use the words Trinity or Triune to describe God’s existence in this way. Now it is important to understand that whilst the Bible does not use the words Trinity or Triune, or a variation of this phrase there are moments like we heard today that group the Father, the Son, and the Holy Spirit together.

In the first few centuries of the church as the canon of scripture was being drawn together people of faith tried to understand what God has been doing in and through Jesus. The acceptance of Jesus as divine was debated and the place of the Holy Spirit was unclear for many.

These issues came to a head after the Roman Emperor Constantine became a Christian and issued the Edict of Milan in 313 which gave freedom to Christians to worship God. In the years following this, leaders of the Church, the bishops, met at the Council of Nicaea and debated the nature of Jesus existence as the Son of God. It is from this Council in the year 325 C.E. that we get the first version of the Nicene Creed which was later adjusted in 381 C.E. at the Council of Constantinople into the wording which we still use today.

The story of the Nicene Creed is the story of people who were asking themselves who has God been for us in Jesus and through then Holy Spirit. The Nicene Creed and the Apostle’s Creed, which was affirmed at the Council of Chalcedon in the year 451 C.E., are commonly accepted by most Christian churches as telling the story of who God has been for us in Christ and through the Holy Spirit.

When recited each section begins with the words either “I believe” or “We believe”. I want to focus on the second articulation “We believe”.  There are two observations that I would make here. First, the “we” is meant to be all Christians who are baptised into the one, holy, catholic, and apostolic church. Second, the word “belief” means precisely that we believe it – it is something that we accept to be true, or is in our opinion true, or that we have confidence in. When we “believe” something we may not have absolute, physical proof rather we put our trust in it.

Over my years of ministry, I have noted that many people struggle with the language of the Creed and some of its assertions. Nevertheless, whilst you may struggle to believe every aspect of what the Creed contains the Creed invites each one of us to continue to grapple with what “I believe” as we try to make sense of the good news of Jesus Christ and our own experience of God.

This morning I am going to engage us with the beliefs expressed in the Nicene Creed by stepping through each section and making a few simple observations about God. In doing so I invite you to think about what you might be able to include in your story of who God is.

So here is the first bit:

We believe in one God,

the Father, the Almighty,

maker of heaven and earth,

of all things seen and unseen.

Three things to remember here. There is only one God. This God is powerful. And this God is the author of all things – the creator.

The second bit comes in two parts. This part A.

We believe in one Lord Jesus Christ,

the only Son of God,

eternally begotten of the Father,

God from God, Light from Light,

true God from true God,

begotten, not made;

of one Being with the Father.

Through him all things were made.

This section was at the core of the debates at the Council of Nicaea. Who is Jesus? Relying on John Chapter 1 which describes Jesus as the eternal Word of God, alongside Jesus’ claim in John 17 that he and the Father are one, this section makes the claim that Jesus shares fully in God’s existence and has done so eternally. Jesus is divine, which leads to part B. of section 2.

For us and for our salvation

he came down from heaven;

by the Holy Spirit he became incarnate

from the virgin Mary,

and was made man.

For our sake

he was crucified for us under Pontius Pilate;

he suffered and was buried.

On the third day he rose again,

in accordance with the Scriptures.

He ascended into heaven

and is seated at the right hand of the Father.

He will come again in glory

to judge the living and the dead.

And his kingdom will have no end.

The key element of this section is that in Jesus God shares in created existence, he became incarnate. The reference to Pontius Pilate locates the era of history in which Jesus lived, died and rose again, then ascended into heaven. What appears most important in this section to me is that the claim that the eternal Word become human person. This is a completely radical idea and one that Christians continue to discuss. This leads to section 3.

We believe in the Holy Spirit,

the Lord, the giver of life.

Who proceeds from the Father [and the Son],

With the Father and the Son he is worshiped and glorified.

He has spoken through the Prophets.

Section 3 was added at the Council of Constantinople and asserted that the Holy Spirit was just as much God as the Son. The Creed concludes with a short section about the church.

We believe in one holy catholic and apostolic church.

We affirm one baptism for the forgiveness of sins.

We look forward to the resurrection of the dead,

and to life in the world to come. Amen. 

The church exists as the unity of the baptised believers who are followers of Christ who look for the coming and life of the world to come.

Over the centuries people have reflected and debated on what the story of faith is and what the good news is. I suspect that there are not two people in this room who would stell the same story about who they think Jesus is and how they would explain the good news of God’s love.

Still, if we were to bring together all our different images and understandings of God, we might create a rich, kaleidoscopic picture of who God is. Even then, we would know that we do not yet see the whole picture. There is something exciting in that mystery, though it can also feel confronting or daunting. Yet Jesus’ call to Peter to “follow me” and fish for people, together with his command after the resurrection to “go into all the world,” does not depend on us having a perfect or complete understanding. Rather, we are called to share our own story of who God is, trusting that the Holy Spirit may use our witness to invite others into the same journey of faith.

Influencers for Jesus

Acts 17:22-31

At the beginning of the service, I highlighted how different the culture was 2,000 years ago compared with today. I also reflected on the idea of the 200-year present in which each one of us finds ourselves. The life I am living today is, in many ways, unrecognisable from when my parents were born—let alone my grandparents.

The world around us is constantly changing, and we should not be naive about the fact that the church is constantly changing too. As people who profess to be growing as lifelong disciples of Christ, each one of us is challenged to think about how we ground ourselves in something as constant as God's love whilst we live through these changes.

Once we ground ourselves in the constancy of the story of God we are called to share that story. Early in the service I mentioned the idea of being influencers for Jesus, or maybe influencers of God. I think this is a way of thinking in contemporary terms to witness to the story of Jesus or share our faith.

When we look at stories that come to us from the early church, we see people doing precisely the same thing. Last week we read from Acts chapter 2, and I reminded us about the miraculous manifestation of the Holy Spirit. Peter's preaching in response to the miracle led people to be baptised, and it changed everything about their lives. There were social, economic, political, and religious implications in the transformation that was taking place.

Fifteen chapters later we find Paul speaking in Athens. Rather than describing a particular experience or appearance of God, Paul is engaging in philosophical, theological, and spiritual conversation. In this sense, I see him using reason and reasoned argument to invite people to come to know the God he has encountered in Jesus.

It is helpful to give a little bit of context for what has occurred earlier in chapter 17. Paul had been to Thessalonica, where he had shared the news of Jesus with the Jewish community there. The response of this group of people had not been good. Paul then moved on to a different city, Beroea. Again, he was speaking to Jewish people who already had a relationship with God, and, in this case, they respond much more positively to Paul’s message.

It is only then that Paul moves to Athens and into a very different environment. It is noted that Paul reacts against the many idols, temples, and statues in the city, and he heads to the marketplace, called the agora, to engage in conversations with people about Jesus. It is in the marketplace that he debates with Epicurean and Stoic philosophers and presents to them his understanding of Jesus.

It is at this point that some of the Greek people who were engaging with Paul decide to take him to the Areopagus (which means Mars Hill), because they are so interested in his ideas. The Areopagus was a seat of power within Athens, with the capacity to determine whether what Paul was speaking about was an approved teaching about the divine.

Whilst I don't think that Paul consciously thought about what I'm about to share, I believe there are several steps in Paul's engagement that might be helpful for us to consider as people who are called to witness to our faith and share it with others. There are five movements that I am going to refer to.

1. Discerning God’s presence.

2. Being innovative in engaging others
3.  Learning about the culture
4.  Sharing the good news, and
5.  Inviting others to belong.

The first thing that Paul does when he encounters the people at the Areopagus is affirm their spirituality and point towards an altar with the inscription, ‘to an unknown god’. This means that Paul was discerning where God might already be at work among the people. Paul is not negative about their spirituality but affirms it and points to it as one of their strengths. He also audaciously makes the claim that the God he knows in Jesus Christ is already at work among them; evidence for this is given in relation to the altar he has named. 

As people of faith one of the challenges for us if we have grown up in the church culture and always been part of the church is that there are significant limitations on our ability to discern God's presence in the culture around us. In fact, often we have a view of the culture as being a place in which God is absent rather than present.

So, on our journey to becoming people who are better at talking about our faith, being open to the idea that God may already be at work in surprising situations—and being able to name that to others—is an important first step.

The second thing that is important about what Paul was doing is that he was prepared to be innovative about where he went and who he spoke with. Paul went into the agora, into the marketplace, to have conversations about his faith. By being open about his faith, and offering reasoned arguments about what he believed, Paul was able to open the door into other councils in which he could talk about Jesus.

For us, this phone is a symbol of the marketplace of our era. Social media, websites, blogs, and vlogs are places where ideas are exchanged. Of course, we know that much of the debate is shallow, lacks nuance, and presents the world as dichotomies or simple binaries. Nevertheless, it is a place where we can share God's love and acceptance of people and look for ways to name how we see God at work—even when people do not appear to have a Christian faith.

One of the hurdles that all of us probably need to get over is that, for far too long, we have treated our faith as a private matter. Whilst faith is personal to each one of us, personal does not mean private. The idea that we're not supposed to speak about our spirituality or religion is something being imposed on people of faith by a culture that wishes to reject God, spirituality and religion generally. One consequence of this is that we need to grow in maturity and understanding, and in our capacity to engage intelligently and sensibly with others in a reasoned way as we speak about who Jesus is for us.

This brings me to the third aspect of what Paul does. In his opening argument with the people in the Areopagus, Paul has already presented a connection between the God he knows and the unknown god. As he continues to speak, Paul quotes from two Greek poems.

He uses the phrase, “in him we live and move and have our being”. This phrase is more than likely borrowed from the sixth-century poet-philosopher Epimenides. Epimenides was likely referring to Zeus when he said this. Despite the origin of this phrase, it is a phrase that many Christians relate strongly to because we understand our lives are hidden in Christ. And, that Christ’s life is hidden in ours through the power of the Holy Spirit.

The second phrase that Paul uses is: “For we are indeed his offspring.” This comes from the poem Phaenomena by Aratus, written around the third century BCE. I want to share the preceding lines of this poem so that you can see what Paul is doing here more closely.

Let us begin with Zeus, whom we mortals never leave unspoken.

For every street, every market-place is full of Zeus.

Even the sea and the harbour are full of this deity.

Everywhere everyone is indebted to Zeus.

For we are indeed his offspring... (Phaenomena 1-5).

In this instance, again, Paul is making a correlation between a god from another religion and the God that he knows in and through Jesus Christ. Paul was a Jewish teacher and lawyer by background and would have understood very clearly the ideas contained within the Ten Commandments about there being only one God. Despite this, Paul makes the claim that the God he knows is the same God that the Greeks have encountered as Zeus. This is innovative and radical thinking as Paul engages with sharing his faith in a different cultural context.

It is at this point that Paul names that the way they have understood God is missing something. This is where Paul begins to witness to Jesus. It is missing the person of Jesus Christ. The good news of Jesus that he is God who walks among us. He has lived and died and risen and ascended. This news transforms our reality.

Later, when Paul goes to Corinth, he makes the comment that when he came there, he knew Christ, and Christ alone. I suspect it is his confidence in knowing Christ and knowing that, in God, Christ was reconciling all things to himself that allows him to leverage the possibility that God is at work in the world in ways that people may not be aware of. His job is to bring the centrality of Christ into these situations where people are spiritual and devout but have not yet come to the fullness of faith in Christ.

This leads me to the last aspect of what Paul does: he invites people to come to know Christ, and into a greater sense of belonging to God in creation.

As an apostle, Paul was seeking to influence others so that they came to know that they belong to Christ. To return to what I said at the beginning. Each one of us, as a lifelong disciple of Christ, has a role to also become an influencer in the name of Christ. The move from being a follower to a sharer of the gospel is the move from being a disciple to an apostle. The word apostle means one who is sent.

Each week, you who are living in the 200-year now of your existence can be an influencer for Jesus everywhere you go. At the end of the service each week, I stand here and invite you to stand with me as I say a commissioning and a blessing. The commissioning part of what I say is to send you out into the world to live a life of faith, sharing that with others and bearing Christ’s light in the world. A colleague and friend of mine once said in a sermon: at the end of the service, we are not sent home; we are sent out. We are sent out to live as Christ’s witnesses in the world—to be Christ’s influencers.

To recap the process: as lifelong followers of Christ, we can seek to discern where God is already at work in the world around us. We can look for opportunities and innovative ways to engage the people we encounter in conversations of faith. We can lean into the culture, which reflects the context of people's lives, as a touchstone they might connect with as we talk about our faith. We can speak about the centrality of Jesus at the heart of our faith, and the way we know God. And we can invite people to a deeper sense of belonging in the world and in community as they begin to follow Christ as well.

It is important for us to think about our role as people who witness to our faith and as influencers for Christ as we enter the next month or so as a church community. We are going to be intentional in our engagement with the community. Through the “Stories that Shape Us” series we have an author event and a book and plant sale. There will be Reading the Bible in the 21^st Century seminars, and “Play Church”. We will also be starting a Book Club and relaunching out congregation Library. These weeks should provide many opportunities to engage innovatively in listening to the stories that shape the lives of other people and give to us the chance to share why the story of Jesus matters to us. This is our marketplace, our agora.

The Creation Groans!

 Genesis 1:26-28 & Romans 8:19-23

Wednesday this week was World Earth Day. Today we are reflecting as a congregation on the groaning of creation. In Paul’s letter to the Romans there is a clear connection made between the state of the creation and the anticipated renewal of all things in and through Jesus Christ.

The environmental issues of our day are complex. They are different to Paul’s time. But, from the beginning of the scriptures, God gave human beings a special role in the care of the creation. And, Jesus is recognised as the first born of the new creation. So, the rising of Jesus on Easter Day is not simply about human beings but the renewal of all things.

 These ideas challenge the individualistic approach that we have developed in our relationship with God. In ancient times the story of the prophets, from within Israel, and people like Ruth and Job, who were not Israelites, declared difficult truths. They called whole people of God back to God’s purposes again, and again, and again.

 There is hope for us inasmuch as despite the disconnection that people have with God, the book of Lamentations reminds us, “The steadfast love of the Lord never ceases; his mercies never come to an end; they are new every morning; great is your faithfulness.”

The daily need for God’s constant mercies and steadfast love is understood by most of us. We generally do admit that none of us is perfect. But we also participate in networks of sinfulness that cause harm to others and the creation without even thinking about it.

If we ask ourselves, ‘How is that whole dominion thing working out?’ The answer is not so good.

Earlier in Paul’s letter, in Chapter 3, Paul challenges the people in Rome to wake up from sleep. This morning I am going to share a reflection about us waking up to the responsibility that we have, to live caring for the creation. This reflection contains a litany of information. I have provided links and details for you of the many references I will include. 

As I share this message we will all be challenged by the prophetic voices from our faith and culture and the call to respond to God’s vision of the renewal of all things.

The clock alarm rings “wake up” it screams.

 It is 1967 the Vietnam War continues as protests opposing the war grow. The Summer of Love and the hippie movement is in full swing. There is a fundamental question about whether there is there a better way to live. There is a six-day war in the Middle East. Meanwhile in Australian are voting to approve changes to include Aboriginal and Torres Strait Islander peoples in the census.

In March, in the Journal of the American Association for the Advancement of Science, Lynne White Jnr publishes an article called The Historical Roots of our Ecological Crisis Whyte tells us that “in its Western form Christianity is the most anthropocentric religion the world has seen.” P 1205 The notion of dominance in Genesis is cited as part of the problem and Whyte says, “we shall continue to have a worsening ecological crisis until we reject the Christian axiom that nature has no reason for existence save to serve man.” P.1207

Our hope is that Jesus is renewing all things.

We can only pray that God’s mercies are new every morning.

The alarm clock rings “wake up” it screams.

It is 1977. Star Wars and Close Encounters of the Third Kind are released. A memo is sent to Jimmy Carter, the American President, from his Chief Science Advisor, Frank Press. It speaks about something that is not a new issue but an important one. The issue is the amount of CO2 (Carbon dioxide) in the atmosphere. In 1977, Frank Press postulates:

“The urgency of the problem derives from our inability to shift rapidly to non-fossil fuel sources once the climatic effects become evident not long after the year 2000; the situation could grow out of control before alternate energy sources and other remedial actions become effective.”

Meanwhile in Australia the Uniting Church in Australia launches with a Statement to the Nation in which we declare, “We are concerned with the basic human rights of future generations and will urge the wise use of energy, the protection of the environment and the replenishment of the earth's resources for their use and enjoyment.”

Our hope is that Jesus is renewing all things.

I can only pray that God’s mercies are new every morning.

The alarm clock rings “wake up” it screams.

It is 1992 and there is hope in the world. Apartheid is ending in South Africa. A few years earlier in 1989 the Berlin Wall fell, whilst in 1991 the Soviet Union was dissolved under the leadership of Mikhail Gorbachev. The political philosopher Francis Fukuyama writes his seminal work The End of History and the Last Man. It claims, “the endpoint of mankind's (sic) ideological evolution and the universalization of Western liberal democracy as the final form of human government."^[1]

In Brazil, The UN Conference on Environment and Development meets. It approves the 1992 United Nations Framework Convention on Climate Change. It opens with the words “Acknowledging that change in the Earth’s climate and its adverse effects are a common concern of humankind.” In the same year the environmentalists Peter Knutsdom and David Suzuki publish their book Wisdom of the Elders seeking to draw on ancient cultures for a different understanding of our relationship with the creation.

Our hope is that Jesus is renewing all things.

We can only pray that God’s mercies are new every morning.

The alarm clock rings “wake up” it screams.

It is 1997 and scientists have been able to clone Dolly the Sheep, Hong Kong is ceded to the Chinese government, and Princess Diana dies in a tragic accident. Captain Charles Moore discovers the Great Pacific Garbage Patch. This is a massive,1.6-million-square-kilometer convergence zone of marine debris in the North Pacific Ocean, located between California and Hawaii. 

In December the UN Convention on Climate Change is operationalised in the Kyoto Protocol. It commits industrialized countries and economies in transition to limit and reduce greenhouse gases emissions in accordance with agreed individual targets.

Our hope is that Jesus is renewing all things.

We can only pray that God’s mercies are new every morning.

The alarm clock rings “wake up” it screams.

It is the year 2000. The Y2K crisis was averted or was never really a problem. Australia has not signed up to the Kyoto protocols. Syndey Hosts the Olympics and the GST is introduced in Australia.

Meanwhile the atmospheric chemist Paul J. Crutzen and his colleague and biologist Eugene F. Stoermer, publish a two-page article in the Global Change Newsletter. The title of the article is “The Anthropocene”. Crutzen and Stoermer argue that we are no longer living in the geological era called the Holocene but are in an era in which humanity is shaping the geological future of the planet, the Anthropocene.

Our hope is that Jesus is renewing all things.

We can only pray that God’s mercies are new every morning.

The alarm clock rings “wake up” it screams.

It is 2007 and despite the Howard’s government’s refusal to sign the Kyoto Agreement the Queensland Government published Climate Smart 2005. In 2005 it declared, “The available scientific evidence overwhelmingly indicates that climate change is happening and is a serious global threat that demands an urgent response. The possible impacts are significant for Queensland’s environment, economy and communities.” Maybe they had read Tim Flannery’s book The Weather Makers published in the same year.

 

In 2006 the former US Vice President Al Gore releases his movie An Inconvenient Truth. In Australia, The Uniting Church releases a statement entitled Forthe Sake of the Planet. It declares, “The Uniting Church’s commitment to the environment arises out of the Christian belief that God, as the Creator of the universe, calls us into a special relationship with the creation – a relationship of mutuality and interdependence which seeks the reconciliation of all creation with God.”

During his 2007 campaign to become Prime Minister Kevin Rudd famously makes this statement. That “Climate Change ... “is the one of the greatest scientific, economic, and moral challenges of our time.

And it is scientists who have been the town criers of the modern age - warning us, for decades, of the impending danger of global warming.”

Rudd becomes our Prime Minister and commissions the economist Ross Garnaut to prepare his Report. It comes out the following year and accurately predicts the devasting fires of 2019 and 2020. In January of 2020, The Australian Academy of Science issue a statement confirming that the devastating fires were a result of climate change.

In 2008, the same year that the Garnaut report was released the Wivenhoe Dam levels bottomed out at 15% after sustained drought.

Across the other side of the world the Polish-British philosopher Zygmunt Bauman asked in the title of his book Does Ethics have a Chance in a World of Consumers?

Our hope is that Jesus is renewing all things.

We can only pray that God’s mercies are new every morning.

The alarm clock rings “wake up” it screams.

It is 2013 and the warning signs continue to grow and the prophecies and predictions abound. A visiting minister from the church in Kiribati asks of the Moreton Rivers Presbytery whether we think Australia will accept the entire population of Kiribati when it becomes uninhabitable due to the sea level rises. We don’t know built we do know Australia has had strong border policies.

The Australian ethicist Clive Hamiton had published his book Requiem for a Species in 2010. Hamilton laments the failure of humanity to respond to the climate crisis. Another Australian Clive, Clive Ayers, a retired Uniting Church Minister is in the middle of his PhD, which will be published a book called Earth, Faith, and Mission in 2013. He argues caring for the earth is not an optional extra but is fundamental to Christian mission.

Meanwhile for those who are watching closely the first daily record is logged with a reading of over 400 parts per million of Co2 in the atmosphere. It occurs on May 9^th 2013 in Hawaii on Mauna Loa.   

With so many prophetic voices calling out attention to the plight of the planet it is little wonder we feel tired.

Our hope is that Jesus is renewing all things.

We can only pray that God’s mercies are new every morning.

The alarm clock rings “wake up” it screams.

It is 2015. Pope Francis writes his encyclical Laudito Si’ which means “Praise be to you”. The Pope wrote “In the words of this beautiful canticle, Saint Francis of Assisi reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us.”

He goes to say, “This sister now cries out to us because of the harm we have inflicted on her by our irresponsible use and abuse of the goods with which God has endowed her. We have come to see ourselves as her lords and masters, entitled to plunder her at will … This is why the earth herself, burdened and laid waste, is among the most abandoned and maltreated of our poor; she “groans in travail” (Rom 8:22).”

Pope Francis is right the creation groans. The Paris Climate Agreement is signed, and more commitments are made to respond to the crisis.

Our hope is that Jesus is renewing all things.

We can only pray that God’s mercies are new every morning.

The alarm clock rings “wake up” it screams.

It is 2026. Earth Day has just passed us by and world overshoot Day looms on July 24^th. World Overshoot Day is the day we will have used the worlds resources allocated for this year. After July 24^th we will be borrowing from future years. Australia passed our overshoot Day on March 16. There is war in the Middle East, in Sudan and in Ukraine.

In the last IPCC report we were told that the earth is already 1.1 degrees above the 1850-1900 levels whilst CO2 levels now sit daily over 400 parts per million. I’m no scientist but they say when we hit 450 parts per million things will get much worse.

Our hope is that Jesus is renewing all things.

We can only pray that God’s mercies are new every morning.

The alarm clock rings “wake up” it screams.

We are not alone in this world. Jesus has risen. He is with us, the firstborn of the new creation.

The Australia Christian songwriter Geoff Bullock reminds us that we are not alone.

“We do not worship Jesus as a historical figure who inspires us to live better lives. Jesus is eternally alive. He is not remembered for Who He was, He is recognised for who he is … Jesus is more present with me, within me, and me within Him than the disciples ever encountered.”

As people of faith seeking to be lifelong followers of Christ we find our belonging in this world alongside all other creatures. We acknowledge that we are the first born of a new creation. A new creation that we are to continue to care for as we lean into our hope in God’s love.

For as Ashtyn Adams remind us. “Hope is a freedom from crippling fear, from the lie that nothing can be done; it will be the God-given tool to liberate us from the paralysis the climate crisis can often make us feel. Hope, in its truest form, unveils the problem and lets us confront it with confidence. It is always first engaged in a sort of radical naming and truth telling of the way things are, but does not leave us there to be swallowed by it.”

Let us take hope in these words. Let uss remember.
 

Jesus is renewing all things.

God’s mercies are new every morning.