All Human Life is Here

1 Kings 19.1-4

Galatians 3.23-29

Luke 8.26-39

One day the zoo keeper noticed that the orangutang was reading two books, in one hand he held Darwin’s “On the Origin of Species” and in the other he held the Bible.

Naturally surprised, the keeper asked the orangutang, “Why are you reading both of those books?”

“Well,” said the orangutang, “I just wanted to know if I was my brother’s keeper or my keeper’s brother.”

Of course it is quite possible to be both, and scientific information about how life evolved does not contradict a religious view of what life is for, and vice versa.

The Bible is an extraordinary book, or rather a collection of books.  It contains everything from ancient myths to erotic poetry, from the first recorded novel to a collection of wise sayings, from an hymn book to some letters.  It contains material written in circumstances varying from triumph to despair.  From a secure land to refugees in exile.  All human life is here, and this morning’s eclectic selection of readings illustrate that perfectly.

You may or may not be aware that I don’t choose the readings, they are chosen by a committee and printed in a lectionary that is shared by Anglicans, Roman Catholics and United Reformed Churches (with a few local variations).  Most mainstream Christian Churches in the world are looking at these texts today.

So what are the texts that the Church has given us today?

Our first reading, from the 1st book of Kings, continues the story of the prophet Elijah, we focussed on that a few weeks ago when we heard how he was saved from starvation by the hospitality of the poor widow.  In our latest instalment Elijah is in despair, he is being hunted by Jezebel’s followers, hiding in the wilderness, and just longing to give up and die.

It’s a cliffhanger ending, and we will return to Elijah in a few weeks time…

Then our Gospel reading is equally dramatic, and features a dramatic exorcism.  As a fan of horror movies, this is one of the best and most referenced stories in popular horror culture.

We have the great privilege of Ethan’s baptism in todays service, and as I told Ethan’s parents, Robbie and Anna, here at the Ascension we use the New Zealand Baptism service as it leaves out the line on the English Prayer Book about rejecting the Devil.  Most of us no longer believe in a literal being called the Devil who is out to get us, but we use the devil as a metaphor for all that corrupting, life-denying, abusive, selfish and cruel.

Jesus turned people’s lives around, and still does today.  Not by saving us from a being with horns and hoofs, but by finding the goodness and godliness that exists in us all and bringing it to the surface.

I don’t chose the readings, but if I did the one we had from Galatians would be read every few weeks, it is one of the foundational texts for Inclusive Christianity.

St Paul was writhing to a divided church:

  • the Church was divided by race and religious background – some of the Jewish Christians who followed the Jewish Law felt that you had to convert to Judaism as part of being a Christian, some Gentile Christians (including St. Paul) thought that all that was needed was to follow Christ.
  • the Church was divided by social status – the Church contained members from the educated, wealthy elite, and also slaves and outcasts, people on the edge of society.
  • the Church was divided by gender – Jesus gave women key roles in his ministry, reading between the lines we can see than the males are trying to reassert truadional roles of authority.

The Church today is divided by theology and politics, and the early church was just the same, and into all these divisions St Paul throws an outrageous, revolutionary and for many an unthinkable text:

“There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.”

The truth at the heart of Christianity is that God loves every one of us – every human being alive.  And that how we judge our differences – of age or gender or race or sexuality or social status do not matter at all to God.

There is an old saying from the Baptist Church I attended at my youth – the pastor used to say “the ground is level at the foot of the cross.” Meaning that we all stand on the same level – in our encounter with God the poor have the same status as the rich, the uneducated with the educated, the outcast and the respectable…

In our church, in our lives, in our dealings with others let us try and live out this message and show true Christian love…

*  *  *

1st Reading:  1 Kings 19.1-4

Ahab told Jezebel all that Elijah had done, and how he had killed all the prophets with the sword. Then Jezebel sent a messenger to Elijah, saying, “So may the gods do to me, and more also, if I do not make your life like the life of one of them by this time tomorrow.” Then he was afraid; he got up and fled for his life, and came to Beer-sheba, which belongs to Judah; he left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a solitary broom tree. He asked that he might die: “It is enough; now, O Lord, take away my life, for I am no better than my ancestors.”

2nd Reading: Galatians 3.23-29

Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with  Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise.

Gospel Reading: Luke 8.26-39

Then they arrived at the country of the Gerasenes, which is opposite Galilee. As he stepped out on land, a man of the city who had demons met him. For a long time he had worn no clothes, and he did not live in a house but in the tombs. When he saw Jesus, he fell down before him and shouted at the top of his voice, “What have you to do with me, Jesus, Son of the Most High God? I beg you, do not torment me”— for Jesus had commanded the unclean spirit to come out of the man. (For many times it had seized him; he was kept under guard and bound with chains and shackles, but he would break the bonds and be driven by the demon into the wilds.) Jesus then asked him, “What is your name?” He said, “Legion”; for many demons had entered him. They begged him not to order them to go back into the abyss. Now there on the hillside a large herd of swine was feeding; and the demons begged Jesus to let them enter these. So he gave them permission. Then the demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned. When the swineherds saw what had happened, they ran off and told it in the city and in the country. Then people came out to see what had happened, and when they came to Jesus, they found the man from whom the demons had gone sitting at the feet of Jesus, clothed and in his right mind. And they were afraid. Those who had seen it told them how the one who had been possessed by demons had been healed. Then all the people of the surrounding country of the Gerasenes asked Jesus to leave them; for they were seized with great fear. So he got into the boat and returned. The man from whom the demons had gone begged that he might be with him; but Jesus sent him away, saying, “Return to your home, and declare how much God has done for you.” So he went away, proclaiming throughout the city how much Jesus had done for him.

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The Syrophoenician Woman shows Jesus the Way

Jesus and the Syrophoenician Woman

Jesus and the Syrophoenician Woman

Mark 7.24-30

From there he set out and went away to the region of Tyre. He entered a house and did not want anyone to know he was there. Yet he could not escape notice, but a woman whose little daughter had an unclean spirit immediately heard about him, and she came and bowed down at his feet.
Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter.
He said to her, “Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.”
But she answered him, “Sir, even the dogs under the table eat the children’s crumbs.”
Then he said to her, “For saying that, you may go– the demon has left your daughter.”
So she went home, found the child lying on the bed, and the demon gone.

Sartre said “hell is other people.”  This week we have seen images and read news reports about the hell that is other people.

For a generation the phrase “asylum seeker” has become a dirty word.  We forgot the Jews that we turned away from our boarders as they fled the Holocaust before the Second World War, and David Cameron wanted to turn away all but a handful of those fleeing Syria (a nation that Britain and America have destabilised in an area we deliberately kept in turmoil for decades.)

The moral cowardice is staggering: a government unmoved by people in desperate need, heeding only a public outcry – it’s profoundly depressing.

But what is the Christian response?

Reflecting on how many Syrian refugees should we take, Giles Fraser wrote in the guardian this week: “…why not all of them? Surely that’s the biblical answer to the “how many can we take?” question. Every single last one. Let’s dig up the greenbelt, create new cities, turn our Downton Abbeys into flats and church halls into temporary dormitories, and reclaim all those empty penthouses being used as nothing more than investment vehicles.”

Giles quoted Emma Lazarus’ famous words inscribed on the Statue of Liberty to illustrate than an open door can build, not destroy nations:  “Keep, ancient lands, your storied pomp! Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore. Send these, the homeless, tempest-tost to me, I lift my lamp beside the golden door!”

Our Bible reading also talks about a foreigner in need, and a foreigner who does not receive a warm welcome.  This story from Mark’s Gospel is a fascinating one.  Jesus is becoming famous in Palestine, people wanting healing, people wanting to hear his teaching, and the Pharisees wanting to trip him up, were all after him.  He escapes into the region of Trye and Sidon, Gentile country (the modern day Lebanon).

If you read this passage as a literary work it is unique in the Gospels.  In every other story like this (scholars call them perecopes) the words or deeds of Jesus are the climax – but in this passage it is the woman’s words that are the climax:

Jesus calls her a dog, but the turning point is when she replies to Jesus, “Sir, even the dogs under the table eat the children’s crumbs.”

As we look at the harrowing images of the lengths refugees will go to to escape violence and how they are turned away, the words echo down the ages “even the dogs under the table eat the children’s crumbs.”

The question of Jesus harsh words to the woman have provoked much debate:

We must wonder why Mark decided to records this event – it doesn’t portray Jesus is a very good light – he calls the woman who comes to her in need a ‘dog’ – ‘for it is not fair to take the children’s food and throw it to the dogs!’

Up to now Jesus Ministry has been to the Jews only, so he thought foreigners (Gentiles) would not bother him.  But a woman comes up to him in distress, a Gentile woman, her daughter is ill, and she begs Jesus to act.  And Jesus seems astoundingly and uncharacteristically rude.  He is often rude to the scribes and Pharisees, the hypocritical religious authorities of his time.  But this is the only place in the New Testament where he is rude to someone in need.

There must be a good reason for including this bizarre little story, in the middle of lots of rather exciting tales of miraculous healings.

Some scholars have tried to reinterpret the Greek, but if anything ‘dog’ was a bigger insult in first century Palestine than it is today.

Some scholars have suggested it was a test of the woman’s faith.  But that too seems cruel, and beneath the loving Jesus we read of in the rest of Scripture.

He seems to me that Jesus meant what he said.

The idea of the incarnation is a complicated doctrine, but whatever our interpretation of it, Jesus was fully a human being.  Jesus was not God walking around in disguise.  Jesus has to learn, like any of us, and Jesus had to learn his mission.  Being brought up a Jew it is quite probable that up to this point Jesus thought his mission was to the Jews only.  This Gentile woman comes along, and he dismisses her – she is not part of his plan.

But then the most startling thing of all happens:

Jesus allows himself to be corrected.

He realises that his mission is not only to the Gentiles, but to all people, this poor woman and her daughter included.

Jesus definition of moral responsibility is expanded to include the foreign woman.

Perhaps Mark recorded this story because it was a turning point.  God spoke through this Gentile Woman.

Jesus allows a woman to correct him.  The Rabbis of Jesus’ day would never teach a woman, never talk theology to a woman, some would not even look at a woman.  Yet here and elsewhere in the Gospels, Jesus teaches and talks, and even allows himself to learn from women.  Other Rabbis would never allow a woman to win an argument over them in public, it would be instant disgrace, their ability would be discredited.  Yet Jesus knows what is right is more important than what looks right, so he allows himself to learn.

Perhaps even more shocking is that Jesus allows himself to be corrected by a Gentile!  Gentiles were those who were of no religious significance, who were seen as unclean, and in error.  But Jesus is open to learning not just from the learned Rabbis in the Temple, where he discussed the Law as a young boy, Jesus is open to hearing from God in all people.  Even in those others hated, even in those who would tarnish his image by even speaking to.

We all need to learn from Christ’s humility, and be ready to lean from those we, or others, disdain.  And live as Christ lived, a life of love.  We need to expand our definition of moral responsibility, it is more important today than ever, as we see those fleeing Syria.

The idea of hospitality is at the heart of Jewish and Christian ethics.  The ethics of our Jewish roots are summarised in the two words “remember Egypt” – the Jewish people are called to remember when they were poor slaves, oppressed, exploited, who fled seeking asylum in the Promised Land.  Remembering the past we must today care for the poor, oppressed, exploited, those who flee seeking asylum

This week Justin Welby quoted from Leviticus, saying we must “break down barriers, to welcome the stranger and love them as ourselves.”

This is our challenge, in our personal interactions and in our national life.

Amen.

The only Gospel is an Inclusive Gospel

All Are Welcome

Collect (prayer) of the Day:

God of inclusive love, who knows us each by name: we thank you for the woman, who stood out of the crowd and defied her uncleanness to connect with you; we praise you for the leader of the synagogue, who faced the mockery of others to give his daughter hope; may the flowing power of Christ bring healing and acceptance to the rejected and abused. Through Jesus Christ, giver of life.  Amen.

First Reading:  Psalm 130

Out of the depths I cry to you, O Lord.  Lord, hear my voice!
Let your ears be attentive to the voice of my supplications!
If you, O Lord, should mark iniquities, Lord, who could stand?
But there is forgiveness with you, so that you may be revered.
I wait for the Lord, my soul waits, and in his word I hope; my soul waits for the Lord
more than those who watch for the morning, more than those who watch for the morning.
O Israel, hope in the Lord! For with the Lord there is steadfast love,
and with him is great power to redeem.  It is he who will redeem Israel from all its iniquities.

Gospel Reading:  Mark 5.21-43

When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea.  Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet  and begged him repeatedly, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live.”
So he went with him. And a large crowd followed him and pressed in on him. Now there was a woman who had been suffering from hemorrhages for twelve years. She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse. She had heard about Jesus, and came up behind him in the crowd and touched his cloak, for she said, “If I but touch his clothes, I will be made well.” Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, “Who touched my clothes?” And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?’” He looked all around to see who had done it. But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. He said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”
While he was still speaking, some people came from the leader’s house to say, “Your daughter is dead. Why trouble the teacher any further?” But overhearing what they said, Jesus said to the leader of the synagogue, “Do not fear, only believe.” He allowed no one to follow him except Peter, James, and John, the brother of James. When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. When he had entered, he said to them, “Why do you make a commotion and weep? The child is not dead but sleeping.” And they laughed at him. Then he put them all outside, and took the child’s father and mother and those who were with him, and went in where the child was. He took her by the hand and said to her, “Talitha cum,” which means, “Little girl, get up!” And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. He strictly ordered them that no one should know this, and told them to give her something to eat.

A man walked into a Private Hospital for a Brain transplant. The doctor showed the patient 3 brains and asked the patient to choose:

A White man’s brain £500
A Black man’s brain £500
A Racists man’s brain £2000

The patient was shocked and asked why the Racist brain costs so much?

Doctor replies “Oh, it’s because that one’s never been used”

We are going to be thinking about prejudice, and about using our brains in this service.

And later in this sermon (to give away the ending) I’m going to talk about how the fundamental teaching of Jesus was that God loves everyone, regardless or race, gender, sexuality education or social status… and that everyone, without the help of a religious elite, can have a direct experience of God.

But if we don’t need a religious elite what is the point of Church?

I believe that the point of the Church is not just that we gather with like-minded people to explore faith together; the point is not that we encounter people like us, the point is that we encounter people who are different, with different experiences and different insights who can challenge our comfortable ways of thinking and help us to grow.

I was on the receiving end of a challenge this week, that has really made me think, and I’m not quite there with a conclusion yet, but maybe you’ll be interested in some of my journey.

I was deeply challenged last week when a member of the congregation wondered why we made no mention of the murders in Emmanuel Church in South Carolina.  When Islamic extremists attack white middle class people it dominates the news and our thoughts and prayers.  But not when back people are murdered in a church.

It’s worth asking ourselves why a white supremacist killing black people in church is not seen as terrorism in the same way as white tourists being killed on a beach.

I think if you compare time on the news and column inches in the newspapers you will see that there is something amiss.

Is is simply because white supremacists are so clearly idiots?  Maybe, there is some truth in that, but I don’t think violent religious extremists are necessarily any more intelligent.

More likely it because our press is dominated by white middle class professionals who find it easier to identify with white middle class victims; these reporters and editors don’t feel threatened by American rednecks picking on black people but find radical Muslims (who are potentially threatening people like them) utterly terrifying.

I have to confess that I didn’t even notice the problem until it was pointed out to me.

My instinct was to get all defensive and try to justify myself and the church.  But that is not the way to grow and the life of faith demands that we keep our hearts and minds open even when it is uncomfortable.

Keeping all this in our minds let’s look at our reading from this morning in the hope that we can find some wisdom in the words and actions of Jesus.

Jesus was about to preach.  He was beginning his ministry, so gathering a crowd would have been an achievement.  Just as Jesus was about to begin Jairus, the ruler of the Synagogue, came and fell at Jesus’ feet pleading for healing for his daughter. The Bible simply says, “So he went with him.”

It is interesting to note how Jesus changes his plan instantly.

The late Henri Nouwen, the Catholic scholar and writer, said in the prime of his career that he became frustrated by the many interruptions to his work: he was teaching at Notre Dame and had a heavy workload and didn’t like to be disturbed. Then one day it dawned on him that his interruptions were his work. As John Lennon said, “Life is what happens while you’re busy making other plans!” Often we find that the interruption is what life is all about.

Jesus was open to the interruption, to the voice of the outsider.

Jairus daughter was an outsider.  We have a culture that has a strange relationship to childhood, we elevate childhood in a way that would bewilder most of our forbears and certainly come as a shock to people in time of Jesus.  What we often fail to grasp is that in a culture with such a high infant mortality rate people could not invest the same kind of emotional energy in children as we do today.  Children were obviously important to their parents, but they were not especially valued, and childhood was not seen as an almost sacred time of innocence to be protected.  Childhood was not valued in its own right – it was just a stage on becoming an adult when they become a fully valuable member of society.

When Jesus cares for the children, he is valuing those that society did not think were important.

Jesus was revolutionary in his thinking because he valued everyone.  He welcomed prostitutes, tax collectors, zealots, children..

The Gospel, the “good news” is that God loves everyone, God loves you.

It is not the Gospel of Jesus if it isn’t for everyone.

The woman that came to Jesus was ceremonially unclean, she wasn’t able to practice her faith because of her issue of blood.

She touches Jesus clothes, making him ceremonially unclean, her religion a mix of superstition and desperation.

But Jesus does not patronise her, he does not scold her for spreading her uncleanness.  He includes her and welcomes her and heals her.

Here is inclusive Christianity in action.  The child of the synagogue official and the unclean women are both included.

“Being inclusive” as we term our tradition, has nothing whatsoever to do with being ‘politically correct,’ it has everything to do with living out the Gospel.  We should not have to call ourselves an “inclusive church” because to be the church should necessarily mean we are inclusive.

The story of the woman with an issue of blood is not an isolated incident, Jesus whole ministry is about including the outcast:

  • Zachaeus and Matthew the tax collectors
  • The invitation to the rough fisherman to follow
  • The conversation with the gentile woman at the well
  • The acceptance of prostitutes
  • Ministering to a Roman Centurion
  • Welcoming slaves and servants
  • Embracing lepers
  • Helping the demon possessed

The church’s mission is to bring people closer to God. But all too often we see ourselves as ‘gatekeepers’ and ‘guardians’ who keep certain individuals out, rather than the prophets and priests that bring Christ out to everyone.

I’ve told you before how when I was training at Ripon College Cuddesdon we were told that he motto of the college used to be “guard he deposit” – but the motto had fallen from use, and the only place the archivist could find it inscribed was on an old college bed pan.  (Don’t think about that too much!). But our job is not to guard, but to proclaim.  This lager mentality, of circling the wagons, and refusing to engage with the best of secular thinking, is what allows outdated prejudices to flourish, and could kill the church…

Inclusion is the Gospel.  The Good news is that every one of us is invited to live in God’s kingdom.

Jesus said: “Come onto me all who are heavy laden, and I will give you rest.”  Jesus did not say “Come onto me you heterosexual people,” or “as special welcome for white, middle class people with plenty of money…”

“Come onto me all who are heavy laden…”  “all” “all” “all”

Jesus “all” goes beyond the superficial boundaries of gender, sexuality, ethnicity & poverty… Yet so often the Church of England has become a straight, white gentleman’s club.

If people are excluded or undervalued because of their race, it is not the Gospel of Jesus.

If people are excluded or undervalued because of their age, it is not the Gospel of Jesus.

If people are excluded or undervalued because of their education or intelligence, it is not the Gospel of Jesus.

If people are excluded or undervalued because of their gender, it is not the Gospel of Jesus.

If people are excluded or undervalued because of their sexuality, it is not the Gospel of Jesus.

The fundamental teaching of Jesus was that God loves everyone, and everyone, without the help of a religious elite can encounter God.  Jesus savagely criticised the religious leaders of his day, they were ‘whitewashed tombs’ and ‘broods of vipers’ who declared who was clean and who was unclean, who acted as gatekeepers of God’s love.  But according to Jesus, that love was freely given to all humanity.

But if we don’t need a religious elite what is the point of Church?

As I said at the beginning, I believe that the point of the Church is not just that we gather with like-minded people to explore faith together; the point is not that we encounter people like us, the point is that we encounter people who are different, with different experiences and different insights who can challenge our comfortable ways of thinking and help us to grow.

Maybe we do need to address how we think about race, or how we think of people who we work with on the estates, or people from other churches.

We embrace the interruption of someone in need and we accept the challenge to change our way of thinking.

I close with a traditional African prayer that we use every Monday at our service of Morning Prayer:

From the cowardice that does not face new truths,
from the laziness that is content with half truths,
from the arrogance that thinks it knows all the truth,
deliver us today, good Lord.

Amen.

A Place with no Outsiders or Believing the impossible

The Canaanite Woman

The Canaanite Woman

Isaiah 56:1-8

Thus says the Lord: Maintain justice, and do what is right, for soon my salvation will come, and my deliverance be revealed.  Do not let the foreigner joined to the Lord say, “The Lord will surely separate me from his people”; and do not let the eunuch say, “I am just a dry tree.” For thus says the Lord: To the eunuchs who keep my sabbaths, who choose the things that please me and hold fast my covenant, I will give, in my house and within my walls, a monument and a name better than sons and daughters; I will give them an everlasting name that shall not be cut off. And the foreigners who join themselves to the Lord, to minister to him, to love the name of the Lord, and to be his servants, all who keep the sabbath, and do not profane it, and hold fast my covenant— these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples. Thus says the Lord God, who gathers the outcasts of Israel, I will gather others to them besides those already gathered.

Matthew 15:10-28

Then he called the crowd to him and said to them, “Listen and understand: it is not what goes into the mouth that defiles a person, but it is what comes out of the mouth that defiles.” Then he said, “Are you also still without understanding? Do you not see that whatever goes into the mouth enters the stomach, and goes out into the sewer? But what comes out of the mouth proceeds from the heart, and this is what defiles. For out of the heart come evil intentions, murder, adultery, fornication, theft, false witness, slander. These are what defile a person, but to eat with unwashed hands does not defile.”

Jesus left that place and went away to the district of Tyre and Sidon. Just then a Canaanite woman from that region came out and started shouting, “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.” But he did not answer her at all. And his disciples came and urged him, saying, “Send her away, for she keeps shouting after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt before him, saying, “Lord, help me.” He answered, “It is not fair to take the children’s food and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, “Woman, great is your faith! Let it be done for you as you wish.” And her daughter was healed instantly.

Nearly two and a half thousand years ago Isaiah spoke to a broken nation about an age of joy to come, an age when eunuchs will find their lives fruitful and rich, that the immigrant would be fully accepted and adopted into the community.  He wrote as the Children of Israel’s long exile in Babylon was coming to an end.  The Exile is traditionally described as seventy years, historians and Biblical scholars now paint a more complex picture of the Exile, but the the fact that many Israelites were enslaved in Babylon for a generation is not contested.

For that generation captivity was all they knew, a generation born in captivity would not know or understand any other reality.  The accepted wisdom would be that they were a people who were born in slavery and would die in slavery.

When I was growing up in Belfast the accepted wisdom was that there would never be peace in Northern Ireland, that there could never be peace.

Other pieces of accepted wisdom in our time include that the Cold War could never end (or if it did end it would be in nuclear war); that Berlin wall would never fall; that the white population would never give up power in apartheid South Africa.  And that’s only the impossible that has happened in our lifetime, before that we ended slavery, an institution as old as civilisation itself…

As Nelson Mandela once said: “It always seems impossible until it’s done.”

There are hundreds of not thousands of things that accepted wisdom has said were impossible, but which still happened.

I have a very amateur interest in science, and science is littered with things that one generation of academics said was impossible that was confounded by the next:

For example – ‘heavier-than-air flight:’

Just 130 years ago he universally accepted wisdom of scientists and engineers was that heavier-than-air flight was impossible.  Just eight years before the Wright brothers’ flight Lord Kelvin (In 1895) stated that “heavier-than-air flying machines are impossible.”

But that is just one example of doing the impossible:  Even after the breakthrough with flight, the idea that we might one day send any object into space was seen as preposterous.  To be fair this scepticism was well-founded – the necessary technologies were simply not available. To travel in space, you must reach the escape velocity of 11.2 kilometres per second. (To put that figure into perspective, the sound barrier is a mere 1,238 kilometres per hour was only broken in 1947.)  The first artificial satellite, Sputnik, was eventually launched in 1957, and the first manned spaceflight followed four years later.

In 1934 Albert Einstein said, “There is not the slightest indication that [nuclear energy] will ever be obtainable. It would mean that the atom would have to be shattered at will.”

“So many of our dreams at first seem impossible, then they seem improbable, and then, when we summon the will, they soon become inevitable.” so said the actor Christopher Reeve.

Thomas Carlyle  said that “Every noble work is at first impossible.”

“There is nothing impossible to him who will try.”  So said Alexander the Great.  We may have to admit that there are some things that are literally impossible, but the spirit that led Alexander to say “nothing is impossible” certainly got him a long way.

So why am I talking about the impossible?

The Church is often accused of believing the impossible – that Virgin’s can give birth, that the universe was created in six days…  It’s OK to believe those things if you want to, but it is not the Church’s ministry or duty to promote belief in supernatural events in the distant past.

Our duty is to, in the words of Isaiah “Maintain justice, and do what is right…”

We are called to live a life of love here and now.  But we do so looking to the future:  “To the eunuchs …who choose the things that please me and hold fast my covenant, I will give, in my house… a monument and a name better than sons and daughters; …an everlasting name that shall not be cut off. And the foreigners who join themselves to the Lord, …to love the name of the Lord, and to be his servants …these I will bring to my holy mountain, and make them joyful in my house of prayer”

Not a belief in the supernatural, but a belief that despite the impossible situations we read about in the newspapers, despite the harrowing images we see of Gaza, Iraq, Syria, despite the problems of the Ukraine there is hope for change, hope for peace, hope for an end to poverty.

Time and again throughout history humanity has done the impossible.  All our small efforts – raising money through our monthly appeal, twinning toilets, our collecting for LEWCAS, our involvement in our local community through ESOL and the Wash House, all this is part of a tide that will change the world.  The Kingdom will come and we can be a part of it.

This sermon has a post script.  I can’t resist talking a little bit about our Gospel Reading:

Our Gospel reading is a unique story in the Gospels.  In the story a Gentile woman came to Jesus – so far so unremarkable, but the unique thing about this story is that the words of Jesus are not the climax – the climax is the woman’s speech.

This story of the Gentile woman throwing herself at Jesus feet begging for mercy on her daughter, and receiving a, frankly rude, rebuff from Jesus is striking.  “It is not fair to take the children’s food and throw it to the dogs.”  Words very uncharacteristic of the Jesus we read throughout the rest of the Gospels:

Jesus was often very rude about people, but generally it was the Pharisees – “You brood of Vipers…” he called them.  But they were in power, they had authority and prestige, they were public figures, and fair game for a satirist.  This woman was in desperate need, and vulnerable.

Jesus response was totally within the culture of his day.  Having suffered greatly under Greek and Roman occupation, the anti-Gentile feelings were at an all-time high.  In his frail humanity Jesus was acting how we all would in the culture of the time.

The disciples want Jesus to send her away, and Jesus adds “I was sent only to the lost sheep of the house of Israel”

Perhaps Jesus thought his mission was only to the Jews, and this woman showed him that his message was for all people!

The most remarkable and unique thing of all is seen in the humility of Jesus.  In front of all his followers, his disciples and friends, he allows himself to be corrected by a Gentile woman.  Women were not allowed to study the faith – their opinion was invalid; Gentiles were outside of the faith – their opinions were dangerous.  Yet Jesus allows himself to be corrected by a Gentile woman.

Surely this is a profound lesson for us all – Jesus did not care about looking silly in front of his disciples – he realised the right thing to do and he did it.

And perhaps here is where the Gospel connects to our earlier reading – a world where the outcasts are accepted and even the brightest and best accept that the poor and outcasts are not just recipients of charity, but people who can teach us profound truths.

When all are included and listened to the Kingdom is not just faintly glimpsed, it is unstoppable.

What is the Church?

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Readings: Isaiah 49:1-7;  Psalm 40;  John 1:29-42

 

Today I want to ask question “What is the Church?”

 

Please close your eyes for a moment, and with your eyes closed I want you to visualise the Church of the Ascension.

 

Take a few moments to form a mental image…

 

How many of you imagined the building?

 

I think most people, most of the time, I’d asked to imagine a ‘church’ will imagine the building.  Which is fair enough – this building has “the Church of the Ascension” written on the front of it.  Our logo is an image of the front of the building.

 

Google’s Dictionary defines “Church” as “a building used for public Christian worship.”

 

And offers the synonyms:     “house of God, the Lord’s house, house of prayer; kirk.”

 

It’s only the second definition that gets to the nitty gritty: “a particular Christian organization [sic.] with its own clergy, buildings, and distinctive doctrines.”

 

The building is not what the church is.

 

The Church is you and me.

 

The word “Church” (or in the original Greek, “ecclesia”) is an interesting word, it was deliberately chosen by the first Christians who could have called their places of worship “temples” like the pagans or “synagogues” like their Jewish forbears, but instead chose “ecclesia” translated “church.”  “Ecclesia” is used 115 times in the New Testament, but only two or three times is it usually translated as “Church” because the word simply means a gathering of people or an assembly.

 

The Church is the people, not the place where they gather.

 

We are the church. Without us it’s just a building (an interesting & historic building, but just a building nonetheless).

 

In the same way that your family (if you live with one or more other people) is not the house or flat you live in.  Your home may be very important to you, but your house is not your family….

 

Our building is important, it is a sign to our neighbourhood that we are here, and it is a great resource for our community, but it is not the Church.  The church is us.

 

 

 

What does it mean to be the church?

 

I wonder what we think we are doing when we come together as a church?

 

What secular activity is it most like?  What is a good metaphor for coming together to be the Church.

 

For some services (a Choral Evensong springs to mind) a service can bear a lot of resemblance to a concert.  We listen to a sermon and we pray, but we spend most of the time sitting and listening to music.

 

But this is not what we are about – for several reasons.  If worship is like a concert, it makes us passive receivers.  It means that Worship is something other people do (the choir and clergy); the congregation’s role is just the audience.  The congregation are an audience to be entertained.

 

If we look for a better metaphor, I have heard church described as a time to “recharge our spiritual batteries.” …This places church as something like a “battery charger,” or perhaps a “spiritual health spa” where our favourite hymns are a pedicure and the prayers an exfoliating body scrub…?

 

This is a better metaphor than a concert because we are changed by the process, we are not simply entertained, we are healthier, feel better and maybe look better (I’ve never actually been in a spa, so it’s possible I’m talking nonsense !)

 

However, the idea of the church as a spa still has the problem that the religion is “done to us” by the professionals.  The experts do their work and the customers lay back and enjoy it.

 

I attended a lecture last year that said the best metaphor for the church was a gym – St. Ignatius described his system of prayer as “Spiritual Exercises” – so perhaps Church is best described as a “Soul Gym.”

 

Unlike a concert or spa, everyone actively participates in the gym; it makes us fitter and better able to do things (like climb stairs and run for the bus).  There are trained experts around to help, but everyone works at their own level and does their own exercise.

 

Perhaps like going to the gym we may not jump up with excitement at the idea of a trip to church, but hopefully, like the gym we feel better for going, and the cumulative effect of regularly attending gym or church is improvement in our physical or spiritual health.  The more often you go and the more seriously you take it the more marked the results.

 

(It is also worth mentioning that if every church member paid like people pay at the gym (by a standing order that comes out of your account wether you attend once a year or seven times a week) all of our financial concerns would be over!)

 

I like the gym metaphor, but it is also flawed.  At the gym everyone is doing their own thing.  Everyone may be in the same room, but they are all pursuing their own aims.

 

The problem of all these metaphors is that they place the congregation in the place of “consumers” of one sort or another.  In the church we are not “consumers” of religion.  We are “citizens” of the Kingdom of God.  We are the Body of Christ.

 

If we were consumers we have religion done to us.  We pay the clergy to do our religion for us, and then buy whatever slice or flavour is to our taste.

 

As citizens of the Kingdom, as the body of Christ, as people who are the church we don’t just consume faith, we live it out in our lives

 

We gather as a church in order to be sent out again to change the world and proclaim the Kingdom.

 

So church may share some superficial similarities with a concert or spa or gym, but none of them do justice to what we are about.  To my mind the best metaphor for the church is a family meal.

 

Like family meals it is wonderful – it’s fantastic to share time with people who matter to us.  But it is also a challenge, some of the children may be noisy at inappropriate times and uncle Jim’s sense of humour is alarmingly unreconstructed.  But we are family, children of the same Heavenly Father.

 

But we have a responsibility for each other in church. 

 

If there is someone new next to us looking lost with the handfuls of service sheets and hymn books, if we are consumers it’s none of our business, but if we are the church we have a responsibility to help them out and guide them through…

 

If we are consumers if we run out run out of service sheets the only thing that matters is that we get our own sheet, as citizens we must share with our neighbours…

 

If we were consumers we would see tea and coffee after the church as an experience similar to a quick visit to Starbucks.  (With cheaper coffee.)  If we are consumers all that matters is our coffee and our conversations with our friends, but if we are citizens we need to look out for folks who are on their own or looking left out.

 

I have heard from people who started coming to church because of the wonderful welcome they had at the door.  I have, also, recently received an email from a potential new member who decided not to come back because they felt someone was rude to them because they weren’t looking at them directly during the Peace!

 

How we behave to each other really matters.

 

We are the church, and the church will thrive or decline according to how we act.

 

If the church is going to grow their is no outreach programme or activity that could even come close to “word of mouth” from all of us.  Evangelical churches have run all sorts of studies on what makes churches grow: door-to-door evangelism?  Billy-Graeme-style rallies? singing in market squares? giving out pamphlets…?  and every single study I have read comes to the same conclusion: the congregation telling their friends, neighbours and families about the church, and inviting them along is by miles the most effective means of growth.

 

If we are consumers then church growth has nothing to do with us – we just attend to buy a fresh slice of religious observance.  However, if we are citizens then we all have to play our part in building the church.

 

I think every Church service should end with the famous words of St Teresa of Avila:

 

Christ has no body now on earth but yours,

 

no hands but yours,

 

no feet but yours,

 

yours are the eyes through which Christ’s compassion

 

is to look out to the earth,

 

yours are the feet by which He is to go about doing good

 

and yours are the hands by which He is to bless us now.

 

Soul Gym?

Image2 Timothy 2.3-15

 

            Once there was a man who went to play golf with his priest.

            He was on the third hole and only 3 feet away from the hole. He putted his shot and missed. “Damn it, I missed!” the man yelled. The priest replied that it was a sin to say “Damn it!”. The man thought that his priest was correct and apologised.

Later he was on the 15th hole and only 2 feet away, when he missed the shot and yelled “Damn it, I missed!” The priest replied that it was a sin to speak lightly of damnation. The man realised his mistake and that his Father was right and apologised.

Later after that he was on the 18th hole and if he made a 6 inch put he would win the entire game. He of course missed and as before yelled “Damn it, I missed!” The priest was disturbed as times before and angrily shook his head as he was about to speak.

Just as the priest was correcting the man and said, “It is a….” A huge bolt of lightning came down from the skies and struck the priest dead on the spot. Then came a huge rumbling voice that shuck the ground as it said, “Damn it, I missed!”

            I found that joke while searching for “anti religion humour” on the Internet – that was extremely mild compared to a lot of what I found.

            I don’t want to sound like I’m ‘going all Daily Mail’ but it is a difficult time to be a Christian.  Maybe ‘difficult’ is overstating it – we are not likely to be fed to lions or arrested by the Secret Police, but the intellectual climate is certainly hostile to Christianity.  In the 1970s lazy comedians would make jokes about mother-in-laws and foreigners; today religion is the shortcut to laughter.

            It would be a mistake to blame media bias or look for an anti-Christian conspiracy… I think the root cause of this hostility is the Christian Church itself.

            The medievalists who believe in a six-day creation shout loudly and gain attention because what they are saying is so crazy.  But the liberals are too unassuming and quiet to call the crazy people out.

            It’s the same with women bishops and homosexuality.  Those who oppose women bishops say “you could no more make my dog a bishop than a woman” (something that was said to me in all seriousness).  And the progressive Christians wring their hands and say “it’s all terribly difficult.”  It’s not terribly difficult.  In society it used to be impossible for women to be M.P.s or doctors – we realised this was wrong and changed. 

            Wider society sees Christianity as an outdated, superstitious, misogynistic, homophobic institution.  People think they know what Christianity is about, and because we see our faith very differently, we have to explain that they haven’t got it…

We live in a society that sees religion as irrelevant and unnecessary; to most people it doesn’t seem to offer anything useful.

            Why is society so ambivalent or hostile to religion?  Partly because we live in a society that is dominated by consumerism.  Politicians have been introducing the ideals of consumerism into healthcare and education.  And not just politicians of the Right – it was under labour that ‘choice’ in healthcare became a central theme.  I don’t want choice in healthcare, I just want the closest hospital to be able to fix me.

            Consumerism has replaced religion in many ways.  It’s done so quite blatantly:  Supermarkets style themselves as Churches for the twenty-first century, they have aisles and music and surprisingly often the buildings even have spires.  If people are feeling low they are likely to think of ‘retail therapy’ before prayer or meditation.

            Another factor working against faith in world is what some commentators have called ‘a crisis of Character.’  We are no longer sure what “the Good” is.  Some of these commentators (returning to the Daily Mail) will blame our crisis of Character on how pluralistic our society has become.  In our pluralist society there are many different visions of “the Good:”  Liberals value tolerance; Muslims value submission; Buddhists value detachment; some flavours Christians value humility & sacrifice.              But submission, detachment, humility come from those with a clear sense of “the Good” and if we pursued there there maybe some disagreement, but our society would be a better place.  The problem is seen clearly if we consider who our heroes are today.  Fame is seen as an achievement, an end in itself, rather than a side effect of doing something amazing.  We value celebrity and people who are ‘famous for being famous.’  I know I sound like a curmudgeonly kill-joy to some and to others I’ll sound like I’m picking on easy targets, but vacuous nature of our press and television is a real sign of a vacuum of morality.  I have seen Heat magazine run as a story that a picture was taken of a celebrity with sweat under her armpits.

            We live in a society where its OK to be a celebrity because of drunken antics at society parties, but you are vilified for sweating, developing a bald-patch, or worst of all – a V.P.L. (a visible panty line for the uninitiated). 

            So along comes Christianity, like a prudish maiden aunt, and says stop buying Heat magazine, reject consumerism, and you’ve got to start working to build the Kingdom of God.

            It’s a hard thing to sell.  It’s made even more difficult because we basically have the whole of the advertising industry trying to tell the opposite story.  The multi-billion pound advertising industry exists to tell us that we will be happier, fitter, more attractive, have more sex, live longer or be more intelligent if we buy this magazine, eat that ice cream, spray on this deodorant, buy that car, or wear these clothes…

            But we need to reject greed, it’s not fulfilling us as human beings and our planet cannot sustain it…

            Asceticism is out of fashion.  Self-denial is hard to sell.

            But asceticism does exist in out culture and in fact it thrives… …in fitness centres!

            We all recognise the image of a perfect body:  Slim, toned and more-or-less hairless.  The gym exists to bring about this ideal of physical fitness & health.  And like the life of faith there is cost: time, money, and effort.  Gyms are successful because if people can see the value they will pay the price; fitness allows you to do all kinds of things: run, play tennis, attract a partner…

            When we think of Church and how to attract more members we often think of the primary metaphor for our worship as ‘entertainment’ – but on a better ‘show’ with better hymns, better music, better prayers, better sermons (!)…   And while we should find ways to do worship better if we can… a much better metaphor for what we are doing this morning is a trip to the gym:

            We heard this metaphor in our reading from Timothy (it’s also used in 1 Corinthians 9)

            The Church is not a ‘show’ or an ‘entertainment,’ it is a school for character, where you learn what to do to lead a good life.

            There is an old monastic story:

            Two monks who had been brothers and friends for many years were talking.

            “Brother” said the first, “let’s have a fight”

            “Why?” asked the second.

            “Other people do,” explained the first, “and we cannot understand them unless we experience what they do.”

            “Ok, what shall we fight over?”

            The first walked off and found a brick.  He put the brink in the between them and said,  “Let us fight over who owns this brick.”

            “OK,” his friend said, “This brick is mine.”

            “No” he replied, “it is mine.”

            “OK then, you have it.”

            The commentary on the story ends: “And so they were unable to fight as other men do.”

            Our aim is to become people to whom violence is alien, and love and peace are natural.  Our aim to to grow as people – using the story of Jesus life and his teaching as the example and inspiration for how to live.

            Returning to the idea of a current crisis of character, Allan Bloom wrote: “Students have powerful images of what the perfect body is and pursue it incessantly.  But… They no longer have an image of a perfect soul, and hence do not long to have one.”

            Church is our soul-gym, teaching us the fruits of the Spirit: love, joy, peace, tolerance, kindness, goodness, faithfulness, gentleness and self-control.

            And just like none of us would do the training programme of Mo Farah, we work to find our own level, then work to get better.

            To live this life brings fulfilment and joy and will change the world around us.

And here is where the gym metaphor breaks down.  Church is not solitary like the gym – we need each other. We only grow and change together, we need the local community of faith.

            We work at our soul-gym to grow as individuals, to grow together, and to change the world around us.  Amen.

Inclusive Church Sunday 2013

Today is the first Inclusive Church Sunday.  As a Church we are very involved in Inclusive Church and are very committed to its cause.  However, as as a white married man I have been asked by several people (including more than one Bishop!) why this maters to me.  So I hope you will forgive my self indulgence of explaining why it matters.

My story in brief: 
I was brought up as a Baptist in Northern Ireland.  I was a Protestant, lived in a Protestant area, I went to a Protestant school.  In the Protestant world the most obvious form of exclusion was of Roman Catholics.  (In Northern Ireland both communities feel like the persecuted minority: Catholics are the minority in Northern Ireland, Protestants the minority in Ireland as a whole.  Seeing a first had the result of fear and suspicion was how I grew up…)  
So I started my spiritual journey as a Baptist, then I left the church for a while, before getting involved in a Pentecostal Church.  The forms of exclusion at work here were obvious: people who smoked, drank, used bad language or slept around were excluded…  (I must also add that women were excluded from from leadership, as were the divorced, gay men and lesbians… but remember I was a teenager… so it was the drinking and sleeping around that attracted my attention…)
I never understood Christian teetotalism – after all Jesus turned water into wine, and the one act of worship Jesus gave us involves sharing wine… I also never understood swearing – why one word for sex or genitalia is allowed and one is not… I also read the Bible a lot at this time and I found that the bible was concerned with justice, with usury and gluttony, and none of these seemed to get a mention…
Then while I dithered about what I wanted to do with my life I spent  year working for Scripture Union in Zimbabwe.  Here I encountered issues of race – I was the minority (but also the uber-privileged).  I lived in a huge township called Mkobo, just outside Gweru, where I was the only white person – people were amazingly friendly, but I was always a novelty…  I couldn’t have a single conversation for more than two minutes without the subject of how different I was coming in to it…
Then I studied theology at Kings College London.  I hadn’t thought much about issues of sexuality up to this point, but I ended up sharing a house with several people, including three gay men, two of whom were called to the ordained ministry, and I saw their difficulties as they approached a homophobic institution.
Yet at this time I became an Anglican.  I became an Anglican because of the diversity of the Anglican Church.  It contains both Protestant and Catholic spirituality, it contains both liberal and conservative theology, it contains different races, different social classes, and many other forms of difference…

I felt that the Church of England had been conservative on issues of gender politics and sexuality, but so had society as a whole, and like society as a whole the Church was changing.

But then came the scandal of a good and holy man called Jeffrey John being forced to resign as Bishop of Reading because of his sexuality.

As a result Inclusive Church was born on 11th August 2003 at St Mary’s Putney, at a Eucharist attended by over 400 people. 

An on-line Petition was set up requesting assent to the following Declaration of Belief:

 “We affirm that the Church’s mission, in obedience to Holy Scripture, is to proclaim the Gospel of Jesus Christ in every generation.
We acknowledge that this is Good News for people regardless of their sex, race or sexual orientation.
We believe that, in order to strengthen the Gospel’s proclamation of justice to the world, and for the greater glory of God, the Church’s own common life must be justly ordered.
To that end, we call on our Church to live out the promise of the Gospel; to celebrate the diverse gifts of all members of the body of Christ; and in the ordering of our common life to open the ministries of deacon, priest and bishop to those so called to serve by God, regardless of their sex, race or sexual orientation”

I believe that “being inclusive” has nothing whatsoever to do with being ‘politically correct’ or ‘feminist’ or ‘left wing’ – it has everything to do with living out the Gospel.  There shouldn’t have to be an organisation called “inclusive church” because to be the church should necessarily mean we are inclusive.

As this morning’s Gospel Reading made clear, Jesus whole ministry is about including the outcast, and it’s a theme throughout Jesus’ ministry: 

  • Jesus speaks to woman as equals
  • He accepts Zachaeus and Matthew the collaberating tax collectors
  • He accepts Simon the revolutionary zealot
  • He invites the rough, uneducated fisherman to follow 
  • He accepts and befriends prostitutes
  • He ministers to a Roman Centurian
  • He ministers to slaves and servants
  • He embraces lepers
  • He helps the ‘demon possessed’

So why do we need inclusive church?  Why do we have to argue for what many of us see as the bleedin‘ obvious? Because the Church, the institution that hands these stories down, has so often got it wrong.

The church’s mission is to bring people closer to God. But all too often we see ourselves as ‘gatekeepers’ and ‘guardians’ who keep certain individuals out, rather than the prophets and priests that bring Christ out to everyone.

When I was training at Ripon College Cuddesdon we were told that he motto of the college used to be “guard he deposit” – but the motto had fallen from use, and the only place the archivist could find it inscribed was on an old college bed pan.  (Don’t think about that too much!). 

But our job is not to guard, but to proclaim.  This lager mentality, of circling the wagons, and refusing to engage with the best of secular thinking, is what allows outdated prejudices to flourish, and could kill the church…

Inclusion is the Gospel.  The Good news is that every one of us is invited to live in God’s kingdom.

Jesus said: “Come onto me all who are heavy laden, and I will give you rest.”  Jesus did not say “Come onto me you heterosexual people (and men only if you are interested in the episcopate…)”

“Come onto me all who are heavy laden…”  “all

Jesus “all” goes beyond the superficial boundaries of gender, sexuality, ethnicity & social class…

Yet so often the Church of England has become a straight, white gentleman’s club.

This does involve a change in our thinking, because the Church, for most of its history, has condemned homosexuality, and denied women leadership roles.  We can argue that the church tradition has not been quite as uniformly sexist and homophobic as most people imagine, but we could not say the church has ‘led the way’ in these issues.

The Church has a long tradition of homophobia, just like it has a long tradition of anti-semitism.  I think if we want to see how the church can turn around, a good example is how we have changed is the Christian approach to slavery.

For most of the Church’s history it accepted slavery.  The Bible allows slavery – we must be fair to our slaves, says Scripture, but slavery is explicitly allowed.

“Slavery was established by decree of Almighty God…it is sanctioned in the Bible, in both Testaments, from Genesis to Revelation…it has existed in all ages, has been found among the people of the highest civilisation, and in nations of the highest proficiency in the arts.”
So said Jefferson Davis, President, Confederate States of America

But the Church was able to see beyond the letter of Scripture to the spirit

The spirit that showed that all people are created in God’s image, that human life is of infinite value, and taking that to its logical conclusion, slavery, buying and selling God’s children, is an affront too their creator.  And now no sane Christian would see slavery as anything other than an evil, a grave sin…

Equality on the basis of gender and sexuality is legally enshrined – the Church’s position on this looks like we are still accepting slavery.  At best we look laughably out of date, at worst we  are seen as a force for evil…

Homophobia is still out there in society- but so is racism, and just like racism, it is seen as a moral evil.  Except in the Church!

This argument is long won.  What Inclusive Church is campaigning for is not simply inclusion, it is the future of the church.  Holding homophobic views is is not just toxic to our common life, it is toxic to the survival of the institution (it is toxic publicity).  To the general public not have women or gay bishops is no different to refusing to have black bishops.  And if I am honest I think the comparison is a good one…

A Bible story to help us see how to deal with this:  The Parable of the Weeds (Matthew 13):

 24 Jesus told them another parable: “The kingdom of heaven is like a man who sowed good seed in his field. 25 But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. 26 When the wheat sprouted and formed heads, then the weeds also appeared.
   27 “The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’
   28 “‘An enemy did this,’ he replied.
   “The servants asked him, ‘Do you want us to go and pull them up?’
   29 “‘No,’ he answered, ‘because while you are pulling the weeds, you may uproot the wheat with them. 30 Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.’”

At first I used this passage to argue that we should not try and remove gay and lesbian clergy from ministry or hinder their progression to high office in the Church.  But no, this parable is the one I tell myself to check my rage against the homophobia and prejudice I see in the Church, from the House of Bishops and many others…  I can’t understand how some prejudiced attitudes could be described as ‘Christian’ or how exclusive practices could have anything to do with following Christ.  But we let God be the judge.

Our message to the institution is:

Isaiah 54.2
  “Enlarge the place of your tent,

    stretch your tent curtains wide, 
   do not hold back; 
   lengthen your cords, 
   strengthen your stakes.

God’s Kingdom already stretches out beyond the boundaries of the Church, we must now run to catch up.

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