Sermon notes
Service Notes—All Saints Day
In today’s Gospel reading, Mark 12:28-34, a scholar of the Law, asks Jesus to suggest what one commandment sums up the whole of the Law. Jesus actually combines two. One is the preface to the Law in Deuteronomy The Lord our God, the Lord is one; you shall love the Lord your God with all your heart, soul, mind and strength' . The other is one of a miscellany of commands in Leviticus 19: 'You shall love your neighbour as yourself' .
What is so radical about these commandments?
Instead of giving just one ‘commandment’, Jesus puts two together, making them as one ‘picture’.
He presents them not just as a summary of the Law, but as greater than all the rest of the Law. The rest may be helpful but only Love is healing and leads to the Kingdom.
Whether it was seen to be so at the time, I feel that the command to love others ‘as yourself’ is radical. We think of Saints as those who completely give of themselves. ‘Denying self’ is seen as a virtue. At the other extreme, in contemporary society the trend is to ‘look after No. 1’, Isn’t the model Jesus gives that of someone who was able to love others precisely because he saw all people, himself included, as loved by God.
I recently asked a counselling client what it might mean to ‘love oneself’. She said she didn’t know where to start. I gently pointed out that she has started to do it, by being more gentle towards herself, letting go of misplaced guilt and shame. This is part of her healing.
The Law of love is both the summary of genuine Law and sufficient in itself.
The Law of love is not something imposed that demands duty and intensity of devotion.
The Law of love is quite simply focussing the whole self on God’s love; seeing God’s love reflected in self and in others; and serving others in the light of that reflected love.
This is the way towards the Kingdom; the way of saintliness; the way to wholeness.
*********************************
Service Notes for Jan. 3rd:
Today we read from Psalm 29, which is thought to be based on an ancient hymn to Baal, the Canaanite storm God, but the writer has put ‘the Lord’ (Yahweh) into each line instead. This is the name of God given to Moses, meaning ‘I am that I am’. The prophet Isaiah (Ch. 43) also speaks of ‘I am’ and says that because 'I am' (God named and present) is with us, we can all be called by name.
Names are important. They're not just a badge we wear – though sometimes it's useful if people do wear badges with their names on!
If people don't remember our name, it almost feels that they've forgotten who we are. Our name is also part of our identity.
In the Bible a change of name indicates a calling. The name given suggests something about the essence and the role of the person.
There is also a sense in which we take on God's name at baptism. When we enter into that new life with him we enter into an intimate relationship, such that we can speak of being God's, and hear him saying 'You are mine’, words echoed in the Covenant prayer: I am no longer my own but yours.
But there's something else to remember: Not only are we called. Not only are we God's. We also wear God's name badge! Isaiah tells us that all those who are called by God's name, are created for God's glory. Our calling is not primarily to any action but it is to be God's people, his badge wearers, taking on both the name and the character of God, that others may see and believe.
*************************************
Week of Prayer for Unity
A hundred years ago, at a mission conference in Edinburgh, what we now know of as the ‘Ecumenical Movement’ started. A small group of indigenous Christians from the ‘Mission Field’ asked mission societies to stop competing with one another and to seek unity. In June a new conference on Mission will be held in Edinburgh, with fewer people present, but a much wider representation of churches and nations.
The theme for this year’s Week of Prayer for Unity is: You are witnesses. There are two kinds of witness: the detached observer; and the person who steps into a situation, not only observing but feeling and experiencing things, recognising their common humanity with the other. We are called to be the latter. The danger with being a called, or chosen, people is that we can slip into being more like a ‘Master Race’. We must not lose sight of Jesus’ example of humility and service. Rabbi Jonathan Sachs has recently published a book on social cohesion. He argues that politically both assimilation and multiculturalism have failed. What is needed is a society where all are involved in ‘building a home together’.
We are witnesses of these things (Luke 24:48)...for the common good (I Cor. 12:8)
***********************************
Service Notes for Feb. 7th
In today’s service we focus on a not very familiar story in I Kings 22. I Kings is one of a group of books that are often described as ‘history’ and yet in reality are a complex mix of stories, history, and prophecy. They are also described as the ‘Former Prophets’. These prophets tended to be similar to political advisors, called in by the kings when they had a dilemma.
In this story, King Ahab of Israel has formed an alliance with King Jehoshophat of Judah, and the current question is whether they should try to retake Ramoth-gilead (Elijah’s home town) which was held by Syria. King Ahab was all ready to go, but King Jehosphophat wanted to consult the prophets. Four hundred prophets said God wanted them to go, but the final one, Micaia, prophecied Ahab’s death in battle, stating that God had led the 400 prophets to tell the kings to go because God wanted to get rid of disobedient King Ahab. We may have questions about the idea of God putting a ‘lying’ or ‘evil’ spirit into people to bring about a death, but the point the writer wanted to make was that nothing happens by chance. The kings go to war in spite of Micaia’s warning, and even though Ahab disguises himself, he is hit by one of the enemy missiles and killed.
Leaving the complexities of the story aside, can we draw guidance in seeking the ways of God by looking at the characters in the stories?
King Ahab comes across as a bit of a ‘spoilt brat’, determined to get his own way, and clearly out of touch with God, who he had rejected for Baal under the influence of his queen, Jezebel. He doesn’t want to hear those prophets who always speak against him! Before we condemn Ahab, though, how often do we fail to listen to a view that differs from our deeply held conviction, whether in religious or political matters. It’s safer to hold onto what we’ve always believed than to open the door even a little, to something different. Lest we miss something important, should we not be at least open to opposing views?
King Jehoshophat, whose name means ‘The Lord has judged’, was a devout king, who had worked to restore the Law of the Lord in Judah. Though strong in some ways, he seems to yield to pressure from Ahab. How often have we gone along with something in spite of having niggling doubts about it? We need to learn to listen to our own ‘inner voice’.
How did those 400 prophets come to the conclusion that the kings shouldn’t go to war? Were they misled because they were failing to act according to God’s ways, and so became wavering and short-sighted? In contrast Micaia seems to have seen beyond the present moment and into the ‘heavenly realm’, catching a glimpse of things from God’s perspective and maintaining integrity throughout. Being open to perspectives beyond the obvious and visible can bring strength and integrity in face of challenge
*************************************
March 7th 'A Tea Service'
Fairtrade Fortnight draws to a close. In our worship today we use some of the resources provided by Traidcraft, helping us to see how some simple support in production or marketing methods can have amazing results in communities around the world.
We also reflect on two of the readings set for the third Sunday in Lent this year:
Isaiah 55:1-11 is a poem of hope. The poet is probably not Isaiah himself, but someone in his tradition, reflecting on his message. He writes in the context of changing politics that would allow the exiles to return. He invites people to come and ‘buy’ but without the need for money! It’s an offer of alternative realities. In the poem God is heard saying: My thoughts are not your thoughts, my ways are not your ways. However, there is also a condition—the people need to turn from their wicked ways to follow the Lord. There’s always a welcome but it’s also always possible to miss the opportunity.
In Luke 13:1-9 Jesus’ message is also about a new chance with God, but again there is a strong warning of what happens if we don’t do our part! He says Israel is like a fig-tree that is not fruitful. The gardener will give it another chance and do all he can to nurture and feed it, but in the end, if there is no fruit, the tree will have to go. As William Barclay puts it: ‘...nothing which only takes out can survive…….there are two kinds of people in this world—those who take out more than they put in, and those who put in more than they take out’. Barclay continues by pointing out that in one sense we are all ‘in debt to life’, but the crucial question is whether we put in at least as much as we take out, or whether we are ‘a weak link’. That phrase has echoes for us of Ann Robinson, but her ‘victims’ never even get a second chance. God offers us chance after chance. It’s up to us whether we take them or not. If we don’t we shut ourselves out from God.
Traidcraft’s producers receive new chances, and they grasp them. Not only are their crops transformed but also their lives and the lives of those around them.
In today’s Gospel reading, Mark 12:28-34, a scholar of the Law, asks Jesus to suggest what one commandment sums up the whole of the Law. Jesus actually combines two. One is the preface to the Law in Deuteronomy The Lord our God, the Lord is one; you shall love the Lord your God with all your heart, soul, mind and strength' . The other is one of a miscellany of commands in Leviticus 19: 'You shall love your neighbour as yourself' .
What is so radical about these commandments?
Instead of giving just one ‘commandment’, Jesus puts two together, making them as one ‘picture’.
He presents them not just as a summary of the Law, but as greater than all the rest of the Law. The rest may be helpful but only Love is healing and leads to the Kingdom.
Whether it was seen to be so at the time, I feel that the command to love others ‘as yourself’ is radical. We think of Saints as those who completely give of themselves. ‘Denying self’ is seen as a virtue. At the other extreme, in contemporary society the trend is to ‘look after No. 1’, Isn’t the model Jesus gives that of someone who was able to love others precisely because he saw all people, himself included, as loved by God.
I recently asked a counselling client what it might mean to ‘love oneself’. She said she didn’t know where to start. I gently pointed out that she has started to do it, by being more gentle towards herself, letting go of misplaced guilt and shame. This is part of her healing.
The Law of love is both the summary of genuine Law and sufficient in itself.
The Law of love is not something imposed that demands duty and intensity of devotion.
The Law of love is quite simply focussing the whole self on God’s love; seeing God’s love reflected in self and in others; and serving others in the light of that reflected love.
This is the way towards the Kingdom; the way of saintliness; the way to wholeness.
*********************************
Service Notes for Jan. 3rd:
Today we read from Psalm 29, which is thought to be based on an ancient hymn to Baal, the Canaanite storm God, but the writer has put ‘the Lord’ (Yahweh) into each line instead. This is the name of God given to Moses, meaning ‘I am that I am’. The prophet Isaiah (Ch. 43) also speaks of ‘I am’ and says that because 'I am' (God named and present) is with us, we can all be called by name.
Names are important. They're not just a badge we wear – though sometimes it's useful if people do wear badges with their names on!
If people don't remember our name, it almost feels that they've forgotten who we are. Our name is also part of our identity.
In the Bible a change of name indicates a calling. The name given suggests something about the essence and the role of the person.
There is also a sense in which we take on God's name at baptism. When we enter into that new life with him we enter into an intimate relationship, such that we can speak of being God's, and hear him saying 'You are mine’, words echoed in the Covenant prayer: I am no longer my own but yours.
But there's something else to remember: Not only are we called. Not only are we God's. We also wear God's name badge! Isaiah tells us that all those who are called by God's name, are created for God's glory. Our calling is not primarily to any action but it is to be God's people, his badge wearers, taking on both the name and the character of God, that others may see and believe.
*************************************
Week of Prayer for Unity
A hundred years ago, at a mission conference in Edinburgh, what we now know of as the ‘Ecumenical Movement’ started. A small group of indigenous Christians from the ‘Mission Field’ asked mission societies to stop competing with one another and to seek unity. In June a new conference on Mission will be held in Edinburgh, with fewer people present, but a much wider representation of churches and nations.
The theme for this year’s Week of Prayer for Unity is: You are witnesses. There are two kinds of witness: the detached observer; and the person who steps into a situation, not only observing but feeling and experiencing things, recognising their common humanity with the other. We are called to be the latter. The danger with being a called, or chosen, people is that we can slip into being more like a ‘Master Race’. We must not lose sight of Jesus’ example of humility and service. Rabbi Jonathan Sachs has recently published a book on social cohesion. He argues that politically both assimilation and multiculturalism have failed. What is needed is a society where all are involved in ‘building a home together’.
We are witnesses of these things (Luke 24:48)...for the common good (I Cor. 12:8)
***********************************
Service Notes for Feb. 7th
In today’s service we focus on a not very familiar story in I Kings 22. I Kings is one of a group of books that are often described as ‘history’ and yet in reality are a complex mix of stories, history, and prophecy. They are also described as the ‘Former Prophets’. These prophets tended to be similar to political advisors, called in by the kings when they had a dilemma.
In this story, King Ahab of Israel has formed an alliance with King Jehoshophat of Judah, and the current question is whether they should try to retake Ramoth-gilead (Elijah’s home town) which was held by Syria. King Ahab was all ready to go, but King Jehosphophat wanted to consult the prophets. Four hundred prophets said God wanted them to go, but the final one, Micaia, prophecied Ahab’s death in battle, stating that God had led the 400 prophets to tell the kings to go because God wanted to get rid of disobedient King Ahab. We may have questions about the idea of God putting a ‘lying’ or ‘evil’ spirit into people to bring about a death, but the point the writer wanted to make was that nothing happens by chance. The kings go to war in spite of Micaia’s warning, and even though Ahab disguises himself, he is hit by one of the enemy missiles and killed.
Leaving the complexities of the story aside, can we draw guidance in seeking the ways of God by looking at the characters in the stories?
King Ahab comes across as a bit of a ‘spoilt brat’, determined to get his own way, and clearly out of touch with God, who he had rejected for Baal under the influence of his queen, Jezebel. He doesn’t want to hear those prophets who always speak against him! Before we condemn Ahab, though, how often do we fail to listen to a view that differs from our deeply held conviction, whether in religious or political matters. It’s safer to hold onto what we’ve always believed than to open the door even a little, to something different. Lest we miss something important, should we not be at least open to opposing views?
King Jehoshophat, whose name means ‘The Lord has judged’, was a devout king, who had worked to restore the Law of the Lord in Judah. Though strong in some ways, he seems to yield to pressure from Ahab. How often have we gone along with something in spite of having niggling doubts about it? We need to learn to listen to our own ‘inner voice’.
How did those 400 prophets come to the conclusion that the kings shouldn’t go to war? Were they misled because they were failing to act according to God’s ways, and so became wavering and short-sighted? In contrast Micaia seems to have seen beyond the present moment and into the ‘heavenly realm’, catching a glimpse of things from God’s perspective and maintaining integrity throughout. Being open to perspectives beyond the obvious and visible can bring strength and integrity in face of challenge
*************************************
March 7th 'A Tea Service'
Fairtrade Fortnight draws to a close. In our worship today we use some of the resources provided by Traidcraft, helping us to see how some simple support in production or marketing methods can have amazing results in communities around the world.
We also reflect on two of the readings set for the third Sunday in Lent this year:
Isaiah 55:1-11 is a poem of hope. The poet is probably not Isaiah himself, but someone in his tradition, reflecting on his message. He writes in the context of changing politics that would allow the exiles to return. He invites people to come and ‘buy’ but without the need for money! It’s an offer of alternative realities. In the poem God is heard saying: My thoughts are not your thoughts, my ways are not your ways. However, there is also a condition—the people need to turn from their wicked ways to follow the Lord. There’s always a welcome but it’s also always possible to miss the opportunity.
In Luke 13:1-9 Jesus’ message is also about a new chance with God, but again there is a strong warning of what happens if we don’t do our part! He says Israel is like a fig-tree that is not fruitful. The gardener will give it another chance and do all he can to nurture and feed it, but in the end, if there is no fruit, the tree will have to go. As William Barclay puts it: ‘...nothing which only takes out can survive…….there are two kinds of people in this world—those who take out more than they put in, and those who put in more than they take out’. Barclay continues by pointing out that in one sense we are all ‘in debt to life’, but the crucial question is whether we put in at least as much as we take out, or whether we are ‘a weak link’. That phrase has echoes for us of Ann Robinson, but her ‘victims’ never even get a second chance. God offers us chance after chance. It’s up to us whether we take them or not. If we don’t we shut ourselves out from God.
Traidcraft’s producers receive new chances, and they grasp them. Not only are their crops transformed but also their lives and the lives of those around them.