Here is the dream. I want an interpretation...
Teija and I are going for a walk. But I keep realising things I’ve forgotten, and so we turn back home. The front door leads straight into the living room, where three men (somehow part of the family) are watching TV. They turn it off as we enter, maybe as if they do not want us to know what they were watching. I go upstairs. There is a young girl on the landing at the top of the stairs, close to my bedroom door. She shows me that the little door up to the attic/roof space is open, would I like to go up there with her. I tell her that first I must pop into my room. I pop into my room and out of the corner of my eye notice a figure pressed up against the wall behind the door. I go back for a second look. I realise that this figure is out to get me, catch me, defeat me. But on this occasion the element of surprise is on my side, and because of that he is fairly small, and I grab him and start to flap him up and down, beating him. As I do so I exclaim something (which I cannot remember) and Teija wakes me up.
Wednesday, April 14, 2010
Sunday, April 04, 2010
Don't look for the living in the place of the dead
Easter Sunday! I want to celebrate the risen Jesus with joy!
And so I go to church. It was horrible. The screen said "Welcome!" - but the people certainly didn't. The presenter woffles on about joy and prays, and gives the notices, and says a bit more about joy - and then eventually we get to the first hymn: a ghastly Victorian number, and if you happen to be in possession of a hymn book you can sing along. We are accompanied by a piano and a soloist.
After the hymn the soloist and his pianist launch into their own programme... Give me back Lutheran hymns, all is forgiven, even 16th century Lutheran hymns! We had to suffer a performance by a male opera singer accompanied by a pompous theatrical piano. We, the congregation, were nothing but audience - and the show was ghastly.
So when the children left, so did I. But not to be put off, I press on to another church, arriving 45 minutes late, but never mind.
The atmosphere was far more modest, no pomposity or theatrical performance. In time for a dirge-like hymn - but at least they provided the words. Then the sermon: Easter joy, etc. But where was the said joy? He quoted the line from the Easter narrative, "Don't look for the living in the place of the dead." And I realized I'd made the same mistake. I was looking for the living in the place of the dead. Both churches paid lip-service to joy but neither church showed evidence of joy. The service concluded with a hymn and - horror of horrors - it was the same hymn as the first church had had. One up on the first church: they provided the words. But they sang it so slowly; a funeral dirge would have been fast in comparison. And the only accompaniment: a veteran organist.
I won't return to either of those churches in a hurry. I want life! I want joy! I need to look for the living in the place of the living. Just need to find where that place of the living is.
And so I go to church. It was horrible. The screen said "Welcome!" - but the people certainly didn't. The presenter woffles on about joy and prays, and gives the notices, and says a bit more about joy - and then eventually we get to the first hymn: a ghastly Victorian number, and if you happen to be in possession of a hymn book you can sing along. We are accompanied by a piano and a soloist.
After the hymn the soloist and his pianist launch into their own programme... Give me back Lutheran hymns, all is forgiven, even 16th century Lutheran hymns! We had to suffer a performance by a male opera singer accompanied by a pompous theatrical piano. We, the congregation, were nothing but audience - and the show was ghastly.
So when the children left, so did I. But not to be put off, I press on to another church, arriving 45 minutes late, but never mind.
The atmosphere was far more modest, no pomposity or theatrical performance. In time for a dirge-like hymn - but at least they provided the words. Then the sermon: Easter joy, etc. But where was the said joy? He quoted the line from the Easter narrative, "Don't look for the living in the place of the dead." And I realized I'd made the same mistake. I was looking for the living in the place of the dead. Both churches paid lip-service to joy but neither church showed evidence of joy. The service concluded with a hymn and - horror of horrors - it was the same hymn as the first church had had. One up on the first church: they provided the words. But they sang it so slowly; a funeral dirge would have been fast in comparison. And the only accompaniment: a veteran organist.
I won't return to either of those churches in a hurry. I want life! I want joy! I need to look for the living in the place of the living. Just need to find where that place of the living is.
Wednesday, March 21, 2007
Help stop the vulture funds!
Commercial companies called 'vulture funds' are making rich pickings from desperately poor countries by buying up bad debt. One of them has been suing Zambia for a staggering $55 million off the back of $3.3 million of ‘bad’ debt! Take Oxfam's online action to stop vulture funds preying on poor countries. stop'>http://www.oxfam.org.uk/what_you_can_do/campaign/he/actions/vulture_donegal.htm">stop
Sunday, March 04, 2007
Transform society in God's name
Christians allowed Marx to steal from them the flag of justice. Well. we're stealing it back.
Trees: “In the wet season trees and roots act as a huge sponge, slowing the release of water into rivers and lagoons. When trees are removed, less rainfall is absorbed into the land and the rapid runoff of water down hillsides has swept houses away further downstream and intensified tha impact of tropical storms. This erodes the topsoil and without the veil of forest, the sun’s rays bake the soil during the dry season. Desert is just a few fatal steps away.” Also: an entire way of life is being lost: berries for washing clothes, leaves for healing cuts, grasses and plants for relieving snake bite, fevers and AIDS symptoms. Also: trees store carbon and breathe out oxygen; “burning them adds greenhouse gases carbon dioxide and methane to the atmosphere, while the methane released by grazing cattle is another big contributor to climate change.” So why is it done: “to create pasture for cattle destined for the vast girth of the US fast-food market.” The cost of a hamburger. (Quotes taken from Jon Stanhope, tear times, Spring 2007) http://www.tearfund.org/
Pitt to Wilberforce: “Are you going to use your great voice to worship God in private or to transform society in God’s name?”
Trees: “In the wet season trees and roots act as a huge sponge, slowing the release of water into rivers and lagoons. When trees are removed, less rainfall is absorbed into the land and the rapid runoff of water down hillsides has swept houses away further downstream and intensified tha impact of tropical storms. This erodes the topsoil and without the veil of forest, the sun’s rays bake the soil during the dry season. Desert is just a few fatal steps away.” Also: an entire way of life is being lost: berries for washing clothes, leaves for healing cuts, grasses and plants for relieving snake bite, fevers and AIDS symptoms. Also: trees store carbon and breathe out oxygen; “burning them adds greenhouse gases carbon dioxide and methane to the atmosphere, while the methane released by grazing cattle is another big contributor to climate change.” So why is it done: “to create pasture for cattle destined for the vast girth of the US fast-food market.” The cost of a hamburger. (Quotes taken from Jon Stanhope, tear times, Spring 2007) http://www.tearfund.org/
Pitt to Wilberforce: “Are you going to use your great voice to worship God in private or to transform society in God’s name?”
How can I transform society in God's name?
Sunday, January 07, 2007
Forgiveness
“If we confess our sins,” writes John (1 John 1.9), “God is faithful and just and will forgive us our sins and cleanse us from all unrighteousness.”
But do we need to confess our sins – be repentant – before God will forgive us? Jesus taught us to pray, “Forgive us our sins as we forgive those who sin against us.” (Matthew 6.12) The precondition to God forgiving us is not that we confess our sins but that we forgive others. Jesus emphasises this point in the parable of the unforgiving servant (Matthew 18.23-35), where the King cancels a servant’s debt simply because the servant has no way of paying it back. But then the servant goes out and refuses to cancel a miniscule debt that a fellow servant owes him – and as a result the King un-cancels the debt the first servant owes to him, and throws him into prison. Confession and repentance aren’t even mentioned in the parable.
Jesus went about forgiving sin – whether or not the sinner repented. For example the man who was let down through a hole in the roof (Mark 2.1-12). The first thing Jesus did was forgive his sin. The man had not even been given an opportunity to confess his sin.
Another example: the parable of the lost son. The Father didn’t even give his son an opportunity to make his penitent speech – it didn’t matter to him (Luke 15.21-22). He was forgiven, whether or not he was penitent.
And then there’s Jesus’ own prayer: “Father forgive them for they don’t know what they are doing.” (Luke 23.34) Did God answer this prayer? Those who hammered the nails into his wrists didn’t repent. The Jewish leaders who condemned him to death had no desire to “confess their sins”. But Jesus forgave them.
If God just forgives everyone whether they ask for it or not, whether they want it or not, we have universalism: everyone will wind up in heaven. But it’s unlikely that people would be forced into heaven who have no desire to be there. On the other hand (as Dallas Willard writes) God is unlikely to turn away from heaven anyone who would sincerely like to be there. Heaven is a place of grace, of forgiveness. Those who prefer ungrace, unforgiveness would not feel at home there. Perhaps that’s the general principle of who winds up in heaven – like the parable of the unforgiving servant: those who choose unforgiveness wind up in the place of unforgiveness while those who choose forgiveness wind up in the place of grace and forgiveness. By choosing forgiveness I am choosing to forgive those who sin against me. By choosing unforgiveness I am choosing to not forgive those who sin against me.
But do we need to confess our sins – be repentant – before God will forgive us? Jesus taught us to pray, “Forgive us our sins as we forgive those who sin against us.” (Matthew 6.12) The precondition to God forgiving us is not that we confess our sins but that we forgive others. Jesus emphasises this point in the parable of the unforgiving servant (Matthew 18.23-35), where the King cancels a servant’s debt simply because the servant has no way of paying it back. But then the servant goes out and refuses to cancel a miniscule debt that a fellow servant owes him – and as a result the King un-cancels the debt the first servant owes to him, and throws him into prison. Confession and repentance aren’t even mentioned in the parable.
Jesus went about forgiving sin – whether or not the sinner repented. For example the man who was let down through a hole in the roof (Mark 2.1-12). The first thing Jesus did was forgive his sin. The man had not even been given an opportunity to confess his sin.
Another example: the parable of the lost son. The Father didn’t even give his son an opportunity to make his penitent speech – it didn’t matter to him (Luke 15.21-22). He was forgiven, whether or not he was penitent.
And then there’s Jesus’ own prayer: “Father forgive them for they don’t know what they are doing.” (Luke 23.34) Did God answer this prayer? Those who hammered the nails into his wrists didn’t repent. The Jewish leaders who condemned him to death had no desire to “confess their sins”. But Jesus forgave them.
If God just forgives everyone whether they ask for it or not, whether they want it or not, we have universalism: everyone will wind up in heaven. But it’s unlikely that people would be forced into heaven who have no desire to be there. On the other hand (as Dallas Willard writes) God is unlikely to turn away from heaven anyone who would sincerely like to be there. Heaven is a place of grace, of forgiveness. Those who prefer ungrace, unforgiveness would not feel at home there. Perhaps that’s the general principle of who winds up in heaven – like the parable of the unforgiving servant: those who choose unforgiveness wind up in the place of unforgiveness while those who choose forgiveness wind up in the place of grace and forgiveness. By choosing forgiveness I am choosing to forgive those who sin against me. By choosing unforgiveness I am choosing to not forgive those who sin against me.
Friday, January 05, 2007
Emerging Church
Back in 2003 I was preaching in Redhill and Seaford (in the UK), using an article by Andrew Walls as my starting point:
- Did a Gentile need to become a Jew to become a Christian? No!
- Did a Barbarian need to become a Greek to become a Christian? No!
- Does an African need to become a Brit to become a Christian? No!
- Does a Tatar need to become a Russian to become a Christian? No!
- Does a post-modern hip-hop rocker need to become respectable and middle-class to become a Christian? You what mate!
In an article in Christianity (March 2004) Laurence Singlehurst writes that we need to think about reaching Britain as a missionary might think. Well, since I am a misionary I can think in that way. In fact, one of my main activities is encouraging peoples to express their faith using the forms of the culture God has given them. God created a beautiful diversity of languages and cultures - each one a vehicle of his praise and worship. Nothing gives me greater joy than to see a people using their own language and their own culture to worship God and to get to know him better.
If we don't contextualise the Gospel, the Gospel will never take root in that culture and amongst that people. It will always remain the religion of the foreigner, the outsider.
What's this got to do with Emerging Church? Correct me if I'm wrong, but my understanding is that what "emerging church" is doing is expressing the Gospel in contemporary post-modern western culture. And this is as different from the Gospel contextualised in 1960s modern culture as Celtic monks were different from the early Greek Church Fathers. Same Gospel. Same faith. But wrapped up in a different culture.
Michael
- Did a Gentile need to become a Jew to become a Christian? No!
- Did a Barbarian need to become a Greek to become a Christian? No!
- Does an African need to become a Brit to become a Christian? No!
- Does a Tatar need to become a Russian to become a Christian? No!
- Does a post-modern hip-hop rocker need to become respectable and middle-class to become a Christian? You what mate!
In an article in Christianity (March 2004) Laurence Singlehurst writes that we need to think about reaching Britain as a missionary might think. Well, since I am a misionary I can think in that way. In fact, one of my main activities is encouraging peoples to express their faith using the forms of the culture God has given them. God created a beautiful diversity of languages and cultures - each one a vehicle of his praise and worship. Nothing gives me greater joy than to see a people using their own language and their own culture to worship God and to get to know him better.
If we don't contextualise the Gospel, the Gospel will never take root in that culture and amongst that people. It will always remain the religion of the foreigner, the outsider.
What's this got to do with Emerging Church? Correct me if I'm wrong, but my understanding is that what "emerging church" is doing is expressing the Gospel in contemporary post-modern western culture. And this is as different from the Gospel contextualised in 1960s modern culture as Celtic monks were different from the early Greek Church Fathers. Same Gospel. Same faith. But wrapped up in a different culture.
Michael
Thursday, January 04, 2007
At last we are free from God!
Jeremiah 2.31 sounds exactly like the contemporary western world: “O people of the west, listen to the words of Yahweh! Have I been like a desert to you, bringing you drought, famine and poverty? Have I been like a land of darkness to you, blinding you with lies, deception and false religion? Why then do you say, ‘At last we are free from God! We won’t have anything to do with him anymore!’"
“It’s me who put you where you are now,” Yahweh could sing, “and I could put you back down too. Don’t you want me, baby?” And the west would not be where it is now had it not been for the hand of God. But then to read the regular godless arrogance in the newspaper, ridiculing God and the notion of the divine – ‘At last we are free from God! We understand that the unenlightened masses who went before us needed their silly childish beliefs to keep them going – but we are mature, free from such trite nonsense.’ Choosing ungrace over grace. Choosing dog-eat-dog over forgiveness. Choosing pride over thankfulness. Do they not realise what they are rejecting, who they are abandoning? ‘At last we are free from the One who is Love – so I can indulge my every selfishness’ – and rape the poor (Jeremiah continues).
“It’s me who put you where you are now,” Yahweh could sing, “and I could put you back down too. Don’t you want me, baby?” And the west would not be where it is now had it not been for the hand of God. But then to read the regular godless arrogance in the newspaper, ridiculing God and the notion of the divine – ‘At last we are free from God! We understand that the unenlightened masses who went before us needed their silly childish beliefs to keep them going – but we are mature, free from such trite nonsense.’ Choosing ungrace over grace. Choosing dog-eat-dog over forgiveness. Choosing pride over thankfulness. Do they not realise what they are rejecting, who they are abandoning? ‘At last we are free from the One who is Love – so I can indulge my every selfishness’ – and rape the poor (Jeremiah continues).
Sunday, December 31, 2006
Time for new beginnings
See John 21.15-18
- Michael, son of Arthur, do you love me more than these idols you worship, more than all these other things you fill your life up with?
- Yes, Lord, you know that I love you. [no comment on the comparison]
- Feed my sheep.
Michael, son of Arthur, do you love me? [no comparison asked for this time]
- Yes, Lord, you know that I love you.
- Then take care of my lambs.
Michael, son of Arthur, do you love me?
- [putting on hurt feelings, but knowing exactly what Jesus is getting at because of the comparison at the beginning – the clutter, the idols, the selfishly doing what I want to do] Lord, you know everything, you know that I love you.
- Then take care of my sheep. Look, in the past you did whatever you liked. You chose what to do – and you did it. But things have got to change. If I’m going to use you – and that’s why I called you – you can no longer rule your own life. I’m in charge. And that means you go where I want you to go, not where you want to go. It means you do what I want you to do, not what you want to do. You say you love me – and that’s true: I know that you love me. But you need to demonstrate that love by feeding my sheep, you need to live that love by taking care of my lambs.
- Michael, son of Arthur, do you love me more than these idols you worship, more than all these other things you fill your life up with?
- Yes, Lord, you know that I love you. [no comment on the comparison]
- Feed my sheep.
Michael, son of Arthur, do you love me? [no comparison asked for this time]
- Yes, Lord, you know that I love you.
- Then take care of my lambs.
Michael, son of Arthur, do you love me?
- [putting on hurt feelings, but knowing exactly what Jesus is getting at because of the comparison at the beginning – the clutter, the idols, the selfishly doing what I want to do] Lord, you know everything, you know that I love you.
- Then take care of my sheep. Look, in the past you did whatever you liked. You chose what to do – and you did it. But things have got to change. If I’m going to use you – and that’s why I called you – you can no longer rule your own life. I’m in charge. And that means you go where I want you to go, not where you want to go. It means you do what I want you to do, not what you want to do. You say you love me – and that’s true: I know that you love me. But you need to demonstrate that love by feeding my sheep, you need to live that love by taking care of my lambs.
Wednesday, November 29, 2006
The Name of God
OK, for all who are reading but not commenting, I'll write something new.
I've been reading John 17. Jesus says (in prayer to God the Father), "I have revealed your name." In other words, the way he lived his life defined the name of God. Later he says, "Keep those you have given me true to your name." In other words, the way we live our lives should be according to the definition of the name of God.
And what is the name of God?
Moses was the lucky man. God told him his name.
In Exodus 3.15 God says his name is Yahweh - which, the experts tell us, is probably some form of the verb "to be". God is Being itself. He is the key to existence. So far so good - but it doesn't give us much to live by.
So in Exodus 34.6 Yahweh unpacks his name. The name defines the character, and by defining or explaining his name, God is defining or explaining his character, his personality, who he is, what kind of Being he is.
And what's the answer?
"Yahweh, Yahweh, God of tenderness and compassion, long-suffering, rich in faithful love and constancy, maintaining his faithful love to thousands of generations, forgiving fault, crime and sin, yet punishing the fault of the parent to the third and fourth generation."
Wow! This is our God. Our oft-misrepresented and maligned God.
Jesus lived tenderness and compassion, long-suffering and forgiveness, faithful love and loyalty, without being soft on sin.
I must do the same.
Michael
I've been reading John 17. Jesus says (in prayer to God the Father), "I have revealed your name." In other words, the way he lived his life defined the name of God. Later he says, "Keep those you have given me true to your name." In other words, the way we live our lives should be according to the definition of the name of God.
And what is the name of God?
Moses was the lucky man. God told him his name.
In Exodus 3.15 God says his name is Yahweh - which, the experts tell us, is probably some form of the verb "to be". God is Being itself. He is the key to existence. So far so good - but it doesn't give us much to live by.
So in Exodus 34.6 Yahweh unpacks his name. The name defines the character, and by defining or explaining his name, God is defining or explaining his character, his personality, who he is, what kind of Being he is.
And what's the answer?
"Yahweh, Yahweh, God of tenderness and compassion, long-suffering, rich in faithful love and constancy, maintaining his faithful love to thousands of generations, forgiving fault, crime and sin, yet punishing the fault of the parent to the third and fourth generation."
Wow! This is our God. Our oft-misrepresented and maligned God.
Jesus lived tenderness and compassion, long-suffering and forgiveness, faithful love and loyalty, without being soft on sin.
I must do the same.
Michael
Tuesday, October 17, 2006
Miracle Maker
Miracle Maker, by Delirious:
I’m waiting here
For my life to change
When the waters stir
You can rearrange me
Just one touch is all I need
I’ve nothing much
But the wounds I feel
I’ve come to find the hand of the Miracle Man
Holy, you are holy
Who was and is and is to come
Holy, you are holy
Saviour Healer
I’m standing at the feet of the Miracle Maker
I’m holding on
With your life in mine
Living waters come
And you’ve rearranged me
Oh, you are holy, you are holy
Who was and is and is to come
Holy, you are holy
Saviour, Healer
I’m staring in the face of the Miracle Maker
(instrumental break)
You are holy, you are holy
Who was and is and is to come
Jesus, precious Jesus
Thank you, Saviour,
I’m walking in the shoes of my Miracle Maker
I’m standing with the faith of a miracle maker
This is one of the best all time songs ever written. It's best played alone in the car, with the volume up loud! And because it starts so quietly it's easy to put it on top volume. By the time the instrumental break comes I'm always singing at the top of my voice - but the volume is such that I can't hear myself sing. If the lyrics don't make you sing, the instrumental break will!
I progress from coming to find the hand of the miracle man. I'm standing at the feet of the Miracle Maker. I'm staring in the face of the Miracle Maker. And staring into his face, what can I do but fall down in worship - that's what the instrumental bit is for. And staring into his face will rearrange me. With the result that when I recover from the experience I am walking in the shoes of my Miracle Maker. He's the leader, I'm the follower. He's the teacher, I'm the disciple. He's the mentor, I'm the protege. What comes next? I'm standing with the faith of a miracle maker. That's the scary bit. I become a miracle maker. That's what God calls me to.
Do I get stuck looking for his hand? Or do I get restless and can't stand at his feet? Or can I not bear the heat of his holiness and fail to star in his face? Wow, the music! Or are his shoes an uncomfortable fit? Where is my faith?
Michael
I’m waiting here
For my life to change
When the waters stir
You can rearrange me
Just one touch is all I need
I’ve nothing much
But the wounds I feel
I’ve come to find the hand of the Miracle Man
Holy, you are holy
Who was and is and is to come
Holy, you are holy
Saviour Healer
I’m standing at the feet of the Miracle Maker
I’m holding on
With your life in mine
Living waters come
And you’ve rearranged me
Oh, you are holy, you are holy
Who was and is and is to come
Holy, you are holy
Saviour, Healer
I’m staring in the face of the Miracle Maker
(instrumental break)
You are holy, you are holy
Who was and is and is to come
Jesus, precious Jesus
Thank you, Saviour,
I’m walking in the shoes of my Miracle Maker
I’m standing with the faith of a miracle maker
This is one of the best all time songs ever written. It's best played alone in the car, with the volume up loud! And because it starts so quietly it's easy to put it on top volume. By the time the instrumental break comes I'm always singing at the top of my voice - but the volume is such that I can't hear myself sing. If the lyrics don't make you sing, the instrumental break will!
I progress from coming to find the hand of the miracle man. I'm standing at the feet of the Miracle Maker. I'm staring in the face of the Miracle Maker. And staring into his face, what can I do but fall down in worship - that's what the instrumental bit is for. And staring into his face will rearrange me. With the result that when I recover from the experience I am walking in the shoes of my Miracle Maker. He's the leader, I'm the follower. He's the teacher, I'm the disciple. He's the mentor, I'm the protege. What comes next? I'm standing with the faith of a miracle maker. That's the scary bit. I become a miracle maker. That's what God calls me to.
Do I get stuck looking for his hand? Or do I get restless and can't stand at his feet? Or can I not bear the heat of his holiness and fail to star in his face? Wow, the music! Or are his shoes an uncomfortable fit? Where is my faith?
Michael
Friday, October 13, 2006
Awake me
Today: just the song. Awake me by River Deep
intoxicated with my sleep
dreaming of my world on heat
release me please
burning out from spinning in circles
blinded by my apathy
release me please
heaven calls my name
I feel alive
I’m rising like the sun
awaking from my sleep
awake me
awake me
my selfish man is comfortably happy
fighting for passivity
release me please
awoken from the stench of corpses
my inner man arose to scream
release me please
heaven calls my name
eyes wide open, no more dreaming in the clouds
praying for a glimpse of you
intoxicated with my sleep
dreaming of my world on heat
release me please
burning out from spinning in circles
blinded by my apathy
release me please
heaven calls my name
I feel alive
I’m rising like the sun
awaking from my sleep
awake me
awake me
my selfish man is comfortably happy
fighting for passivity
release me please
awoken from the stench of corpses
my inner man arose to scream
release me please
heaven calls my name
eyes wide open, no more dreaming in the clouds
praying for a glimpse of you
Thursday, October 12, 2006
Chosen by God
Did God choose me or did I choose him? I might as well ask, "Did I choose my wife or did she choose me?" We both had something to do with it. The Scriptures clearly teach that God chooses us - and that we have freedom of choice too, and can choose to obey and choose to disobey. To choose to follow him or choose to reject him. Well, I chose my wife. I wasn't going to make do with second best. I waited until the perfect girl came along and I chose her. But that doesn't mean I go up to her and say (in a pious whimper) "God has called me to marry you." For a start, that's spiritual blackmail and deserves a sharp slap in the face or knee in the groin. Instead I behaved in such as way as to draw her to me. But all the time she had a choice. She might have chosen to keep well clear of that long-haired yob.
Anyway, enough about me. What does Jesus say: "You did not choose me; I chose you - to go out and bear fruit; fruit that will last." (John 15.16) OK, Jesus chooses those who follow him. Why does he choose folk? Not for pie in the sky when they die. Not for "salvation". But to bear fruit. God's fruit. And I will bear fruit if I remain closely attached to Jesus. That's what the first part of John 15 is all about - read it for yourself. Love is rather central.
In his book The Gospel in a pluralist society, Leslie Newbigin has a chapter entitled, "The logic of election". In it he writes, "[The chosen] are chosen not for themselves, not to be the exclusive beneficiaries of God's saving work, but to be the bearers of the secret of his saving work for the sake of all. They are chosen to go and bear fruit.
"To be chosen, to be elect, therefore does not mean that the elect are the saved and the rest are the lost. To be elect is Christ Jesus, and there is no other election, means to be incorporated into his mission to the world, to be the bearer of God's saving purpose for his whole world." (p86-87) Called to bear witness. Called to "be the bearers of [God's] salvation for all".
Am I executing my duties faithfully?
Michael
Anyway, enough about me. What does Jesus say: "You did not choose me; I chose you - to go out and bear fruit; fruit that will last." (John 15.16) OK, Jesus chooses those who follow him. Why does he choose folk? Not for pie in the sky when they die. Not for "salvation". But to bear fruit. God's fruit. And I will bear fruit if I remain closely attached to Jesus. That's what the first part of John 15 is all about - read it for yourself. Love is rather central.
In his book The Gospel in a pluralist society, Leslie Newbigin has a chapter entitled, "The logic of election". In it he writes, "[The chosen] are chosen not for themselves, not to be the exclusive beneficiaries of God's saving work, but to be the bearers of the secret of his saving work for the sake of all. They are chosen to go and bear fruit.
"To be chosen, to be elect, therefore does not mean that the elect are the saved and the rest are the lost. To be elect is Christ Jesus, and there is no other election, means to be incorporated into his mission to the world, to be the bearer of God's saving purpose for his whole world." (p86-87) Called to bear witness. Called to "be the bearers of [God's] salvation for all".
Am I executing my duties faithfully?
Michael
Wednesday, October 11, 2006
A word from God
I've been reading Adrian Plass's An alien at St Wilfrids. At the climax God gives the main character a 7-fold list of things he needs to change in his life. God, give me a 7-fold list of things you want to change in my life. A dangerous request I know, but it’s like the one where one guy asked the other to pray that he might really experience what it means to be crucified with Christ – and that was such a liberating experience.
Well, Michael, says God, first you need to deal with idolatry. Focus on me. You’ll never be your best for me if you continue to dabble in the sin of idolatry. Cut it out. Secondly show a whole lot more patience with your family. Think hard, count to ten and relax before speaking. And then speak in a calm, peaceful manner. Thirdly, focus more on your relationship with me. You’re reading the Bible regularly right now, that’s good. But get deeper. Let it affect your life. And pray. You say that praying for others was your high point of the recent conference you were at. Well, keep up the praying. Yes, it may be more difficult when you’re not in a spiritually charged worship service with your friends, but it’s still just as important. Pray at all times and on all occasions and in all manners. For others. As praise and worship. Pray. Nurture that relationship with me. And fourthly, nurture your relationship with your wife. Your spiritual relationship. Don't forget that the relationship between man and wife is a model of the relationship between Christ and his people. So develop that spiritual relationship. You got Willard’s study guide yonks ago. What about using it? You encourage other couples to pray and worship together. Look to yourself as well. Fifthly, organise your private world better. Show regularity and self-discipline. Sixthly, pursue your calling. I have called you. You are mine. Follow me. I’ve given you many signposts. Don’t get sloppy. I’ve got work for you to do. Follow me. And seventhly, relax. Relax in my love. I want you to be at peace and be a channel of my peace. So relax. You know when you’re relaxed and when you’re not relaxed. When people spend time with you may they come away peaceful, as though they’ve met with a bit of me. And I’m going to give you an eighth one as well: pray for your family. Hold them together in my arms. Be a spiritual leader to them. Lead your children closer to me, into my arms. I’ve a lot for them to do, and I want you to help them start that path. Got it, Michael? Will you obey? Will you follow? Will you put me the first in your life? You’ve defragged the computer. Now defrag your life.
Well, Michael, says God, first you need to deal with idolatry. Focus on me. You’ll never be your best for me if you continue to dabble in the sin of idolatry. Cut it out. Secondly show a whole lot more patience with your family. Think hard, count to ten and relax before speaking. And then speak in a calm, peaceful manner. Thirdly, focus more on your relationship with me. You’re reading the Bible regularly right now, that’s good. But get deeper. Let it affect your life. And pray. You say that praying for others was your high point of the recent conference you were at. Well, keep up the praying. Yes, it may be more difficult when you’re not in a spiritually charged worship service with your friends, but it’s still just as important. Pray at all times and on all occasions and in all manners. For others. As praise and worship. Pray. Nurture that relationship with me. And fourthly, nurture your relationship with your wife. Your spiritual relationship. Don't forget that the relationship between man and wife is a model of the relationship between Christ and his people. So develop that spiritual relationship. You got Willard’s study guide yonks ago. What about using it? You encourage other couples to pray and worship together. Look to yourself as well. Fifthly, organise your private world better. Show regularity and self-discipline. Sixthly, pursue your calling. I have called you. You are mine. Follow me. I’ve given you many signposts. Don’t get sloppy. I’ve got work for you to do. Follow me. And seventhly, relax. Relax in my love. I want you to be at peace and be a channel of my peace. So relax. You know when you’re relaxed and when you’re not relaxed. When people spend time with you may they come away peaceful, as though they’ve met with a bit of me. And I’m going to give you an eighth one as well: pray for your family. Hold them together in my arms. Be a spiritual leader to them. Lead your children closer to me, into my arms. I’ve a lot for them to do, and I want you to help them start that path. Got it, Michael? Will you obey? Will you follow? Will you put me the first in your life? You’ve defragged the computer. Now defrag your life.
Tuesday, October 10, 2006
Not there yet
"You are able to do a lot more than you think you are able to do."
- was the conclusion of a discerning elder friend when I shared with him how God had been leading me thus far, and my interests and passions.
If I’m to be doing a whole lot more than I’m doing now I need to: a) prioritise a lot more carefully and strategically abandon things that get in the way of the vocational work; and b) avoid idols like the plague that they are, and focus on the work God has called me to do and on the relationship with him that he has called me into.
How can I focus on my colleagues more effectively? Perhaps their photos would help. My passion is people (well, within reason: I’m a hermit too). I would love to shake off my administrative responsibilities vis-à-vis people and just have the caring for and stirring up side of things. If the two can be separated.
A friend shared with me his desire to be less of a people-pleaser and be willing to stick his neck out more. I can really identify with that. Can I be a stirrer-upper, one who enters a situation, stirs things up (motivation, passion, enthusiasm), and leaves the local team to enjoy the result?
"You are able to do a lot more than you think you are able to do." I’m too cautious; I’m not free: lacking spontaneity, and a sticking out of the neck. Improving though!
Michael
- was the conclusion of a discerning elder friend when I shared with him how God had been leading me thus far, and my interests and passions.
If I’m to be doing a whole lot more than I’m doing now I need to: a) prioritise a lot more carefully and strategically abandon things that get in the way of the vocational work; and b) avoid idols like the plague that they are, and focus on the work God has called me to do and on the relationship with him that he has called me into.
How can I focus on my colleagues more effectively? Perhaps their photos would help. My passion is people (well, within reason: I’m a hermit too). I would love to shake off my administrative responsibilities vis-à-vis people and just have the caring for and stirring up side of things. If the two can be separated.
A friend shared with me his desire to be less of a people-pleaser and be willing to stick his neck out more. I can really identify with that. Can I be a stirrer-upper, one who enters a situation, stirs things up (motivation, passion, enthusiasm), and leaves the local team to enjoy the result?
"You are able to do a lot more than you think you are able to do." I’m too cautious; I’m not free: lacking spontaneity, and a sticking out of the neck. Improving though!
Michael
Monday, October 09, 2006
I am a god
Jesus says he's God. The Jews complain and want to stone him because he, a mere man, is claiming to be God. Jesus then complicates things: “Jesus answered, ‘Is it not written in your law, “I said: You are gods”? It is those to whom God’s word came who are called gods – and Scripture cannot be set aside.’” (John 10.34)
Jesus is citing Psalm 82 where “God takes his place in the court of heaven to pronounce judgement among the gods”. And the judgement is that “the gods” are failing uphold the level of conduct God expects and commands; that is care for orphans and widows, rescue the weak and needy – the very things the Jews are commanded to do in the Law of Moses and the words of the prophets. The border between divine and human is very fuzzy: God’s word calls the recipients of God’s word gods. But because they have not upheld divine standards, “You shall die as mortals die, and fall as any prince does.” (Psalm 82.7)
There is a sense in which I am a god. For starters I am made in the image of God. My vocation is to fulfil the law of God and get others to do likewise. I am immortal – as long as I uphold God’s standards faithfully. But if I fail to care for the widow and orphan, the weak and needy – then I will fall and die as mortals die. Too often we create a deep divide between the divine and the human: we are worms; we are wretched spiders which God dangles over the fires of hell. No! We are gods! And the way we show it is to behave like Yahweh, caring for the weak and needy, widows and orphans, the poor and oppressed.
Yahweh behaves in a certain way toward me; I behave in that self-same way to those around me. To that extent I am a god to them. God shows mercy; I show mercy. God forgives; I forgive. God oozes lovingkindness and unfailing love; I ooze lovingkindness and unfailing love. God upholds strict standards of justice and honesty; I uphold strict standards of justice and honesty. But if I fail in any of this and look out for self-interest and personal gain, then I will fall, and die as mortals die. In other words, my basic state is eternal; that is the norm, to be immortal as Yahweh is. However, if I don’t watch my behaviour I will fall; fall and die – mortal, the end.
Yahweh -> me -> others. I am a god, as I bring God to others.
Michael
Jesus is citing Psalm 82 where “God takes his place in the court of heaven to pronounce judgement among the gods”. And the judgement is that “the gods” are failing uphold the level of conduct God expects and commands; that is care for orphans and widows, rescue the weak and needy – the very things the Jews are commanded to do in the Law of Moses and the words of the prophets. The border between divine and human is very fuzzy: God’s word calls the recipients of God’s word gods. But because they have not upheld divine standards, “You shall die as mortals die, and fall as any prince does.” (Psalm 82.7)
There is a sense in which I am a god. For starters I am made in the image of God. My vocation is to fulfil the law of God and get others to do likewise. I am immortal – as long as I uphold God’s standards faithfully. But if I fail to care for the widow and orphan, the weak and needy – then I will fall and die as mortals die. Too often we create a deep divide between the divine and the human: we are worms; we are wretched spiders which God dangles over the fires of hell. No! We are gods! And the way we show it is to behave like Yahweh, caring for the weak and needy, widows and orphans, the poor and oppressed.
Yahweh behaves in a certain way toward me; I behave in that self-same way to those around me. To that extent I am a god to them. God shows mercy; I show mercy. God forgives; I forgive. God oozes lovingkindness and unfailing love; I ooze lovingkindness and unfailing love. God upholds strict standards of justice and honesty; I uphold strict standards of justice and honesty. But if I fail in any of this and look out for self-interest and personal gain, then I will fall, and die as mortals die. In other words, my basic state is eternal; that is the norm, to be immortal as Yahweh is. However, if I don’t watch my behaviour I will fall; fall and die – mortal, the end.
Yahweh -> me -> others. I am a god, as I bring God to others.
Michael
Sunday, October 08, 2006
Wounded Angel
More on the angelic theme today.Tampere’s Tuomiokirkko is an excellent building, and contains a number of excellent paintings, full of deep symbolism.
There's the altar painting: The Resurrection of the Dead. Exactly a visual depiction of Bring me to life and Awake me.
There's the 12 boys carrying the wreath-chain of roses. Initially the 12 disciples, but it goes deeper than that, given the significance of 12 in the Scriptures. And what is it they are bearing?
And then there's the wounded angel (see left). Angels get hurt. But if they are carrying out the Master's business they are honourably wounded. The wounded angel is being carried by a couple of grim-looking boys. Spirituality is grounded in the hum-drum of everyday existence. Even a couple of factory chimneys in the background. This is no idealised fantasy world where the physical and the spiritual never meet. Here in the physical we are called to follow a spiritual existence – and it’s tough. Another River Deep song begins,
Here in the physical longing for a spiritual encounter with you, my God.
Can't separate the two. I am a physical and a spiritual being. Angels get hurt. And I will get hurt. Physically. Spiritually. But how many angels are there in this picture? Angels are messengers of God, and God will send his angels to take care of you. There are angels who take on human form, and there are humans who take on an angelic role. (And the Angel of Helsinki could have been one or the other. What is clear is that he was God's gift in that situation.)
In the painting the servants, the helpers, the carriers of the stretcher - the humans fulfilling an angelic ministry - are not robed clergy or important figures. They are the despised, the lowly – a couple of scruffy, dirty kids, and they don’t even look as though they enjoy their task. Unless you become like such as these you will never enter the kingdom of heaven.
Michael
Saturday, October 07, 2006
Reflections after a holiday in the Norwegian fjords
Two things made this a perfect holiday:
a) a great time together as a family
b) the grandeur of creation
I publicly celebrate the joy I have in my family! My wife. My daughter. My son. I love them. We love each other. We are an encouragement and support to one another, and it’s great, it's fun, being together!
And the grandeur of creation. “And behold it was very good.” Mountainous land is so much more interesting than flat land. The fjells plunging straight down into the sea. The islands rising up vertically from the waves.
Was the holiday renewal for “normal work”? I don’t know yet! The pedantic details of admin life seem so foreign, so silly, so irrelevant when faced with the wild and the free. Why do we get ourselves so bogged down? What can we do to avoid getting so bogged down? Is this where Mick is coming from all the time? He has experienced the wild and free, but he is chained to a desk job. How can we bring the wild and free into “normal” life? And not just normal work life but normal family life.
I now have an inbox with 171 new messages. How does the wild and the free, the wilderness and the mountain, the fjord and the fjell help me address this? I can’t stop others from getting bogged down in beaurocracy; I can make an effort to keep out myself. But in my position I ought to be able to cut through the red tape, to set others free from insufferable admin.
Send me your comments! How?
Michael
a) a great time together as a family
b) the grandeur of creation
I publicly celebrate the joy I have in my family! My wife. My daughter. My son. I love them. We love each other. We are an encouragement and support to one another, and it’s great, it's fun, being together!
And the grandeur of creation. “And behold it was very good.” Mountainous land is so much more interesting than flat land. The fjells plunging straight down into the sea. The islands rising up vertically from the waves.
Was the holiday renewal for “normal work”? I don’t know yet! The pedantic details of admin life seem so foreign, so silly, so irrelevant when faced with the wild and the free. Why do we get ourselves so bogged down? What can we do to avoid getting so bogged down? Is this where Mick is coming from all the time? He has experienced the wild and free, but he is chained to a desk job. How can we bring the wild and free into “normal” life? And not just normal work life but normal family life.
I now have an inbox with 171 new messages. How does the wild and the free, the wilderness and the mountain, the fjord and the fjell help me address this? I can’t stop others from getting bogged down in beaurocracy; I can make an effort to keep out myself. But in my position I ought to be able to cut through the red tape, to set others free from insufferable admin.
Send me your comments! How?
Michael
Friday, October 06, 2006
The Angel of Helsinki
At about the same time as the Wilderness Hike I met the Angel of Helsinki.
My friend, Eric (who I'd gone Wilderness Hiking with) had gone to Helsinki to submit their Russian visa applications, but the photos were rejected. They were on the wrong kind of paper. His wife and children were just waking up at our place, over 100km away. So I whisked them off to the only photo machine I know in Lahti; they had their pictures taken (the ones on the wrong kind of paper were much more flattering) - and I headed off to Helsinki in the car to take them to Eric.
It was about 10.30. The consulate closed at 12.00. Time was short. It was about an hour's drive to the edge of Helsinki. The Russian Consultate was right down by the harbour, though, and I had never driven there before, and Eric had my only map.
As I joined the motorway on the edge of Lahti I saw something I’d never seen before: a hitchhiker. So I stopped to pick him up. He was a pleasant young-ish man, spoke perfect English. His clothes were pale in colour. I took him to be some kind of nurse since he said he had just been helping someone in Lahti and was on duty in Helsinki at 3 o'clock. As we talked I mentioned that we would be going on holiday in Norway soon, to Mo i Rana and Bodo. He had lived there for a few years.
He was a native of Helsinki. He assured me that he was in no hurry to get to his destination in Helsinki, and since he had a transport pass he could pick up a bus or tram anywhere in the city at no cost. He directed me through all kinds of back streets (when I jumped a red light he reprimanded me), straight through Helsinki, straight to the consulate. All the time he knew exactly which way to go. And in time for Eric. Five minutes after Eric went in they closed the gates to visa applicants.
Without the hitchhiking angel’s help and guiding presence I would never have got there on time. And when we arrived at the consulate he bid me farewell, and vanished. Eric glimpsed him briefly. “Who was that in the car with you?” "An angel," I replied.
OK, now for the scientific bit. Was he an angel or a person fulfilling an angelic role? I honestly don't know. Either would be possible. Interestingly, though, about a month later I was at a conference where John Woolmer, author of Angels of Glory and Darkness, was the guest speaker. I discussed the Angel of Helsinki with him; I read his book. I'm open, either way.
What do you think? (How do I know that there's anyone out there reading this?!)
Over to you! Michael
My friend, Eric (who I'd gone Wilderness Hiking with) had gone to Helsinki to submit their Russian visa applications, but the photos were rejected. They were on the wrong kind of paper. His wife and children were just waking up at our place, over 100km away. So I whisked them off to the only photo machine I know in Lahti; they had their pictures taken (the ones on the wrong kind of paper were much more flattering) - and I headed off to Helsinki in the car to take them to Eric.
It was about 10.30. The consulate closed at 12.00. Time was short. It was about an hour's drive to the edge of Helsinki. The Russian Consultate was right down by the harbour, though, and I had never driven there before, and Eric had my only map.
As I joined the motorway on the edge of Lahti I saw something I’d never seen before: a hitchhiker. So I stopped to pick him up. He was a pleasant young-ish man, spoke perfect English. His clothes were pale in colour. I took him to be some kind of nurse since he said he had just been helping someone in Lahti and was on duty in Helsinki at 3 o'clock. As we talked I mentioned that we would be going on holiday in Norway soon, to Mo i Rana and Bodo. He had lived there for a few years.
He was a native of Helsinki. He assured me that he was in no hurry to get to his destination in Helsinki, and since he had a transport pass he could pick up a bus or tram anywhere in the city at no cost. He directed me through all kinds of back streets (when I jumped a red light he reprimanded me), straight through Helsinki, straight to the consulate. All the time he knew exactly which way to go. And in time for Eric. Five minutes after Eric went in they closed the gates to visa applicants.
Without the hitchhiking angel’s help and guiding presence I would never have got there on time. And when we arrived at the consulate he bid me farewell, and vanished. Eric glimpsed him briefly. “Who was that in the car with you?” "An angel," I replied.
OK, now for the scientific bit. Was he an angel or a person fulfilling an angelic role? I honestly don't know. Either would be possible. Interestingly, though, about a month later I was at a conference where John Woolmer, author of Angels of Glory and Darkness, was the guest speaker. I discussed the Angel of Helsinki with him; I read his book. I'm open, either way.
What do you think? (How do I know that there's anyone out there reading this?!)
Over to you! Michael
Thursday, October 05, 2006
Winderness Hike
My portrait was taken when I was on a wilderness hike in the summer. Two fathers. Two sons. (In case you're wondering: despite my T-shirt, I am not Welsh, but I did live in Wales for three years. And despite the fact that I'm living in Finland, I am not Finnish - but I have been living here for the last three years.)
There's a song by Iona called The River Flows. It includes the line, "Down through the ages, the truth will survive."
Down through the ages, the truth will survive. God can take care of that. At the same time truth is self-evident. The truth that Paris is the capital of France. The truth that E=mc². The truth that God exists. The truth that he is good. The truth that I fall short. The conclusion that therefore I need to throw myself onto his mercy.
At the same time, fathers and sons together. In earlier times our fathers and forefathers were the guardians of the truth. They may not have got it spot on. I may not have it spot on. My son may not get it spot on. But down through the ages, the truth will survive. One generation may have one emphasis; the next generation may have a different emphasis. Some expressions of the truth will look quite different from others. But God will ensure that down through the ages the truth will survive. The truth will adjust itself to different cultures and contexts. The wrappings may change but the truth will never change.
Down through the ages the truth will survive
Turning the pages the light cannot die
Michael
There's a song by Iona called The River Flows. It includes the line, "Down through the ages, the truth will survive."
Down through the ages, the truth will survive. God can take care of that. At the same time truth is self-evident. The truth that Paris is the capital of France. The truth that E=mc². The truth that God exists. The truth that he is good. The truth that I fall short. The conclusion that therefore I need to throw myself onto his mercy.
At the same time, fathers and sons together. In earlier times our fathers and forefathers were the guardians of the truth. They may not have got it spot on. I may not have it spot on. My son may not get it spot on. But down through the ages, the truth will survive. One generation may have one emphasis; the next generation may have a different emphasis. Some expressions of the truth will look quite different from others. But God will ensure that down through the ages the truth will survive. The truth will adjust itself to different cultures and contexts. The wrappings may change but the truth will never change.
Down through the ages the truth will survive
Turning the pages the light cannot die
Michael
Sunday, October 01, 2006
The truth sets you free
Apologies to all my readers that five days have gone by and I've not posted anything. This week has been hectic and non-stop. For your meditation today, though, some thoughts from John 8:
Action: Keep on obeying my teachings.
Result: You will know the truth.
Long-term impact: You will be set free. (The truth will set you free.)
These are continues actions, like “If you go on believing in him you will go on having eternal life.” It was the long-term impact (you will be set free) that the people challenged. Being set free, it seems, didn’t meet a felt need. If I think I’m already free I will have no desire to follow a route designed to set me free.
Jesus elaborates, “Everyone who sins is a slave to sin.” Freedom from slavery; freedom from sin. Again the aspect is continuous: “whoever goes on sinning”. Then Jesus says, “A slave is not a permanent member of the family.” What a liberating statement! What a liberating statement! I may be a slave to sin, but I am not a permanent member of the family of sin. Since I’m only a slave of the family of sin and not a son in the family of sin I can be set free! And Jesus gives me the route: obey his teaching which will help me know the truth which will set me free: the slave is liberated.
I am a son in the household of God, and a slave in the household of sin. My home is where I am a son. But it took my big brother to come and rescue me from the other household where I was a prisoner. And if my big brother sets me free – he’s the Son with a capital “S” – I will indeed be free. No doubt about it.
Enjoy his freedom! Michael
Action: Keep on obeying my teachings.
Result: You will know the truth.
Long-term impact: You will be set free. (The truth will set you free.)
These are continues actions, like “If you go on believing in him you will go on having eternal life.” It was the long-term impact (you will be set free) that the people challenged. Being set free, it seems, didn’t meet a felt need. If I think I’m already free I will have no desire to follow a route designed to set me free.
Jesus elaborates, “Everyone who sins is a slave to sin.” Freedom from slavery; freedom from sin. Again the aspect is continuous: “whoever goes on sinning”. Then Jesus says, “A slave is not a permanent member of the family.” What a liberating statement! What a liberating statement! I may be a slave to sin, but I am not a permanent member of the family of sin. Since I’m only a slave of the family of sin and not a son in the family of sin I can be set free! And Jesus gives me the route: obey his teaching which will help me know the truth which will set me free: the slave is liberated.
I am a son in the household of God, and a slave in the household of sin. My home is where I am a son. But it took my big brother to come and rescue me from the other household where I was a prisoner. And if my big brother sets me free – he’s the Son with a capital “S” – I will indeed be free. No doubt about it.
Enjoy his freedom! Michael
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