Give me an undivided heart to revere your name

Here's the reflection that I shared during tonight's Healing Eucharist at St Andrew's Wickford:

‘Psalm 86 is by someone who identified himself as poor and needy. The Psalm could be for an individual who is suffering, a king who feels especially vulnerable to domestic enemies, or the nation of Israel, which was the victim of foreign empires before, during, and after the exile.’ (https://jamesbradfordpate.blogspot.com/2012/07/psalm-86.html)

The Psalmist speaks of God saying: ‘you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness.’ What we see in God is abundance, an abundance of mercy, graciousness, steadfastness, love and faithfulness. In God, there is an abundance of all we need when we are poor and needy.

As a result, we should come to him to ask for help. As the Psalmist prays: ‘Give ear, O Lord, to my prayer; listen to my cry of supplication. In the day of my trouble I call on you, for you will answer me.’ We can call out, cry out to God because we will be heard. We can express our pain, even anger, knowing that he will give ear, will hear and will respond.

What he wants for us is the healing of our internal divisions. St Paul described these well when he says in Romans 7:15-20: ‘I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. Now if I do what I do not want, I agree that the law is good. But in fact it is no longer I that do it, but sin that dwells within me. For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do. Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.’

The Psalmist knows this reality and so prays: ‘Teach me your way, O Lord, that I may walk in your truth; give me an undivided heart to revere your name.’ He then says, ‘I give thanks to you, O Lord my God, with my whole heart.’ It is that reality that God wishes us to find - love the Lord your God with all your heart, and with all your soul, and with all your mind – as this is true healing. When we are genuinely able to do that, then we know real integration and harmony and healing within our currently divided body, mind and spirit. Therefore, it is for this that we need to pray.

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Gungor - Beautiful Things.

Bringing unity to what was previously divided

Here's the sermon that I shared at St Andrew's Wickford this morning:

In his book ‘The Idolatry of God’ Peter Rollins writes: 

"There are so many divisions in society, divisions between political parties, religious traditions and social groups. This is perfectly natural, of course. From birth, we experience a pre-existing matrix of beliefs and practices that differentiate us from others.

We discover early on that we have been given a mantle, that we are part of a tribe, one with a rich history, deep hopes and a variety of fears. The world is full of ‘us’ and ‘them’. Some of these divisions have deep histories that span multiple generations, while others are very new. Some are serious and others border on the ridiculous. But, at their most extreme, these divisions can result in local and global conflicts."

Rollins argues that to leave these divisions behind we need to transcend our given identities: "Whether we are Conservative or Labour, rich or poor, male or female, these various bearers of our identification do not fully contain or constrain us and all too often prevent us from truly experiencing our own humanity."

He suggests that that is what St Paul teaches when he writes to the Galatians saying, "there is no difference between Jews and Gentiles, between slaves and free people, between men and women; you are all one in union with Christ Jesus" (Galatians 3. 28). 

"Here Paul mentions six distinct tribal identities that were ubiquitous in his time; six identities that can be further subdivided into three, namely the religious (Jew and Gentile), the political (slave and free) and the biological (male and female).

It was not that these different groupings were totally isolated from each other, but the way that each of these groups related to the others was clearly defined and carefully regulated.

These distinctions were justified by the authorities either in terms of a natural law or a divine plan; thus the difference in roles and responsibilities were non-negotiable and were required to maintain social stability."

In Jesus’ ministry though "we find a multitude of references to one who challenged the divisions that were seen as sacred, divisions between Jew and Gentile, male and female, and slave and free. Jesus spoke to tax collectors, engaged with Samaritans and treated women as equals in a world where these were outrageous acts." In our Gospel reading today (Mark 9.38-41) we see Jesus refusing to create an ‘Us’ and ‘Them’ division in relation the person casting out demons in Jesus’ name while not being one of Jesus’ disciples. Instead of creating a division with that person as his disciples wanted, he says that “Whoever is not against us is for us.”

More than this, in the incarnation we are presented with a picture of God coming down to earth as Jesus and being progressively stripped of all his prior identity as God’s Son. In Philippians 2 we read that he "made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death – even death on a cross!" (Philippians 2.6-8).

Rollins writes that, "This is called kenosis and describes the act of self-emptying. This is most vividly expressed in the crucifixion, where we see Christ occupying the place of the complete outsider, embracing the life of one who is excluded from the political system, the religious community, and the cultural network."

To do this is to cut through the divisions which exist in society because of our different tribal identities. This is what Jesus means when he says elsewhere he brings a sword into the world. He cuts into "the very heart of all tribal allegiances, bringing unity to what was previously divided":

"There is no change biologically (male or female), religiously (Jew or Greek) or politically (slave or free). Yet nothing remains the same, for these identities are now drained of their operative power and no longer hold us in the way that they once did. These identities no longer need to separate us from each other."

Our "concrete identity continues to exist, but it is now held differently and does not dictate the scope and limitations of one’s being. The singer-songwriter Bruce Cockburn puts this wonderfully well in a song called ‘Us All’, which ends with a prayer that is appropriate to our reading and reflection today:

“Here we are, faced with choice / Shutters and walls or open embrace / Like it or not, the human race / Is us all

History is what it is / Scars we inflict on each other don't die / But slowly soak into the DNA / Of us all

I pray we not fear to love / I pray we be free of judgement and shame / Open the vein, let kindness rain / O'er us all”

Amen.

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Bruce Cockburn - Us All.

The connection between heaven and earth

Here's the sermon I shared this morning at St Mary's Runwell where we had an adult baptism:

John’s Gospel is very different from the other three Gospels in the Bible. One of the reasons why, is that there are no parables or stories told in John’s Gospel and, instead of Jesus’ teaching being done through stories, in John’s Gospel his teaching is done through conversations. In this way, John’s Gospel suggests that God wants to enter into conversation with us. God wants to talk with us, to be in dialogue with us, in part because that dialogue can be one which transforms us; just as happened for the Samaritan woman in this story.

This conversation (John 4. 5 - 42) takes place by Jacob’s well. Jacob had a vision of a ladder between earth and heaven with angels ascending and descending on the ladder. In conversation with Nathanael (John 1. 51), Jesus has already described himself as the ladder, the connection between earth and heaven and that is what we see happening in practice in the conversation Jesus has with this Samaritan woman.

In this conversation Jesus continually connects every aspect of division between him and the woman and within her own life. For this woman, he brings heaven and earth together. What divisions do I mean? Firstly, there was division between Jews and Samaritans. A history of division going back to the split between the northern and southern kingdoms of Israel and involving the Samaritans building a rival Temple to that in Jerusalem and the Jews tearing down the Samaritan Temple. With that kind of history we can understand why Jews would not use the same cups and bowls as Samaritans.

Then there were divisions of gender. “The rabbis taught that a man should not talk to a woman in the street. Some even refused to acknowledge their wives in public, while certain Pharisees sported bruises from bumping into things when their eyes were shut to avoid looking at a woman!” (R. Burridge, John, BRF 1998).

Finally, there were divisions of purity. The woman has come to the well during the hottest part of the day, which can only be to avoid others, implying that she was immoral. Later we find out that she has had five husbands, when Jews at that time only permitted marriage to three husbands, and the man with whom she is now living is not her husband.

So this conversation is “a real meeting of opposites – of Jew with Samaritan, a man with a woman, a rabbi with a sinner, the one ‘from above’ confronting the lowest of the low. It sums up all the bitterness of human separation by race, creed, class, sex, profession, status yet Jesus, alone, without even his disciples to protect him, asks her for a drink … this is what it means for him to be the ladder at Jacob’s well, bridging not only the gulf between God and the world, but also all the barriers human beings put between themselves. It was for this reason that God sent his Son into the world, and for this reason there is hope for us all, from modern Samaria on the West Bank to our daily petty differences.”

“As the conversation unfolds … Jesus gently leads her through levels of misunderstanding from the earthly and literal to the heavenly and spiritual.” Jesus begins with the actual situation (being beside a well), an everyday action (drawing water), and with what the woman can give to him (a drink of water). From the everyday, the earthly, the ordinary, he makes connections with the heavenly, the spiritual, by offering life-giving water that will never run out. He is not saying that the two are separate, distinct and different. Instead, he is acting as the connection between the two, bringing them together so that what is heavenly can be seen in what is earthly and vice versa.

There is a contrast throughout this conversation between the old and the new. Jesus is saying that if you drink from Jacob’s well, in other words, if you drink of Jacob’s religion, you will be satisfied temporarily but will thirst again. But whoever drinks of the water Jesus gives will not thirst for all eternity. Jesus’ words, “they will not thirst” literally means ‘into the new age.’ Jesus brings a new age into the world, in him heaven/eternity are breaking through time and entering into our present moment now. In Jesus heaven and eternity are here now and begin in our lives now as we receive his love, forgiveness, and acceptance into our lives now. “The water which Jesus offers to give is the raw material of himself. It is his human body and mind and spirit; but it is alive with the Spirit of God. What flows out of him for this Samaritan woman, if she has faith, and asks for it, will be water alive with Spirit, and this will activate a similar spring of water and Spirit within herself.” (Verney, Water into Wine, Fount, 1985)

Once she has become captivated by Jesus’ offer, then there is a moment of personal challenge. In speaking about her personal relationships, Jesus “confronts her with herself so that her impurities can be cleaned out and the living waters flow freely.” (Burridge) But we need to understand with love and acceptance with which this challenge comes. Stephen Verney describes it in this way:

“Jesus says to her, “You have answered beautifully ‘I have no husband’. For you have had five husbands, and the man you have now is not your husband. In this you have spoken truthfully.” Some years ago I was reading these words with a woman whose marriage had broken up, and she said, “Look! Jesus is complimenting the Samaritan woman.” I had never seen it until that moment. Jesus says to her “You have answered beautifully … you have spoken truthfully.” Your sexual life is chaotic and you have one man after another – that is the reality of how you are in the flesh. But because you have brought this out into the light and recognised it, the reality of god can now enter into the reality of you. , the reality of god can now enter into the reality of you. Our flesh can come alive with Spirit. You are just the very person who is able to receive the living water. The self-righteous cannot receive it, because they do not know that they need it.”

The question the woman then asks about the place to worship God may have been a distraction, a sign that this conversation was getting too close to home for the woman, or it may have been a sincere question about where she should go with her sinful life in order to find God. Jesus says that the place is not important. God’s heavenly future is breaking into our earthly realm now and those who know this, worship in his Spirit and in truth. Jesus then reveals himself as God, the one who connects heaven and earth, the living water, when he uses the Old Testament name of God – I AM who I AM – in saying I AM he, who is talking with you.

The woman has changed through talking with God. “She came to the well in the hottest, quietest part of the day to avoid people – but now she goes to find them and tell them what has happened to her. Now the fact that Jesus knows all she has done is not something to be avoided with a theological hot potato –but the hottest news to be shared – ‘can this really be the Christ?’

The fields are white for harvest Jesus then says to his disciples and this is proved by the many in Sychar who came to believe in Jesus. The fields around us are also white for harvest and people will hear and respond if we are able to learn from the way in which Jesus connects faith with everyday life. He sits with ordinary people, listens and talks with them. He starts with ordinary life, with the things that others have to give and then reveals how the spiritual and heavenly can be seen in the everyday. He is not afraid of challenge, but his challenges come couched in encouragement, understanding and acceptance instead of condemnation. The challenge is to move on, to grow beyond the point that we have reached. This challenge is profoundly life affirming.

That challenge is for each of us who have been baptised. The water that is literally poured over us when we are baptised is a symbol of the living water that is heaven in the here and now. Today, Jesus comes to challenge us to grow beyond the point of faith he has currently reached and to experience, ever more deeply, love, forgiveness, acceptance, and heaven in the here and now. If we respond, to that challenge, then we will be like the Samaritan woman and will be able to say that Jesus is truly the Saviour of the world.

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Stand up, stand up for Jesus.