Using all we have for God's praise and glory

Here's the sermon that I shared at: Luke 14. 25-33 (07/09/25, 10.30 am, St Mary’s Little Burstead this morning:

“Christ Jesus had equal status with God but didn't think so much of himself that he had to cling to the advantages of that status no matter what. Not at all. When the time came, he set aside the privileges of deity and took on the status of a slave, became human! Having become human, he stayed human. It was an incredibly humbling process. He didn't claim special privileges. Instead, he lived a selfless, obedient life and then died a selfless, obedient death—and the worst kind of death at that—a crucifixion.” (Phil 2:5-8 MSG)

One thing of which Jesus could never be accused is of not practising what he preached. When he taught that, “none of you can be my disciples unless you give up everything you have,” it was not as though there was anything that he himself was holding back. He gave everything that he had and was, holding nothing back.

He calls us to do the same. That is crystal clear in today's Gospel passage: “Those who do not carry their own cross and come after me cannot be my disciples … none of you can be my disciples unless you give up everything you have.” (Luke 14. 25-33)

These statements sound as though they are a problem for us as we think today about stewardship and following Christ. Jesus’ words are a problem for us because whatever we are currently giving and have given in the past, we are clearly not giving everything. So, are we really disciples at all or are we just playing at being Christians; compromising for our own comfort?

Jesus called his disciples to leave their jobs and families in order to follow him and to take nothing with them for their journey; “no stick, no beggar’s bag, no food, no money, not even an extra shirt.” Is that what Jesus is calling us to when he says, “give up everything you have”? However, when Paul writes to Christians in the new church at Corinth, he says exactly the opposite: “Each of you should go on living according to the Lord’s gift to you, and as you were when God called you.” This is the rule, he writes, that he teaches in all the churches and makes that a rule despite having left his home and given up everything he had to bring the good news to the Gentiles.

So, we can say from this that there may be two different types of calling for Christians; the call to leave everything that we have and to go wherever God sends us, and the call to stay where we are and go on living according to the Lord’s gift to us. Whether from choice or calling, most of us would seem to be currently in the latter group, while those like the missionaries we may support would seem to be in the former group.

But isn’t being in the latter group simply a soft option; following Christ without any real sacrifice? It is not intended to be, although it is possible for us to live like that. The key to staying where we are but still giving up everything we have is in Paul’s words, “to go on living according to the Lord’s gift to us.” What he means by that, is that everything we have is a gift to us from God, given not simply for our benefit, use and enjoyment but to share with others and to use for the glory and praise of God.

You see, we can view what we have as being ours to use to suit ourselves and as we wish or we can view what we have as belonging to God and for his use. Those are two very different attitudes which have very different outcomes and if we genuinely live with the latter attitude then we are also giving up everything we have although we don’t physically leave it behind.

The way it works is like this. We look at what we have and ask ourselves how God wants us to use what we have for his praise and glory. Let’s think about that for a moment in terms of ways in which we might give what we have.

We could think, for example, of our homes; how are they being used for the praise and glory of God? Some people, for example, might open up their homes by showing hospitality to others; they might host a homegroup or a tea afternoon or invite others for a meal or to stay with them for a time. Others, for example, may make a home in which their children can grow up to experience the love and freedom of Jesus for themselves. Others may be lowering the carbon footprint made by their homes through, for example, recycling, energy efficiency initiatives and growing as much of their own food as possible.

These are just a few examples of the difference that this approach to life can make in one area of our lives. This is not to say that only those who already doing some of the things I have mentioned are doing all that they can or that they are in some way better than others. Rather than making comparisons with others, what we are each called to do is to take a detailed look at what we have - time, talents, money, possessions, investments, work, relationships – and work out how we can offer them to God and use them for his praise and glory.

Doing that is what Stewardship is all about. We become stewards when we recognise that what we have has been gifted to us by God and we become good stewards when we use all that we have for his praise and glory. When we do so then, although we have not physically given away all that we have, we hold it and use it not for ourselves, but for God.

Sometimes, you will hear people in churches talk about giving particular amounts or proportions of our income to the Church; most commonly, a tithe or tenth, which is a proportion taken from the Law of Moses in the Old Testament. Measures like that can be helpful in terms of deciding how to divide up the money we have been gifted by God and how much we might give to support local ministry through a local church.

But fundamentally, Jesus says that everything we have is a gift from God. Nothing belongs solely to us for our own sole use. Everything is to be given up and used for the praise and glory of God. That is the challenge of Jesus’ words to his disciples and that is, therefore, why it is vital that we regularly review what and how we use what we have been given by God because our giving is never as generous and cheerful and willing and sacrificial as it could become.

“Christ Jesus had equal status with God but didn't think so much of himself that he had to cling to the advantages of that status no matter what. Not at all. When the time came, he set aside the privileges of deity and took on the status of a slave, became human! Having become human, he stayed human. It was an incredibly humbling process. He didn't claim special privileges. Instead, he lived a selfless, obedient life and then died a selfless, obedient death—and the worst kind of death at that—a crucifixion.”

As we remember and celebrate in communion all that Jesus gave for us, may we too cheerfully, generously and willingly give up everything we have for his praise and glory. Amen.

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Eric Clapton - Let It Grow.

The best tutorial in citizenship and good neighbourliness

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

Whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. Whatever you do, do everything in the name of the Lord Jesus.

The Christian life is so much more than how we gather together on Sunday; 98% of Christian disciples spend 95% of their time not in church. Everyday faith is all about how we express our Christian faith every day, in everyday situations, Monday to Saturday, not just on Sunday. It is about where and how we encounter God as we go about our lives and how we express that to others in our words and actions. It is found in our joys and cares, in our challenges and conflicts, in our work and rest, in our workplaces and homes, in our friendships and relationships as we lean into God’s presence and guidance.

Our faith connects with the wider community through our everyday lives and commitments. Whether because of our paid work, our family roles, or our community or political involvements, we are all intimately involved in the wider community. God calls us to do so as people of faith.

God knows each one of us intimately and prepares us for our calling before we are born, so we need to trust that our interests, skills and talents are gifts from God to be used for his glory. Then, as St Paul wrote to the Colossians, whatever we do, in word or deed, we do everything in the name of the Lord Jesus, giving thanks to God the Father through him. Whatever our task, he wrote, we are to put ourselves into it, as done for the Lord (Colossians 3.23). The poet George Herbert wrote that this way of thinking is the “famous stone / That turneth all to gold.” So, this is where we begin with our calling, looking carefully at our natural interests, abilities and talents and putting them to use where we are doing what we do in the name of the Lord Jesus and for his glory.

Then, we develop and grow how we act as Christian people in our everyday lives. Living as a Christian is like getting undressed and then dressed again. The picture we are given in Colossians 3.12-17 is of taking off our old clothes (our old way of life – our vices) and putting on new clothes (a new and different way of life – Christian virtues).

This is something that we have to consciously choose to do. Getting dressed is not usually something we do without thinking about it. We take time when shopping to find clothes which we think suit us and generally we do not just put on the first thing that comes to hand with whatever the next item is. Instead, we match items until we are satisfied that we will look as we wish.

The new clothes that we are to put on as Christians are compassion, kindness, humility, gentleness and patience. That implies that the old clothes we take off would be their opposites; hatred, unkindness, pride, roughness, and impatience. Also implied is the idea that compassion, kindness, humility, gentleness and patience do not come naturally to us, so we have to make a conscious change. Tom Wright has said that “the point about “vice”, the opposite of “virtue”, is that, whereas virtue requires moral effort, all that has to happen for vice to take hold is for people to coast along in neutral: moral laziness leads directly to moral deformation (hence the insidious power of TV which constantly encourages effortless going-with-the-flow). The thing about virtue is that it requires Thought and Effort . . .”

So, change begins with a conscious decision, not a magical or instant makeover. St Paul writes in Romans 12. 2, “let God transform you inwardly by a complete change of your mind.” We know this is so because we only make changes in our lives when we break bad habits and form good habits. Tom Wright, again, “The point about the word “virtue” – if we can recapture it in its strong sense – is that it refers, not so much to “doing the right things”, but to the forming of habits and hence of moral character ... All behaviour is habit-forming … we [can] use the word “virtue” and “virtuous” simply to mean “behaviour we have had to work at which has formed our character so that at last it becomes natural and spontaneous to live like that.”

We can use a different illustration to see how this works in practice. Tom Wright says, “The illustration I sometimes use is that when you learn to drive a car, the idea is that you will quickly come to do most of the things “automatically”, changing gear, using the brakes, etc., and that you will develop the “virtues” of a good driver, looking out for other road users, not allowing yourself to be distracted, etc.; but that the highways agencies construct crash barriers and so on so that even if you don’t drive appropriately damage is limited; and also those “rumble strips”, as we call them in the UK, which make a loud noise on the tyre if you even drift to the edge of the roadway.

“Rules” and “the Moral Law” are like those crash barriers and rumble strips. Ideally, we won’t need them because we will have learned the character-strengths that St Paul lists for the Colossian Christians and will drive down the moral highway appropriately. But the rules are there so that when we start to drift, we are at once alerted and can take appropriate action – particularly figuring out what strengths need more work to stop it happening again.”

So, to sum up, Christian virtue comes “as the fruit of the thought-out, Spirit-led, moral effort of putting to death one kind of behaviour and painstakingly learning a different one.” When the Spirit is at work in us in this way, “we become more human, not less – which means we have to think more, not less, and have to make more moral effort, not less.”

What habits do we need to break and what habits do we need to build as a result of what we have thought about today? “So then, you must clothe yourselves with compassion, kindness, humility, gentleness, and patience … and to all these qualities add love, which binds all things together in perfect unity.”

The final week of our Stewardship month is to do with our community involvements. The Five Marks of Mission include: Tending - responding to human need by loving service; and Transforming - seeking to transform the unjust structures of society. Our Stewardship Pack suggests many things we can do to transform our community including:

• Volunteer with Project 58.7 or another voluntary organisation.
• Help at the Gateway Project.
• Pray regularly for your work and community.
• Make creative suggestions in your work.
• Write to your MP and/or Councillors about issues of international, national and local concern.

Can you commit to doing any of these or others mentioned in the pack? When we do, we are having a ministry of presence and engagement. Presence is what we often talk about here as ‘Being With’:

“The word ‘presence' points to our incarnational theology and the word ‘engagement’ to our pentecostal theology ... Presence can be largely passive, a simple acceptance that this is where we are, without any meaningful recognition of the relationship between our presence, the presence of others and the real presence of Christ who seeks constantly to bring human beings into relationship with each other in love. But the Spirit of God is constantly seeking to move us on from the fact of presence to the action of engagement – engagement as a public sign of our commitment to the wellbeing of the world and to the discovery of the Kingdom in the midst of the places where we are present.”

Jonathan Sacks has said: “Religion creates community, community creates altruism and altruism turns us away from self and towards the common good ... There is something about the tenor of relationships within a religious community that makes it the best tutorial in citizenship and good neighbourliness.”

David Ford has expanded on the opportunities that community engagement provides including the: “Opportunity to learn more about other human beings around us, especially those sincerely engaged in seeking God. Opportunity to present our Christian understandings of God by the lives we live and the words we speak. Opportunity to contribute to the common good and above all, opportunity to learn more about trusting in God, Father, Son and Holy Spirit.” We can grasp these opportunities as we take up the challenge of our Stewardship Pack to be involved transforming our community and as we follow St Paul’s advice do everything that we do in the name of the Lord Jesus.

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Bob Dylan - What Can I Do For You?

Stewardship: CreationCare

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

Animals and plants were first domesticated across a region stretching north from modern-day Israel, Palestine and Lebanon to Syria and eastern Turkey, then east into, northern Iraq and north-western Iran, and south into Mesopotamia; a region known as the Fertile Crescent. This was in the Neolithic Period, also known as the New Stone Age.

It is arguable that this is the period of human history that is described by the creation story told in Genesis 2 (Genesis 2.4b-9, 15-17). Ernest Lucas notes that Eden is located at the place where the Tigris and Euphrates rise – which is in the upland plateaux of Turkey and that the word ‘Eden’ may come from a Babylonian word meaning ‘plateaux’. He also notes that Genesis 4 tells of a descendent of Adam called Tubal-Cain, who was the first person to use metal to make things. That means that Adam must have used only stone implements. Genesis 2 tells us that Adam was a gardener and that he tamed animals. All of which adds up to a picture of Adam as what we would call a ‘New Stone Age man’.

This is the point in history when human beings begin, by a combination of social organisation (sociality) and individual creativity (development), to have a choice about how we behave ethically. Prior to this point human beings had been hunters, migrants dependent on the movements of their prey and participants in the natural ‘kill or be killed’ processes of a nature that is ‘red in tooth and claw.’ However, as human beings developed agriculturally and socially, the killing of animals and other human beings was no longer essential.

So, the biblical creation stories locate the image of God in the ability of human beings to be consciously social and creative. Albert Wolters comments that: “Adam and Eve, as the first married couple, represent the beginnings of societal life; their task of tending the garden, the primary task of agriculture, represents the beginnings of cultural life." (Creation Regained: Biblical Basics for a Reformational Worldview)

In speaking of Genesis 1, Wolters suggests that: ‘There is a process of development and evolution as the earthly realm assumes, step by step, the contours of the variegated world of our experience. On the sixth day this process is completed with the creation of [human beings], and on the seventh day God rests from his labors. This is not the end of the development of creation, however.’

Creation, once made, is not something that remains a static quality. ‘There is, as it were, a growing up (though not in a biological sense), an unfolding of creation.’ ‘Although God has withdrawn from the work of creation, he has put an image of himself on the earth with a mandate to continue. The earth had been completely unformed and empty; in the six-day process of development God had formed it and filled it – but not completely. People … now carry on the work of development: by being fruitful they must fill it even more; by subduing it they must form it even more. [Hu]mankind, as God’s representatives on earth, carry on where God left off.’

Human development of the created earth is societal and cultural in nature. We are to use our organisational abilities in community and our creativity to cultivate creation (to make it fruitful) and to care for it (to maintain and sustain it), just as God told Adam to work the ground and keep it in order. As God’s image bearers we have a responsibility to care for and work with the good environment God has created.

God’s first words to men and women, were that they would rule over ’the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground’ in a way that reflects his own image. Not just God’s power, but his unselfish love, mercy and tender compassion. Similarly, when Jesus points us in the Sermon on the Mount to reflect on God’s care for the birds and plants, then he is also flagging that we, too, should care for them as well. Our focus shouldn’t simply be on our needs or wants but on God’s kingdom, including the world he made and the creatures and plants within it. We have been given a special task – to look after the rest of what God has made (Genesis 1: 26–28; Gen. 2:15). This is not an optional extra for a few keen environmentalists, but a fundamental part of what it means to be human.

Today we are seeing massive climate change and increased destruction and pollution of creation. We are treating God’s gift badly and it is the poorest in our world who will suffer most from that reality. Tragically, our rule over creation has been characterized by cruelty, greed and short-sightedness, but this was clearly not God’s intention. If we desire to obey God, then we must look for ways in which we can be good and responsible stewards of the natural world by reducing our environmental impact and raising awareness of the environmental challenges we face today as a global community.

One of the Five Marks of Mission is to strive to safeguard the integrity of creation and sustain and renew the life of the earth. One of the ways we have worked towards that has been to take part in the EcoChurch initiative run by A Rocha. This provides a framework that support our churches and our leadership in taking practical action on caring for God’s earth. The EcoChurch survey covers five key areas of church life: Worship and teaching; Buildings and energy; Land and nature; Community and global engagement; and Lifestyle.

Our Stewardship Pack helps us think about our lifestyle by suggesting many things that we can do to treasure our environment. These include, for example:

• Share transport, walk, use a bike or public transport.
• Turn the heating thermostat down by 1°C.
• Reduce the time that the heating is on by 15 minutes.
• Install low-energy light bulbs or LED lights.

Can you commit to doing any of these or other of the things listed in the Pack? Doing so will not only help us treasure our environment it will also move us closer towards the possibility of gaining a Gold EcoChurch Award.

Being a good steward means caring for and conserving the world in which we live and the resources within because to do otherwise selfishly uses up those resources for ourselves and alters the natural cycle of life in ways that harm the world and all that lives on it. We will, therefore, be encouraging all of us, as we have done previously, to look again at the actions we can take to show responsibility by caring for this world, rather than acting in ways that dominate and exploit the natural world.

Let us pray: Lord, grant us the wisdom to care for the earth and till it. Help us to act now for the good of future generations and all your creatures. Help us to become instruments of a new creation, founded on the covenant of your love. Amen.

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Cat Stevens - Morning Has Broken.

Nothing lost, all raised up on the last day

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

Justin Welby once welcomed an Evening Standard campaign on tackling food poverty and waste by saying that as “hunger is a complex, widespread and shocking blight on our country … more needs to be done to highlight this issue.”

In commenting on this statement, the paper noted that the Archbishop had good scriptural reasons to join the Food for London campaign. They noted that after ‘feeding the five thousand, Christ instructed the waste to be gathered up afterwards’ and said that it was in that spirit that the Archbishop had supported this campaign.

It was positive to see a major newspaper quoting scripture and doing so with some understanding. This contemporary reminder of the feeding of the five thousand and the 12 baskets of fragments that were gathered up afterwards gives us one way of reflecting on Jesus’ words in today’s Gospel reading (John 6. 37 – 40) that it ‘is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day.’

These words come in the middle of Jesus’ teaching about being the Bread of Life which followed shortly after the feeding of the 5,000. When Jesus gave thanks over the bread, the word used is ‘eucharistesas’, the word which gives us ‘Eucharist’. Jesus shares the bread around in communion, then, when everyone is satisfied, he instructs his disciples to pick up the fragments using that same phrase, ‘so that nothing may be lost.’ Just as none of this ‘eucharisticized’ bread was lost after the feeding, so, because ‘Jesus is the bread of life, [those who] see and believe in him … receive eternal life [and] become a fragment which he will gather up on the last day.’ (John, Richard Burridge, BRF 1998)

This is the reason why Christ came, which he reveals both here and in the parables he told about the lost sheep and coin. The shepherd and woman in those two stories are exactly the same; because of their concern for the sheep and coin which are lost, they will not give up searching until these have been found. The sheep and the coin are loved and this love is revealed or proved through the search.

The point of those parables is for us to know that we and all souls are similarly loved by God because he also searches for us until we are found. This search is the story of the Gospels:

‘Christ Jesus, who, though he was in the form of God,
did not regard equality with God as something to be exploited,
but emptied himself, taking the form of a slave,
being born in human likeness.
And being found in human form,
he humbled himself and became obedient to the point of death
— even death on a cross.’ (Philippians 2. 6 – 8)

Christ went on that search to seek and save those who are lost and thereby to ensure that none shall be lost and all souls shall be safely gathered in.

How much are we loved by God? So much that his Son left all he had in heaven to become a human being and die to rescue us for God. Jesus, the Good Shepherd, searches for all souls with God’s attentive love, looking and listening, finding and carrying; carrying us home, like a sheep on the shoulders, from the cliff edges of our lives.

The lost almost universally consider themselves worthless but these parables and this story specifically deny that assumption. What is lost is actually the most precious thing or person of all; the person or thing for which everything else will be given up or set aside. What is lost and found is us. We are the ones for whom Christ searches at the expense of all that he has, including, in the end, his own life. We are the most precious lost person for whom he searches. We are precious, we are loved.

We live in the light of this love and as his love resulted in his giving himself to us and for us, so our response to him should be the same. Stewardship month is an annual reminder to us that that is so when it comes to the contribution we make as Christian disciples; when it comes to the money we give back to God, the talents we use in his service, the community contribution we make and the environmentally-friendly actions we take.

‘God has given you unique abilities, talents, and gifts … If you think your talents are simply for you to make a lot of money, retire, and die, you’ve missed the point of your life. God gave you talents to benefit others, not yourself. And God gave other people talents that benefit you … We’re all a part of the body of Christ, and each part matters. There are no insignificant people in the family of God. You are shaped to serve God, and he is testing you to see how you are going to use the talents he gave you. Whether you are a musician or an accountant, a teacher or a cook, God gave you those abilities to serve others … You are a manager of the gifts God has given to you.’

Ministry belongs to the whole people of God. Every person, because of their baptism, has a ministry. Each of us has special qualities, skills and talents. How could your talents and gifts be used more fully for the work of God through St Andrew’s? Each of us has time, talents and treasure which could be given out of gratitude and to help this church. Will you help in some way? Can you use your gifts to share in God’s plan for his kingdom and for the work of ministry here at St Andrew’s?

Could you offer your time and talents for tasks such as Administering Communion, Contemplative Commuters, Campaigning on issues, Children’s work, MU Committee, Choir member, Musician, DCC member, Odd jobs, Committee member, Painting & decorating, Church officer, PCC member, Cleaning, Toddler Group helper, Coffee Morning helper, Prayer for others, Reading the Bible in church, Sidesperson, among other tasks? I encourage you to reflect on how you use your gifts and talents currently and whether you could give us of your talents in new ways out of gratitude to God and to help this church.

We do so because we are the most precious lost person for whom he searches. We are precious, we are loved. We live in the light of this love and, as his love resulted in his giving himself to us and for us, so our response to him should be the same. Amen.

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Moby featuring Gregory Porter - In My Heart.

A God who entrusts us with things of enormous worth

Here's the Stewardship sermon that I shared at St Catherine's Wickford and St Mary's Runwell this morning:

Many of Jesus’ parables are set in the world of work. They concern masters, servants and slaves, as those were the primary work roles at the time and, because Israel was an agrarian culture, they often relate to farming. Ours is a very different context but, despite the many differences between the working life of Jesus’ day and time, the universal nature of the stories that he told, means that they still have much to say to the work practices of our own day and time.

One person who has specifically explored the implications of Jesus’ parables for the workplace is Will Morris who is both PwC’s Deputy Global Tax Policy Leader and a priest in the Episcopal Church. In his book ‘Where is God at Work?’ he devotes five chapters to exploring the Parable of the Talents or Pounds (Luke 19.11-28).

He notes firstly that this is story about workers and work. In the story people at work are ‘entrusted with vast sums of money and expected to use them in commercial ways’: ‘People are given assignments, they have responsibilities, and they have to report back to the boss, who then assesses them and rewards them with further work responsibility – or punishes them with demotion (or the sack). The relationships are business relationships. There is one worker who obviously has real commercial smarts, another who is not quite as high-powered but still does pretty well, and then there is the one who has no commercial savvy at all, and who lets his employer’s money sit in the ground doing nothing. So we have the successful risk-taker and the conservative, risk-adverse colleague who’d much rather do nothing than try anything. And there’s a hierarchy. It really is just like a workplace.’

He makes three key points. The first is that this is not directly a story about God-given abilities (a pound or talent was a measure of money, not a skill or gift). It is ‘rather a story about the entrustment of something of great price to various individuals.’

‘Second, the sums of money – the pounds or talents – are something given, entrusted by the master when he leaves and required to be turned back over when he returns.’ It is about ‘something entrusted to us which we are expected to work with – fruitfully – and then return to the person who gave it to us.’

Third, there is the size of the gifts. One talent is sixteen years’ wages, five is eighty years’ worth. ‘That’s a lot to entrust to a slave ... Slaves, those way down the pecking order, were here entrusted with huge wealth. The master didn’t entrust the talents to his fellow owners or to his friends, but to his slaves.’ In that sense, ‘this parable is more about equality, at least of opportunity, than it is about inequality. Slaves, if they can handle it, are as worthy of being trusted as the leaders of society.’

This parable ‘upholds commercial activity – even ... banking’ and, more specifically, ‘Jesus does indicate that – in the right settings – using money to make money is completely acceptable.’ ‘For Christians in the workplace that is welcome and affirming.’ Despite this, ‘the parable doesn’t tell us that money is good, or that we will be doing God’s work if we earn more talents for Him by any means we wish as long as we end up increasing the amount.’

However, ‘done well, done properly, these activities will validly contribute to the building up of the kingdom. As a result, we must be open to the possibility that God has placed them there for us to use in this way. If we approach the workplace with the idea, the preconception, that good cannot possibly be achieved there, then the chances are that it won’t be. But if, in part thanks to this parable, we are open to the possibility that God can work through instruments such as money and in the workplace, then who know what might happen? ... God can turn up and do amazing things in the most unlikely places.’

How will we respond to the challenge of Jesus’ parable? In the story, the faithful workers are those that accept responsibility and act on it. The unfaithful worker is the one who does nothing, who does not act. Are we faithful or unfaithful workers? Are our lives dedicated to working for the benefit of others and our world? It is important to also note that in the parable we have been given the resources needed for this responsibility. In the parable the master gave out resources (the ‘talents’) alongside responsibilities. In the same way, the Holy Spirit has come to empower all of Jesus’ disciples.

We are currently in Stewardship month, an annual reminder to us that that is so when it comes to the contribution we make as Christian disciples; when it comes to the money we give back to God, the talents we use in his service, the community contribution we make and the environmentally-friendly actions we take.

Our Parish needs a whole series of contributions at present as we need new volunteers across the whole range of our ministry. We are looking for a new PCC Treasurer, members of our District Church Councils (the DCCs) and Parochial Church Council (our PCC). We would value musicians and singers, people who could work with children when they come to our services, and people who can volunteer at the foodbank. We always value help with administration, pastoral visiting, prayer ministry and with our publicity (website, social media etc). The packs that you have been given include more information about Stewardship and response forms to help you think more about the ways you give currently and what might be possible in the future. The packs include a form you can fill in to offer your help.

The ‘parable of the talents is not about the unequal handing out of skills and about the punishment of the weak. It is about whether we try to be the best we can be, working with God to build His kingdom, heal His creation, including the workplace – which, like everything else, will be perfected at the end of time. It’s about being ourselves, not trying to be people we’re not. It’s about doing only what we are capable of doing, but doing it very well. It’s about a God who entrusts us with things of enormous worth – the possibilities of being His co-workers – and who will love us for what we have done unless (and only unless we hide the gift, don’t ask Him for help using it, and then turn around and tell Him it was all His own fault anyway). Our God loves us. He really does. And all we have to do is love him back.’ That’s what Stewardship is all about.

So, do we recognise that each of us has much that we can give; that we are all people with talents and possessions however lacking in confidence and means we may sometimes be? We all have something we can offer, so how can we, through our lives and work, benefit and develop the world for which God has given humanity responsibility? What resources - in terms of abilities, job, income and possessions - has God given to us in order to fulfil our responsibility to benefit and develop the world? These are questions that Stewardship month encourages us to ask.

As we ask those questions together, we also want to affirm all the many ways in which people here give to St Mary’s and to the Parish is many different ways. We are very grateful for all you do and for all that is done to maintain and grow this church and its ministry. Thank you for all your contributions currently and in the past. Will you continue making those contributions or will there be changes going forward. Stewardship month is the time to have that conversation with yourself and God.

Jesus challenges us as to whether we will be faithful or unfaithful servants? How will we respond? If we accept the responsibility we have been given, we should then pray for quiet courage to match this hour. We did not choose to be born or to live in such an age; but we ask that its problems challenge us, its discoveries exhilarate us, its injustices anger us, its possibilities inspire us and its vigour renew us for the sake of Christ’s kingdom come, on earth as in his heaven. Amen.

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David Ackles - Berry Tree.

God so loved that he gave

Here's the Stewardship sermon based on John 3. 16 – 21 that I shared this morning at St Andrew’s Wickford:

God so loved - love is from God because God is love; pure love, the essence of all that love is and can be. Love that is patient, kind, not envious or boastful or arrogant or rude. Love that does not insist on its own way; is not irritable or resentful, does not rejoice in wrongdoing, but rejoices in the truth. Love that bears all things, believes all things, hopes all things, endures all things. Love that never ends.

God so loved the world - the heavens and the earth that God created in the beginning, the heavens which declare the glory of God and the sky that displays what his hands have made, humankind that God created in his own image. God saw all that he had made, and it was very good. God so loved he world that he created in the beginning.

God so loved the world that he gave – true love involves giving; in fact, true love is giving. Our love is often less than this. We speak of those we love as being everything we need or as soul mates who complete us, but rarely talk in terms of giving all we have to others. Yet that is the nature of God’s love, he gives all he has to us.

God so loved the world that he gave his only Son – the Father gives us his Son and the Son gives his life, his whole life, even unto death. Yet, because Father, Son and Holy Spirit are one God, this is a way of saying that what God gives to us is himself, everything he has and is. 

God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life – God gives himself to us in order that we can become part of him and enter the very life of God himself. Jesus said he came that we might have life and have it to the full. Eternal life is the life of love that the Father, Son and Holy Spirit share within the Godhead and in to which we are called to come and share by the ever-giving love that God the Father shows to us through God the Son.

God’s love has been revealed among us in this way, that God sent his only Son into the world so that we might live through him. We live in the light of this love which reveals all that we can potentially be and become as human beings. As his love resulted in his giving himself to us and for us, so our response to him should be the same.

Stewardship month is an annual reminder to us that that is so when it comes to the contribution we make as Christian disciples; when it comes to the money we give back to God, the talents we use in his service, the community contribution we make and the environmentally-friendly actions we take.

Our Parish needs a whole series of small contributions at present as we need new volunteers across the whole range of our ministry. We are looking for a new PCC Treasurer, members of our District Church Councils (the DCCs) and Parochial Church Council (our PCC). We would value new members of our choir and people who could work with children when they come to our services. We always value help with administration, pastoral visiting, prayer ministry and with our publicity (website, social media etc). The packs that you have been given include more information about Stewardship and response forms to help you think more about the ways you give currently and what might be possible in the future. The packs include a form you can fill in to offer your help.

When it comes to our financial giving, we have faced significant challenges as for a long time we haven’t been able to give the Diocese the Parish Share that is needed to cover the cost of clergy and the other support that the Diocese provides. We are gradually increasing the amount we give to the Diocese for our support year-on—year. However, we need to maintain and improve that situation this year, so ask that you reconsider your giving at this time and use Stewardship Month to decide what you can contribute to St Andrew’s and our Parish in future. There are forms in the Pack which can be used if you want to start giving or if you are able to change what you are giving.

God so loved the world that he gave – true love involves giving; in fact, true love is giving. As his love resulted in his giving himself to us and for us, so our response to him should be the same. May we use the opportunity that Stewardship month provides to reflect together on the contribution we make as Christian disciples; through the money we give back to God, the talents we use in his service, the community contribution we make and the environmentally-friendly actions we take. Amen.

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Extreme - Everything Under The Sun: Rise 'N Shine / Am I Ever Gonna Change / Who Cares?

Give what you can

Here's the sermon I preached this morning at St Catherine's for the beginning of Stewardship Month: 

I wonder how many of us here today think that we have a lot to give to God. My guess is that most of us actually think we have very little we can give to God.

We may think that we have nothing special in terms of our talents. We may think that we have little by way of time because of the many pressures that we face in life. We may think that we have little spare cash because of the significant costs of living. As a result, we often think we have very little to offer and may hold back from offering at all as result.

This is a particular issue when it comes to the suffering and distress that we see on our TV screens around the world, whether through conflict or lack of resources and relief. Global issues seem so huge that the contribution we could make pales into insignificance and we think there is no point doing anything ourselves as our contribution will simply be a drop in an ocean.

It is easy for us to think that big is best and that what we have and are is too little to make an impact but today’s Gospel reading says otherwise (Luke 21. 1 – 4). Jesus sees and values the contribution which the widow makes. Everyone else gave from their surplus wealth, but the widow, from her poverty, contributed all she had, her whole livelihood. So Jesus uses her example as a challenge to the wealthy and well resourced who often give less proportionately while the less well off give more of what they have.

A New York Times Magazine article in 2010 highlighted the myth of philanthropy and the “benefits to the poor” of having the super wealthy. What this well-researched article revealed was that the super wealthy, the wealthy and ostentatious “scribes” of today, as a percentage of their income actually give less than those who have middle and lower incomes. Most absurdly, what Jesus observed in his day remains true today — those with the least continue to give more, by percentage of their resources, than the wealthy! (http://datinggod.org/2010/08/22/today%E2%80%99s-parable-of-the-widow%E2%80%99s-mite/) So this is a message that needs to be heard in these times of austerity where budget cuts are often focused on the poor rather than the wealthy.

Small is beautiful, as E. F. Schumacher once reminded us, and our small actions or contribution, combined with those of others, can then have a big effect. The butterfly effect which is found in Chaos Theory and the Multiplier Effect in economics both show, on the basis of research, that small changes and small contributions can have significant effects.

Here's one story that demonstrates that truth. Hattie May Wiatt was a young girl in Philadelphia in the 1880s who began saving towards the building of a church which could accommodate the large number of children going to Sunday School in those days. Hattie May died young and after her death the pastor of the church, Rev. Russell Conwell was given the 57 cents that she had saved. He used these to begin a fundraising campaign which resulted in the building of a church, a University and a Hospital.

Stewardship month is an annual reminder to us that that is so when it comes to the contribution we make as Christian disciples; when it comes to the money we give back to God, the talents we use in his service, the community contribution we make and the environmentally-friendly actions we take.

Our Parish needs a whole series of small contributions at present as we need new volunteers across the whole range of our ministry. We are looking for a new PCC Treasurer, members of our District Church Councils (the DCCs) and Parochial Church Council (our PCC). We would value new members of our choir and people who could work with children when they come to our services. We always value help with administration, pastoral visiting, prayer ministry and with our publicity (website, social media etc). The packs that you have been given include more information about Stewardship and response forms to help you think more about the ways you give currently and what might be possible in the future. The packs include a form you can fill in to offer your help.

When it comes to our financial giving, we have faced significant challenges as for a long time we haven’t been able to give the Diocese the Parish Share that is needed to cover the cost of clergy and the other support that the Diocese provides. We also face a significant financial challenge here because of the underpinning work needed to secure the long-term future of this building. We are gradually increasing the amount we give to the Diocese for our support year-on—year and have raised funds for the first two Phases of our repair project. However, we need to maintain and improve that situation this year, so ask that you reconsider your giving at this time and use Stewardship Month to decide what you can contribute to St Catherine’s and our Parish in future. There are forms in the Pack which can be used if you want to start giving or if you are able to change what you are giving.

For those who are tax payers there has for some time been a way of increasing the value of the gifts you give. Gift Aid enables us to reclaim the basic rate tax from HMRC for those who are taxpayers, so for every £1 that you give we can claim an extra 25p. That means that, if you are a tax payer, we need you to fill out a Gift Aid declaration form in order to reclaim that money. There’s a copy in the Pack for you to fill out. There are three ways you can give using Gift Aid. The Parish Giving Scheme provides simple and secure ways to give regularly to this church; online, by phone, or by posting a giving form. Joining PGS means they claim the Gift Aid and send it direct to our Bank Account. You can also use our yellow envelopes for cash donations or fill in the Gift Aid declaration on the Card Reader where giving using your bank card.

Jesus commended the widow for giving the small amount that she had. Rev. Conwell took Hattie May’s 57 cents and used in to build a church, a University and a Hospital. We need the contribution that you can make to our Parish, however small it may seem to you, and in whatever way you can make that contribution. Thank you so much for all the ways you give currently and the different contributions you make. They are vital to the mission and ministry of our Parish and we are very grateful for them. The mission and ministry of this church is the combined effect of the contributions that each of us make. We need you now, more than ever. God has given you resources, time and talents, so this Stewardship Month I encourage you to reflect prayerfully on all that you can and do give back to him in order that together we can combine our individual offerings to make a bigger impact for him. Amen.

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Natalie Bergman - You've Got A Friend in Jesus.

Tempted to live independently of God

Here's the sermon I shared at St Mary’s Runwell this morning:

Jesus’ baptism was a mountain-top experience for him. Through his baptism Jesus was commissioned for God’s work; for ministry. Jesus said to John the Baptist, who questioned the need for Jesus’ baptism, “Do it. God’s work, putting things right all these centuries, is coming together right now in this baptism” (The Message).

Jesus was equipped by the Spirit to carry out this work and affirmed in the rightness of this work when the Father said, “This is my Son, chosen and marked by my love, delight of my life.” Jesus then knew he was in a partnership with God working to put the world to rights.

Immediately after the high of his baptism, he has the low of forty days in the wilderness being tempted (Luke 4: 1-13). This is a common pattern in scripture and one that mirrors the story of the Exodus. Moses and the Israelites have a mountain-top experience at Sinai where they are commissioned by God to be a nation of priests then they have a wilderness experience for forty years.

We too can expect to experience times of great closeness to God – spiritual highs – followed by times of temptation, struggle and wandering. Both are part of living authentically as Christians and the season of Lent is almost an attempt to institutionalise that pattern; to set a period each year in which each of us deliberately set out to use experiences of self-denial or sacrifice in order to refocus or faith and commitment.

Talking about Jesus, the writer to the Hebrews says in Chapter 14 verse 5, “we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are.” Jesus is in touch with our reality when it comes to temptation because, when Jesus was tempted, the temptations with which he was confronted were the same temptations to which we, in our culture, regularly succumb.

Jesus was tempted to provide for his own material needs himself by turning stones into bread. He was tempted to gain prestige and celebrity for himself by throwing himself from the highest point of the Temple and surviving; in other words, to boost his own ego. Finally, he was tempted to gain all the power and wealth of the world for himself; tempted to pursue his own ambitions.

In all these ways he was tempted to live independently of God, to refuse to view life as God’s gift to him and to refuse to live out God’s purpose for his life. Jesus knew that he had been commissioned at his baptism to put this world to rights but was then tempted to see his work as something for himself and not for God. He rejected these temptations; continuing to thank God for the gift of life itself and living his life to fulfil God’s purposes.

We are continually tempted in the same and similar ways. The temptations to provide for ourselves, boost our own egos, and pursue our own ambitions are likely to be or to have been familiar ones for us; particularly in our workplaces. And, as Tom Wright has pointed out, these temptations “are not simply trying to entice us into committing this or that sin ... they are trying to distract us, to turn us aside, from the path of servant hood to which our baptism has commissioned us. God has a costly but wonderfully glorious vocation for each one of us. The enemy will do everything possible to distract us and thwart God’s purpose.”

As those who follow Jesus, ultimately we are called to the same job of work. Whatever our specific work role or ministry, we are called to work together with God in the shared task of putting the world to rights. This is what Paul means when, in Romans 8.21, he says that the world is crying out for the children of God to be revealed.

To do this we need the same resource as Jesus; the equipping and leading of the Spirit. Led by the Spirit, our work can involve creativity, care and collaboration; biblical signs that work is undertaken in partnership with God. The five marks of mission also indicate what we are to do: tell the good news of the Kingdom; teach new believers; tend human needs by loving service; transform the unjust structures of society; and treasure the integrity of creation.

“As God’s children,” Tom Wright says, “we are entitled to use the same defence” as Jesus himself. “Store scripture in your heart,” he writes, “and know how to use it.” When we do, we are able to see through the temptation to think of all that we have as our own and, instead, to view our lives and all that we have as a gift from God.

The Bible tells us that we are stewards and stewards have the job of looking after something that belongs to someone else. As Christians, we are stewards of all that God has given to us – our life, our talents, our time, our money, our possessions, our family, our community, and the world in which we live. God has rescued each of us from sin and gifted us with time, talents, treasure, people and the world in which we live. After Easter, we will be reflecting more together across our three churches on these themes of stewardship.

For now, let us view life as a gift, let us give back to God generously and joyfully, let us remember our calling to partner God in putting this world to rights and, in and through these things, “say a firm ‘no’ to the voices that would lure us back into darkness.” May it be for each one of us. Amen.

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Mark Heard - Treasure Of The Broken Land.

Coming to Christ and going on with Christ

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

Jesus teaches and demonstrates the abundance of God. People realise their need of God. Jesus calls them and they follow him with all their lives. This is a common pattern for many in coming to faith and also to baptism.

In this story (Luke 5.1-11), Jesus teaches from a boat, his demonstration of God’s abundance is in the amazing catch of fish after the fishermen had caught nothing during the night. Peter responds by saying, ‘Go away from me, Lord, for I am a sinful man!’ but Jesus calls him, and all those with him, including James and John, to follow him by giving them a task - ‘Do not be afraid; from now on you will be catching people.’ They give their lives to him by leaving everything and following him.

Today, those being baptised are becoming part of this story as a result of the way God has been at work in their lives and in their family. Telling our stories of encountering God is a key part of preparing for baptism. Within this parish we use a course called Being With to enable people to share their stories and see how those connect with the story of salvation that we see in the Bible. Being With is a life changing way to help people explore the Christian faith because it helps people consider Christian faith in new and refreshing ways, without needing prior knowledge, but a simple willingness to share what you do know or feel. 

However, baptism isn’t just about coming to God, it is also about going on with God, recognising that we all have God-given gifts and talents that we can use in his service and God-given tasks that only we can do for him. That’s why when Jesus called him disciples, he also gave them a task to fulfil – to be fishers of people; those who share the good news of God with others and bring them into the family of God.

That is why, after our baptism candidates have been baptised, there is a part of the baptism liturgy called the Commission in which they will be asked: Will you proclaim by word and example the good news of God in Christ? Will you seek and serve Christ in all people, loving your neighbour as yourself? They will reply, With the help of God, I will. Each of us is also called to serve God by using our gifts and talents in his service and by taking on specific tasks to bring into being signs of the kingdom of God in our time and our communities.

So, first we need to identify our particular gifts and talents, then get practice and support in using them, and ask God’s guidance on the tasks and roles he wants us to fulfil. Later this year, we will be organising a Stewardship Month to encourage all of us in the Parish to reflect on the various ways in which we can use our time, talents and treasure in God’s service. Each of us has special qualities, skills and talents. How could your talents and gifts be used more fully for the work of God through St Andrew’s? Each of us has time, talents and treasure which could be given out of gratitude and to help this church. Will you help in some way? Can you use your gifts to share in God’s plan for his kingdom and for the work of ministry here at St Andrew’s?

Could you offer your time and talents for tasks such as Administering Communion, Contemplative Commuters, Campaigning on issues, Children’s work, MU Committee, Choir member, Musician, DCC member, Odd jobs, Committee member, Painting & decorating, Church officer, PCC member, Cleaning, Toddler Group helper, Coffee Morning helper, Prayer for others, Reading the Bible in church, Sidesperson, among other tasks? I encourage you to reflect on how you use your gifts and talents currently and whether you could give us of your talents in new ways out of gratitude to God and to help this church.

Ministry belongs to the whole people of God. Every person, because of their baptism, has a ministry. We must nurture an expectation in our churches that every Christian gives expression to this ministry in their daily life and in their participation in the life of the Church. To see our churches grow and flourish there needs to be a huge flourishing of lay ministry here including youth and children’s workers, authorised preachers, pastoral visitors and evangelists.

Contrary to popular belief, we do not have to be perfect to do God's work. We need look no further than the disciples Jesus called whose many weaknesses are forever preserved throughout the pages of the New Testament. Jesus chose ordinary people - fisherman, tax collectors, political zealots - and turned their weaknesses into strengths. Jesus had a large number of followers including women as well as men and those who remained at home to support those who were on the road with Jesus, as each of us have different circumstances and different roles to play.

John McArthur writes, ‘What we know to be true about Jesus is that He chose [those who were] ordinary and unrefined … They were the commonest of the common. They were from rural areas, farmers, and fisherman. Christ purposely passed over the elite, aristocratic, and influential … and chose mostly … from the dregs of society. That’s how it has always been in God’s economy. He exalts the humble and lays low those who are proud.’

All such were chosen, trained and used by Jesus. Even those who were in the background as disciples were valuable team members. This was so despite their personal failings and failures. None of those things were barriers to being called by Jesus, trained and used by him. That remains true for each of us.

Realising that God loved me unconditionally and as I was, with my shyness and reserve, was key to finding my way through life and using the mix of gifts, skills and interests I developed. Like Jesus’ disciples I wasn’t an obvious candidate to be called to ministry. But none of us are; that’s the beauty of the way God values each person as a unique creation, calling us to be with him so that, over time, our gifts, skills and interests are all utilised in his company.

As Rick Warren has said: ‘God has given you unique abilities, talents, and gifts … If you think your talents are simply for you to make a lot of money, retire, and die, you’ve missed the point of your life. God gave you talents to benefit others, not yourself. And God gave other people talents that benefit you … We’re all a part of the body of Christ, and each part matters. There are no insignificant people in the family of God. You are shaped to serve God, and he is testing you to see how you are going to use the talents he gave you. Whether you are a musician or an accountant, a teacher or a cook, God gave you those abilities to serve others … You are a manager of the gifts God has given to you.’ May it be so for each one of us. Amen.

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Joy Oladokun - Dust/Divinity.

You are enough

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

Standing proud in the heart of Manchester’s university district on the exterior of St Peter’s House, a 22 x 13 foot billboard towered above the streets below, giving a refreshingly affirming message to passing students and commuters. It said, ‘You are enough’. It would be easy to assume this was an affirmation of the kind of individualism that says ‘I’m alright, Jack’ as ‘I’m looking after No.1.’ However, as St Peter’s House is the base for the Christian chaplaincy team for the Manchester Universities and the Royal Northern College of Music, that was unlikely to be the intended message.

The artist who created the piece, Micah Purnell, notes that, ‘Capitalist ideology aims to impart the notion that we are worthy of love and belonging - once we have bought into the product or service. Consumerism wraps things up in neat little packages and sells them as idealised gifts of perfection. Advertising props up this notion with the assumption that we are inadequate - stealing our love of ourselves, and selling it back at a price.’

He went on to say that Brené Brown, a research Professor at Houston University, has found through extensive quantitative research that the one thing that keeps us from love and belonging is the fear that we are not worthy of love and belonging. She found that those who fully experience joy and live wholeheartedly have four characteristics in common: the courage to accept their imperfection; compassion towards themselves first; the ability to let go of who they should be in order to be who they really are, and to embrace vulnerability and unknowing. His installation, therefore, says, ‘You’re not perfect, you’re never going to be, and that’s the good news.’ You are enough, as you are.

At a conference in Edinburgh in my previous role, I heard Cormac Russell, a leader in Asset-Based Community Development, also say, ‘You are enough’. His point was that in every community there are leaders, makers, traders, networkers, peace brokers, gift givers and receivers, labelled/marginalized folks and connectors. Some of these folks then get together with a few of their neighbours and initiate a project; organize an event, share casual moments, help one another or respond to an immediate crisis that impacts the wider community.

Asset-based Community Development essentially says that the work of building community belongs to those who reside in that area as a birthright, it is the work of near neighbours; not salaried strangers. That means if neighbours don’t do it - it won’t be done. Cormac was saying, ‘You are enough’ to us, because, in any community, residents can initiate their own action and tap into local assets that are within their own control. That doesn’t preclude future action to address structural issues, but it does build a wider base of residents who can deepen their sense of what they want from outside because they know what they internal assets they have.

At St Martin-in-the-Fields I was part of HeartEdge which believes that we can do unbelievable things together if we start with one another’s assets, not our deficits. HeartEdge believes that churches and communities thrive when the gifts of all their members are released and they build one another’s assets. Sharing our particular assets (the skills, experience, insights and ideas) with other members will foster a wider understanding and model the practice of hospitality towards others.

As Christians, we don’t have to look far for a mission statement for the church. Jesus said, ‘I came that they may have life, and have it abundantly’ (John 10.10). Living abundant life; that’s what the Father intends, the Son embodies, the Spirit facilitates. Sam Wells, the Vicar of St Martin-in-the-Fields says that, as Christians, we are called to live in such a way that gratefully receives the abundance God is giving us, evidences the transformation from scarcity to abundance to which God is calling us, dwells with God in that abundant life, and shares that abundance far and wide. Jesus is our model of abundant life; his life, death and resurrection chart the transformation from the scarcity of sin and death to the abundance of healing and resurrection; he longs to bring all humankind into reconciled and flourishing relationship with God, one another, ourselves and all creation. Discipleship describes inhabiting that abundant life. Ministry involves building up the church to embody that abundant life. Mission names the ways that abundant life is practised, shared and discovered in the world at large.

In 1 Corinthians 12, St Paul teaches that God has given us an abundance of gifts and we are use them for the benefit of others in order to build up the Body of Christ. We all have our own particular role to play and we are all needed as we are enough. This means that: ‘God has given you unique abilities, talents, and gifts … If you think your talents are simply for you to make a lot of money, retire, and die, you’ve missed the point of your life. God gave you talents to benefit others, not yourself. And God gave other people talents that benefit you … We’re all a part of the body of Christ, and each part matters. There are no insignificant people in the family of God. You are shaped to serve God, and he is testing you to see how you are going to use the talents he gave you. Whether you are a musician or an accountant, a teacher or a cook, God gave you those abilities to serve others … You are a manager of the gifts God has given to you.’

Ministry belongs to the whole people of God. Every person, because of their baptism, has a ministry. We must nurture an expectation in our churches that every Christian gives expression to this ministry in their daily life and in their participation in the life of the Church. To see our churches grow and flourish there needs to be a huge flourishing of authorised lay ministry (especially youth and children’s workers, authorised preachers, catechists, pastors and evangelists) and ordained self-supporting ministry.

As a result, later this year, we will be organising a Stewardship Month to encourage all of us in the Parish to reflect on the various ways in which we can use our time, talents and treasure in God’s service. Each of us has special qualities, skills and talents. How could your talents and gifts be used more fully for the work of God through St Catherine’s? Each of us has time, talents and treasure which could be given out of gratitude and to help this church. Will you help in some way? Can you use your gifts to share in God’s plan for his kingdom and for the work of ministry here at St Catherine’s?

Could you offer your time and talents for tasks such as Administering Communion, Contemplative Commuters, Campaigning on issues, Children’s work, MU Committee, Choir member, Musician, DCC member, Odd jobs, Committee member, Painting & decorating, Church officer, PCC member, Cleaning, Toddler Group helper, Coffee Morning helper, Prayer for others, Reading the Bible in church, Sidesperson, among other tasks? I encourage you to reflect on how you use your gifts and talents currently and whether you could give us of your talents in new ways out of gratitude to God and to help this church.

If we do, we will experience joy and live wholeheartedly having: the courage to accept their imperfection; compassion towards themselves first; the ability to let go of who they should be in order to be who they really are, and to embrace vulnerability and unknowing. Like Micah Purnell’s poster in Manchester and the church in Corinth hearing St Paul’s letter read, we will hear God saying to us, ‘You Are Enough’.

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Dissident Prophet - Unconditional Love.

A transformation of character

Here's the sermon this morning at St Catherine's Wickford and St Mary’s Runwell:

‘In the 1953 film, The Million Pound Note, Gregory Peck is a poor sailor given a £1 million note. Whenever he tries to spend it, people treat him like a king and give him everything for free. Yet in the end the £1million almost costs him his dignity and the woman he loves.

We don’t know why the rich ruler asked about eternal life (Mark 10.17-31). Unhappiness? After all industrialist and philanthropist Andrew Carnegie noted long ago that millionaires seldom smile! One of the problems of rising affluence is that ‘enough’ always means just a little more – TV and advertising make sure of that! And money can get in the way of the relationships which are so essential to our happiness.

Whatever the reason Jesus challenges him to give his money to the poor but the price is too high. The rich man walks away, broken-hearted, knowing what he leaves behind. We think of money as opening doors but here it closes the door to life, not just eternal life but to the life of this new community of disciples who put Jesus before their financial choices. He is invited to let go of his money because we can’t travel light with heavy baggage, or engage with others when we are full of ourselves.

This story challenges us about how we live with money, the choices that we make. And the challenge to generosity is one that we cannot duck. A generous heart and a generous lifestyle will open doors for other people in need. It will also open doors for us to new life in Christ and in relationship with his people, his disciples. But following Jesus with our money is not easy. It has to cash out in our day to day living and attitudes. Some years ago Fr John Dresko, an orthodox priest, wrote the following which has not been translated from the original American:

“My gift to God is a genuine reflection of my heart. If I give $400 per month to the bank on my car loan, but think the church is fleecing me for $20 per month, I have a heart problem. If I do my grocery shopping and write a check when I leave for $100 so my family can be fed, but think $20 per month is too much for the Bread of Life, I have a heart problem. If I can go to the package store and drop $20 for a bottle of liquor but gripe about the costs of sharing the Blood of Christ, I have a heart problem. If I cheat the church out of regular giving by pleading about my ‘cash flow’ while ignoring the fact that the church has the same bills and the same ‘cash flow’, I have a heart problem.”’ (Sermon Reflections by Peter Howell-Jones, Vice Dean Chester Cathedral)

The New Testament scholar Tom Wright identifies this heart problem with a call to a transformation of character. He writes that ‘Jesus is challenging the young man to a transformation of character.’ It is worth our while staying with this idea and the way Tom Wright unpacks it in relation to this encounter:

‘The young man has come wanting fulfilment. He wants his life to be complete—complete in the present, so it can be complete in the future. He knows he is still “lacking” something, and he is looking for a goal, a completion. Jesus suggests he needs turning inside out. His life is to become part of a larger, outward-looking purpose: he is to put God’s Kingdom first, and put his neighbour (especially his poor neighbour) before his own fulfilment and prospects. Here is the real challenge: not just to add one or two more commandments, to set the moral bar a little higher, but to become a different sort of person altogether.

Jesus is challenging the young man to a transformation of character.

And the young man isn’t up for it. He turns and goes away, sad. Here is the gap between theory and reality, between command and performance. Jesus has told him how to behave, but the young man doesn’t know how to do it. The question hangs, disturbingly, over the rest of the Gospel story. What is the path to God’s new age, to the new time when God’s Kingdom will flood the world with justice and peace? How are we to be the sort of people who not only inherit that world but actually join in right now to help make it happen?

But what we notice in Mark 10 is something which seems to operate in a different dimension. For a start, it is a call, not to specific acts of behaviour, but to a type of character. For another thing, it is a call to see oneself as having a role to play within a story—and a story where there is one supreme Character whose life is to be followed. And that Character seems to have His eye on a goal, and to be shaping His own life, and those of His followers, in relation to that goal.

All of this suggests that Mark’s gospel, with Jesus Himself as the great Character who stands behind it, is inviting us to something not so much like rule-keeping on the one hand or following our own dreams on the other, but a way of being human to which philosophers ancient and modern have given a particular name. My contention is that the New Testament invites its readers to learn how to be human in this particular way, which will both inform our moral judgments and form our characters so we can live by their guidance. The name for this way of being human, this kind of transformation of character, is virtue.

What does it mean to be virtuous?

The dynamic of “virtue,” in this sense—practicing the habits of heart and life that point toward the true goal of human existence—lies at the heart of the challenge of Christian behaviour, as set out in the New Testament itself. This is what it means to develop “character.” This is what we need—and what the Christian faith offers—for the time, “after you believe.”

When we approach things from this angle, we are in for some surprises. A great many Christians, in my experience, never think of things this way, and so get themselves in all kinds of confusion. Virtue, to put it bluntly, is a revolutionary idea in today’s world—and today’s church. But the revolution is one we badly need. And it is right at the core of the answer to the questions with which we began. After you believe, you need to develop Christian character by practicing the specifically Christian “virtues.” To make wise moral decisions, you need not just to “know the rules” or “discover who you really are,” but to develop Christian virtue. And to give wise leadership in our wider society in the confusing times we live in, we urgently need people whose characters have been formed in much the same way. We’ve had enough of pragmatists and self-seeking risk-takers. We need people of character.’

The fundamental answer to the question what is supposed to happen “after you believe” is that ‘what we’re “here for” is to become genuine human beings, reflecting the God in whose image we’re made, and doing so in worship on the one hand and in mission, in its full and large sense, on the other; and that we do this not least by “following Jesus.” The way this works out is that it produces, through the work of the Holy Spirit, a transformation of character.

This transformation will mean that we do indeed “keep the rules”—though not out of a sense of externally imposed “duty,” but out of the character that has been formed within us. And it will mean that we do indeed “follow our hearts” and live “authentically”—but only when, with that transformed character fully operative, the hard work up front bears fruit in spontaneous decisions and actions that reflect what has been formed deep within. And, in the wider world, the challenge we face is to grow and develop a fresh generation of leaders, in all walks of life, whose character has been formed in wisdom and public service, not in greed for money or power.’

So, Jesus’ challenge here is not simply about our use of money or about our own stewardship - should we give five per cent, ten per cent, or twenty per cent or everything (as with the Rich Young Ruler) – but about developing a generous heart and a generous lifestyle that will open doors for other people in need. It is about becoming like Jesus, who laid down his own life that others might truly live. May it be so for each one of us. Amen.

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Pink Floyd - Money.

Tending the world

Here's the sermon I preached at St Andrew’s Wickford this morning:

Animals and plants were first domesticated across a region stretching north from modern-day Israel, Palestine and Lebanon to Syria and eastern Turkey, then east into, northern Iraq and north-western Iran, and south into Mesopotamia; a region known as the Fertile Crescent. This was in the Neolithic Period, also known as the New Stone Age.

It is arguable that this is the period of human history that is described by the creation story told in Genesis 2.4b-9, 15-17. Ernest Lucas notes that Eden is located at the place where the Tigris and Euphrates rise – which is in the upland plateaux of Turkey and that the word ‘Eden’ may come from a Babylonian word meaning ‘plateaux’. He also notes that Genesis 4 tells of a descendent of Adam called Tubal-Cain, who was the first person to use metal to make things. That means that Adam must have used only stone implements. Genesis 2 tells us that Adam was a gardener and that he tamed animals. All of which adds up to a picture of Adam as what we would call a ‘New Stone Age man’.

This is the point in history when human beings begin, by a combination of social organisation (sociality) and individual creativity (development), to have a choice about how we behave ethically. Prior to this point human beings had been hunters, migrants dependent on the movements of their prey and participants in the natural ‘kill or be killed’ processes of a nature that is ‘red in tooth and claw.’ However, as human beings developed agriculturally and socially, the killing of animals and other human beings was no longer essential and ethical choices become possible.

So, the biblical creation stories locate the image of God in the ability of human beings to be consciously social and creative. Albert Wolters comments that: “Adam and Eve, as the first married couple, represent the beginnings of societal life; their task of tending the garden, the primary task of agriculture, represents the beginnings of cultural life." (Creation Regained: Biblical Basics for a Reformational Worldview)

In speaking of Genesis 1, Wolters suggests that: ‘There is a process of development and evolution as the earthly realm assumes, step by step, the contours of the variegated world of our experience. On the sixth day this process is completed with the creation of [human beings], and on the seventh day God rests from his labors. This is not the end of the development of creation, however.’

Creation, once made, is not something that remains a static quality. ‘There is, as it were, a growing up (though not in a biological sense), an unfolding of creation.’ ‘Although God has withdrawn from the work of creation, he has put an image of himself on the earth with a mandate to continue. The earth had been completely unformed and empty; in the six-day process of development God had formed it and filled it – but not completely. People … now carry on the work of development: by being fruitful they must fill it even more; by subduing it they must form it even more. [Hu]mankind, as God’s representatives on earth, carry on where God left off.’

Human development of the created earth is societal and cultural in nature. We are to use our organisational abilities in community and our creativity to cultivate creation (to make it fruitful) and to care for it (to maintain and sustain it), just as God told Adam to work the ground and keep it in order. As God’s image bearers we have a responsibility to care for and work with the good environment God has created.

God’s first words to men and women, were that they would rule over ’the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground’ in a way that reflects his own image. Not just God’s power, but his unselfish love, mercy and tender compassion. We have been given a special task – to look after the rest of what God has made (Genesis 1: 26–28; Gen. 2:15). This is not an optional extra for a few keen environmentalists, but a fundamental part of what it means to be human.

Today we are seeing massive climate change and increased destruction and pollution of creation. We are treating God’s gift badly and it is the poorest in our world who will suffer most from that reality. Tragically, our rule over creation has been characterized by cruelty, greed and short-sightedness, but this was clearly not God’s intention. If we desire to obey God, then we must look for ways in which we can be good and responsible stewards of the natural world by reducing our environmental impact and raising awareness of the environmental challenges we face today as a global community.

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Bruce Cockburn - If A Tree Falls.

Spring Newsletter: St Stephen Walbrook

The latest newsletter from St Stephen Walbrook can be viewed by clicking here. This newsletter includes the following:

• The Three Mothers
• Discover & explore / Start:Stop
• The Divine Image
• A Grateful Heart
• +plus
• Advent, Carols & Christmas 2016 events
• Lent & Easter
• London Internet Church / Using St Stephen Walbrook / Music at St Stephen Walbrook

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John Dunstable - Veni Creator Spiritus.

Start:Stop - Pay God what belongs to God

Bible reading

Their next step was to send to Him some of the Pharisees and of Herod's partisans to entrap Him in conversation. So they came to Him. "Rabbi," they said … Is it allowable to pay poll-tax to Caesar, or not? Shall we pay, or shall we refuse to pay?" But He, knowing their hypocrisy, replied, "Why try to ensnare me? Bring me a shilling for me to look at." They brought one; and He asked them, "Whose is this likeness and this inscription?" "Caesar's," they replied. "What is Caesar's," replied Jesus, "pay to Caesar—and what is God's, pay to God." And they wondered exceedingly at Him. (Mark 12. 13 – 17)

Meditation

In this story Jesus is asked whether it is against the Law of Moses to pay taxes to the Romans. Before he answers, he asks his questioners to bring him one of the coins used to pay the tax. This coin would have had on it an image of the Emperor Tiberius and a superscription which would have said that Tiberius was the son of the divine Augustus. As all images were prohibited by the Law of Moses and as the superscription proclaimed Tiberius to be a son of a god, these coins were hot property as far as the Jews were concerned. From a strict Jewish perspective the coins themselves were blasphemous and to have one was compromising.

So the trap that had been set for Jesus was a neat one. If he takes the orthodox Jewish position he can be denounced to the Roman authorities as a revolutionary encouraging the Jews not to pay the tax. But if he says that the Jews should pay the tax, then the religious leaders can denounce him as someone who encourages blasphemy. How does he respond? Cleverly, is the answer!

Firstly, he asks for the coin used to pay the tax. This means that those questioning him have to produce the coin. They have to reveal that they have with them, handle and use these blasphemous coins. By this action Jesus makes it much harder for them to then denounce him if he should recommend paying the tax. Then he says, “pay back to the Emperor what belongs to the Emperor, and pay God what belongs to God,” an amazing answer because it is one statement but can be understood in two ways.

Jesus could have been talking about a difference between loyalty to a state and to God. That a state can make legitimate demands on its citizens like the payment of taxes and that it is right for Christians to meet those obligations. Always recognising that we have a greater and wider commitment to God which encompasses the whole of our lives and not just those parts to which a state can make a claim. On the basis of this understanding his hearers would have understood Jesus to be saying the tax should be paid.

But Jesus’ hearers would also have realised that his words could be understood in another much more revolutionary sense. “Pay back to the Emperor what belongs to the Emperor” could mean pay the Romans back for all that they have done in oppressing our people. While, “pay God what belongs to God”, could mean give to God alone the divine honour that has been blasphemously claimed by Caesar. So, Jesus’ words could also be heard as a revolutionary call to arms.

Is that what they were? His hearers couldn’t tell because the phrase he chose to use could be understood either way. They were amazed and, well they might be, because they couldn’t be sure which way his words were to be taken and, therefore, he had eluded their trap. Jesus told his followers to be wise as serpents and innocent as doves and he modelled that here.

Jesus wasn’t trapped in the two camps of revolution or compromise that characterised the politics of his day. He was able to articulate a third way, an alternative kingdom, that countered oppression and that called for justice but which worked for these things through peaceful means. He calls us to do the same. To be people who challenge the oppression and injustices of our day but with the tools of peace and not the weapons of war.

The final part of Jesus’ phrase is the most radical of statements whichever way we interpret what he said. We are to pay God what belongs to God and, if God is the creator of all that we have including our lives, then he is calling us to give everything to God. There is nothing that cannot be given back to God because everything that exists is ultimately a gift to us from God. This is something to remember as we think about Stewardship this autumn. Please read and respond to our Stewardship leaflet because everything we have - our money, our time, our talents - is entrusted to us by God to use wisely. Everything is a gift from God to be given back to him by being used, not for ourselves, but for others.

Prayers

Loving God, you alone are the source of every good gift. We praise you for all your gifts to us, and we thank you for your generosity. Everything we have, and all that we are, comes from you. Help us to be grateful and responsible. You have called us to follow your son, Jesus, without counting the
cost. Send us your Holy Spirit to give us courage and wisdom to be faithful disciples. Help us to be grateful, accountable, generous, and willing to give back with increase.

We commit ourselves to being good stewards. Help us to make stewardship a way of life.

Lord Jesus, we remember that you constantly found a third way which pharisees, politicians and zealots weren’t expecting. You were surprising, creative, ingenious and shrewd as you lived out the most compassionate and effective leadership the world has ever seen. Lord Jesus in your mercy, we ask you to send your Spirit of wisdom into the corridors of power and the hearts of the powerful; may it move our leaders into a new humility and compassion that truly seeks to serve the people of this nation. Call and equip us to cast vision, shape policies, mould party perspectives, re-enfranchise
young and disadvantaged people, encourage specifically and pray diligently.

We commit ourselves to being good stewards. Help us to make stewardship a way of life.

As God's beloved children may we model a different way of working, bringing glory to God through our good deeds. Encourage us to pray for those in authority over us so that we may live peaceful and quiet lives in all godliness and holiness. Give us the wisdom and skill to do our work well. Enable us to apply ourselves to our work and learn from others who are wiser and more experienced.

We commit ourselves to being good stewards. Help us to make stewardship a way of life.

Blessing

"Whatever you do, work at it with all your heart, as working for the Lord, not for human masters." And may that blessing of God, Father Son and Holy Spirit, rest upon you and remain with you always. Amen.

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Riyad Nicolas - Scarlatti Sonatas K.466 and K. 455.