Monday, 3 June 2019

Freedom in Christ


7th Sunday of Easter

Acts 16: 16-34. Two stories of deliverance from bondage. A girl is set free from demonic possession and Paul himself is set free from human bondage in a jail. It is the “name of Jesus” that is the active agent in the girl’s case and more ambiguously an earthquake in Paul’s case. Both the girl and the jailor would have been slaves in Philippi whilst Paul is a “slave of God”. Freedom is understood by Paul not as licence to do whatever you like. He understands humans as always being slaves to something, either sin, another human being, society or God.
Revelation 22: 12-14,16-17,20-end. When all is said and done, apocalyptic literature like revelation is not about predictions of times and events but about the certainty that the God who existed before creation will also exist after it comes to an end. The power of God who raised Jesus from the dead is the guarantor that whoever is suffering now will one day be vindicated. The dualism of works like Revelation serves to bolster the suffering and oppressed Christian communities at the time it was written whereas modern Christians would be much more generous in deciding who was included and who was excluded.
John 17: 20-end. A piece of Mystical writing so deep as to make the church slink away in shame at its triviality and misdirected energy. Though this piece does carry implications for how we direct ourselves, John did not have ecclesiastical institutional unity in mind when he wrote this. This is about salvation being the mystical incorporation of human beings into the Godhead and operates at a far deeper level than church unity.

Standing symbolically at least between the Ascension of Jesus – His return to the Father - that we celebrated on Thursday, and Pentecost when we mark the gift of the Holy Spirit to guide and direct the church next Sunday, we are given three pieces of scripture that tell of the deep mystical nature of the Christian faith.
The themes are eternal salvation, freedom, and mystical union between a believer and God – themes so big that I feel myself wilting when attempting to address them.
But let us concentrate on freedom because that is the most pressing and perhaps the most misunderstood subject especially in relation to God’s grace.
The passage from Acts has two stories whose spiritual message is that God’s motivation and purpose is to free us from bondage. A girl is set free from spiritual oppression in the first story and Paul is released from physical imprisonment in the second story.
The girl we are told was a slave, and it would have been understood that the jailor who was eventually converted and baptised would have also been a slave. Paul was imprisoned, so everyone in the story is enslaved in some way. The power of God frees them all though only in the case of the demon possessed girl is “the name of Jesus” specifically invoked. The fortuitous earthquake frees Paul and seeing that event and Paul’s example of faith frees the jailor.
As I have said before, it is the result that matters rather than the medium that achieves the result. The deeper message is that God’s Grace frees us from our mental chains which requires physical freedom as well.
But what does freedom mean? Is it the freedom to do whatever we like, good or bad, simply because we can?  This was a live question in the early church which Paul was required to address which he does in Romans 6.
Some people thought that because the law had been abolished and replaced by Grace, you could do whatever you liked because no law could be broken.
Paul explains why that is not what Christian freedom means in terms of slavery. We wouldn’t do that today, but these are things that would have been readily understood in Paul’s time. Paul’s point of view is that human beings will always be a slave to something. “Something” always directs the way we feel and act. In a sense pure freedom, you could say is an illusion. What Paul says is let that something that directs our thoughts and actions be God. A slave of God is how Paul describes the Christian, or a slave to righteousness as he also puts it in Romans.
The advantage of being a slave of God, as Paul puts it is that the free gift is “eternal life in Christ Jesus our Lord” (6:23)
Which brings me to the other two offerings; Revelation offers a glimpse of the eternal glory of God who lies outside time and will offer to anyone who wishes the water of life as a gift. The water of life is God’s Spirit and on reflection, being a slave to the beginning and the end of all things, the one ultimate reality, is no hardship at all for all things rest in God’s hands.
The gospel story in John 17 brings all that mysterious glory and presence of God into the present for every believer.
In becoming a Christian, we have personal unity with God. The Glory of God the Father, and the human intimacy of Jesus Christ are both present when the active and life giving Spirit of God lives in our hearts.
This is a mystery in the truest sense. That there is always more to be revealed and understood and experienced than we can possibly comprehend at any one time.
The enormity of the claim made in John’s gospel articulated by Jesus is so deep that as I wrote during the week, as to make the church slink away in shame at its triviality and misdirected energy.
But we don’t have the spiritual energy or imagination to operate at those spiritual heights for long. But our faith tells us that this is the reality that undergirds all life no matter what pressing prosaic concerns may tell us.
Seeing and living this reality more and more is what we call discipleship or following in the way of Jesus.
Incorporating this reality into our lives we become attuned to the witness of Julian of Norwich when she wrote in “Revelations of Divine Love” of the overwhelming benevolence of God and that ultimately “all will be well and all manner of things will be well”. As I have quoted recently, This is the music of the future and faith is the courage to dance to it today.

Monday, 27 May 2019

You are never alone with Christ


Easter 6
Acts 16: 9-15. I don’t know how one distinguishes between a dream and a vision, but this one prompted an immediate reaction and  on arrival in Philippi the first convert was a “God fearer” – a non-Jewish lady who was nevertheless attracted by the Jewish understanding of God and morality represented by the Jews. She was an independent businesswoman and head of her household reflecting the importance of women in Luke’s biblical accounts of the faith.
Revelation 21:10, 22 – 22:5. Speaking of visions we enter the vision to end all visions – Revelation. One can simply wallow in the magnificence and the powerful symbolism of the scene painted by John of peace, light, healing, and abundance bisected by the river of the water of life. Everything needed for life to flourish is provided by the Father, Son, and Holy Spirit.
John 14: 23-29. Jesus prophesies the coming of his Spirit which will “make our home” with followers of the way. The conflict between the full presence of the divine present to believers as described here and notions of a “second coming” is most acute. “I am going away, and I am coming to you” (verse 28).


Physical loneliness is a terrible thing in my experience.
Having someone to talk with and share with is equally important in the good times as well as the bad times. Having someone to share with, to touch, to cry on their shoulder, to celebrate with when something good happens.
Emotional loneliness is keenly entwined of course because we are scientifically and theologically speaking a psychosomatic unity. This means that our minds and bodies are linked and cannot be separated. A simple example of this is that when our bodies hurt that causes mental trauma and mental illness has serious effects on the health of our bodies.
There is also a spiritual loneliness where one can feel that we are completely alone in a cold uncaring universe and it is this element of the Christian religion that speaks most eloquently and seriously to the human condition.
All religions try to do this but Christianity is very special because the God we believe in entered into our world to make that relationship with God that much easier. When we want to relate and get to know God and his character we have Jesus to get to know and in seeing what Jesus is like we know what God is like.
But what happens when that icon of God, that “image of the invisible God” as Paul describes Jesus (Col. 1:15) has to leave this earth as He did when he was killed on Good Friday?
We know that on Easter Sunday He was raised from the dead and appeared to his disciples but only for a limited time and in a localised form. He was a presence at a certain time in a certain place. To be present to all his followers all at the same time He knew He would have to return to His Father and ask his Father to send his Spirit to be with us all for ever.
The return of Jesus to His Father we celebrate as Ascension Day next Thursday and we celebrate the gift of His Spirit ten days later at the feast of Pentecost.
This is what Jesus is preparing His disciples for when John writes,
“My Father will love them and we will come to them and make our home with them” (V. 23)
Later in that same piece Jesus says those enigmatic words “I am going away and I am coming to you” (v.28)
Layers of spiritual meaning are held within that phrase because the simple words “I AM” are of course the name of God that was given to Moses in Exodus 3:14,
God said to Moses, "I AM WHO I AM. This is what you are to say to the Israelites: 'I AM has sent me to you.'"
God makes his home with us when the Holy Spirit is welcomed into our lives.
It is God by means of His Spirit that can direct, guide and teach you and perhaps most importantly just be with you. How that actually happens is not the important thing – the important thing is that you hear and respond to God’s promptings.
In the book of Acts Paul describes God speaking to Him in a vision to change course and go to Macedonia, in a move that changed the history of Christianity as it was taken to Europe out of Asia Minor.
God can speak to you via a vision, a dream, through other people, through a gut feeling, through circumstances. The medium is not the important thing, it is the message.
Like Paul, we need to be attentive and open to what is being said to us and direct our lives accordingly – as individuals and as a community.
In answering God’s direction, Paul found Lydia who believed and was  baptized, as well as her whole household and a church was planted in Philippi, the start of many churches in Greece and eventually all over Europe.
Returning to the gospel story and its message, it is absolutely clear that we are not alone in a cold uncaring universe.
God wants us to know that we are known, loved and cherished, and whatever happens to us here on earth we have a wonderful future where we will be joined with God forever in an existence that stretches beyond physical death into an everlasting future.
God’s Spirit testifies to the fact that you are never alone with Christ.


Monday, 20 May 2019

Work out your salvation


Acts 11: 1-18. It may seem strange to us that the things we take so much for granted about not being bound by dietary laws, or the universality of Jesus, still needed to be fully accepted even by Peter, and he then had to explain to other Jewish Christians the significance of Jesus after he had been convinced in a vision. The deciding factor in convincing Peter and the others was the gift of the Holy Spirit poured out on all people.
Revelation 21: 1-6. A reading familiar from funeral services. In this vision John sees the glorious future awaiting mankind. A new heaven and a new earth and God dwelling with his people in eternal bliss. This is the music of the future. In order to dance to it now God gives us His Spirit described as “water as a gift from the spring of the water of life”
John 13: 31-35. This text is sandwiched between episodes of betrayal and denial so stands as a beacon to followers of Jesus. The command to love one another stands as a continual challenge to church communities to model this, but it should help that even though our response may be wanting, we are always recipients of unmerited love ourselves. “ Just as I have loved you..”(v34)

The way we interpret the ministry of Jesus nowadays seem to suggest that it was always obvious that Jesus overturned the Kosher food laws and that his ministry extended far beyond the Jewish people.
But that only became obvious on reflecting on what Jesus said and did. The Biblical witness was written decades later whilst discerning what the Holy Spirit was telling the church.
According to the book of Acts, Peter - post resurrection - was still adamant that the kosher food laws remained intact and was far from convinced that gentiles were included in God’s plan of salvation.
It took three visions and an accompanying voice from heaven to convince Peter that all foods were clean, and there was strong opposition from lots of Jewish Christians to the inclusion of gentiles. It was only seeing the Holy Spirit fall on them and them speaking in tongues that finally convinced most of them. 
This is important for us because it shows us that revelation and insight are ongoing and continuous because the Spirit of God is living and active.
Certain things are set in stone – the life, ministry death and resurrection of Jesus are central facts but how the Christian faith is understood, interpreted and lived is a dynamic ongoing process.
In a poignant verse in Philippians 2:12 Paul writes “work out your own salvation with fear and trembling”
What salvation looks like as lived out by you will differ to ow it looks in other people.
How we work it out is by keeping close to God in worship and prayer and desiring God’s Spirit to work within you.
The result of us all living in Christ won’t result in a monochrome culture with us all looking and sounding the same – the Spirit will enhance and work through your character and likes and dislikes – so you become a better version of yourself.
Life in all its fullness takes into account your personality, and gifts and talents, your likes and dislikes.
You become more truly “you”.
Nearly all of us wear a mask when interacting with other groups of people – we are only ever really ourselves usually with our close family, and sometimes not even then, when we can let the mask drop and just be yourself. We often wear a mask when we approach God also.
But there is no need. God knows the true “you”, the you have become adept at hiding from other people – He knows your innermost thoughts.
The process of repentance, of re-orientating our lives is an exciting sometimes painful and unsettling process which means that the church is always in a natural state of flux, of change and development – an ossified church where nothing ever changes is a church that is not connected to the Spirit of God.
The thing that does remain constant is love. This is the commandment Jesus gave us as a church to embody so that we would be an example to the world by modelling a different way of living.
Taking the commandment seriously puts us under a certain amount of pressure. I mean “do we really embody love within the congregation?” is a continual and open question.
But if that pressure makes us feel a bit guilty and nervous, that is no bad thing - the Spirit is a disturber as well as a comforter - and those feelings should inspire us to re-double our efforts and we should rest easy that no matter how weak our response we can be sure of one thing;
That God loves us regardless of our response. Of course God wants us to respond but we are not judged on our response. Our response is a state of continual correction and refining as we attempt to work out our salvation with fear and trembling, knowing that yes we are loved and yes we are saved.


Monday, 13 May 2019

God is as Jesus is.


Acts 9: 36-43. This sign is reminiscent of the raising of Lazarus by Jesus and the thrust of the message is that the power of God exhibited in Christ is now present within Christ’s body on earth – the church. The raising of Tabitha is an acted parable and we embody his authority and power on earth and can discern the difference between spiritual life and spiritual death. Tabitha is called a Disciple here in the correct feminine form. This is the only instance of this happening in the New Testament.
Revelation 7: 9-17. The near conflation of God and Christ predates orthodox Trinitarian theology here in Revelation. As is commonly supposed the book was written in a time of great persecution – the great ordeal referenced in verse 14 – but are all now in heaven, their robes washed in the blood of the lamb. After enduring the traumas on earth, they have inherited a blessed existence, free from all hunger and thirst and pain or suffering. These words are an encouragement to all Christians suffering persecution in John’s time, that no matter what they are enduring now – in the end they will be vindicated.
John 10: 22-30. The questioners demand a straight answer to a straight question but one that fits their pre-conceived notion of who or what a Messiah ought to be. Jesus transcends all those categorisations (as He does ours today) and His answer also makes it clear that discerning his status is not just a question of having the right information. Repentance requires a complete re-orientation of life. Someone must “belong to my sheep” to fully appreciate the status of Jesus. The last statement says that functionally God and Jesus act as one.  

No-one expected the Messiah, the anointed one, to be born into an ordinary family that wasn’t rich or influential; whose family had neither position or was particularly learned. Most certainly they didn’t expect Him to suffer and to die a criminal’s death as part of God’s plan.
As Isaiah prophesied about him in one of the suffering servant passages (Isaiah 53:2) “He had no form or majesty that we should look at him, nothing in his appearance that we should desire him”
Jesus never wrote a single word in his life as far as we know, and
ever held any office, either civil or religious and there is no account of what he actually looked like.
But because of all those reasons He can represent any race, any culture, any person no matter what their social class or education. Jesus is a truly universal figure who transcends all attempts to put him into a box and classify him.
People now think it a terrible thing that we depicted Jesus with blond hair and blue eyes in some of our art – or in medieval paintings Jesus and the disciples wearing medieval clothes -  but all that was being done there is appropriating Jesus for a particular time and place and culture. People will say that Jesus couldn’t possibly be like that as he was a near Eastern Jew. But that misses the point. I’m sure you will also have seen Chinese, South Asian and black and female representations, but Jesus wasn’t South Asian, Black or Chinese or a women either. The point is, Jesus represents the human condition of any and every cultural, social and ethnic group in the world.
Just like God does.
In the reading from John today Jesus sidesteps the demand to say whether He is the Messiah because to do so would simply be an exercise in seeing whether he fitted their pre-conceived idea of what a Messiah ought to be.
It is then that He says that his followers recognise his true identity because they are a part of his flock. This means that they have undergone a transformation, a re-orientation of life that Jesus called repentance. They have been born from above just as he told Nicodemus (John 3) he must be in order to see and recognise the Kingdom of God.
It is this re-orientation of life when we start to do and say and embody the things Christ did and said that we become his body on earth.
This is the spiritual meaning of Peter raising Tabitha from the dead, just as Jesus raised Jairus’ daughter or Lazarus. His disciples are so at one with Jesus that they emulate even the most spectacular signs performed by Jesus. And they become the continuation of Jesus’ ministry on earth.
The messages contained within the readings today are that Christ can represent all and any people anywhere – He is a truly universal figure – and that anyone and everyone can be Christ in the world today - He is every man and every woman.
Another important point is that knowing Jesus is more than just head knowledge.
Knowing Jesus is being in an active ongoing relationship with God through Jesus. That relationship lives and grows in the same way as all your relationships live and grow. It is achieved through spending time together, talking to each other and getting to know each other. Prayer and worship and seeking to discern God’s will in the world, and through engaging with sacred writings, especially the Bible record.
There is no end to this process. We are all learners and we all grow at different speeds depending on many different factors. But if we want to get close to God we do so by emulating and learning from Jesus because as Jesus said in the gospel this morning “The Father and I are one”. “God is as Jesus is” as Archbishop Michael Ramsey once said.
I always encourage entering worship or any “religious” activity with a sense of anticipation that you will not escape from the encounter unmoved or unchanged. God is working here this morning. God is here and we are here to actively engage with Him. Any true engagement with anyone doesn’t leave you unchanged so how much more will an encounter with the creator of all things.

Monday, 6 May 2019

Feed my sheep.


Acts 9: 1-6. Conversions don’t come any more dramatic or unexpected than this. Saul (Paul) was a fierce opponent of Christianity and in fact oversaw the stoning of Stephen – the first Christian martyr. Spare a thought for Ananais also, who was aware of Saul’s fierce anti-Christian stance and yet was told to seek him out and lay his hands on him to restore his sight.
Revelation 5:11-14. “Apocalyptic” is a genre of writing that is most prominent in Revelation in the New Testament and draws on Old Testament imagery in books like Daniel and Ezekiel. They speak in complicated (and sometimes indecipherable) symbols and codes to convey spiritual truths often at times of great temporal/historical trauma. What they want to convey is that no matter how bad things look from our perspective, God is in control and in the end all will be well. John’s vision came to him in exile during the persecutions of Emperor Dormitian and exalts the slain lamb Jesus to the highest heaven whom the whole creation worships.
John 21: 1-19. This passage has tremendous personal resonance for me, because when I was considering my options whether or not to go into ordained ministry, my wife Alexandra, who wasn’t given to fanciful talk or experiences, exclaimed that she had heard God’s voice speaking to her after praying about the situation and clearly heard the words “Go feed my sheep”. I have been trying to do that to the best of my ability ever since.

The conversion experience of Saul on the road to Damascus is not an experience that many 21st century Christians certainly within the church of England can readily identify.
Many, perhaps most are cradle Christians. Some will have conversion experiences certainly that were not perhaps as dramatic as Paul’s but were for us equally important and life changing.
I think I speak for most of us when I say that our conversion to Christianity is an ongoing process which started for some of us with a specific event but not for others.
You could say that Saul’s conversion needed to be as dramatic as that because He was such an appalling actively aggressive opponent of what is still known at this point as “the way” – the way of life and light modelled and lived by Jesus.
It is suggested that he presided over the stoning to death of the first Christian Martyr, Stephen and was en-route to Damascus to round up Christians who were attending the Synagogues there and bring them back to Jerusalem in chains.
There are two points in Luke’s story of his conversion that Paul would have taken issue with.
Luke implies that Paul’s experience of the risen Lord was qualitatively different to that of the 11 disciples, thus excluding him from being a bona fide Apostle, but Paul always maintained that his experience was exactly the same as all the other encounters.
I think this is important for what that says about all our encounters with Christ that have happened ever since. Whatever form it takes, the important thing surely is not the specifics of any encounter itself but what that encounter means to us and how it changes our lives.
The spiritual health of our community, the body of Christ here this morning, is gauged by the quality of our response to God, which is the ongoing process of worship, prayer, meeting and ministry that we engage with.
It seems that the bigger the opponent of Christ, the bigger the experience needed to effect any change. What was most important was the change in Paul’s life, his missionary zeal, and his keen theological understanding, that provided the seeds of new growth across the Eastern Mediterranean and nurtures the church to this day with his written word.
The disciple’s encounter with the risen Jesus reaches its climax with the rehabilitation of Peter on the beach. Of course, we all remember that Peter denied Jesus three times before the cock crowed on Good Friday.
Here on the beach we have the three fold question, “Do you love me?” When each time Peter says yes, Jesus says in reply;
“Feed my Lambs”
“Tend my sheep” and
“Feed my sheep”.
As I explained on my email this has tremendous resonance for me. We are talking about encounters with the divine, and my wife Alexandra a very down to earth person if ever there was one, not prone to flights of fancy was praying on our front door step. We were wondering whether I should go into ordained ministry.
She told me that she had heard a voice speak to her and it said “Feed my sheep”
As I wrote, I have been trying to do that to the best of my ability ever since.
Encounters with the divine come in all shapes and sizes. But what is much more important is how we react to that encounter and how we try to follow Jesus in the way that leads to light and life.
Every church service is an attempt to frame an encounter with the Divine. The true success or failure of any service is gauged by how it affects someone who engaged with it.
A wise old Bishop once said of the charismatic centred churches and their exuberant spirit filled worship. “I don’t care if they fall down. It’s what they do when they get up that concerns me”
And a healthy spiritually mature church is a solvent church, fully enabled to fulfil its mission in the place it is set. How we respond as a community to make sure that we are have a secure base to work from is a spiritual matter.
To paraphrase a theologian, I quoted recently.
It isn’t how or when you heard the music of the Kingdom of God. It is how you dance to it today that counts.

Monday, 29 April 2019

The breath of God


2nd of Easter
Acts 5: 27-32. The Apostles filled Jerusalem with Jesus’ teaching and caused quite a stir. They were witnesses, to the resurrection and to the power of the Holy Spirit.
Revelation 1: 4-8. Jesus (via John) addresses the universal body of Christians (“made us to be a kingdom, priests serving his God and father” – verse 6) via these seven specific congregations in Asia Minor. Remember that seven symbolises perfection or completion as in “the seven spirits before the throne” (verse 4). Jesus comes with the clouds, signifying divinity, and his rule is established for ever.
John 20: 19- 31. Jesus appears in a locked room and breathes the Holy Spirit on his followers on Easter Sunday, but Thomas was not with them. He wouldn’t believe the others until he had seen Jesus himself. Thomas is forever saddled with the moniker “doubting” Thomas but in fact is the first one who declares “My Lord and My God” and in fact went on to found the Thomist church in India which is alive and flourishing today. The significance for us of course is that if we can believe without the necessity to touch Jesus’ wounds we are blessed indeed.

The central character in today’s readings as is the central motivator, inspiration, mentor and guide of the Christian church then as now – the Holy Spirit.
God raised Jesus from the dead to live for evermore, but how is He present to the church? Answer – by his Holy Spirit.
It is His Spirit that strengthened and filled the disciples with courage that caused such a stir in Jerusalem.
It is the Spirit of Jesus speaking through the words of Revelation that binds the universal church together – that points out our deficiencies and challenges us to be better witnesses.
It is in the power of the Spirit that we will baptise Hamilton later in this service.
The Holy Spirit is the active presence of God in our lives which is why we are a church of the Holy Trinity. We believe in God the Father, God the Son and God the Holy Spirit.
The essential truth of this is spelled out in that iconic gospel story of Jesus appearing to the disciples in the locked room in Jerusalem on Easter Sunday evening.
There are two main acts. The first is that Jesus commissioned the disciples to go and tell everybody the good news, and to give them the courage and joy to do that he breathed on them and said, “Receive the Holy Spirit”.
That this was effective is evidenced by the Acts reading. The disciples were full of God’s Spirit and creating a real stir in the city.
They made a bold claim that they were following God’s orders which superseded all human authority. They said in their defence to the religious authorities that “God had exalted Jesus to his right hand as leader and saviour” (v. 31) carrying on the same crime that got Jesus killed in the first place – that followers of Jesus owe their primary allegiance to the kingdom of God before any worldly kingdom.
The second act of the gospel story is Thomas who for some reason wasn’t with the disciples at their first encounter with the risen Jesus.
At first he found it hard to believe and demanded physical evidence. He wanted to touch the wounds to his hands and sides.
In actual fact he didn’t do that, What he actually did and said recognise the divinity of Jesus straight away and exclaimed “My Lord and my God”.
Jesus follows this with a blessing on all us, his millions of disciples that have come after who wouldn’t have the risen Christ standing in front of them but believe without seeing that miraculous sight.
Thomas became in fact a wonderful disciple traveling to India and starting the church there in AD52 in Kerala which still exists and thrives today.
That anyone can move from doubt to faith, not necessarily  as quickly as Thomas, but no less dramatically is a fact of life.
When we cast our eye over modern Western society it is easy to think that Christianity is on its last legs. But the church is 2000 years old and we have been in this position before.
The very fact that we do believe in an active living God, present by his Spirit means that we never give up or lose hope.
One such sign of hope is Hamilton this morning, who will be baptised in the name of the Father, Son and Holy Spirit.
God is constant. It is us that career around in our beliefs, going this way and that. God is always there, always waiting for us to find our way back to him just like the son in the story of the prodigal son.
We are accepted back with open arms and with joy without reproach and afforded every courtesy, God our Father even throwing a party for us when we do.


Monday, 22 April 2019

Alleluia. Christ is risen.


Acts 5: 27-32. This could act as a creed at any time or place summarising what we believe about Jesus. He is Lord of all; He came preaching Peace; full of the Holy Spirit; He did good and healed people; put to death; raised on the third day by God; appeared to the ones chosen to be his witnesses; and commanded them to preach about him to the world that anyone who believes in him receives forgiveness and declared righteous by God.
1 Corinthians 15: 19-26. Paul’s defence of resurrection reaches its climax, for as Christ has been raised, that means that we are all also raised. Jesus’ humanity is central to this argument. Because Jesus’ human body was raised, our human bodies will be raised. Jesus is the “first fruits” of a completely new thing that God has initiated. The resurrection means that the world is now filled with new life and hope.
John 20: 1-18. There are different stories that attempt to tell us what happened on that first Easter morning, but none are more beautiful and personal as this story about Mary Magdalene. Mary is transformed from being distraught to being filled with joy when she recognises Jesus when he speaks her name. Hearing your name; knowing that God knows and cares for you is the point when we too are transformed from death to life.

The central affirmation of the gospels is that Jesus Lives! He is a figure of the present, not a figure locked away in the past. The person that the disciples knew before the crucifixion was experienced by them after Easter as a living presence.
You cannot prove that the resurrection happened. You cannot even construct a coherent story from the different gospels that hangs together completely because they all say slightly different things.
But the proof if proof were needed lies in the countless millions of people who have lived since and experienced Jesus as a living presence and influence in their lives. That is the experience that guided the gospel writers to write down their accounts of the life and death of Jesus for our benefit. Because the Jesus story didn’t stop at his life and death. What followed was the resurrection and the empowerment of his followers with the Holy Spirit.
While the gospels differ on details, the central claim that led them to write anything at all – the claim that unites them is that Jesus lives! And that Jesus was vindicated by God. It was a giant No – a giant thumbs down for the powers that put Jesus to death – and a giant vindication of the Kingdom of God.
We are the living proof that Jesus lives! We are as the Bible tells us, all saints, which means we are “witnesses”. That’s what the word saint means actually - a witness – but a witness to what? A witness to the fact that Jesus lives and our lives are influenced and shaped by the spirit of a man who lived about 2000 years ago.
Peter’s address in the house of the Roman centurion Cornelius, stands as a testimony to fundamental Christian belief and it was while Peter was giving this address that the Holy Spirit came upon everyone who heard him speak which amazed the Jewish followers because it was proof positive that the message of Jesus was for the whole world and not just for the Jews.
That Jesus was raised from the dead was presumably the basic belief of the Corinthian church as well of course but some couldn’t then make that leap and understand that in his humanity Jesus had drawn back the veil and revealed that because God had raised Him, he had actually revealed the future of humanity also – namely that we are raised to life too.
In whatever way we understand the divinity of Christ we must never lose sight of the fact that Jesus was a human being just like me or you. His human body was raised. It was certainly different and held different properties. He was no longer a figure of flesh and blood confined to time and space, but was a reality that could enter locked rooms, travel with his followers unrecognised, be experienced in both Galilee and Jerusalem, vanish at the moment of recognition and be with his followers always “unto the end of the age”.
Of all the accounts of the resurrection, I like this one from John’s gospel that we heard today of the meeting between Jesus and Mary Magdalene. It is beautifully told. Mary arrives at the tomb and discovers it empty. After telling Peter and the disciple whom Jesus loved (presumably John) and them leaving the scene she breaks down sobbing and looking into the tomb she is confronted by two angels who ask her why she is weeping. It is at this point that she turns around and sees someone standing there who also asks why she is crying?
She didn’t apparently recognise either his face or his voice at first until that is, he spoke her name – “Mary”.
This is personal. Jesus knew and spoke to Mary by name, and he knows and speaks to each one of us by name as well.
Hearing your name spoken by the son of God, is a metaphor of course.
It is a metaphor for that personally felt and believed knowledge that Jesus died and was raised for you. As well as for everyone else. People often find it easier to speak of the grand gesture, acknowledging that of course Jesus died for the whole world, “for those who are near and for those who are far off” without personalising that knowledge and applying it directly to themselves.
Making that transition from understanding that Jesus died and was raised for us to Jesus died and was raised for me.
I pray that each one of us hears their name on the lips of Jesus, the living reality and knows that because Jesus was raised and is alive for ever, that is our destiny too.  
  


Monday, 15 April 2019

Your Kingdom Come


Isaiah 50: 4-9. This reading prophesies the fate of Jesus whose sustaining words as a teacher will be rejected and scorned but He will stand firm and remain true to his God.
Philippians 2: 5-11. It is thought that these may be the words of an early Christian hymn used by Paul. It summarises his pre-existent status, his self-limiting to become human, and his exultation to universal Lordship.
Luke 19: 28-40. No palms or shouts of Hosanna in Luke’s version. They belong to a separate tradition but the essential elements of a procession into Jerusalem are there. This was a pre-planned and very deliberate act which sought to distinguish Jesus’ understanding of the values of the Kingdom of God compared with the Roman empire.
There were two processions that would have entered Jerusalem in the week before Passover.
The Jesus procession we heard about this morning and the one by Pontius Pilate. For you see Pilate didn’t live in Jerusalem, he lived at Caesarea on the Mediterranean coast, but he liked to be in Jerusalem for major Jewish festivals in order to show who was actually in control here – a show of force.
The procession from Caesarea to Jerusalem would have been a magnificent affair designed to demonstrate grandeur and force of arms. There would have been war horses, gleaming armour, heavily armed foot soldiers and cavalry. Banners proclaiming Roman imperial power and in the midst of it all, Pilate himself as the personal representation of Roman power. It was a spectacle designed to impress and instil fear and respect. They would have entered Jerusalem on the western side, the side that faced the coast.
On the Eastern side of the city, from the mount of Olives a very different procession took place. A man riding not on a war horse but a Donkey, a symbol of peace. Followers, instead of cowering in fear spread their cloaks on the ground before Him and in other gospel accounts palms, which is why we call this Palm Sunday. People were praising God joyfully and again in other accounts shouted “Hosanna!” which means “Save us”.
Significantly they said “Blessed is the king who comes in the name of the Lord”.
To proclaim that someone else is king rather than Caesar is regarded as treason, an act of sedition by the Romans.
Remember the sign that was nailed to the cross at his crucifixion – the reason for his crucifixion?  “This is the King of the Jews”
Palm Sunday was setting the scene for everything that would take place that week, leading to his execution. By the way, crucifixion was not a normal punishment. It was used especially for sedition and the bodies hung there to act as a deterrent to anyone else who thought they might oppose Roman rule.
Palm Sunday is a clash of kingdoms.
The Kingdoms of this world represented here by Rome characterised by brute force, coercion and kept in power by military might, characterised by injustice and inequality, and the Kingdom of God, characterised by consent, love and Justice and freedom for all.
Jesus’ procession was pre-planned. The Donkey had been pre-arranged with a set of words agreed to procure it on the day. He knew what He was doing, and He also knew how it would end.
How the story develops and ends is what we call Holy Week leading up to the crucifixion on Friday.
The prophesy of Isaiah about the beatings, the insults and the spitting that He would have to endure wouldn’t have been far from his mind. He would endure it as a man, a human being (a Paul makes clear) and represents all the metaphorical and actual torments endured by all people everywhere as victims of the Kingdoms of this world.
This clash of Kingdoms, of ways of seeing and doing society and ways of relating to people, different ways of seeing power and understanding our place in the world is a clash that still reverberates today.
This clash of kingdoms informs all that we are as Christians. Whatever we are a part of, or support politically, whatever structures we are part of, we still pray as we were instructed to pray by Jesus,
“Thy kingdom come, thy will be done”.
When you pray the Lord’s prayer I wonder how many of us realise how subversive it is to pray those words. “Your Kingdom come”.
For Jesus’ whole content of his preaching was based on ushering in the Kingdom of God. In fact the very first account we have of his preaching – what you were likely to have heard if you went to hear him speak -  in Mark’s gospel is summarised by Mark as “Repent for the Kingdom of God is near”.
Those two processions are walking still. Do we abide by the rules of God or the received wisdom of the world?
The question hanging over all of us is today, which procession are we in? Who rules in our hearts? Who or what directs our actions?


Monday, 8 April 2019

I am the way the truth and the life.


Isaiah 43: 26-21. If the sea represents the forces of chaos in Hebrew iconography, a path or way through it - the “new thing” prophesied in verse 19 – should resonate with Christians as being the way of Christ – the water in the desert, “the well springing up to eternal life” (John 4:14)
Philippians 3: 4-14. Paul explains how knowing the power of Christ’s resurrection has made everything he once prized “rubbish” in comparison and provides the impetus propelling him forwards in his ministry.
John 12: 1-8. In an act of extreme gratitude for the raising of her brother Lazarus, Mary anoints Jesus’ feet with extremely expensive perfume. There is a parallel here with the foot washing at the last supper indicating loving service and gratitude towards Jesus outweighing present concerns for the poor voiced by Judas. The gospel is at pains to point out that this concern was actually self-interest because he stole from the common purse rather than any genuine concern for poor people.

Putting on our spiritual glasses it becomes easier to understand this passage because both the sea and the desert wilderness represent the chaos and barrenness of life as it is experienced by all too many of us.
The sea has symbolised the forces of chaos in the Bible. The creation story for example is of God hovering over the waters and bringing life and order out of it by dividing the waters. Similarly Jesus walking on the water symbolises God’s power and authority over the world’s unruly and chaotic appearance; And the desert wilderness speaks for itself as a dry and inhospitable place for people to inhabit.
But the message from both scenarios is the same. God will do a new thing by providing a way or a path through the sea and the desert and in the desert,  God will be as refreshing water that keeps us alive and refreshed. Water transfigured from something dangerous and threatening to something life giving and essential to life.
This reminds me of Jesus talking with the Samaritan woman at the well in John’s gospel where He offers her water that will become in them “a spring of water gushing up to eternal life” (John 4:14)
In that same exchange Jesus says those immortal words “God is Spirit, and those who worship Him must do so in Spirit and in truth” (V. 24)
Words which I think fairly describe Paul’s understanding of faith and order in our second reading. Everything Paul had known before is reduced to what the NRSV describes as rubbish but actually Paul uses the word “dung”.
His whole religious life had been turned upside sown by the earth shattering revelation that this man who had been crucified on Good Friday had appeared to him in a vision on the road to Damascus and Paul understood with every fibre of his being that this was the new way, the path through everything that life could throw at us and would lead you through the wilderness to an oasis that would connect you directly with God.
Paul had met with the reality of God on that road and he came to see that Grace was the defining feature of God’s relationship with humanity. He no longer had to earn God’s love and neither do we.
The only qualification needful to make God’s grace effective in our lives was faith. Not circumcision, and not slavishly following every dotted “I” and crossed “T” . Paul had found freedom in Christ. He had been overtaken by his reality, which he describes as the “Power of his resurrection”.
The power of that resurrection is the living water that gushes up to eternal life made present to us by God’s Holy Spirit and Paul wants to know more of it.
For here’s the thing. Often Christianity is preached as the answer to all of our problems and questions. Paul doesn’t see it that way. Actually it upset everything he had ever known and believed and set a completely new set of questions in front of him.
And that is just the same for us. Christianity provides some specific insights into the nature of God and the nature of humanity and our future after death but that opens up a completely new set of questions about how we can and should respond and about some of the deeper questions of disease, wars and disasters etc.
Rather than answer the questions we have about life it simply changes them.
It is just before this extract we have today that Paul says in Philippians “continue to work out your salvation with fear and trembling for it is God that is at work in you, enabling you to will and to work for his good pleasure” (2: 12-13)
One major response to the power of resurrection life is exhibited by Mary, the sister of Lazarus, who Jesus raised from the dead. Not the same resurrection as Jesus because Lazarus was in a sense just resuscitated only to die again, but God had demonstrated his command over life and death as a prelude to the miracle of raising his Son to eternal life as an eternal sign and source of power for us all.
Mary responds in what is a mixture of devoted worship and loving service reminiscent of Jesus washing his disciple’s feet when she anointed his feet with oil and dried it with her hair.
This is as fine an image of true discipleship that you will find anywhere. Humility, Love, Devotion and Service.
And there is always an honoured place for that even as Jesus points out a truth we all know that in fact the poor will always be with us, even if in just a relative sense, and Jesus knew he was near the point of being crucified so the devoted love was being directed to the right place.
In a conversation with Trevor Jones yesterday he noted that we are always being asked to be generous with our time money and talents but generosity only emerges from first being grateful. When you are truly grateful you can be truly generous.
Our show our gratitude today in worship and communion with the God who has provided a way through the choppy waters of life, through the desert of emotional and spiritual desolation to find our peace with God.  

Monday, 1 April 2019

Mum's the word.


Mothering Sunday
Exodus 2: 1-10. Moses as a baby cast adrift in the Papyrus basket and found by Pharaoh’s daughter is a testament to the mothering instinct no matter who is the actual biological mother.  
Colossians 3: 12-17. How Christians of either sex are required to live. The qualities listed might be regarded by some as typically feminine qualities and seen by some as being signs of weakness. But to have the capacity to act differently and yet choose to be humble, and forgiving requires great strength and is characteristic of Jesus himself.
Luke 2: 33-35. The pain of seeing your children suffer in any way is characteristic also of both mothers and fathers, but the maternal link tends to mean that the pain finds greater traction in women.

In the exodus story we read about the miraculous deliverance of a future leader of the Hebrew people within the context that every baby Hebrew boy was supposed to be killed;
But it is the way he was saved and who saved him that is pertinent to us today because jt was down to the determined and resourceful action of particular women; his mother and sister and even the daughter of Pharaoh who flatly disobeyed her father to raise a foreign child.
This story sets the scene for mothering Sunday – celebrating that primal bond between mothers and their children. Now I know that the church’s traditional understanding of Mothering Sunday was a day when you visited your Mother church, but frankly we lost that particular cultural battle many moons ago and to all and sundry this is Mother’s Day, when we celebrate mothers in particular but women more generally.
For obviously not all woman are blessed with children.  For many that is a huge sadness on an epic scale and is not of their choosing; some choose not to have children; but without exception everyone of us has a mother.
None of the characteristics listed by Paul in Colossians is exclusive to women of course, but on the whole society has generally seen them perhaps as dominant in women rather than men.
Theologically of course men and women are created equal but different and complimentary. We are together made in the image of God so it is together that we complete that image.
Characteristics and virtues traditionally attributed to either sex find their fulness when combined as in Jesus – our example of a perfect human being. Perfect not least because he is the complete deal.
Compassion, kindness, humility and patience and forgiveness are for everyone just as traditional male virtues of strength, courage, honour, loyalty and prudence are for everyone, not just men.
Jesus Christ, our exemplar, combined the whole range of virtues attributed to both men and women, in a single person.  
But we are not perfect. Though we aim to be the best version of ourselves that we can possibly be – bearing fruit in accordance with repentance – fruit by its nature doesn’t just appear overnight. Fruit grows over time and grows better in good soil with good nutrition, well-watered and with adequate sunlight.
For our fruit to grow I have heard the soil likened to the word of God, watered by the Spirit, and nurtured by the light of Christ.
Simeon with great insight saw what was before him, when Jesus as a baby was presented in the Temple.
He could see that if Jesus were to follow God’s will tragedy would befall him and if there is something that no one would wish on their worst enemy it would be to witness their children suffering or dying.
I do know that there are people in this congregation now who have had to do that and my heart goes out to you.
You know something of the pain that Mary would have suffered on Good Friday when she had to witness her son, her little boy, tortured and murdered.
For whatever happens in the relationship between a mother and her children, she never stops being your mother and you never stop being her son or daughter.
And we have to be realistic. Some relationships can be tense. If your relationship with your mother was difficult; pray for forgiveness for both of you or even reconciliation if that is still possible in this life.
If your relationship was good; Give thanks to God
For solid quality relationship lies at the heart of the Christian faith. Christianity is at its root a relationship with God through Jesus the Son.
A good healthy relationship with your mother and father is a natural corollary of that basic relationship.
In Christianity that good healthy relationship with your biological mother and father is to be extended to everyone around you, especially to others in the church. Jesus has some very hard sayings on that subject, but those hard sayings find their finest expression when from the cross Jesus says to his mother “Woman here is your son” referring to John and to John he says “Here is your mother”.
We are asked to break through the barriers of biological kinship and extend our scope to include others in a spiritual relationship undergirded by Love.
Undergirding all our relationships is Love, which today we find expression in the role of mothers.
As Paul says today;
“Above all, clothe yourselves with love, which binds everything together in perfect harmony”

Monday, 25 March 2019

For God so loved the world...


Isaiah 55: 1-9. “Come buy wine and milk, without money and without price” (V1) implies that there is a cost, but that this cost is borne by God. A wonderful poetic description of God’s Grace. The final two verses of our offering this morning describe the thoughts ways and wisdom of God that far surpass anything humans can conceive. A life lesson for us all.
1 Corinthians 10: 1-13. The message for the Corinthians (and for us) is that God’s unconditional love can breed indifference, arrogance and presumptuous ness. We are all subject to being tested and tempted, but we are assured that we won’t be tested beyond our endurance and God will also provide a way out.
Luke 13: 1-9. A passage recalling the universality of sin and the patience of God in waiting for his people to repent and bear fruit. As I have often said, the essential message of the gospel is that we should bear fruit in accordance with repentance.

Today’s readings encapsulate the entire belief system of Christianity – that we are all flawed and separated from God in our humanity – but God has brought us home to him through Jesus Christ. Jesus is the route back or “the way” back to God. It is noteworthy I think that the original name given to followers of Jesus was not “Christians” – that name (which wasn’t supposed to be altogether flattering) was applied to us first in Antioch according to the book of Acts. Before that we were called followers of “the way”, a description I prefer because it implies motion, an active not passive faith.
The way that God chose to bring us back to him we call Grace and we have a beautifully poetic description of Grace in Isaiah today.
“Come buy wine and milk, without money and without price”.
All the good things God wants to give us we can have at no cost to ourselves – we just have to learn to receive as I said last week. But that doesn’t mean there is no cost at all, but it does mean that this cost is born completely by God.
Isaiah’s description of God’s Grace is re-stated in much more stark but nonetheless still beautiful and powerful phrase in John 3:16
“For God so loved the world, that he gave his only son, so that everyone who believes in him may not perish but have eternal life”
The free gift is eternal life; the motivation is Love; the cost, borne by God was the self-sacrifice of his son.
You cannot buy eternal life; it can only be given and gratefully received.
The message from Paul however is that God’s unconditional love may be received gratefully at first but in many people the very fact that we haven’t had to do anything to receive it, to merit it, can breed indifference, arrogance and  presumptuousness.
We are trained in life to value things that cost us a lot of money rather than things that come free, but take a moment to consider that and you’ll agree that the most important things in life are free – love, relationships, health, and the beautiful world we live in.
Grace presumed upon because it is free has been called by some, cheap grace, but this isn’t a term I like because for God it was anything but cheap. It cost Him everything – the death of his son.
And don’t forget Paul’s great description of Christ, “God was in Christ reconciling the world to Himself” (2 Cor. 5:19)
So God Himself in some mysterious way was present in Jesus Christ as He was crucified that first Good Friday.
Don’t worry if that is a conundrum that makes your brain hurt. This is a mystery that Christians have been trying to comprehend for 2000 years. And I use that word “mystery” in the sense that there is always more to something than we can readily grasp or understand.
Remember what the prophet also said today,
“For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (55:9)
We cannot ever fully understand or comprehend the ways of God.
Going back to how God’s grace can be treated so lightly. Paul lists how in Israelite history, they too treated God’s love and care with contempt, and displeased God so we  can learn from their example that God does care about our response.
We know as human beings that in life we are always subject to tests and temptations, just as the Israelites were, but to be reminded of them is to prod us, to give us strength to resist.
Stories of how the Israelites were tested, failed, and displeased God  are supposed to be good news to us if they act rather like a smoke alarm warning us about a fire. “Don’t fall away like they did. Keep to the way of Jesus.”
The message for us is that God does care how we react to his offer of divine Grace. He wants us to flourish and have life in all its fullness. The best advert for the truth of the gospel is a full life where we reach the full potential that God has given us.
A full life is one of enhanced horizons, full of hope and expectation, in which our character and emotions and wisdom grow evermore into the likeness of Christ.



Discovering the sacramental life


The incarnational Tradition:
Discovering the sacramental life.
When thinking about the Christian tradition, all forms of spirituality are subsumed within the sacramental tradition, because Christianity is in its very being a sacramental religion.
When you think about the definition of a sacrament that you may well have learned at Sunday school it is an outward physical sign/manifestation of an inner spiritual grace – a physical enfleshing of an invisible Spirit.
In that sense, Jesus is actually the primordial sacrament – a physical manifestation of God and is therefore the basis on which all sacramental life is based. St. Paul Col. 1: 15 “He is the image of the invisible God, the firstborn of all creation”
You can even take a further step back and say that creation itself is a physical manifestation of the source less source we call God.
As John writes in chapter 4:24 of his gospel “God is Spirit” so creation is itself an emanation of that Spirit.
All Sacramentality finds its source in God as Spirit being manifest – given life and flesh – in our daily lives.
This takes two forms. How this life takes form within our personal lives and in the sacramental life of the church – the church itself being a sacrament.
Let me take the sacraments of the church first. According to the protestant tradition there are two dominical sacraments – that is, ordained by Jesus himself – baptism and the Eucharist.
According to the Western Catholic tradition there are seven sacraments – Baptism, confirmation, Eucharist, reconciliation, anointing, marriage and Holy Orders.
I had my eyes opened completely when I went and lived within the Orthodox tradition in Romania between 2006 and 2009 when they laughed at us and said why on earth do you Westerners count them? Surely everything and anything can be a sacrament.
And of course, taking into account how I opened this talk they are completely right. God as creator, and Jesus as the primordial sacrament means that our puny Western attempts to codify and number what can and cannot be counted as a sacrament owes far more to our Western pre-disposition for wanting or needing forensic accuracy when dealing with the Divine.
We try and codify and box God into a corner instead of letting God be God and luxuriating in His divine mystery.
Mystery is a fundamental strand of Orthodox belief. Mystery means that there is always more than we can ever know or understand or codify.
It is no accident that the Eucharist is also known as the “Divine Mysteries” in the East.
In the West tens of thousands of people have died fighting over what does or does not happen to a piece of bread in a church service.
The Orthodox are content to say “We don’t know – or certainly don’t know or understand enough to pronounce on the subject”.
It is a mystery. And therein lies the root of the other form of sacramental life.
For while we were killing each other over what happens or not, to a piece of bread or goblet of wine we entirely missed the central point that God doesn’t care what happens to a piece of bread or goblet of wine – He cares about the only true change he wants to see – the change of heart soul and mind of the individual believer and of society as a whole.
The whole of the Biblical witness attests to this central fact, from the scandal of the empty rituals of a corrupt religion and state of Israel.
Isaiah 1:13-15
13 Stop bringing meaningless offerings!
    Your incense is detestable to me.
New Moons, Sabbaths and convocations—
    I cannot bear your worthless assemblies.
14 Your New Moon feasts and your appointed festivals
    I hate with all my being.
They have become a burden to me;
    I am weary of bearing them.
15 When you spread out your hands in prayer,
    I hide my eyes from you;
even when you offer many prayers,
    I am not listening.
Your hands are full of blood!

Amos 5:21 “I hate, I despise your religious festivals…..”

1 Samuel 15:22 New International Version (NIV)
22 But Samuel replied:
“Does the Lord delight in burnt offerings and sacrifices
    as much as in obeying the Lord?
To obey is better than sacrifice,
    and to heed is better than the fat of rams.
James 1:27 New International Version (NIV)
27 Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.
Just one instance of the letter of James which possibly more than any other writing in the N.T. states the case for sacramental Christianity more succinctly when he writes boldy in chapter 2
26 As the body without the spirit is dead, so faith without deeds is dead.
The entire witness of the N.T. is that we are told to go and bear fruit. Fruit that will last. Faith without works is dead.
The fruit that grows is as much to do with character as with fighting for justice for the poor. In Paul’s famous list of the fruit of the Spirit in Galatians are  love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. ...
One of the most impressive and influential books I have ever read is called “Against an infinite horizon” by a catholic priest called Ronald Rolheiser where he expounds the truly sacramental life, and he writes some strong stuff about the most sacramental thing that almost everyone engages in, believer or unbeliever – the act of sex.
Sex is a sacramental act and can be abusive, which destroys the soul, casual, which trivialises the soul, or sacramental which builds up the soul.
What Fr. Ronald says about sex can be said about a sacramental sensibility as a whole. It builds up the soul when you can discern and experience God in the everyday hurly burly of life. When you can, to quote William Blake  To see a World in a Grain of Sand. And a Heaven in a Wild Flower. Hold Infinity in the palm of your hand. And Eternity in an hour.
Life infused with the infinite, with Divinity, is like making the switch from Black and White to glorious technicolour. Life and creation alive with the life and spirit of God we see the world as it is in reality, as seen through God’s eyes.
When we start to see ourselves as part of the whole and wish to manifest more of the fruit of the Spirit and see God’s reality in a piece of bread we have truly crossed over from death to life.