Readings John 1 43-51 and Revelation 5, 1-10
Who’s in charge?
Who rules the world?
Is it the governments?
Is it the armies?
Is it the financiers and the markets?
No, it is the Risen Christ.
Who’s in charge?
Who rules over your life?
Is it your parents?
Is it your spouse?
Is it your children, your boss, your workforce, your colleagues?
Is it your teachers, your neighbours, your bank?
No, it is the Risen Christ.
He reigns; he is the Lion and the Lamb (at the same time apparently, a careful reading of Revelation 5 will show us). He is the lamb that was slain in the Exodus and on the cross, and the Lion of Judah, the King of God’s people, the head of the Church, his bride.
Now, all of that is what the Bible teaches us; if when he walked the earth Jesus could see into the heart of humble and faithful (yet apparently prejudiced) men like Philip and Nathaniel, he can quite easily see into our hearts, and in most of us he will see I suspect a tendency to doubt. A tendency to watch the news and read the papers about Gaza, about Zimbabwe, about children neglected dying in this country let alone in Palestine through lack of care, knife wounds and gunshots, to think about divorce rates, financial rates and heart rates, and conclude that God doesn’t care, that he isn’t here (or these) and that we – you and I – don’t matter.
Now we might not consciously be thinking that. Of course we are here because we are Christians, and it is not my intention to disparage your faith; quite the opposite, I wish to build it up, and to do so by reminding us all that in spite of everything, in spite of how we feel, or how our circumstances or the circumstances of the world are changing, Jesus reigns. I can say that as someone whose wife has been off work for nearly six months with a mystery illness. I’m not saying it’s easy, or even that it’s meant to be easy.
I’m just saying, he reigns.
He reigns because “all authority in heaven and on earth” has been given to him.
He reigns because he was enthroned – upon the cross he was lifted high, and declared a King. When he rose from the dead and ascended he brought the physical to the spiritual realm, as the first fruits of the new creation his is a physical body in a heavenly realm.
His triumph over death enables him to open the scroll in the right hand of God, and in the act of taking it from God’s hand, he attracts the worship of heavenly and earthly creatures. Those are the actions and status of a King.
He reigns because his death and resurrection brought in his Kingdom, peopled from every nation tribe and language.
And that includes you and me.
In his commentary on Revelation, Robert wall says,
“The community of faith represents God’s rule on earth as an alternative to the world order and its evil powers and principalities. “
That’s what it means when Revelation tells us that “they” – that is the kingdom of priests to serve our God – “will reign on the earth”.
Does that mean that one day the world will be run by a bunch of vicars?
I hope not!
Of course these are the priesthood of all believers, and before we all go power crazy at the thought of reigning over the world, lets just remember that for St John the Divine, who experienced these visions of heaven, the priests of the kingdom have a primary function – to serve God – and a secondary status as part of the kingdom community that reigns, yes, but only with the authority that Christ has, nothing of our own.
And the Kingdom’s essential purpose this side of the new creation is to provide, as we’ve just read, an alternative to the world order and its evil powers.
An alternative way of reigning, by serving and an alternative way of winning, by dying.
By the way, reference to “the world order and it’s evil powers” does not mean that this sermon is going to turn into one of those political rants that I have been a little bit prone to recently, although I do defy anyone to tell me that evil principalities and powers are not involved in what’s going on between Israel and the Palestinians right now – no matter whose side you’re on, its evil.
Now Nathanial didn’t know very much about Jesus, if anything, but somehow he was able to discern that Jesus is the Son of God, the King of Israel. The “greater things than that”, which Jesus promised that day, are for the time of the church, the time we live in today. That’s exciting, isn’t it?
It is, and even though often we are working on the basis that our default setting as Christians should be “we are not worthy”, the worthiness of Jesus, the Lamb who was slain, means that we have a worthiness, a worth, in God’s sight; we will reign with him.
That means we are important in his sight, we have a value for God, and so also for each other.
If the discussions of Psalm 139 at your homegroup this week were anything like ours you will have had some pretty honest sharing, but you will have also perhaps dwelt on the importance of the church family, on the joy of fellowship and the blessing of receiving support and encouragement form each other.
Because sometimes it is a tough thing to think God goes everywhere with us – as Erasmus once said (except he said it in German, and Carl Jung had it on his wall in German) “Bidden or unbidden, God is present”.
This is not always a pleasant thought, because we don’t always like where we are or who we are inside.
But God’s plan for us is that we will reign with him; he wouldn’t have planned that if there was a means test for the kingdom based on how sorted we can get ourselves.
Because that’s the best of it, he is with us all the time because he wants to be, because he longs to transform us and make us the people we were meant to be.
There could be a thousand different things in your life that you love, and a thousand that you wish would just go away or shrivel up; God loves you because of and in spite of all of these, and he wants by his Spirit to free us form the burdens we carry.
The Holy Spirit reigns; we don’t talk about that much, we mostly think of Jesus and the Father reigning but if the Spirit didn’t reign I wouldn’t be here today, nor would I ever conduct a wedding of non-Christians or baptise a child.
The lamb upon the throne of God is a heavenly scene; the Spirit’s reign is among the kingdom of priests upon the earth; the church invisible that transcends the human institutions.
It is this reign that we submit ourselves to by assenting to God’s will, because the Spirit will not invade your borders uninvited, or blast you with rockets you don’t want, but if you want to be a citizen of heaven, a priest of the Kingdom, the Spirit of God is there for you to work God’s transformation so that you and I can daily be renewed and become ever more Christ like, in growing to be the people God wants us to be.
So let’s just remind ourselves,
Who’s in charge?
Who rules the world?
Is it the governments?
Is it the armies?
Is it the financiers and the markets?
No, it is the Risen Christ.
Who’s in charge?
Who rules over your life?
Is it your parents?
Is it your spouse?
Is it your children, your boss, your workforce, your colleagues?
Is it your teachers, your neighbours, your bank?
No, it is the Risen Christ.
Sunday, 18 January 2009
Monday, 12 January 2009
Stebbing and Lindsell Baptism of Christ
You may remember before Christmas, during our advent journey, we looked at the arrival upon the scene of John the Baptist. We read in both John’s gospel and in Mark of his call to repentance. Now, today on the feast of the baptism of our Lord, we have the next little episode of John’s ministry; the baptism of Jesus from the end of Matthew chapter 3.
I often approach my preparation for preaching as a kind of problem solving exercise, and today is a prime example of this. Over Christmas we celebrated the birth of God’s Son, who the New Testament is at pains to tell us - in verses such as 2 Corinthians 5, 21 - was without sin. Jesus did not sin; he lived the perfect human life as a man, and he lived it by human means, not by divine means. Because he was fully human, when Jesus resisted temptation, he did so in human strength, and when he healed people, though it was with the power of God, he did it as a human being, which is how healing happens in the church today; Jesus didn’t use any supernatural power that the Holy Spirit has not given to the church. When we pray and people are healed, that is the same kind of miracle as Jesus did. But that’s another sermon!
So if Jesus was the perfect human being, without sin, who lived a perfect and blameless life, why did he go to John the Baptist for baptism, when this involved a public repentance of sins? If he didn’t sin, why did he need a baptism of repentance? This is the problem I seek to solve in my mind and in your heads today.
I think there are two possible approaches to this; either we behave as the liberal do, and chuck out the idea that Jesus did not sin, discounting it purely on practical grounds as impossible, or we find another conclusion. You will be glad to hear that I am not going to take the first option, but rather the second; the Bible is clear on Jesus’ perfect life, and that in itself has a huge impact on the atonement – without his total perfection, his sacrifice would have been in vain. Sin could not be conquered by a sinner, but by a perfect, spotless lamb.
So what is going on here? Well, let’s first have a look at what exactly John was calling people to.
Every Sunday we have our prayers of confession, and if you’re like me you need to be confessing during the week as well. There is a lot of talk about “repentance of sins” when it comes to the Church of England’s liturgy. However I don’t think we mean the same thing by that term as John did. The Greek word metanoia, which is at the heart of John’s message doesn’t mean, “saying sorry”, it implies a total turnaround, a life-altering decision to change the direction of one’s life. We might do that once in a while – especially at the beginning of our faith journey, but its not something that happens to us every week.
But at the time of Jesus it was widely expected that the Messiah would be revealed following a time of national repentance, when the whole nation would change. The context of John’s preaching and baptising ministry then was one of national crisis – the Romans had occupied the nation, and had already put down one revolt following the Maccabean uprising. The very fabric of the religious life of God’s people was under threat – remember that the main Roman fort in Jerusalem, the fortress of Antonia, actually overlooked the Temple, so that architecturally and in terms of privacy, Jewish worship was dominated by Rome. With the crisis came the expectancy of a messiah, God’s anointed servant who would come to rescue the nation. Prophecies like Isaiah 42 fuelled this expectation. As the people cried out for justice and freedom, they would have returned to these words in hope.
The boot is on the other foot in the Holy Land this week. Israel is in the Roman role, as the oppressing invader, and the Palestinians are the occupied and oppressed poor. It is interesting that in Hamas videos available on You tube, the leaders are still castigating Rome and vowing to destroy it because of the crusades. We might think Israel is milking it a bit by using the suffering of Jews in the Holocaust as an excuse for violence, but Hamas seems intent on keeping alive a conflict that was over 800 years ago – and which at times saw Jew and Muslim soldiers shoulder to shoulder defending the walls of Jerusalem from Christian invaders.
Right, rant over … back to the text.
Who knows how much John knew about how his relative Jesus would indeed fulfil this prophecy and so many others? All that is certain is that the Lord led John to begin calling people to repentance, calling them back to himself. There must have been some understanding in John of the nature of Jesus, because he says, “I need to be baptised by you, and do you come to me?” In other words, John recognises that Jesus is “the one more powerful than I, whose sandals I am not fit to carry,” that he was announcing to the people just before this episode. He doesn’t understand why Jesus would want to be baptised, but as we learn from John chapter 1, God had revealed to the Baptist who Jesus was.
Jesus’ first public words in Matthew’s gospel then are a correction of the theology of his cousin. “Let it be so now, it is proper for us to do this to fulfil all righteousness”. These words are the answer to the question “why did the sinless Christ need to be baptised?”
But what do they mean?
Interestingly, Jesus doesn’t say, “it is right for you to baptise me”, or even “it is right for you and me to do this.” The “us” doesn’t just refer to John and Jesus. It refers to everyone there who wants to be part of John’s call to repentance to bring in the messiah. As Robert Mounce puts it in his commentary on the NIV text, “Jesus’ own baptism demonstrates his solidarity with the people.”
This reminds me of the Robert Redford film “Brubaker”, about a prison governor, who chooses to enter the prison on his first day at work with a busload of convicts. Unrecognised, he undergoes everything they had to as they were brought in. Only later is his true position revealed. In the same way, Jesus undergoes the same ritual as everyone else; only when he comes out of the water does anything different happen, and we’ll come to that in a moment.
I like to find ways to explain the gospel in plain English, to make it easier for people to understand, so I think stuff like “to fulfil all righteousness” is the kind of thing that might make my preaching tutor say, “go away and put that into words that an ordinary person can understand”. But that’s what Jesus said to John, so we’re stuck with it.
At moments like these I head for the bookshelf and see what other versions have; the Message says “God’s work putting things right all these centuries is coming together right now in this baptism.” The good News says,” In this way we shall do all that God requires.”
Remembering that the Message is a paraphrase not a translation helps me get over the “all these centuries …” bit, but I think these two other takes on a strange sentence do confirm that God wanted Jesus to fully experience humanity, including a baptism for repentance of sins, and also that this was God’s plan from all eternity.
And the baptism obviously met with God’s approval because of what happened next.
The account of the descent of the Spirit upon Jesus in Matthew indicates that God’s voice was heard by everyone there – “this is my Son…” Mark and Luke have “You are my Son”, indicating that only Jesus heard the words addressed to him. But if Matthew’s emphasis is on the identification of Christ with a whole people whom he has come to save, it would make sense for his account to involve God addressing everyone, letting them know “this is my Son.” Has Matthew tinkered with what actually happened? Possibly, but it is still God’s word; in all three synoptic accounts only Jesus sees the Spirit descend upon him. In John, the Baptist sees him too. Eventually everyone will have heard the story of what happened that day; Matthew then is telling a story that was a key element in the identity of the people he wrote for; since they know what God said to Jesus, why not tell it as if they had all heard it then, instead of later on. The differences in the accounts do not negate who Jesus is declared to be.
Why was Jesus baptised? Essentially, in one way or another, that day, there was a glimpse of glory, a little peek at the true nature of Jesus. Matthew is strong on community, wanting everyone to identify with Jesus as a child of God with whom he is well pleased, because they have repented and return to him. What a tragedy for Gaza that today’s Israel cannot hear that same voice and take that same step of repentance.
I often approach my preparation for preaching as a kind of problem solving exercise, and today is a prime example of this. Over Christmas we celebrated the birth of God’s Son, who the New Testament is at pains to tell us - in verses such as 2 Corinthians 5, 21 - was without sin. Jesus did not sin; he lived the perfect human life as a man, and he lived it by human means, not by divine means. Because he was fully human, when Jesus resisted temptation, he did so in human strength, and when he healed people, though it was with the power of God, he did it as a human being, which is how healing happens in the church today; Jesus didn’t use any supernatural power that the Holy Spirit has not given to the church. When we pray and people are healed, that is the same kind of miracle as Jesus did. But that’s another sermon!
So if Jesus was the perfect human being, without sin, who lived a perfect and blameless life, why did he go to John the Baptist for baptism, when this involved a public repentance of sins? If he didn’t sin, why did he need a baptism of repentance? This is the problem I seek to solve in my mind and in your heads today.
I think there are two possible approaches to this; either we behave as the liberal do, and chuck out the idea that Jesus did not sin, discounting it purely on practical grounds as impossible, or we find another conclusion. You will be glad to hear that I am not going to take the first option, but rather the second; the Bible is clear on Jesus’ perfect life, and that in itself has a huge impact on the atonement – without his total perfection, his sacrifice would have been in vain. Sin could not be conquered by a sinner, but by a perfect, spotless lamb.
So what is going on here? Well, let’s first have a look at what exactly John was calling people to.
Every Sunday we have our prayers of confession, and if you’re like me you need to be confessing during the week as well. There is a lot of talk about “repentance of sins” when it comes to the Church of England’s liturgy. However I don’t think we mean the same thing by that term as John did. The Greek word metanoia, which is at the heart of John’s message doesn’t mean, “saying sorry”, it implies a total turnaround, a life-altering decision to change the direction of one’s life. We might do that once in a while – especially at the beginning of our faith journey, but its not something that happens to us every week.
But at the time of Jesus it was widely expected that the Messiah would be revealed following a time of national repentance, when the whole nation would change. The context of John’s preaching and baptising ministry then was one of national crisis – the Romans had occupied the nation, and had already put down one revolt following the Maccabean uprising. The very fabric of the religious life of God’s people was under threat – remember that the main Roman fort in Jerusalem, the fortress of Antonia, actually overlooked the Temple, so that architecturally and in terms of privacy, Jewish worship was dominated by Rome. With the crisis came the expectancy of a messiah, God’s anointed servant who would come to rescue the nation. Prophecies like Isaiah 42 fuelled this expectation. As the people cried out for justice and freedom, they would have returned to these words in hope.
The boot is on the other foot in the Holy Land this week. Israel is in the Roman role, as the oppressing invader, and the Palestinians are the occupied and oppressed poor. It is interesting that in Hamas videos available on You tube, the leaders are still castigating Rome and vowing to destroy it because of the crusades. We might think Israel is milking it a bit by using the suffering of Jews in the Holocaust as an excuse for violence, but Hamas seems intent on keeping alive a conflict that was over 800 years ago – and which at times saw Jew and Muslim soldiers shoulder to shoulder defending the walls of Jerusalem from Christian invaders.
Right, rant over … back to the text.
Who knows how much John knew about how his relative Jesus would indeed fulfil this prophecy and so many others? All that is certain is that the Lord led John to begin calling people to repentance, calling them back to himself. There must have been some understanding in John of the nature of Jesus, because he says, “I need to be baptised by you, and do you come to me?” In other words, John recognises that Jesus is “the one more powerful than I, whose sandals I am not fit to carry,” that he was announcing to the people just before this episode. He doesn’t understand why Jesus would want to be baptised, but as we learn from John chapter 1, God had revealed to the Baptist who Jesus was.
Jesus’ first public words in Matthew’s gospel then are a correction of the theology of his cousin. “Let it be so now, it is proper for us to do this to fulfil all righteousness”. These words are the answer to the question “why did the sinless Christ need to be baptised?”
But what do they mean?
Interestingly, Jesus doesn’t say, “it is right for you to baptise me”, or even “it is right for you and me to do this.” The “us” doesn’t just refer to John and Jesus. It refers to everyone there who wants to be part of John’s call to repentance to bring in the messiah. As Robert Mounce puts it in his commentary on the NIV text, “Jesus’ own baptism demonstrates his solidarity with the people.”
This reminds me of the Robert Redford film “Brubaker”, about a prison governor, who chooses to enter the prison on his first day at work with a busload of convicts. Unrecognised, he undergoes everything they had to as they were brought in. Only later is his true position revealed. In the same way, Jesus undergoes the same ritual as everyone else; only when he comes out of the water does anything different happen, and we’ll come to that in a moment.
I like to find ways to explain the gospel in plain English, to make it easier for people to understand, so I think stuff like “to fulfil all righteousness” is the kind of thing that might make my preaching tutor say, “go away and put that into words that an ordinary person can understand”. But that’s what Jesus said to John, so we’re stuck with it.
At moments like these I head for the bookshelf and see what other versions have; the Message says “God’s work putting things right all these centuries is coming together right now in this baptism.” The good News says,” In this way we shall do all that God requires.”
Remembering that the Message is a paraphrase not a translation helps me get over the “all these centuries …” bit, but I think these two other takes on a strange sentence do confirm that God wanted Jesus to fully experience humanity, including a baptism for repentance of sins, and also that this was God’s plan from all eternity.
And the baptism obviously met with God’s approval because of what happened next.
The account of the descent of the Spirit upon Jesus in Matthew indicates that God’s voice was heard by everyone there – “this is my Son…” Mark and Luke have “You are my Son”, indicating that only Jesus heard the words addressed to him. But if Matthew’s emphasis is on the identification of Christ with a whole people whom he has come to save, it would make sense for his account to involve God addressing everyone, letting them know “this is my Son.” Has Matthew tinkered with what actually happened? Possibly, but it is still God’s word; in all three synoptic accounts only Jesus sees the Spirit descend upon him. In John, the Baptist sees him too. Eventually everyone will have heard the story of what happened that day; Matthew then is telling a story that was a key element in the identity of the people he wrote for; since they know what God said to Jesus, why not tell it as if they had all heard it then, instead of later on. The differences in the accounts do not negate who Jesus is declared to be.
Why was Jesus baptised? Essentially, in one way or another, that day, there was a glimpse of glory, a little peek at the true nature of Jesus. Matthew is strong on community, wanting everyone to identify with Jesus as a child of God with whom he is well pleased, because they have repented and return to him. What a tragedy for Gaza that today’s Israel cannot hear that same voice and take that same step of repentance.
Friday, 2 January 2009
Christmas Eve Stebbing
I wonder whether you’ve ever asked yourself what it will be like to meet God?
It might be a little bit like this … (show matrix clip - the bit where Neo is taken by Trinity to meet Morpheus)
Now, for some people the idea of meeting God only fits if we’re talking about meeting him when we die.
But the whole point of Christmas is that you don’t have to wait until you die to meet God. Like Neo, you just have to wake up to reality. God came and lived on earth as a man in the person of Jesus. That’s what we are celebrating tonight.
By his Spirit, Jesus is with us now as we worship. We can know him personally in the here and now because of that.
When Neo met Morpheus in the Matrix, Morpheus said to him “Let me tell you why you’re here [complete quote]
Neo got some answers as a result of his encounter with Morpheus, but of course he had to go deeper to get the full story, and even that he doesn’t fully understand – but I’ll have to let you watch the film yourself to find out more.
And we can get some answers – perhaps answers about why we’re here tonight. What has brought you? A sense of tradition, of community? A sense of the spiritual heart of Christmas in the face of so much consumerism?
Maybe for some the reason has more to do with questions – will I still have a job next year, will I still have a house next month?
There is something wrong with the world, Morpheus was right about that. We have been tricked into thinking that everything will always be all right. It’s not malicious, but it is a natural consequence of secularism that people should forget about the fact that the world is broken. So a false world, of bright colourful advertisements for things you do not need but think you want, of celebrity fashions and gossip masquerading as culture, a world where football player’s wives get as much media coverage as politicians, and where television and the internet are how we learn what passes for the truth. We don’t live in a computer generated alternative universe, like the Matrix, but we do live in a world where the most powerful media voices get to decide what the truth is.
When Neo awakes after his life-changing encounter with Morpheus, he is greeted with the words “Welcome to the real world.”
That’s why I used that little clip at the beginning of this service. You might think that church is just one facet of life these days, but in fact this is the real world, people worshipping God together, celebrating the birth of his Son and sharing in the celebration meal he left us with. This is how it’s meant to be, not just at Christmas but all the time. This is the real world, a world where God and humanity come together, and where heaven breaks into earth.
So, where would you go to meet God? The shepherds and angels were led to a stable where a baby lay in a manger. Our church is much cleaner and neater than that first Christmas Eve. For a long time I’ve thought about bringing a bucket or two of manure in to authenticate the stable experience, but I don’t think the wardens would like it very much!
Still, a church is a good place to meet God – we call it “God’s house”, but that doesn’t mean he is only ever here. You may encounter him in the woods, the fields, by the kitchen sink or in the bath. You may even meet with God at the place of your deepest pain.
There is a book out at the moment that tells the fictional story of someone for whom that is the case. It’s called “The Shack”, and it is about a man who encounters God powerfully and supernaturally in the shack where the man’s daughter was murdered. And the encounters are no quite what you might expect.
A repeated phrase that God uses in “The shack” is “I’m not who you think I am”. I will let you read the book to get the details, but be ready for a challenge, for, while it is a fictional work, there are many things to challenge the way we feel about suffering, about how God the Trinity relate within themselves and supremely about the human habit of putting God in a box and not coping when He gets out of it and behaves in ways we aren’t expecting.
So, if you think God doesn’t care about human suffering, if you think God is remote and uninterested in your deepest needs, and especially if you think of God as a man with a long white beard, read “the shack” and find a pleasant and faith building surprise.
But then, at Christmas there are many ways in which God is saying “I’m not who you think I am.”
It is right that we celebrate the coming of God to earth as a human child, but not so right if we make him stay as a baby and forget about his adult life, teaching, death and resurrection.
When Jesus was born, people were longing for a King to rescue the Jews from years of oppression and occupation. That’s how they were reading Isaiah’s prophecy – as a purely political messiah, and as royalty. So just by being born in poverty and being laid in a manger, Christ is already saying “I’m not who you think I am”.
Yet there is a tendency to think that is all he is, the Christ-child, meek and mild, in the manger at Christmas, then put back in the attic for the rest of the year, for the rest of our lives.
But of course the New Testament doesn’t stop after the three wise men go home. So if you only think of Jesus as a baby at Christmas, his message for you today is “I’m not who you think I am”.
For the angels said to the shepherds that a Saviour had been born, so even at the heart of the Christmas message, Easter is there. Even as his birth was announced, Jesus’ death gets a look in. The vulnerable baby born in poverty grew into a wise and charismatic teacher, a worker of miracles and healings, a thorn in the side of the Roman authorities. In his three short years of ministry Jesus said and did things that would turn the world upside down – which is in fact the right way up, from God’s point of view. His sacrificial death upon the cross has been called the focal point of history, and it was literally epoch-making in its significance.
Because Jesus died, the sin and wrongdoing that plagues human relationships has been finally defeated. Because of the cross of Christ, no one need remain cut off from God or their neighbour, but all who believe in him are welcomed into the family.
But the dead Christ on the cross is not the end of the story either; if you can only picture Jesus as a dead body in art or jewellery, today he is also saying to you, “I’m not who you think I am”.
Because of course he didn’t stay dead; No event in history has spawned more words of writing or brush strokes of art than the resurrection of Jesus. His vanquishing of death itself has opened the gates of heaven to all believers. His resurrection paves the way for the resurrection of all God’s people in the new creation.
So it’s not just a story of life and death, it’s more important than that; this celebration we start tonight, around a manger in a small town in the Middle East, has eternal and cosmic consequences for the whole world.
Because when we say we believe in Jesus, we are not saying just that we believe he did walk the earth 2000 years ago and did say and do the things we read about in the Bible and sing about in hymns and carols. We’re not just giving our assent to a historical figure.
So if you can only think about Jesus as a character from the past, from history, tonight he is saying to you “I’m not who you think I am”, because as I said at the start of this sermon, Jesus is here with us now by his Spirit; Christianity is a relationship with God in Christ, a relationship with a real person who lived and died and rose again; a relationship based on trust, fed by prayer and worship, and a relationship that transforms your life.
That is what God gave us at Christmas and its what’s on offer here tonight. If you’ve never taken that step of faith, never really trusted in or reached out to the risen, living Christ who is reaching out to you now, but you want to receive the best Christmas present of all, then bring your order of service up to the rail at communion, and we will pray with you. If you still have more questions, there are leaflets at the back of church called “why Christmas?” which will help you so do please take one home with you.
Now when Mac met God in the shack it changed his life, and when Neo met Morpheus at the beginning of the Matrix it would change his life. It would not make it easier, but it would make it into a truly worthwhile adventure; that is a good summary of what it means to meet God in Christ, which is why I wanted to show that clip tonight, and why I return to it now as we close.
Morpheus said, “Let me tell you why you’re here …”
I can’t tell you all why you’re here tonight, but I can tell that this community has a spiritual hunger that can only be satisfied in knowing Christ fully; the baby in a manger that grew to be a man who would die and rise again to save humanity from our sins. The God who became a man so that we could live with God for eternity;
Welcome to the real world
Let’s pray.
It might be a little bit like this … (show matrix clip - the bit where Neo is taken by Trinity to meet Morpheus)
Now, for some people the idea of meeting God only fits if we’re talking about meeting him when we die.
But the whole point of Christmas is that you don’t have to wait until you die to meet God. Like Neo, you just have to wake up to reality. God came and lived on earth as a man in the person of Jesus. That’s what we are celebrating tonight.
By his Spirit, Jesus is with us now as we worship. We can know him personally in the here and now because of that.
When Neo met Morpheus in the Matrix, Morpheus said to him “Let me tell you why you’re here [complete quote]
Neo got some answers as a result of his encounter with Morpheus, but of course he had to go deeper to get the full story, and even that he doesn’t fully understand – but I’ll have to let you watch the film yourself to find out more.
And we can get some answers – perhaps answers about why we’re here tonight. What has brought you? A sense of tradition, of community? A sense of the spiritual heart of Christmas in the face of so much consumerism?
Maybe for some the reason has more to do with questions – will I still have a job next year, will I still have a house next month?
There is something wrong with the world, Morpheus was right about that. We have been tricked into thinking that everything will always be all right. It’s not malicious, but it is a natural consequence of secularism that people should forget about the fact that the world is broken. So a false world, of bright colourful advertisements for things you do not need but think you want, of celebrity fashions and gossip masquerading as culture, a world where football player’s wives get as much media coverage as politicians, and where television and the internet are how we learn what passes for the truth. We don’t live in a computer generated alternative universe, like the Matrix, but we do live in a world where the most powerful media voices get to decide what the truth is.
When Neo awakes after his life-changing encounter with Morpheus, he is greeted with the words “Welcome to the real world.”
That’s why I used that little clip at the beginning of this service. You might think that church is just one facet of life these days, but in fact this is the real world, people worshipping God together, celebrating the birth of his Son and sharing in the celebration meal he left us with. This is how it’s meant to be, not just at Christmas but all the time. This is the real world, a world where God and humanity come together, and where heaven breaks into earth.
So, where would you go to meet God? The shepherds and angels were led to a stable where a baby lay in a manger. Our church is much cleaner and neater than that first Christmas Eve. For a long time I’ve thought about bringing a bucket or two of manure in to authenticate the stable experience, but I don’t think the wardens would like it very much!
Still, a church is a good place to meet God – we call it “God’s house”, but that doesn’t mean he is only ever here. You may encounter him in the woods, the fields, by the kitchen sink or in the bath. You may even meet with God at the place of your deepest pain.
There is a book out at the moment that tells the fictional story of someone for whom that is the case. It’s called “The Shack”, and it is about a man who encounters God powerfully and supernaturally in the shack where the man’s daughter was murdered. And the encounters are no quite what you might expect.
A repeated phrase that God uses in “The shack” is “I’m not who you think I am”. I will let you read the book to get the details, but be ready for a challenge, for, while it is a fictional work, there are many things to challenge the way we feel about suffering, about how God the Trinity relate within themselves and supremely about the human habit of putting God in a box and not coping when He gets out of it and behaves in ways we aren’t expecting.
So, if you think God doesn’t care about human suffering, if you think God is remote and uninterested in your deepest needs, and especially if you think of God as a man with a long white beard, read “the shack” and find a pleasant and faith building surprise.
But then, at Christmas there are many ways in which God is saying “I’m not who you think I am.”
It is right that we celebrate the coming of God to earth as a human child, but not so right if we make him stay as a baby and forget about his adult life, teaching, death and resurrection.
When Jesus was born, people were longing for a King to rescue the Jews from years of oppression and occupation. That’s how they were reading Isaiah’s prophecy – as a purely political messiah, and as royalty. So just by being born in poverty and being laid in a manger, Christ is already saying “I’m not who you think I am”.
Yet there is a tendency to think that is all he is, the Christ-child, meek and mild, in the manger at Christmas, then put back in the attic for the rest of the year, for the rest of our lives.
But of course the New Testament doesn’t stop after the three wise men go home. So if you only think of Jesus as a baby at Christmas, his message for you today is “I’m not who you think I am”.
For the angels said to the shepherds that a Saviour had been born, so even at the heart of the Christmas message, Easter is there. Even as his birth was announced, Jesus’ death gets a look in. The vulnerable baby born in poverty grew into a wise and charismatic teacher, a worker of miracles and healings, a thorn in the side of the Roman authorities. In his three short years of ministry Jesus said and did things that would turn the world upside down – which is in fact the right way up, from God’s point of view. His sacrificial death upon the cross has been called the focal point of history, and it was literally epoch-making in its significance.
Because Jesus died, the sin and wrongdoing that plagues human relationships has been finally defeated. Because of the cross of Christ, no one need remain cut off from God or their neighbour, but all who believe in him are welcomed into the family.
But the dead Christ on the cross is not the end of the story either; if you can only picture Jesus as a dead body in art or jewellery, today he is also saying to you, “I’m not who you think I am”.
Because of course he didn’t stay dead; No event in history has spawned more words of writing or brush strokes of art than the resurrection of Jesus. His vanquishing of death itself has opened the gates of heaven to all believers. His resurrection paves the way for the resurrection of all God’s people in the new creation.
So it’s not just a story of life and death, it’s more important than that; this celebration we start tonight, around a manger in a small town in the Middle East, has eternal and cosmic consequences for the whole world.
Because when we say we believe in Jesus, we are not saying just that we believe he did walk the earth 2000 years ago and did say and do the things we read about in the Bible and sing about in hymns and carols. We’re not just giving our assent to a historical figure.
So if you can only think about Jesus as a character from the past, from history, tonight he is saying to you “I’m not who you think I am”, because as I said at the start of this sermon, Jesus is here with us now by his Spirit; Christianity is a relationship with God in Christ, a relationship with a real person who lived and died and rose again; a relationship based on trust, fed by prayer and worship, and a relationship that transforms your life.
That is what God gave us at Christmas and its what’s on offer here tonight. If you’ve never taken that step of faith, never really trusted in or reached out to the risen, living Christ who is reaching out to you now, but you want to receive the best Christmas present of all, then bring your order of service up to the rail at communion, and we will pray with you. If you still have more questions, there are leaflets at the back of church called “why Christmas?” which will help you so do please take one home with you.
Now when Mac met God in the shack it changed his life, and when Neo met Morpheus at the beginning of the Matrix it would change his life. It would not make it easier, but it would make it into a truly worthwhile adventure; that is a good summary of what it means to meet God in Christ, which is why I wanted to show that clip tonight, and why I return to it now as we close.
Morpheus said, “Let me tell you why you’re here …”
I can’t tell you all why you’re here tonight, but I can tell that this community has a spiritual hunger that can only be satisfied in knowing Christ fully; the baby in a manger that grew to be a man who would die and rise again to save humanity from our sins. The God who became a man so that we could live with God for eternity;
Welcome to the real world
Let’s pray.
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