Raised to new life

It is quite extraordinary how the lectionary seems to have something to say to us in the current situation. John's gospel is the only gospel that has the story of the raising of Lazarus (John 11.1-46). This is the final sign in John's book of signs prior to the beginning of the book of Glory which begins in chapter 13. It perhaps speaks to us in today's COVID 19 world as a reminder of the power and presence of God within our own communities and hearts. At Easter we will celebrate Christ's rising to new life and what that means for us but here we celebrate the fact that Christ brings new life into our lives even prior to the glories of the Resurrection.

New life is called from the desert by the water of life

It is quite fascinating to me that Christ awaits Lazarus' death before he entertains the idea of going to Bethany. He is "moved" and obviously upset on arrival but has still allowed the delay to occur. In the context of the times that this analogy was written, those leaving the synagogue system are encouraged to wait. Even if the delay means a sense of loss surfacing and a period of mourning. This is indeed what we often allow for with the death of things which are dear to us. Indeed we ourselves can be thought as being in a state of mourning at this time as our normal lives have come crashing down around us. Self isolation and the restrictions being placed on us are not only onerous but cause us to grieve what we have lost as communities, not only of faith but in all respects. The loss of our way of life drives us to grieve. The very concept of change so drastic as to fracture and disrupt our traditional life disables us into grief and loss. The idea of fellow citizens being so selfish as to take more than is needed with little respect for others cuts to the heart of community and leaves us all bereft and mourning. One wonders if that trust of a wider community will be regained following this crisis or will our social lives as Australians be forever changed. Forcing us to take on a more suspicious outlook with regards our politicians, our communities and our neighbours as we are reminded of the failures of those in leadership, our neighbours and our extended communities.

During our time of isolation we need to discipline ourselves in true Lenten style and examine our own failings, our own barriers, our own idiosyncrasies all of which deny others the presence of Christ. No matter who we are we place borders and obstacles in the way that either prevent or delay others from joining us on the Way. Be it our own attitudes, our groups inability to accept change, the way we show Christ to those around us. Christ removes the blockage by opening our hearts and minds. In this period of imposed fasting we may find new avenues that open ourselves towards the other and our ability to call others into faith We are not, I think, quite in the valley of dry bones (Ezekiel 37.1-14) but even there God spoke and brought life to the desiccated and strewn bones on the floor of the valley. We may feel ourselves to be strung out and desiccated by the dryness of society around us and by our inability to be sacramental around the table. However, just perhaps the hope of Christ's presence in our lives will revitalise the journey of faith and bring the light into the darkness of our broken and relationless world.

The sixth sign

The reading from John's gospel about the man born blind (Jn. 9.1-41) is acknowledged by most modern scholars as being the sixth sign in the book of signs. The story, whilst written for an audience that was probably in the throes of separation from the greater Jewish synagogue faith system, has much to teach us in today's world. It cannot be taken literally but rather is to be interpreted from an allegorical standpoint with theological implications that resound in today's societal shifts and fear.

The analogy of being blind points to ourselves in many ways as we come together as a part of the body of Christ. The implications are many especially for those who have an adamantine exterior and close ourselves of from what others are saying. Our first port of call must be a recognition of ourselves as but mortal. At the start of Lent during the imposition of ashes there is a stark reminder of this in the words "Remember that you are dust and to dust you shall return". If we truly recognise this then we must also recognise that in our mortality we cannot encompass the understanding of God. The author of the story is pointing out to those within the synagogue system that there conceptions are just that and no matter how many rules that are put in place God will appear in the place most unexpected. We cannot be the sole arbiters of what is perceived to be the truth as we ourselves are not God.

Open the eyes of those who are blind to your presence

Given our own blindness in many things how do we respond to this story today? Perhaps, one of the things we need to remind ourselves of is that we need to become Christlike in our responses. In grappling with issues that are going to divide communities we actually need to respond with compassion and understanding. To often we have two responses, fear of power or instant come back knowing that we are right. This is the flight or fight response. More often than not we are like the parents in the story, comfortable where we are and having no wish to upset the powers who have authority. There are too many situations in our current world that offer these two responses and only these two responses. We are bearers of the faith in Christ who is in God and as such we bring the light of truth into the world through our actions and our words. If we are too thoughtless about those around us then we will fight with little regard as to its effect on the community (Perhaps, the recent statements by Margaret Court's church in Perth is a case in point). Equally as inappropriate is the approach that means we bow down to what the hierarchy says. We stay in our comfort zone and there is little disruption to our way of life and we have little regard once more for those around us who are questioning or are in need. Instead of thinking of novel ways to be Christlike to the world around us we fall back on what we are told to do and blindly follow.

The community of faith is not asked to build walls to keep people out but rather it is asked to open our fences and see God in the other. In doing so we begin to realise that we have been truly blind to God's presence amongst us and our own need to change. In the face of adversity and challenge to our thinking we need to be open to the newness of life that God brings in the form of Christ's light in our hearts. Let us truly open our eyes to God's work in and through the other as we explore our own frailties in the presence of the other. Our danger today is to create the leper's boundary rather than to accept the leper into full community.

Viral blues

The apocalypse is nigh!! or so say the doomsayers. What it is to live in a time when ordinary souls panic, forget their God given brains, and listen to every rumor that is available and believe every one. There have been a number of recent articles that are factual and present a very different view to those that believe the end is nigh. Yes, political leadership is non-existent but that does not mean that we leave our brains outside to rot in the rain. Yes, we have made fun of a situation that is not that funny but pointing out our own failings in humour is the norm for many people as it releases the tension that others cause. So what should we really be doing as people of the way?

Firstly, as was ably suggested by Douglas Adams "DON'T PANIC". This is perhaps the deadliest response that we can make. Planning and careful assessment of the risks to the community and ourselves comes first. The issue over toilet paper (of all things) is perhaps the best example that can be given. In our assessment we need to consider what it is that God asks of us in our faith journey and act accordingly. I fail to find any indication within scripture to suggest that panic is an option for those who are steadfast in the Lord.

Have faith and have wisdom but don't panic

Secondly, God has asked us and made us in God's image trusting us to respond to that image as we find it in our neighbour. The commandment to love our neighbour as ourselves is a response to this grand undertaking, which is specifically there for those that do not understand our trust in God and God's creation made as an image of God. In creating community we naturally should be looking out for those who are more vulnerable. We would never think of going into see granny (99 yrs old) with a raging infection or communicable disease, why should we think of doing the same when we know we have COVID 19. If we respect granny sufficiently then let us respect each other sufficiently by ensuring that if we have any form of infection we stay away from community gatherings.

Thirdly, if as is suspected, worship services are to be abandoned in the near future, let us re-form and re-understand the meaning of Church and worship. Perhaps this is not the calamity that we believe but rather an opportunity to grasp. Patterns of worship most people agree reflect a falling off in the attendees with a response "Oh the Church is in decline". Perhaps. the "Church" is in decline but does this mean that the faith is in decline? Could we forget about the past and look far into the future, without needing to reference where we came from, so that we can formulate a new way of being the faith rather than being "Church"? We seem to forget sometimes that Christ came into the world to save the world from sin. Not to create sin in how we treat those who do not reflect our "Church" or our "Worship" or our "Theology".

God grant us the wisdom to undertake that which is necessary to love God and our neighbour as ourselves.

Give us water

Life or at least the human body and most organic matter is composed of between 55-60% of water. We cannot live without water and in some regions of the planet water is the single most important commodity that is known. It is not therefore surprising that in a desert environment that water is the first thing that is asked for and required, for life. In trekking through the desert the people who have come out of Egypt request of Moses this most important of commodities (Ex. 17.2). On a hot day trekking through northern Israel Christ stops for water at a well that is quite important in the history of the Faith (Jn. 4.6) resting there while the disciples go to find food at a nearby town.

Our drop of water sends out ripples into the community

There are a large number of things that are going on in the discourse between Christ and the Samaritan woman at the well. Much as been spoken with regards the various themes that run through this passage and their meaning. Many of them are around the taboos that are being broken during the course of the dialogue. Perhaps for us today the underpinning theological and cultural roots of this event are of little importance but rather the more important practical understandings that are raised regarding our own lives in the here and now. Like all of us the Samaritan woman had been culturally conditioned into her thinking, especially when it comes to the use of water. The legacy of the past and our own cultural backgrounds govern how we respond when it comes to the use of water. For many of us living today we expect that water will come out of a tap, it is resource that is forever there and ever will be. In lands like the Samaria and other places in the Middle East this is not as given as we would like to think. In Christ's time even more so and sources were closely guarded resources for the disparate communities. Hospitality was paramount within such communities but fear of the stranger was just as rife. In this irregular social interaction these realities war in the background of the discourse, especially as Christ seems to know more than the local woman. The offer of an eternal life giving source of water has both faith and practical implications to us. The faith implications are with regards our own acceptance of Christ but this has an automatic practical implication for our lives.

Christ's call to us is reflected in relational community in our lives. We are asked to specifically love our neighbours as ourselves as second to love of God. The reality of this for us is a reality based on ensuring that the least amongst us gets the resources that they need. This reflects our love of neighbour and obeying the will of God. It creates for us a willingness to accept the other into our lives irrespective of their view point or their understanding. This acceptance of the other grants to all the means for life and is an eternal well of life as we bring God's presence into the lives of those around us by all that we are in community. How does this apply to our resource that is vital for normal life? The Bishops of the Riverina (Anglican) and Wilcannia-Forbes (Catholic) recently wrote a joint statement that quoted Laudato si', the Pope's encyclical, from which I quote:

"Even as the quality of available water is constantly diminishing, in some places there is a growing tendency, despite its scarcity, to privatise this resource, turning it into a commodity subject to the laws of the market."

If Christ calls us into community how can the view of the individual (private) dominate our thoughts. Like the Samaritan woman we seem to be more concerned about the security of our life's water and (faith and otherwise) its retention for us personally. We need to move from a self centered understanding and box to one that has no definitions other than that which Christ and God imposes, which is outside the box. The growth of the middle man to obtain economic advantage has removed our understanding of God's gift to humanity. If we are to live life as Christ we need to remove our controls and give thanks for what God gives to us whilst sharing it with the other, knowing that God will provide for all. We need to totally re-think how we utilise water and the gifts that God has given us, sharing with all irrespective of their understanding of God, for all are made in the image of God. The Samaritan woman moved beyond her own pre-judgements to bring God's presence into the community. In moving through Lent we also need to move beyond our own understanding into God's presence so that we too may share God's love with those who are our neighbours without imposing our understanding. We also need to re-think how we are to share our resources and not hoard them for ourselves only then will we begin to participate in the life eternal offered by Christ.

To be born again

The question before us today is one that is filled with presupposition, assumption and myth making on a grandiose stage to enhance the popularity or not of a spiritual misunderstanding. We are aware of the movement of the Spirit in many denominational churches that occurred during the birth and rise of the Charismatic movement. In many respects the archetypal stories of people approaching men and women in the streets asking the question "have you been born again?" or similar sends shudders down the spine of many. If it is not the invasion of privacy it is the assumption of no understanding of faith or spiritual growth that creates the aversion to this incursion into our life. So what does our faith journey say with regards our re-birth and our being born in the Spirit? (Jn  3.8)

There is only one baptism during which we accept that we are born into Christ through the Spirit. We are named at that time with our "Christian" names. If we are to remind ourselves of history at this point it is at baptism that the name of the person was changed in life as they accepted the presence of Christ into their lives. It is this acceptance of God's presence that is being spoken about in John's gospel and the faith that goes with it that is exemplified by the journey of Abraham. Abram begins his journey with an act of faith. He steps out into a wider world to follow where God leads not knowing where and not knowing how such things will come to be. How many of us would blindly pick up and go on such a journey? This is the epitome of faith in God. To give up everything and move towards a total unknown in our lives. During this journey Abram is born again as he is re-named and becomes a new person in Abraham. This renaming or rebirth is a direct result of his giving himself to God. Not only does it represent a change in the meaning of his name it becomes a change in in his entire person which in a manner of speaking utterly changes from that point on.

We accept God into our hearts to bear Christ's light to the world

Perhaps, this does not resonate with our view of baptism or the view of those who say that they are "born again" and yet if we look at the other suggestion of this name change in scripture this view becomes more resonating as its referral is to the acceptance of Christ (God) into and changing that life once again seen in a name. Saulos is a name that conjures royalty and power within the Hebrew texts and scripture. The name creates an image regality and handsomeness of form as recorded in the historic books of the testaments. Yet the substitution of a pi for a sigma has a tremendous effect on the recipient. The regal is replaced by the humble as Saul becomes Paul transiting from the grand to the insignificant in the dash of a pen. The heart accepts the new reality as God enters in and changes everything that was known as we can see in his writings particularly in Romans. So is there significance in what we undertake when we are baptised and are accepted into Christ / God? We must bear this distinction clearly in mind (and be explicit rather than leave it to implication) as we are accepting God who is Christ, not Jesus, but Jesus the Christ who is one with God. Does a name mean so much?

The answer to the questions is yes and that responsibility for those who are baptised as infants falls upon those who sponsor / are Godparents of the infant. The change in this case is implicit within the sacrament and is called upon to be enacted by the parents / Godparents / sponsors. This is where our faith journey begins and it is to this point that we need to return to within our faith journey during Lent to re-connect with the call that God has placed upon our lives that has impressed a change away from societal beliefs towards what God calls us to. Not just in prayer but also in the practical measure of justice within the societies in which we live. We become God-bearers not people who require to be in the shadows of night but rather those who can stand firm in their faith within the light.

Temptations past present and future

Lent is always a time of reflection and a submission to discipline for those of us who are practicing our Christianity. It really is as simple as that as we journey towards the cross. During our journey whether it is Lent or any other time of the year there are three temptations that are perennial. They constantly appear on our horizon and in a way Lent is our opportunity to seal the fate of a least one of them in our lives by disciplining ourselves to stop and deny the temptation. The three temptations are set out for us in Matthew's gospel (Mtt. 4.1-11) as well as Luke. The temptations are around greed, power and fame/fortune. However, if we look at all of them with a bit of a slant we can say that they all base themselves around greed. Greed is the need to fill ourselves with something over and above what is necessary or even healthy in an excessively selfish manner.

The temptation of greed when it comes to food is classed as gluttony but can be less than this if it denies others in the process. Christ is tempted with the greed associated with food at a point in time when he is without doubt hungry (Matt. 4.3-4). This is perhaps the most basic greed we can have when we look after ourselves and not think of others in their time of need. I remember attending a function in the Middle East where there was a roast camel on the table with other dishes. It was the most profound sight seeing people dive into the food with no consideration to either guests of the function or others present. The roast was torn apart quite literally to fill the needs of the individual. This is what happens when we succumb to this basic of temptations. We gorge ourselves with no concern for others who may go without. In our journey to the cross we need to remind ourselves that even when it comes to the chocolate feast we are not immune to our own greed. The temptation is seen in wider contexts as we consider that the world can feed itself if it wanted to the problem is distribution and profit or greed.

Greed is what tempts us whether it is power, sustenance or fame

Greed in terms of fame and fortune can characterise the next temptation (Matt. 4.5-6), something we perhaps see on a routine basis in today's society. If we look at the various social media platforms each has their "star" who is lauded and famed. The greed for attention is rampant and does not bode well for good family or community life. My attention was drawn to the fact that this fame culture has spawned a negative culture commonly called "cancel culture" which is an attempt to defame others for kudos and success. This is what has been rejected by the Christian faithful but is so powerful that it draws us away from a faith in Christ and God. Our whole civilisation is built on success and the toxic greed for that success in the world. Our whole work ethic is driven by being the best and celebrating the best. If we are not the best then we are worthless to society. If we look at the rising number of teen suicides that occur each year as a result of our drive towards success and notoriety we can see the work of this temptation.

The final form of greed is portrayed in the last temptation (Matt. 4.8-9). This is the greed displayed by politicians and those who garner power and authority within the world. It is not to assist but to garner the power that is presented before them much as it is presented before Christ. We are all susceptible to this call whether we are farmers, councillors or people living ordinary lives. The possibility of power, of authority over others is always present to us. How we handle that temptation of greed determines how we handle our leadership and our authority within the world. Only when we come to terms with these three temptations of greed are we ready to form community, to give up power and allow others who are better qualified to take it up. To give up the chance of instant fame and acknowledgement to give thanks for others who have assisted and helped in all that they do and to feed those who are crying in hunger rather than scape our unwanted food into the garbage. This is what Christ calls us to in his resistance to temptation, to care for others and not consider our own lives or our own needs.