Communication gets us into trouble

We start our faith journey when we are brought to baptism and those who sponsor children (parents and Godparents) are asked to do one thing and one thing only. This is for us a very difficult thing to do as our secular culture is mightily opposed to us doing it. The one thing they are asked to do is to show the child how to love the other, God and neighbour. This is highly contraindicated for a western culture that is derived from the self being the only thing that matters. Selfishness is inbred in us and can be considered to be a hereditary trait that would be considered evolutionary beneficial for the species as it ensured survival of the weakest from birth. Thus part of the child growing in faith is to be taught how to control their selfish needs and consider others especially when they begin to verbalise. This is because as soon as we begin to utilise our tongues for communication we begin to understand the nuances of deceit and power for ourselves through manipulation whilst using words.

 As we grow older, our self orientated culture primes us, in such a manner,  to achieve our desires to become more prominent in society or increase our popularity by doing and saying things to "win over" the majority. In other words, we do not necessarily tell the truth but only what our constituents wish to hear, so that we can attain our goal rather than the goals of the community. We allow our desires to overrun and manipulate our tongue, guiding our speech and our attitude. We have no control as we cannot control our desires and so we let our tongue run away with a multitude of promises with little truth. However, we need to learn to control our tongues which means we need to control our desires so that they conform with the desires of God rather than human desires. The tongue is the symptom rather than the causal root of the problem. Yes, like any good programme we do need to eradicate the symptoms but the better way is remove the causative agent. This is the difficult task of the Godparent and parent to guide the growing child in this process of control.

In our speech we also tend to forget that we have other ways of communicating and more often than not it is our non-verbal communications that constantly create the challenges that we find in life. How many times have, I wonder, we heard the cliche from an grieved person "I didn't say anything wrong". We scratch our heads and nod wisely when we actually hear the words agreeing that yes they did not say anything wrong. The issue is in how or in what manner that they stated the innocuous words. We can say I love you in so many different ways that some are loving and others convey our utter distaste. Children say what they mean without any form of or degree of attitudinal change as this is a learnt behaviour. Thus, parents and Godparents need to be quick to steer the growing child away from the issues that may begin to grow and foster as they repeat what others demonstrate. Sometimes the learning is unconscious as this is how they obtained what they wanted and were not chastised as a youngster. However, when we begin to acknowledge that we need to be aware of non verbal communication we can begin to correct our own behaviours as well as those around us. We need to mirror the attitude of the young child with their innocence rather than manipulate to obtain what we want through tone, and misplaced attitudes.

Can we control our tongues?

Everything that we do must be focused on the one thing that we profess as Christians. Our profession of belief in Christ and followers of Christ suggest that we should place before us the one single goal of love of God and neighbour. The singularity in this duality is the one word love. No matter what our thoughts, our deeds or our words may be they should be centred on this singular thing called love. The wife held up at in the last chapter of Proverbs displays this wisdom. Christ attempts to pass this understanding on to the disciples by his words and actions. Yet we still fail because our desires are not aligned with Christ or with the wisdom that is imparted. We still look to the symptoms of our loose tongues to remind ourselves of the control that is required rather than looking at our hearts which are the root of the issue. In participating in an act of communication we need to be aware that all our ways of conveying information are open to abuse. We just need to look at the Evangelical Christian voice as they criticise the Graham dynasty to see how easy gaffes create issues. In receiving others as a young child we welcome the unconditional love which is God's and begin to convey it to those in our community, we begin to prove our words by the wisdom and action of our hearts. It is not just the sleight of hand produced by our tongues. In controlling our communication we are more able to convey God's love and the Christ that lives within us.

Speaking about fractures

 I am fascinated, having worked now in a number of different dioceses in the world about three things. The first is perhaps the greatest as it hits hardest at the basis of faith and how we portray the path that Christ walked. This is the constant display of hypocrisy displayed by those who purport to lead the church whether in this country or overseas, whether as Anglicans or any other denomination. Unfortunately it is most obvious currently in the Australian Anglican church but is by no means constrained to that denomination. We are well aware that there are differences in the way we interpret scripture and some place more emphasis on particular parts of scripture than others. For example, it would appear that the basis of our faith walk is solely dependent not on love of God and love of neighbour, as one would perhaps expect, but rather on sexuality. Indeed it has become so politically charged that those who are invested in this idol appear not to read scriptures such as Luke 6.37-42 or even 2 timothy 2.14. We all have our faults but love is the commandment that we as faith holders for Christ's presence on earth should at least attempt to uphold as fundamental. Instead we politicise it to such an extreme that we wish to not form loving communities but sunder communities, see for example this article from the Church Times.

The unspoken fractures in the body of Christ

This article perhaps leads us into the second of my thoughtful fascinations is the very essence of the commandment to love our neighbours as ourselves. This rightly should mean that whatever and whomever we are as practising followers of Christ we should be demonstrating and upholding this commandment in our lives. How can any leader of a Christian faith community not pursue this commandment in all that they do? Paul makes the suggestion that we are the "Body of Christ" and should act as one body. It is clear that we do not act as one body but rather as a fractured community that often has no love for its neighbours and pursues its own inward looking selfish ideals. The commandment is to love not to like, not to disagree with but to love. This means that no matter how we might think, interpret the scriptures, follow a different denomination or faith, or have a different sexuality, etc. our need is love. Bishop Tutu emphasised this in terms of the colour divide in South Africa in his writings. Not everyone in a family likes their relatives but at the end of the day the majority will reach out to help when members need or ask for it. Not everyone in the family will cosily sit down at a meal but will more often than not still participate if invited to do so. Yet, it is clear that this does not extend to the leadership of some churches who cannot even participate in a service of worship and communion together, perhaps thinking about Matthew 5.23 and separation, rather than the centrality of love and bonding in difference. Paul emphasises the need for each part of the Body to support the other and goes to great lengths to fundraise for Jerusalem. Today's culture has pervaded the denominations to such an extent that it is impossible for separate dioceses / areas to support others unless they obtain a reward. However, scripture states that our reward lies with God and not on Earth with its politics of uncertainty (Lk 12:16-21) so generosity of wealth without attachments is our goal as we love our neighbour.

Third and finally in this thoughtful line is our shift away from the public square. The words of truth are never wanted to be heard and our apparent deliberate stepping back from speaking out is part of today's politeness. Christ was not polite when he chastised the scribes and pharisees of his day so why should the leaders of denominations, dioceses, ministry areas not speak out in truth. It seems that we have bowed to the popular opinion of society that faith is private and not to be seen and yet those not of the Christian faith are able to speak out because it would be rude not to allow them. Perhaps, our shepherds should speak the truth boldly into the public square knowing that we will be vilified but also knowing that we are following Christ by picking up the crosses of today to bring the truth to light not through our interpretation but by living up to the commandments of loving God and our neighbours as ourselves. Very few Bishops in my life have made a deliberate stands on political agendas in the public square. It appears we detest ourselves so much that we are unable to speak up against injustice, evil and violence within our communities.

Do we follow one or the other?

 There is something to be said about not mixing politics and religion but there is also something to understand about this statement. In suggesting that we must not mix politics and religion it says nothing about mixing politics and faith. These two are integrally entwined and cannot be divided as the one informs the other and without it there is little wisdom in politics. Most recently this debate in my mind has been sparked by our readings and by an article written in 2018 referring to Archbishop Justin's speech regarding economic policy. If we are to act in the community to bring God's presence closer to those around us we need to be aware of our own faith and how it interacts with our politics.

Our faith should by its very presence in our lives guide our decisions. Politics is about making decisions that affect the community. This is particularly so as we approach the elections this year. If we are to utilise our faith in works that enable God's presence then we must operate at the political level. However, there are an infinite variety of ways that this can take place and the choice of our intervention must conform with the faith that we hold. We can see this taking shape in the discourse outside Caesarea Philippi (Mk 8.27-38). Peter jumps in immediately following his announcement and belief in Christ. His faith is right but his actions that follow are wrong as they are politically motivated but do not conform with the faith he has just announced. It was his own agenda that was being followed or his political agenda and not his faith. The two must marry up in a complete conjugal joining. Our centre is God's call to us to participate in the Eucharist and to take this out into the world in the form of action. Eucharistic action that is filled with the wisdom of God and brings justice, peace and God's presence into the lives of the other.

We must choose neither one nor the other but forge our path according to both

We are often too quick to respond by using our own thinking rather than responding in Christ to which we have been baptised. Faith without works is too inward and leaves the practical wisdom of God behind closed doors. However good works that are without faith  have no life and do not bring light into the world. They may temporarily ease the pains of those we minister to but do not ease the soul which is slowly dying behind the false gratitude that is displayed. How can it  be anything less? To bring faith into our works we must spend the time to discern and walk with the other, it cannot be a quick fix either of faith or of good works. The quick fix of faith leads to a shallow religiosity often found in mega churches were there is little time for the individual or else we spend our time in retreat from the world pretending that what we are doing is spiritually rewarding but leaves us dry and unrewarded so that we move onto the next incarnation. The quick fix of works leaves us flitting from one good agency to another trying to help everyone by spending our money.

God's wisdom should pervade everything that we participate in. If we lock God out and rely on ourselves we become cold and heartless. Only when we are able to encompass the wisdom of God that is freely offered into our hearts we can then become true people of God integrating our politics and our lives into one. By divorcing the one from the other we make the misery of the world rather than bringing the light into the world. At the end of the day the question that we must ask ourselves when we throw ourselves into our good causes and our never ending cycle of programmes and  works is: does our decision conform to the faith that we believe in or does it arise out of what we perceive to be the right thing for ourselves. This question needs to be asked of ourselves when we act politically within the world. Are we acting in line with our faith or are we acting in line with our own wants and needs. If we are true to God our political decisions within our secular life must reflect our faith and not our party politics.

Inclusion of the excluded

 How often has the church been labelled as being exclusive and not welcoming of the other within its doors? For many the Church is perceived as being exclusive (which it is) but they often forget that it is actually extremely inclusive. How does this work? and how do we undo the work of ages to break down the barriers so that we who are within can see that our exclusiveness is not a barrier and should never be a barrier to inclusiveness. It is perhaps a condition of modernity that we only see the barriers rather than the pathways that lead us beyond the rules and regulations that are perceived as being barriers.

This seems to be getting very complicated but is in actual fact very straightforward. The reading from James speaks of a congregation that privileges those they deem to be similar to themselves or better (James 2.1-3). This is what we do regularly in many Christian congregations we place a barrier up to say you are not welcome. Indeed the first barrier that we tend to put up is that of baptism. Then we note those who are acceptable to our criteria, you have to speak in tongues, you cannot be LGBTQ, you can not be divorced, you have to accept..., you have to deny...and so our rules multiply much as the pharisees made rules which appear to conform to their way of thinking about God. In doing so we make our selves an exclusive club as you cannot be part of us unless you fulfil the criteria. Our rules are required otherwise there would be no order. It would be a farce as we actually would not know who belonged and who did not. Yes, sometimes rules are required but the rules are there to guide us not constrain us when they are given to us by Christ and God. Too often we use the rules to our satisfaction and benefit so that we can retain the power or authority or leadership in a manner that is beneficial to us and not the community we serve.

Who are we kidding when we say we are inclusive?

The two commandments we are given are simple love God and love our neighbour as ourselves. In trying to do the latter we create our comfort rules. God requires us to be inclusive because how can we love our neighbour as our selves unless we are inclusive. That means that our petty rules need to be abandoned for God's ever present love. We need to reflect on our own inbuilt barriers to inclusiveness. These can range from not accepting someone because of who they are to something simple like telling someone not to sign a card because they haven't contributed. God accepts all people including, and probably more than anyone, those who are outside of the system. We just have to look at Mark (7.24-30) to know that it is irrespective of who someone is as to whether they are loved by God or Christ. Is it right to set our barriers to the norms that we require?  No, its not. Those norms are often than not set by tradition rather than by the present. Tradition that we often cling to to preserve our walls and barriers for comfort sake. This is what our institutional community requires of us as it is often built on tradition. In these cases we exclude but we need to work around the corners to show that God includes them all.

No matter how we look at it some denominations are more exclusive than others. Simply because they adhere to a stricter form of human laws. If we are to truly to follow Christ we will be the includers in a regime that is fully inclusive of the whole of humanity. That is who we should be but we often see the wood rather than the trees. We keep to the rigid patterns of inclusion and exclusion thinking and perceiving that we are correct but not realising the fact the God has changed all the rules on us. Baptism is asked of us not as a requirement but as a choice. Membership is asked of us not as a requirement but as a choice. We do not exclude as a result as we are more than willing to accept all people, it is only a perception of yours that we exclude. In that perception we create the division that is the barrier to inclusion.

Listening rather than working

 Luther is famous for stating that it is not by works alone but faith or sole fide. Indeed much of the biblical text from which Luther derives this saying is supportive of the notion by faith alone. The basis / foundation of saving grace is faith in Christ and God. This is supported time and time again. Yet, the writer of the epistle of James is correct, also, in suggesting the alternate (James 1:22). The writer is telling us here to be doers, however we must not be complacent here and accept this as "Oh, we just have to do" because it does not work like that. Indeed the writer is most pedantic in stating that we must be listeners who actually do something as a result (James 1:19-25). In much the same way Christ says the same thing in Mark's gospel when he reprimands the Pharisees with regards to eating (Mk. 7:8).  So how can we bring this seeming contrary scripture into our lives today.

Too often it seems to me that members of faith communities, throughout the world, are often just doing good things in the community. For most this is the thing to do and maybe attend church at least twice a year to be a good Christian. However, there is more to being a Christian then this and often we neglect the faith side in favour of the easier route of works that are good. The hard part is not doing but as James' author puts it "let every man (sic) be quick to hear". We allow this part of the instruction to wash over us and get on with the practical. Just like any form of education the hard part is listening attentively to the instruction / lesson / lecture / seminar, etc. Effort needs to be put in and time needs to be set aside but few allow themselves that time and energy. This deprives them of the essentials which more and more people lack as we move into newer and newer generations. It is often the case that when education is arranged for those who want to put the effort in to obtain what is freely given to enhance and deepen faith most squander the opportunity believing that it does not concern them or we have not the time and will continue doing.

We sometimes need to listen with our hearts more than our ears.

In doing and not listening we are much like the Pharisees (Mk. 7:6b) and it is incumbent on us to be ones who seek God through study and increasing our understanding of what God requires from us. A couple of times I have heard the rejection of possible fun ways to gather being rejected because either it was too 'high falutin' or they just could not be bothered. We need to be like the bride looking for her lover and hearing his voice calling to us to rise and follow after listening to his voice constantly in our lives (Song 2:13b). It is this love that we are so lackadaisical  about when we hear the call but refrain from pursuing. We are drawn away by the raucous call of our secular lives rather than the gentle call of God's love. The promise of an instant prize or gratification rather than the long awaited gifts that come from God in surprising and often unusual ways. The insistent and persistent call of God is like that of a lover that comes quietly and unobtrusively in the early hours of the morning. We stand by the things that we do rather than taking an active listening role to endeavour to hear what God is actually calling us to and not what we think we are called to do.

The less and less we pay attention to God the less and less that we do in terms of what God calls us to. For in attending less to God we attend less to our role as listeners and doers and become simple minded doers for the sake of doing. It may seem strange to us in the modern era to seek God through the study of the scriptures and /or general study and discussion. The unfortunate thing is that in the modern era we have allowed the academy to become divorced from the reality of our lives. We also allow ourselves to choose which part of the academy we listen to and become followers of Peter or followers of Paul rather than followers of God. In other words we allow ourselves to be lured by one source over another when we should be listening to all sources so that we may find God amidst the multitude. In not undertaking the requirement to listen to God and then coming in to praise God  we are becoming even more like the Pharisee. Our lips proclaim God's glory but we do not uphold even a small part of what God calls us to do. In listening to God's call we can actively participate in what God is wanting us to do rather than just doing what we think is best.

Truth in a broken world

Christ states the truth of his presence in John's gospel (Jn. 6.56 ff) and it is the first thing that is proclaimed as the armour of God (Eph. 6.15) but as can be seen in John's gospel and in our own lives truth is a perception created from our own viewpoint. Indeed, Pilate is famous for asking "What is truth?" in the Johanine version of Jesus' trial. If, truth is as labile as it appears to be, how do we as Christian's respond when it comes to our own lives and the way we interact with our fellow citizens and companions. If we all have our own versions of what truth is how can we even begin to behave as Christ and bring the light of God to the citizens of the world? Perhaps our advantage is that we are able to form a community or rather take companionship along the margins of our society. Make no mistake, we as Christians are on the margins and not in the public square. Those that are in the public square are unable to voice the truth. If we are to form community and companionship on the margins then we must realise that it is only through fellowship that truth arises. This then is the truth of the Christian message, a truth that we can proclaim to all. The gospel is a Gospel (truth) of accepting the other and changing with the other to form the companionship and peace that is borne out of the Christic presence.

A change in our perspective allows us to meet the other in the limnal space

For us to be Christians in the truest sense we need to be people of hospitality for the other. It is in the acceptance of the other that we become truth bearers and truth formers. Stephen Pickard suggests that we are a verandah people worshipping a verandah God. The liminal space of the verandah between the outside and the inside is where we meet and commune. Each space that acts as a meeting place becomes a place of acceptance of the other; a place for the Christian fellowship to meet and become. In accepting the other we accept the bread of life and blood of salvation given to us in the life of Christ, who was forever accepting the stranger on the fringes. It is when our spaces become the verandahs of social interaction and the companionship of Christ's presence that we become truth purveyors. We begin companionship with acceptance of the other which means that our version of truth becomes changed to include the other's version of truth. In doing this we come closer to THE truth that is God's presence in our lives. Only when we have encompassed the other will we come to the truth of Christ's presence and not be bound by our individual truths. Only when we partake in companionship, fellowship and community do we partake of the bread of life and the cup of salvation. This is what is rejected by the scribes, the pharisees and Christ's disciples, the ability to accept the other and the truth of each persons life. We do this only because of our discomfort in the alternate of Christ's discomforting words and the rejection of the others perspective in our search for truth. We pursue that which is most gainful for ourselves not that which is of importance to the other. The burdens that we bear need to be lifted before we can act for the other. Yet, when we walk in truth and justice we immediately forget about our burdens and confront the real burdens borne by others. In this we have to act with boldness and not be bound by the chains that we place upon ourselves (our burdens) but speak out in truth and peace to the community that we serve (Eph. 6:20). This for us is a constant conflict that we must struggle with on a daily basis. 

Paul's description of the armour of God in Ephesians takes from the military of his day (Eph. 6:14-17) and is often seen as being militaristically burdensome for a mission of peace centred in love. Yet, if we are to walk this way then there is a certain amount of preparation that has to be undertaken. Both mental and spiritual, so in some ways the advice regarding armour is as accurate today as it was before. Truth keeps us on the right road, keeps the pants on so to speak, just like a good belt. Few people would think of going out without a shirt and when we talk about faith that shirt (no matter whether it is a Gucci or a T-shirt) should be our display of righteousness in the world. We cannot go anywhere without thongs or at least boots in the country and for a good walk we need wisdom and understanding that comes from knowledge of how to ensure peace in the community. A good Akubra hat and a short staff to assist our walk and protect us in need completes our adventuring outfit into the temptations of the world. The only other accessory that is a must, I do admit I have difficulty finding an adequate clothing analogy (handbags do not really work), so I suppose our best is that are electronic equipment best have the anti-virus shield of faith. Who can go without their phone so I suppose faith can be considered as our shield for electronic communication or rather any communication that is about God's presence in our lives, Yet, if difficulties arise these are no guarantees that we will not refuse the challenge and walk away from the path that leads us to God's presence. It is always the harder path that those who have faith must tread that is why it is so easy, like the disciples, to turn away from the path of truth and accept the path of the world.

Being different for God

 Have you ever thought to yourself as you are standing doing something for the Church: "This is weird"? I suspect that often many young people look at the church and think the same thing with perhaps the ongoing comment "You will never catch me doing anything like that." Yet, at the end of the day some of us who are older will at times look at what youngsters get up to and mirror those same thoughts. If we went back a hundred years and not even that our parents and grandparents at our age would have been saying the same thing. It happens in every generation as each of us explores the new fresh expressions of life that we engage in. Things that our parents and grandparents would never do let alone even contemplate doing. If we truly think about it in any way Mical's reaction (2 Sam 6:16) to David's dancing before the Lord is this same thing that each of us have had. Her displeasure with David is often the same reaction we get in seeing something we think is a bit weird or not in accord with what we presume to be our tradition. It may not be quite as virulent as is implied but that to can also be a reaction for some.

I can perhaps see the reaction of some in our pews to the idea of what amounts to an exuberant dance occurring in the aisle or chancel of our churches. Yet, God calls us to exhibit a kind of weirdness to the community and sometimes we need to extend that weirdness to the raucousness of David's dance. It is not that we should abandon everything that we have done or are doing it is perhaps that we need to extend our worship and praise, as well as what we do in the community, in alternate directions which we think are weird. For some, that may be extending worship into a new format, say, Taizé or plays or dramatic readings or, dare I say it, dance in the eucharistic service. These may seem novel or unusual for many of us and thus weird but others may feel comfortable and be drawn into an alternate expression of our spirituality. Interestingly far more younger people than older people enjoy the stillness induced by the Taizé service rather than the traditional form of worship. Like Mical we are sometimes so bound to what we know and what we think that we are unable to encompass something that seems strange to us but may well be an attraction to others.

What we think as foolish may be what God requires of us

In taking on something new we must proceed with a certain amount of caution because in our willingness to please we may end up in circumstances which are both controversial and against the way we wish to go (Mk 6:26). It is not about just jumping in and going for it. Rather there is a certain amount of discernment involved. Yes, we may well be called into the extraordinary but we need to be sure that this is actually where God wants us and not just another thought bubble on our part. If it is a thought bubble on our part then the likelihood is that everyone will look down on us and move away. If on the other hand it is something that comes from God and matures in the wisdom of God's presence then those who are ashamed by it will be out numbered by those that come to celebrate the new life that the idea, worship or whatever brings to the community. To often we are amongst those that decry a new idea to bring joy into the heart of our community. Simply because it is new, its unknown and also because we are loath to change.

We have an exceptionally hard time when it comes to new ideas. We would prefer things that we have done previously or even those things that we have seen others undertake. Why are we scared of taking on something new? Why are we hesitant about answering God's call into something new? We have a belief that we will belittle ourselves or that we will make fools of ourselves much as Mical thinks David is doing. We are too embarrassed or ashamed about what others think and so we prevent ourselves from taking on a new idea, a new style of worship, a new understanding of what God requires of us. We are presented with ideas to further our understanding of God, how we worship, how we interact with others to bring God's love into the world and yet we refuse to undertake that which is possible. This is due mainly to fear. We have not grasped what Paul understands with regards to the pledge of the Holy Spirit (Eph. 1:14). Everything is possible in Christ and in the presence of the Holy Spirit only we are embarrassed to embrace what we are called into. We are too concerned about what other people, like Mical, will think of us which may result in our egos being damaged and not what God wants of us. Let us answer God's call into what we think is wierdness only to discover God's glory and love.