The surreal reality of God

 God's work is an impossible dream. A dream that sees a place of justice, peace and loving relationship. A dream that we as Christians dream and believe in as we live out our lives worshiping God and moving towards Christ as we attempt to live the Christic life. This is as hyperbolic as the trunk in my eye as I poke around in yours for the minute speck, or as far fetched as seeing a Camel pass through the eye of a needle. Christ proposes just such an impossibility in Luke (18.25), an impossibility that is open to God's grace to transform and change to increase or decrease our response to God's love.

Throughout the scriptures there are these fantastical images portrayed as being what God is doing or what the Kingdom is like. The desert blooms and highways are put in straight and well maintained. What is God trying to tell us as we read these parables, stories, images, etc.? Everyday life seems to be somewhat of a let down if we think of these things being reality. They are dreams that someone else is having and have nothing to do with our own boring lives. If you go onto the net and search out modern surrealism, which of course is associated with Salvador Dali, you can see these dream like images coming to life. I particularly like the work of Eric Johansson and the changing perspectives of Rob Gonsalves, who takes an Escher like view of life that suspends our normal way of seeing.  In a way this is the view of life that the scriptures point us to. We are being asked to suspend our normal thought processes and enter into God's life fully. A life that upsets our traditional way of thinking, a life that we will turn away from if we cannot suspend our outlook on life, just as the young rich man cannot do in the Gospel.

What do we change the camel or the needle?

This is a life that gives up everything only to find that what we have given up returns to us in new, obscure and revitalising ways. This is what it means to answer that small insistent voice that is God. In listening for that voice we are too often overcome by our past and our pre-conceptions that have been built on the past. The young rich man is unable to overcome his past to which he clings. He is disappointed because he was looking for something that he could build on that was based on his past experiences. Christ calls him to let go of these preconceptions, just as God calls us to let go of our modern pre-conceptions as to what our 'parish is', what our 'mission' is, what our 'worship' is and even what our 'church' / 'diocese' / denomination' is. At this time we are being asked to change how we think about the Diocese and is something that we perhaps need to do not only here in NQ but also as a denominational church in Australia. We are asked and are being asked to radically shift our viewpoint from one that is centred on ourselves and how we perceive reality towards one that is centred not only in the other but also in God.

So the question that we should perhaps be asking is: do we change the camel or the needle? It really depends on what we think the camel or the needle is as to what we should change. If we think that the needle's eye represents the small opening that God is calling us from and into then it is most unlikely that we change this. We may not listen or we may not see or we could ignore this call but we cannot change this call on our lives. However, if the camel represents our own lives then it is we who have to change. Only by changing our perspective will be able to pass through the small event that God calls us into and beyond. It is our baggage and our perceptions of who we are and what God calls us to that need to change.  Not only in terms of our involvement in God's work but our involvement in life. 

We need to start seeing things from God's perspective, something that is very different  almost surreal, certainly not from our sheltered understanding of who we should be but God's understanding of who God wants us to be. We step from the desert that we have created into the new life that God has always wanted us to have. In order to do that we need to let go of our past and embrace the call that comes to us from the future, the call that comes from God. To see the green pastures of God's presence and the love with which he upholds us in our self imposed wilderness.

Knowing God means knowing not debating

 God states that the days are coming when we will not have to say "Know the Lord" but that we will have God present in our hearts in such a manner that we do not have to learn to know God but that we will KNOW God (Jer. 31:33-34). Yet, in every way we go about our Christian journey, we are always bearing in mind a need to teach ourselves and our communities to "Know God" and moan when that teaching does not happen. Unfortunately, because we have to a certain degree adopted a modern secular thinking when it comes to anything to do with religious value, we absent ourselves from the knowledge of God. It is a problematic for today as we are schooled not to believe in things that cannot be proved through the scientific method. Even then we argue about what the scientific method's results mean interpreting each and every data point to our advantage.

Stone and cold hearts are transformed by God's presence

In our faith lives many of us live in an in-between world of faith and science with neither really taking hold unless it suits our purposes. Much of the time we pride our selves in our presence at 'church' and make an assumption that we are profoundly faith driven as a result. To a certain extent we need to make an effort to contemplate the parable regarding the pharisee and the tax collector (Lk. 18:9-14). The difference in attitude displayed correlates quite well with the two attitudes in today's society. We either treat our religious life as an extension of secular society (i.e. as a commodity) or secreted away from everyone and not shown.  In the first case we believe that through a pious attitude our demands are to be met and anyone else who does not agree can go elsewhere seeking their own commodity religion. The other way is that we hide our faith and believe ourselves not worthy of God's attention bumbling through life not expecting anything and when grace comes our way we brush it off.

It is the humility of the tax collector, the despised person, that attracts Christ's comments with regards who is deemed worthy and grace filled in the sight of God. This is the person who has taken to heart the requirements that are laid out in scripture (reminding ourselves that for Christ and those writing in what we call the NT this means the Hebraic scriptures). In this case the tax collector has the law written within his heart as God prophesies in Jeremiah (31:33b) and is demonstrated by Christ for us. It is this state of being that we must portray or rather live into as we live our lives in our communities. We are too familiar with the attitude of the pharisee in this day and age with examples from within both the Anglican denomination and the wider faith world.

One of the truisms from the Gospel is how well it encapsulates the everyday life of human beings irrespective of the milieu in which we live or look at. We have this idea, today, that we should get something immediately and if it does not come we give up. However, if we persist with our asking, attempting, etc, we get to the end point. In the first part of Luke's 18th chapter there is a story of persistence ((1-8), which you might find strange in terms of what we are talking about. This story tells us that despite our despair about not getting it right immediately and turning away or being tempted into the situation of the pharisee should we persist in the manner of Christ we will eventually turn things about. We know that often times in life it is our persistence that pays off in the long term. We find that doing those things that are closer to God comes at a cost in today's world, a cost in negativity and despair, yet should we persist in being as Christ to the community it will in the end pay off, not only for us but also for the community in which we live as we begin to change attitudes and behaviours.  This is the gospel story being played out in our lives to the fulfilment of God's dreams.

Wearing masks rather than giving thanks

  It is often the case nowadays that the words 'please' and 'thank you' are forgotten in our normal standard conversations. If we then take that into the world of faith I believe that they went out the window a long time ago. Our prayers and our supplications often sound like demands of God rather than a seeking of God's grace to come into our lives and when that grace settles upon us we are too often either upset or astounded to ever think of giving thanks and praise. The leper had a deeper significance in the psyche of the Rabbinic interpretations than the straightforward interpretation we place on it today. Perhaps, when we look at the ten lepers in the story from Luke (17:11-19) we can look at it from the point of view of relationships and their worth within the eyes of faith.

Due to how we have consistently seen leprosy purely as the disease we find it difficult to think of it as an indication or analogy of dis-ease within our lives. A dis-ease that places us outside of the community through our lack or mis-understanding of the situation in which we find ourselves. Too often we feel ashamed of who we are as members of a faith group (2 Tim 1:8) and in not making ourselves known through thought, word and deed we suffer dis-ease in the world around us. We are masks that are worn so that people will not feel uncomfortable around us and accept us into their company. We are relying on our own wiles and ingenuity rather than allowing the grace of God to carry us in any situation that we can conceivably be placed into. We are dis-eased from our knowledge of God and Christ's presence in our lives to show a shadow of our selves to others. In doing so we begin to fall away from God and Christ as we take on the persona of the secular society in which we live and the glories of God fade from our lives.

Do you wear a mask or proclaim God's love?

We can only grow comfortable in our faith personas if we actually wear them continually and not the mask that we habit each day to face secular society. We seem to have lost the impetus that was there in the early part of the journey and have now come to a long lonely struggle as if we are going or are in exile. Like the Israelites in exile we mourn as no one comes to the faith being led astray from our purpose by the prophesies of the modern age (Jer. 29:8). We are perhaps not as vigorous in our defence or as prayerful as perhaps we should be not seeking and not knocking (Jer. 29:12-14). In our PC climate we seem to be unable to express our emotions and our absolute faith in claiming retribution against a culture that denies our very beliefs and faith. Yet, we too are to blame as we have sunk into a sort of semi-comatose posture when it comes to our faith journey, without joy and thanks for the endeavours that God has given to us however hard they appear to be. 

The thing that commands our attention at the end of the day is the outsider, the Samaritan leper, who turns back and is reconciled by giving thanks to God and Christ for his acceptance back into society. Yes, the leprosy is cleansed but it is much more than that it is an easing back into the embrace of God and the re-start of the lapsed faith journey. We give thanks for what God has done for us when we realise how badly we have fallen on the road by relying upon our own self indulgences and our own thoughts. We need to judge our own faith progress and not place obstacles in the way of others. Christ only requires that we fulfil the law and give thanks to God for his grace to come to us and cure us of our ills. We need to like the psalmist claim our joy to God (Ps 66:1) that despite being led astray by society God has led us into a new place. In thinking more broadly as a diocese, perhaps, we need to give thanks for the opportunity for repentance and metanoia that the receivership gives. In this way we too can bring joy into the lives of those seeking a new spiritual home. Let us give thanks to God for the grace that enables our lives to be filled with the truth of God's love for us and those we form community with. We change society violently with an aggressive love that tells only the truth and not the lies that society would have us believe. Only then can we begin to thank God for the resurgence in our faith that forms around a community that is filled with spiritual prayers and supplications living a life that is formed in Christ and not in our conception of the moral dimensions of human life.

Commitment to grow the seed of love

 Among those things which are of value for us as a community is our commitment and how our giving  / faith enables our structures to grow. This is all very well and good but for these things to happen we ourselves also need to grow. In Luke, Christ uses the mustard seed as an example of small to big (Lk 17.5-7). This is a perpetual journey in our lives it is not something that happens overnight. Often we can sow seeds into the ground and nothing appears to happen for months on end, it is only when conditions are right for the seed to grow that we begin to see signs of growth and plenitude.

God has planted a seed into each and every heart as God has fashioned us in his image. In our yearning for God we seek that presence which symbolises God in our lives. We yearn for God in the midst of worship and we attend that worship seeking for the smallest hint of God's presence. In seeking for that hint, the small voice that calls to us with an unending call, we are distracted by the larger needs of our selves. In the distraction, we seek for our own comfort demanding the things that we expect rather than the things that God calls us to. Moving into the distraction we turn our worship into a religious club that caters for our needs; by providing the servants who deliver what we want or expect rather than serving the other that calls to us. This behaviour leads to our seeing worship and the gathering of the community as an option, one of many, that happens at a set time. It is alright we do not have to come into community to rejoice and worship God. Our individuality is paramount and so we become isolated from the rich source of life that feeds the seed. This is tantamount to placing a seed on the shelf with the hope that it is going to grow without nutrition and the water of life.

Poor is our faith if it has not been nurtured or watered.

If we are to become fruitful and allow that seed that God planted to grow we need to ensure that it is fed. It is all well and good feeding the seed with good nutrition but if it is not worked in then it is not going to do anything. We may as well leave a lump of dry manure over the dry seed on the windowsill and still expect it to produce. For us to work the soil and the richness that feeds us means that we actually have to commit ourselves to a lifetime of work. Once we begin to commit ourselves to the labour that we are called into we begin to feed the seed that God has planted; we begin to work what we have been given. The commitment though has to be full, it cannot be half-hearted. We cannot make plans to fulfil God's promise by sitting back and belonging to a club which we attend because it gives us pleasure. We actually need to make sacrifices in our way of life to become more like Christ and reach out to the other. Our sacrifices need to be real, not a pittance out of the corner of our pockets but something that manifests in God's presence in the world.

Once we have committed ourselves and sacrificed our lives to becoming living sacrifices to God do we start to work the soil and bring the nutrition that the seed requires to grow. Dry soil though, however hard it is worked will not produce any crop, let alone one that will deliver 100 fold. So we need to water that soil with the water of our lives spilled into the rich soil of God's work in us. In giving our lives into and for the work that God has called us to we begin to bring the water that is life to the seed of hope that has been nurtured in the dry soil of our abandoned lives. Our lives filled with happiness, sadness, wrecked by anger and frustration; Our lives which we keep to ourselves and mourn over in the stillness of the night. It is here in our griefs, joys, frustrations, poverty, illness and health that the water of life for the seed of hope flows. Yet, we hold it in, we encamp around it, preventing this precious resource from ever leaving us, only to find that it stagnates and queers our lives rather than the plentitudinal harvest which comes when we squander it allowing it to flow into others desperate lives.

We fail to commit ourselves whole heartedly like living sacrifices as we pray at the end of our worship. We fail to commit ourselves to the path that God calls us along, we fail to give as the widow gave. We see ourselves as having cowardly spirits rather than the spirit that inspires power, love and self-discipline (2 Tim 1.7) and thus fail to give of ourselves to the other.  In deed I can but Lament along with Jeremiah (1.1):

How deserted lies the parish, once thronging with people! 

Once great within the Diocese, now become a widow; 

once queen among the deaneries now put to forced labour.

(Place any words you want in the verse to convey the lament for your own place)

The vivid revelatory material of apocalypse

 The readings for Michael and all angels are filled with apocalyptic imagery of one sort or another that settles on the figure of the 'Son of Man'. We associate this interpretation of the Hebrew in terms of Christ and the human figure of Jesus. Yet, the reality of the wording is a reference to humanity formed in the image of God as Adam. We live with our expectations of humanity without acknowledging God's image within us and thus our ability to be as Christ to those around us.

We can see that within our own culture and the pervasive philosophy of the western world, our basic worldview is based on the dichotomy of what we believe to be life. Black and white, truth and falsehood, heroes and villains. Yet, life is not as black and white as such dichotomous thinking would have us understand. It is filled rather with the unusual such as quarks and strings, synchronicity and quantum leaps whilst still maintaining that the spiritual life is non-existent and angels such as Michael and others are figments of fertile imagination. For our era, dependant as it is on the rational focus, this may well seem to be correct and an explanation that angelic beings as primitive rationales for something that could be logically explained. How? Well perhaps like Mexican and South American indigenous peoples it may be the results of drug induced visions. Such visions have a high impact in the communities in which they are practised but this does not help our everyday understanding or how it might assist us in working out God's plan for us.

St Michael is not as cherubic as modernity conceives angels

Apocalyptic literature in the bible does somewhat reflect the mescaline induced visions and our interpretation of apocalypse does not really do justice to the meaning of the word. Both Daniel and Revelation are classed as apocalyptic writing that is revelatory writing, of deep existential and metaphysical truths of the day. These truths are often conveyed in language that is not conducive to rational interpretation but requires our right brain's intuitive and imaginary powers to be utilised. This is not something we are used to and so palm it of as being 'weird'. For our logical selves the weirdness is in the language that is both poetic and disturbing but describes fundamental political truths of the time. The question is does such language convey anything for us in our current circumstances, especially when we start using concepts such as angels, beings with fluffy wings and cherubic smiles? However, Michael is not seen as cherubic but heroic, not nice and cuddly but fierce and violent. So where to from here?

We can see similar political shenanigans within our own world. The same controversies, the same greed the same violence, the same ambitions, etc that are reflective of the human condition throughout our history. What Michael and the angels have for us is the same message that of God's continual work towards the salvation of those formed in his own image, those of Adam or humanity. Those who are able to display the reality of God into the world and become his messengers, angels, to those who are suffering. The work that our imaginative selves can undertake in a world of pragmatic depression to bring about communities of hope and care rather than despair. A day of angelology and fantasia that offers the hopes of God in our lives if we can allow ourselves to conceive of the impossibility underlying the rational reality we are told is the only reality.

Acting in faith rather than as a secular person

 In Luke's gospel the parable of the shrewd manager (Lk 16:1-9) seems to be a bit strange among the many strangenesses of the biblical story. Here is, what amounts to a corrupt manager, being commended for his corruptness by the owner and supposedly by Christ. In the passage following Christ then states quite plainly that one cannot serve two masters at the same time, in this case God and wealth (Lk. 16:13). So, what is going on here? Perhaps we need to expand our horizons somewhat when we look at this text, in much the same manner in which the rabbinical tradition expands the readings of the Hebrew scriptures. In this case with a bit of imagination and in depth look at everyone's actual motivations. We can perhaps wonder where this parable comes in terms of Christ's understanding of those very same scriptures as this is where he is, one has to presume, deriving his teachings from (the Hebraic law).

In somewhat of a reverse analogy this parable can be seen as about letting go in terms of our thoughts and how we think about God and secular life. Too often we are caught up in the dilemma of when to let go of what we think and when to take on new thoughts about God and our lives of faith. We have a propensity towards two different ways of thinking when it comes to our faith journey. The first is to be adamant on our own knowledge of God and place that as the defining agenda for a faith lived life. This can be seen in the attitudes of those who would determine how we "must" read the bible, irrespective of denomination or church, this sort of attitude is found. There is here a failure to release our thinking or rather our hold on what we have been taught and consider what God wants us to learn. Perhaps in the greater scheme of things we can think of this as being the attitude of the greater Australian Anglican church. Thus, they resort to the thinking that has driven Anglicansism and its governance structures over the historic period in confronting circumstances. The second is the understanding that the religious life or rather the faith life is irrelevant and has no hold on us in the modern saeculum. This inevitably leads to a denial of those things which lead us into the spiritual dimensions of our lives as these are no longer relevant for modern society. These failures are taken up in the Hebrew scriptures when they discuss the relevance of the sabbath in terms of the land and those who have become bound through debt slavery in Leviticus which could be the source of Christ's unusual line of thought in this Lukan parable.

A fresh start means a letting go of our perspective

If we take a look at the parable it gives us a marvellous insight into the stewards thinking in terms of his retirement. We do not have to think about the probable corrupt practices going on but rather on the understanding in the stewards mind as to what comes after. In some respects the man is saying to himself I must look to God to look after me in my old age because I am not going to be able to continue in my current post. In doing so I will also assist my letting go, by opening possibilities in my later life, so that I am cared for within the community. I am not going to hang on to my previous understandings, I am willing to let go and open myself to new possibilities. A vacating or freeing of what was once bound up in a continuation of the way forward. This kenosis is what is being praised and  this, in a manner of speaking, also speaks to the later passage with regards not serving two masters. This happens if we cling to what we think or know regarding our faith without giving up our aspirations in terms of our secular age. We are torn between the two and most likely will turn away from the path of faith, as so many have done, choosing to go with the lure of wealth or power whilst paying lip service to God's law. The law of love that suggests to us that we must care for those less able than ourselves both financially and spiritually. The steward frees himself, if you will, and allows God to take a hand in his forward journey.

In believing ourselves to be following God's commandments and hanging on to what we interpret as God speaking to us from the scriptures we open ourselves up to hypocrisy and condemnation. As we aggrandise our lives whilst scheming in a political and sinful manner to such an extent that we neglect love of neighbour and eventually on the slippery slope we fail to love God with all our hearts. This is due to our failure to let go of our own thinking and manner to allow God into the space of freedom and release that comes with beginning anew. It is only when we die that we can gain new life, it is only when we release ourselves from the bondage of our own thoughts that we attain the peace that comes with God's love.

Small sins overlooked

  We really do not understand the concept of sin per se in today's world. We bandy the word about but without any true meaning behind it and I also suppose with little understanding of what it means to sin or be a sinner. This means that we use sin as a cast off word rather than a word with reality in its meaning. There are a number of understandings of what sin is, all of which are very dependent on the culture and the religious belief people have been brought up in. At the end of the day for most sin is a moral wrong doing either against God or against some other authority that is sublime. This then bends us towards understanding that sin is something that we have a choice over rather than something that is thrust upon us from outside ourselves. This in turn tells us of our own need to make decisions that are in alignment with the moral code of God which is seen in the love of God and the love of neighbour. If we understand this then we can understand where in our lives sin exists but also that redemption lies with Christ.

In understanding our failures we begin to rejoice over our redemption even when those failures were small as shown in the parables at the start of Luke chapter 15 (1-10). This rejoicing is emphasised and taken further in the parable of the prodigal son later in the chapter. The main point for us is that we cannot overlook what appears at first glance to be small and inconsequential. We cast aspersions of sin  when we speak about major incidents like murder and theft often overlooking our own minor misdemeanours that we do not go looking for. The parables in Luke 15 other than the prodigal are all about minor things, a single sheep and a single coin. How well do we know our own proclivities that we can point to those things that we believe to be so minor as to stay lost? Perhaps what I am trying to point out is that we neglect and overlook many things that we believe to be minor but are actual causes of our continual sin. Reminding us that our sin is that which is not in keeping with the law of love. I think that if we were to deeply delve into our own actions over say the last week we could easily come up with circumstances where we were not loving towards God or our neighbour.

What is the sin and who the sinner?

The saying is that the little things trip you up and for the most part it is the same in our faith journey. It is those things that we overlook that trip us up. Our attitudes, our reliance on our own thinking, our reliance on tradition, etc. all of these things eventually highlight our own hypocrisies and our lack of love for those around us. We become protective of our 'territory' and would rather our neighbours leave us alone so that we do not have to share what we perceive to be our wisdom. In doing so we neglect the basics of our faith journey and act out of ignorance (1 Tim. 1:13b) rather than out of faith and knowledge. Our ignorance appears to be related to our own self understanding of what it means to live a life of faith. More often than not we impose on others the meaning and relevance of scripture that we are happy with even if it moves away from the bedrock of love. We cannot see the irregularity and disjunction between our own perceptions and those that highlight God's love. Irrespective of where we sit on the spectrum from ultra conservative to ultra liberal.

Perhaps the words from Jeremiah are more apt than we would think "For my people are foolish, they do not know me" (Jer. 4:22). People do not want to understand the scriptures or to be led in the way of love rather they prefer what they are told what scripture says even if the words are words against love. Whilst it is sometimes difficult for people to gather around the scriptures in the fashion of the old style bible study it is even more difficult to come to terms with scriptural passages if there is not real means of debate or reading at a local level. The common complaints are often along the lines of "I do not agree with x, y and z's comments so won't continue to go" or else "it is to high faluting and I am immediately lost, so what is the point". Perhaps, also there seems to be little enthusiasm to delve into aspects of scripture in an academic way and in any case the minister tells us all about it in the Sunday sermon. I understand that because often in the past it has come down to a liking or a disliking of a person leading a group that has turned people away or else it has been "shoved" down the throat in an unacceptable manner. This is where our centrality in Christ comes into play and if we forget this we unintentionally sin automatically turning from God who is justly angered by our neglect.