Changing direction

Just before we enter Lent most churches celebrate the Transfiguration of Christ with his three disciples. We can see that the disciples act as unbelieving clots when they think about saving the world by building buildings to celebrate the wonderous event that has just occurred (Matt. 7.4). In a manner of speaking we are just as guilty when we are confronted by difficult decisions. This is a turning point in the Gospel narrative for both Christ and the disciples. At any peak time of decision making we come to a crux, a decision point both as disciples and as leaders. Do we rest on our laurels and celebrate with protective structures or do we allow ourselves the more difficult path of facing an uncertain and difficult future?

The disciples' response, well Peter's response as the representative character, is to become not only protective but also in a conformist manner that hopes to build on what has always worked. Our first thought is to protect the territory in which we are the masters or at least that which we are familiar with. We put up walls and we wish to make sure that no one else can remove us from the land / power base / authority that we possess. These walls represent to us our limits and our inability to move forward with flexibility but rather to solidify our holding pattern. In uncertainty we prefer to ensure permanency by putting into place things that will stem the terror that is the future. It can be seen in our every day lives particularly within the Church environment. The need for something concrete to hold onto is to great for some. If it is not the position or placement of a pew it is our seat, if it is not the seating it is the building, etc. It does not matter where we start we will build a case for the structure to remain whether it is an actual structure or a way we do things. We have always done it this way or that way but sometimes if we change something we will find that we reap greater rewards. Ask Peter and he would probably have said that we need an established place of worship to understand what has just happened.

This cannot be moved and is not living

However, Christ is at a turning point in the narrative. It is at this point with the acknowledgement of God that he turns to face the road and trial of Jerusalem. The die is, so to speak, cast at this point. It is something that we to need to contemplate as we prepare for our own journey to Jerusalem and beyond. Christ does not wait to build he moves on and down the mountain. He takes up the challenge that is presented by change and transformation. Instead of standing still to contemplate he moves into action. Just as Moses moves up into the cloud to meet with God (Exodus 24.12-18) it is with the understanding that an action will occur. Here is a challenge the covenant is to be written to bind the tribes to a single God and the commandments to lead them into the future. The written word is fluid and allows for interpretation to accommodate changes in society. So the law that is created must be fluid to make allowances for the future. However, the law becomes set in stone when we refuse to allow its varied nuances to shape us and allow God to move within us. If we build buildings we stagnate and do not allow ourselves to be accommodating for the future, Christ moved forward a fluidity of movement, the oral tradition became encompassed in stone but was still open for a new future.

In coming to this time of decision making we need to hold ourselves up to Christ and ask ourselves are we wanting to embrace the uncertainty of the future or are we content ot live in structures which do not move or are unable to accommodate newness of life? This is the choice we make when we are confronted by Christ do we move with Christ or are we left behind living in a constricted space to worship something that is not God but our own imagination.

The impact of action

We all know or rather we all should understand that if a force hits something there is an equal and opposite reaction. This often occurs without us remembering the effect until it hits us in the face. These effects are quite often seen on TV shows such as ….Funniest Home Movies. Someone forgetting this principle usually is being filmed and comes out looking extremely foolish or worse still, severely injured. Having seen all of the examples one wonders how it is that we still forget this principle. At the end of the day it takes something really embarrassing for it to sink in and even then we have a tendency to forget. The same principle applies when it comes to how we act in community.

This reflects a simple ABC of life and is reflected in turn by Christ's reflections to those who listened to him as laid out in Matthew 5-7. The whole discourse is a simple way of living that people with limited means could emulate. The readings from both Deuteronomy (10.12-22) and Sirach (15.15-20) reflect this, the former in rather formal stilted language the latter in a fairly open manner similar to the Matthew (5.21-37).  Matthew's writing is perhaps the most accessible for us, if we allow ourselves the luxury of removing from it our imported theological language and interpretation. In the first part Matthew talks about our relationship to each other and our relationship to God (5.21-26). For every action we take in terms of our relationships with each other there is an understanding that there is a corresponding reaction upon our relationship with God. If our actions are detrimental towards our neighbours, not just in the worst case scenario (murder) but in the smallest word "fool", we are obviously not loving God as required by the priestly law laid out in Deuteronomy (10.12-22). If this is the case then it is essential for us to be right with God and in a relationship that is beneficial. We cannot attain that sort of relationship without having cleared our consciences first with those we have scorned, broken, shamed, etc. within the community.

Relationship is based on truth not betrayal

The next part of the passage points to our more intimate relationships and how we handle ourselves within such relationships (Matt. 5.27-32). Even in our most intimate of relationships we need to be sure of what our own desires are and what is most beneficial for a long term relationship. We forget when we theologise that the people being spoken to are not erudite. The words are simple truths about how we conduct ourselves in a relationship. How often is the "7 year itch" an issue in the life of a relationship unless there is a good rapport and communication about wants and needs? Too often we allow ourselves to follow what begins as a fantasy to move into reality allowing for miscommunication within our personal relationships. We just need to follow the trash mags to understand how this comes about as we often glorify others who are caught damaging their own relationships with their supressed desires. It is an aspect of ourselves that we allow our views and unspoken truths to rule our lives rather than facing the truth of situations with honesty and the presence of God's love.

Matthew's final point is just that (5.33-37). In all our communication we need to be aware that we are telling the truth of the situation and not colouring it to favour ourselves. Unfortunately, too many politicians are caught in this moment as they are unable or perhaps unwilling to call it as it is using evasion and misdirection to avoid their own mistakes and corruption. If we were to look at those who are great they are the ones that are consistent with their truth telling and we know that their word is solid. How many deals are done on a handshake today with the knowledge that the person's word is true? In our words and our deeds we need to reflect the mind of Christ. This is not just in our public lives but must carry over into our personal domain as well for this is where relationship begins in a manner that goes on to affect the whole community. Our actions determine the reactions of those around us. If we speak the truth that will be returned but if we falsify our lives we will live complex and false lives filled with anxiety and worry.

Further requirements

It was all very well to suggest last week that there were three things for our lives that we need to take home, all true, but.. There is always a but isn't there. There is an enormous amount left out when we just start with the three from last week. Those three lead us into new life yet, as with all pathways they are guidelines that are meant to enable us to bring the light of Christ's light into the world (Matt 5.15). Following this easily repeatable saying from Matthew's gospel there is a hard piece of writing that enables us to deepen and brighten the light that we shine (Matt. 5.17-20).

Christ tells his listeners that he has come not to do away with the law but to, in effect, tighten its application. We must be very certain at this point what the law is that Christ is going to tighten the screws on. We know that law is a product of humanities need for some form of control or rather some way in which to order society for its benefit. The problem with this form of law is that it is subject to our own requirements and our own needs. Those who are powerful are more likely to ensure that the laws that ensure their continued control and power are maintained.  Those laws that are designed to ensure values that assist the community or a community or a minority or a despised sector are the lowest priority on the agenda. This is where we are at within our global community. We can not ensure that the powerful do not retain power nor can we ensure that laws which are detrimental to the greater good are not passed. Why?  In simplest terms because we are powerless within the building blocks of human law proposal and its enactment other than to obey or change the legislators in some way that the powerful have less of a voice.

Strictly by the book or by the Spirit

Christ wants us to take something that we have control over in our lives and live knowing that we do so not as a result of an external enforcement but as a result of us taking them to be part of our lives. We cannot look at the laws that Christ is talking about and place them on a parity with human laws. The laws that Christ will have us adhere to so strictly that we are better than those who suggest that they are obeying as opposed to what they seek to put in place for humanity, and you can discern that by all the laws that they in their power enact. The laws that God has placed on our hearts and has expanded in the Ten Commandments as well as its shorter derivative are the ones that Christ demands strict adherence to. Not in the human enforcement but in the spirit that is embedded within each. Isaiah calls out the Jewish population and the priests about behaviour in chapter 58 for just this type of behaviour that comes with legalising the commands of God. The commands that are embedded within our faith and are, or should be, the basis upon which we form community.

It is not the law that we enact but the law that God enacts within our hearts, the words of wisdom the Paul speaks of (1 Cor. 2.6). It is not the wisdom of the world but the wisdom of God and those of faith who follow and adhere to those things that build community, justice, peace, love, etc. All of these things are impossible for us to fully grasp which is why we have difficulty with God's laws and their enactment. We need to try and understand what these concepts mean and as we delve into their meaning we begin to bring to the surface our own thoughts to impose on others, etc. God's requirements and law do not require interpretation they require us to do, to act, to be as CHrist to our neighbour.as

Called into life

Over the last few weeks we have seen the effect of God's call on our lives as we are called into ministry but what if God calls us to live our lives just as they are without a specific ministry. This is in a way our first call before we are called into a life of ministry we are called into new life or rather to live lives that are in accord with God and God's purposes for us. If this is the case what model do we follow or what rule can we aspire to so that we can commit our energy to fulfilling God's promise to ourselves?

The prophet Micah gives us the first clue (6.8) by telling the people that the Lord requires us to act justly, love loyalty and act humbly. If we actually think about these words there is something about them that draw our hearts and minds. Who can truly say that to act justly is not something that we should not do? It is a tenet, almost, of our society. Give the man / woman a fair go. Justice and acting justly allows for our behaviour to be such that those who are honest are given a fair go. The issue here is whose justice do we mean. Is it the justice of power politics or is it the common justice that allows for a community to live in peace? More often then not in our modern day justice is something that is manufactured to ally the suspicions of the majority and bolster the plans of the powerful. In the same vein loyalty is often not rewarded or at least its reward is compromised by someone else's need to attain power or authority over another. Micah asks that we walk humbly, not a favoured position in today's world of large personalities and those who wish to be noticed. To walk humbly suggests that the acts of justice and loyalty are rewarded not for power or for prestige but for the good of the community without need for reward.

Christ gives a more expanded version when he speaks to the crowd of disciples (Matt 5-7). The essence is perhaps captured in the first part of chapter 5 (1-10) commonly known as the beatitudes. Luke's version (Lk. 6.20-26) gives negative versions along with the positive perhaps to really drum in the consequences that are there if we do not live as God wishes us to. Yet, the prevailing attitude in today's world tends to be opposite to the requirement that are placed on us in the beatitudes. We can almost always find examples of the opposites that are given by Luke but rarely do we praise or even see on display those that are required of us. There are exceptions, and perhaps the reality is that newspapers thrive on the negative and the news cycle wants negativity to empower it. How much better would we be in our communities if we were to find reporting of the positive view formed around the beatitudes?

Peacemakers are often humble of heart

So when we confront the reality of our lives within that of our faith journey what do we perpetuate? Do we actually live out the attitude that Christ and Micah emphasise as God's will or do we instead revel in those who display the negativity of the opposite? Perhaps, instead of seeing God's wishes we revel and delight in the lives of those who do the opposite. Simply because that is what is reported to us in the tabloids and in the 24 hour news cycle. Would it make a difference in our lives if politicians actually told the truth and worked by the truth of the beatitudes working not as antagonists but as peacemakers, not as people who try to escape justtice through injustice but rather search for the truth and proclaim it. I do not think that these are unattainable virtues as some would have us believe but rather they are attitudes and life choices that we can all make to ensure a better world.