Rev’d Dr Elizabeth McWhae

Pentecost + 3B  13-6-21: 1 Sam 15.34-16.13, Ps 2, 2 Cor 5.6-10, 14-17, Mk 4.26-34

INTRODUCTION:

As I get older I am more and more aware of the complexity and yet simplicity of our Christian faith. I hope to unpack this idea of complexity and simplicity by starting with these verses from Paul. For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died. And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them. From now on, therefore, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. So, if anyone is in Christ, there is a new creation; everything old has passed away; see, everything else has become new!

POINT 1:

Understanding the death of Jesus is just as important as understanding his life and resurrection. His death is the pivotal connection between his life and resurrection and our lives. So what is Paul trying to say in these versus. Firstly, he is saying that the death of Jesus was a cosmic event. It was for all humanity, not just those who see themselves as Christians. ….we are convinced that one (Christ) has died for all. This means for all people of all generations and faiths and lack of faiths over all time. So salvation is not an individual event or experience, but something that is communal and universal.

Jesus did not die just for you and me but for everyone. For all people, over all time. I suspect our Western worldview has caused us to see his death through the lens of the individual, but that is not the way Paul saw things. And so he writes therefore all have died. And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them.

This is where things become complex, because we all know that people in our world, and this includes us, often do not live as though they are no longer living for themselves. In fact our whole culture is pretty much averse to this sort of thinking. We are instead told to look after number one, to stand up for ourselves, to get what we deserve, or need, or  want, or what is ours. We should be aware that sometimes what we want is not about living for Christ but living for ourselves. It can be very difficult to discern what it means to live for Christ.

Paul is very clear that if anyone is in Christ, there is a new creation; everything old has passed away; see, everything has become new!  Essentially he is saying that we are new creations, whether we realise it or not. And it was Jesus’ death that issued in this new life. It was not possible any other way. So death is the starting point for new life in Christ. The complexity here is that death may be physical or emotional, or relate to some loss. There are all sorts of deaths in our lives that are not literal.

POINT 2:

So how do we learn to live for Christ, instead of ourselves? And how do we remember that we and all people are new creations in Christ? Now do you understand why I mentioned complexity? These are really difficult concepts to apply to our lives. They sound good, but they are not easy to achieve. Just ask anyone who is suffering from depression or a catastrophic health problem or whose business is facing closure due to covid restrictions, and so on.

This is where our readings from Mark’s Gospel may be able to help. Both of the parables we heard this morning concern the kingdom of God, which I am going to call a new kingdom in Christ. Both of these parables have to do with growth of a seed. In the first parable it is a seed of grain. In the other it is a seed of mustard. Jesus says that the seed of grain mysteriously grows he does not know how. And when the grain is ripe it is harvested by God. So this parable of the grain is about the mysterious growth of the kingdom that happens because God makes it happen. Not the seed or the person, but God. And God is responsible for the harvest, nobody else. The kingdom of God grows mysteriously by the power of God and God is the harvester.

The second parable of the mustard seed, focuses upon a tiny seed which becomes a huge mustard tree. Or as Paul Kelly writes, from little things, big things grow. Jesus’ point is that the kingdom may start small but it ends up huge so that the birds of the air can make nests in its shade.The kingdom of God may look small, but it is far-reaching and always growing.

Both of these parables remind us that to live no longer for ourselves, but for Christ, we need to remember that this is a mysterious process that God is directing and it is a process that may appear small but is always growing and expanding.

POINT 3:

How do we practise being the new creations that Paul wants us to become and how do we see the kingdom of God at work in our world? Well, it is not always easy. But if we live by faith that we are a new creation in Christ, and so is everyone we come across, then it does deeply impact the way we see the world and our place in it and what God is up to.

How we view ourselves and how we view others determines how we live our lives, what we consider to be important, what our values are, and what sort of contribution we will make to our world.

CONCLUSION:

Paul reminds the Corinthians that they are new creations in Christ. In doing this he is also reminding us that we too are new creations in Christ. We live in a mysterious kingdom that is constantly growing and expanding by the power of God. Or as that annoying bird in the Bank SA add says: LET’S DO THIS. Let’s see ourselves as new creations in Christ, so that we can live the life God in Christ wants us to. Or as the Psalmist says Some put their trust in chariots and some in horses: but we trust in the name of the Lord our God.                   Amen.

Rev’d Peter Balabanski

Pentecost + 2B  6-6-21 : 1 Sam 8, Ps 138, 1 Cor 4, Mk 3.20-35

Today’s Bible readings get us to think about good leadership. They help us explore the way we receive God’s leadership, and to think about what sort of people should, be leaders among us. We get a strong hint from the Psalmist: ⁶though the Lord is exalted, he looks upon the lowly and he comprehends the proud from afar. In other words, God comes close to the little people, but keeps the proud at a distance.

Today’s Gospel specifically warns us about bad leaders. Jesus’ family know the sort of leaders they have, and they fear for Jesus’ safety. His ministry has directly defied the authority of these leaders. His family are hearing others say that Jesus must have gone mad; and you can understand why. Vested religious and political interests are very dangerous. These people bite; witness Jesus’ arrest and execution.

Jesus’ family come and try to call him away, but too late. The scribes have already arrived from Jerusalem and taken matters into their own hands. These religious leaders hear people saying he’s out of his mind, and choose to build on that. Their tactic is slander: they publicly announce that Jesus has an unclean spirit.

Slander is utterly forbidden among God’s people. The ninth commandment says, You shall not bear false witness against your neighbour. The religious leaders from Jerusalem abuse their position of authority to misrepresent Jesus’ care for the sick and needy as the devil’s work; it’s malicious, lying slander. That’s bad leadership. We know slander remains a tactic that leaders still use against people who threaten their power. And it poisons any who accept them as legitimate and follow their lead.

Jesus responds very effectively to their slander with his parables of the house divided and robbers binding the strong man. His parables deftly expose the falsity of their slander.

But then his next words are terrifying. ²⁸ ‘Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; ²⁹but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin’ – ³⁰for [the scribes] had said, ‘He has an unclean spirit.’

The scribes saw Jesus heal people and exorcise demons from them by the power of the Holy Spirit, yet they called this work of the Holy Spirit satanic. Jesus says what they have done is an eternal sin – the unforgiveable sin. I remember being terrified as a teenager that I might do this accidentally. ^{[The story of the Methodist lay-preacher’s snowman.]} But actually, committing the unforgiveable sin is not something you do by mistake. It means seeing a wonderful work of the Holy Spirit, and fully in your right mind, denouncing it as evil – calling it a work of Satan. Few people will sink so far.

But when a leader is known to resort to malicious, lying slander – particularly when they recast the work of the Spirit as the work of Satan, they can poison the spirit of their community. Then someone must warn their community: name the evil and warn them; protect them from following this lead.

And that’s where we come in. We are Jesus’ family – we are sisters and brothers and mothers of Jesus. We are called to name slander for the lie it is, and protect those whom it might harm. Jesus identifies his true family as those who do the will of God, like him. That’s a call to us to be leaders like him – servant leaders. And the calling of servant leaders – from what we’ve read in the Scriptures this morning – is to heal the sick, and to deliver the weakest and most vulnerable from whatever evil oppresses them, and to do this work without fear or favour, and without expecting anything in return.

Deliver the weakest and most vulnerable from whatever oppresses them. We know who they are – they are people often slandered by false leaders: disproportionately imprisoned Aboriginal people whom our justice systems fail; victims of abuse and violation – women and children who cry out for justice, yet are slandered by those who say they were asking for it, and find themselves disbelieved by the authorities.

Others habitually slandered are refugees; the unemployed; the homeless; even the mentally ill and abandoned victims of disaster; all of them so often falsely accused – just as Jesus was. And in this week of the Tiananmen Square anniversary, yesterday’s World Environment Day, and with Reconciliation Week so recent, we see clearly on just what scale slander and denial are prepared to operate.

By naming and resisting such evil, we serve the poor and the weak. We must always remember what Jesus said, and be strengthened and convicted to speak out and to act, … “Truly I tell you, just as you [cared for / stood up for] one of the least of these … you did it to me.” ^{Mt 25.40}

By speaking out as Jesus did, by serving those he served, the Church must offer the world the type of leadership which alone heals and makes whole. This is our calling as the royal priesthood of all the baptised.                                                 Amen.