May 2013 - A Discontinuous Gospel

Dear Friends

Easter Season

Amazingly, as I write, we are almost at the end of the Easter Season, with Pentecost just three Sundays away! I have enjoyed celebrating this season with the new focus the Revised Common Lectionary gives us (the Anglican Church of Southern Africa moved from the Common Lectionary to the Revised Common Lectionary in Advent last year), as the readings are more thematic and focused. There is also a substantial amount of good commentary available online, which proves invaluable when one needs an idea or two to kick-start one’s sermon preparation!

Today’s Morning Prayer readings touch on “re-membering” (Wisdom of Solomon 10:1-25), “renewal” (Romans 12:1-12), and I came across this lovely prayer from the Church of England’s Common Worship: Daily Prayer in relation to Psalm 106:

“Holy God, when our memories blot out your kindness and we ignore your patient love, remember us, re-make us, and give to us poor sinners the rich inheritance of Jesus Christ our Lord.”

 It strikes me that re-membering and being re-made is what the Season of Easter is all about. We are reminded of the incredible act of God visible in Jesus’ life, ministry, death, and resurrection to new life; the Season of Easter helps us to explore the implications of this for us in our time and context. I have preached in the last few weeks on revolutionary resurrection, hope beyond miracle and inclusive love (these can be listened to or downloaded from http://www.4shared.com/folder/Oj-giFNO/2013_Sermons.html ). Romans 12:2 NRSV encourages us to “be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect.” What is the will of God in terms of death and resurrection? We may think that we know the answers as we have walked this same seasonal journey over many years, even decades; but what are the implications for today? We live in a very different world from the last century in whose thinking and understanding many of us were formed. We are entrusted with a Gospel that requires us to be transformed, not just spiritually, but to the realities of the world in which we now find ourselves, a 21^st century world that is discontinuous from the last, a space where what made sense no longer is sensible, and where sacrifice and sin are outdated concepts carrying little meaning for many.

We are entrusted to make the Gospel known to this generation, in this century, in this space.

What is “this space”? It is multi-dimensional, multi-Faith, and technologically super-innovative. What are the challenges and implications of Scripture for us in this environment? For example, Jesus’ commandment to love as he has loved us after washing the feet of the Twelve, a group Jesus knew included one who would betray him, another that would deny him that very night? Washing their feet, and then sharing sustenance with them; what is more radical than that? How do we live out that type of extreme acceptance of human fallibility in our own relationships? And the cross, where does that fit in? David Lose, of www.workingpreacher.org says, “Jesus did not go to the cross to make God loving, or to satisfy God’s justice, or to take on our punishment.” If the cross is not about Jesus taking on our punishment, what is it about? David goes on to say, “Jesus went to the cross to show in word and deed that God is love and that we, as God’s children, are loved.” In today’s space we need to unpack how crucifixion (one of the most brutal innovations of human torture ever conceived) makes God’s love manifest in our world. Implicit in David’s comment is that Jesus' death was not a sacrifice, but a loving gift given to humanity by a loving God; a gift given under the most horrendous of experiences. I struggle to get my mind around the concept of love that embraces the betrayer, the denier, and the cross. In a world that increasingly places emphasis on the rights of the individual, proclaims happiness as the goal of life, where does such love fit? And how do we proclaim it? And what are the implications of resurrection, of death outmanoeuvred, out-flanked by life beyond our own experience? That is a part of challenge of “this space”.

We need to re-member, re-create, the Gospel message. Tweaking, re-stating the Gospel of a previous generation is insufficient. We require a discontinuous Gospel of hope for the discontinuous world in which we live.

Your thoughts?

Blessings

Mark

May 2012 - Living the Resurrection

Dear Friends

Living the Resurrection

The Easter events now lie behind us, and we have entered into that interesting space in our Church Year where we focus on what it means to live the Resurrection Life. The challenge is to translate what we are reading in the Scriptures into the complexity of 21st century life, into the context of our daily lives and the communities in which we live, work and play. Increasingly we live in a global village, and yet there is a uniqueness to our Southern African environment that asks us to acknowledge and celebrate what is special about our context. We are challenged in the midst of brokenness and poverty, in the midst of corruption and hopelessness, to be signs of Hope, living signs of Hope. It is about transformed attitudes, life-giving actions, and God-touched lives.

Over two-thousand years later, we forget the chaos that enveloped the community that had grown around Jesus during his ministry after the Resurrection. The news of Jesus’ resurrection has the women who find the empty tomb leaving in fear (Mark’s Gospel); Cleopas and his companion on the Emmaus road are clearly confused, even traumatised, by the events; the disciples are in a locked room, fearful of the Jewish authorities (John’s Gospel). Where are we? Where are you?

What are our expectations in this post-Easter period? What is our experience right now? What feelings churn in our hearts? What chaos envelops our lives? Are we fearful? What interests me is that the various stories in the book of Acts reveal the fearful, disorientated and confused disciples of the Gospel stories as now bold and brave. At some point, and relatively quickly, they found peace and courage that made them fearless in proclaiming the activities of God to the community in Jerusalem, and subsequently to Judea, Samaria and beyond. John’s Gospel has Jesus meeting with his disciples immediately after the Resurrection, breathing the Spirit on them, proclaiming peace among them. The disciples in Acts speak out, they heal, they confront: they are bold!

There is much in our world today, both within the life of the Church, and also out there in the world, that seeks to resist the Resurrection Life. We need to regularly review our consciences, and ensure that we can, in the words of 1 John 3:21b “… have confidence before God”. We may not always feel bold within ourselves; but as children of God, loved by God, trusted by God we can be fearless, bold and brave.

Family

We had some good family time in Durban the second weekend after Easter. Our son, Nathan, and his Fiancé, Megan, are living there now and expecting their first child in a few weeks time. We were down for Megan’s “Baby Shower” and also to meet her family for the first time. Dawn flew in for the weekend from Cape Town (where she has been working again these last few weeks) and I drove down with our daughter, Cassie, and her girlfriend, Jen. It was a really special weekend, and wonderful at last to link up with the McCain family. I spent the Monday night with good friends at Spioenkop Dam and came home over the rough dirt track of Colling’s Pass (why take the tar over van Reenen’s when one drives the best 4x4xFar?!).

St Alban’s Cathedral

Please continue to keep the situation at the Cathedral in prayer as it is not yet resolved. I had a rough visit there last Sunday. There are processes in place and the Diocesan leadership continues to seek opportunities for resolution.

Thank you

Thank you to everyone who contributed to the very generous Easter Offering I received again this year. Your care in this is much appreciated!

Blessings
Mark

April 2008 - The Transformation of Resurrection

Dear Friends

The Transformation of Resurrection

In my letter to you all last month I spoke of transition. Easter speaks of something more: transformation! Some may say, “Yes, yes, it’s all words …” and you’d be right. However, each word gives us a different perspective, highlights a different facet of the diamond that is life in God. How has your life been transformed, how is it being transformed, as you grow in relationship with God and God’s people? Are you encountering God in life, in worship, in relationship? Where are you encountering God in your involvement with Corpus Christi? Do people encounter God as they encounter you? You and I, we … are called to be instruments of transformation in our families, our friendships, our society and our nation, our world. To be transformed by the resurrected life of Christ is to be the same, but different; to be aware that as we accept Christ into our lives we, too, are risen! At Corpus Christi our primary core purpose is to be a place where others meet Christ: how is your life an instrument of love in the world of others?

I encourage you to dwell on these questions as the answers may not always be immediately obvious, but they are there.

A Dream

In my reflection last month on our need to be a community in transition towards greater inclusivity I shared that for me it is “a dream” that as yet has no great clarity. In further reflection I realise that the exposure I have received as an Anglican Priest forms the foundation of my vision for our future. Perhaps I need to share something of my journey …

… a Stretching Journey

I was dragged up in a largely liberal-English fashion in a home where people were always acknowledged as people, no matter their creed or colour, and a grandmother who had been an active Black Sash member. My early life was, however, marred by Apartheid in that few opportunities arose in Apartheid South Africa to meet and interact meaningfully with so-called “non-Europeans”. My exposure to other South African cultures was sadly lacking. I became conscious during my two years of mandatory National Service in the mid 1980’s that for me black people had no individuality, and that I needed to set this right. This led to an overnight move at the end of my two years in the South African Defence Force to living in Garankuwa (North-East of Pretoria) and sharing a mission house together first with Kabelo Thlokoe (who sadly never made it to Priesthood) and then with Gilbert Mashiane (from Mamelodi) and Johan Viljoen (the son of an Apartheid Ambassador), while studying Missiology part-time in Pietermaritzburg with some very radical young black fellow-students.

This move was probably the most stretching of my life as I was immersed in anti-apartheid structures and conscientised for the first time in my young life to the realities of life on the other side of the Apartheid coin, a painful place. My worldview was transformed, and left me in a lonely place: my friends no longer understood me, and seemed uncomfortable with my new perspective on life; my new environment was an uncertain and uncomfortable place; a position in which I had chosen to immerse myself. This journey also absorbed me in the breadth of Anglicanism, and especially in the invigorating worship environment of township communities; and new friendships in a new environment; new, different insights into what it means to be a Christian in South Africa. A stretching journey that began to inform my desire for a comprehensive, broad Southern African Anglican inclusivity.

In White River, my first posting as Rector, I had responsibility for a largely English-colonial community in town, and responsibility for the township parish in Kabokweni made up largely of Swazi people, as well as mixed African-cultural groupings in Bushbuckridge and Shatale. I was then posted to Nelspruit, a largely English and Indian parish, while also having responsibility for Kanyamazane. I was in Nelspruit towards the end of the 1990’s and we saw a number of black folk move into town and into the parish during this time, which for some reason was more threatening to the Indian community than the English. As Chaplain to Uplands College I encouraged tutor groups to lead the prayers, and individuals had the right to use any language they chose – the most challenging (and creative) moment being when a Muslim student stood up and prayed the Lord’s Prayer in Arabic! Now at Corpus Christi, the most integrated Sunday community I have ever served, I also carry responsibility for the Anglican community in Stanza Bopape.

Stanza Bopape, as those who occasionally join me there from Corpus Christi will attest, is an amazing experience of inclusive language: the Psalm is said antiphonally, the odd verses in Setswana/Sepedi and the even verses in isiZulu/isiXhosa. The Eucharistic responses happen in all four languages at the same time, and the Lord’s Prayer in English (I think for my benefit).

The point I am making is that in twenty years of ministry my weekly/monthly worship-life has always been diversely inclusive, even if in quite culturally-specific congregations; regular worship in different languages and cultural patterns is “normal” for me.

Ministry in the Anglican Church and specifically in the Diocese of Pretoria has given me, from the earliest days of my training, a vision for what we can be as the people of God, for the unity that is possible in the midst of our huge diversity.

Possibility

As I look out over our Sunday congregation at 9am I see for the first time in twenty years, in a congregation I serve, a real possibility of being reflective of the unity we find in Christ in our fuller diversity as Anglicans and as Southern Africans. And thus my pressure on us to reach out towards a greater inclusivity in worship styles and cultures. I am aware that this is a stretching vision for us, one with which many in our community are not comfortable, and that even limited use of other languages has created distress. I am an eclectic at heart, which possibly adds to the discomfort, as my desire to piece together the best of our diversity often lacks specific focus and so appears to raise its head in creative disorder.

We have the building blocks; each of us is resourced with language and cultural experience and a relationship with God through Jesus Christ; do we have the will to make it work? And do we have the courage?

It requires a letting go … of what has been “normal” at Corpus Christi … and what has been “normal” in our diverse congregations-of-origin. Do we have the courage to let go … and be transformed?

POST SCRIPT – Thank you

Thank you to all at Corpus Christi and Willow Glen for your generous Easter gift to me – I greatly appreciate your love shown in this very concrete manner!

POST SCRIPT – Sudan

As the Chairperson of the Diocesan Companion Links Committee I will be attending the enthronement of the new Archbishop of the Episcopal Church of Sudan (ECS) in Juba. As a Diocese we are attempting to develop a Companion Link with the ECS Province, and so I will hopefully also be able to explore possibilities for this relationship – one the recently retired former Archbishop was keen to develop – with them while I am there. Please keep the new ECS Archbishop, Daniel Deng Bul, in your prayers as he leads the ECS during a critical phase in the national life of Southern Sudan. Please keep me in your prayers, too. I will be away from 16 to 24 April 2008.

Blessings
Mark