'My Son, whom I love'
Matthew 3.1-17
If there is one key condition for good emotional health
one thing needed for a well balanced contented life
it is to have had a good secure, contented relationship with your parents.
If there is one main blockage to good emotional health
it lies in a problem with your parents.
Not to know who your parents were or where they are
to be cut off from them
A feeling that you did not have had time to say goodbye to them properly
or something they said years ago which stung and you still hold the hurt.
The saddest thing I heard about this Christmas
was about a separated dad who told a journalist
that he wouldn’t pay his rent for a couple of weeks
because he needed the money to spend on Christmas gifts for his children.
I don’t know the full situation -
maybe there was a barring order on him,
maybe they were too far away for him to visit
but wouldn’t you love to say to such a person
that much more important than the money which he couldn’t afford to spend
was the time and attention which perhaps he could have given his children.
Had he not bought into the myth that if you throw money at a situation
you can solve the problems?
The reality is that the quality of your life does not consist in big Christmas gifts
but in the depth of your relationships,
particularly between parents and children.
Part of the humanity of Jesus
was that he needed to hear his Father speak to him and affirm his love.
That’s the significance of the voice from heaven after his baptism. (17)
‘ This is my Son, whom I love; with him I am well pleased.’
Jesus of course always was God’s Son
but he was also fully human.
At this point of baptism he has humbled himself
and, himself without sin, identified with sinful human beings like us.
It was important that he should hear as a human being
the reassurance and commendation of his heavenly Father.
It is like someone adopted perhaps, or for some reason separated
from their birth father and brought up in a foreign country
and one day the phone rings and a voice says
‘This is your father speaking and I love you my son.
You have always been my son even though we have been in different places.’
Or like a father walking along with his little son
and suddenly he reaches down and lifts him up for a big hug
for no other reason than he wants to express his love.
The coming of the Spirit like a dove and this voice from heaven
is God’s hug for his only begotten Son,
No doubt, as Jesus grew up,
Mary had told him the amazing things about his birth,
the angels declaring the birth of the son of God:
You may recall the moment of family drama in the temple
when his mother told him off because they had been so worried about him
and Jesus replied
‘Didn’t you know I had to be in my Father’s house.’
That story of the 12 year old Jesus in the Temple at the end of Luke 2
shows that as he grew up Jesus had a growing awareness
that God was his Father.
Now, some 18 years after that, the adult Jesus stood on the bank of the river.
Though sinless himself,
he had identified himself fully with the people seeking forgiveness for their sin.
He knew it was a hard path before him.
Severe temptation was just about to start.
Three years of tiring and demanding public ministry
and the ever increasing shadow of the cross at the end.
What a profound moment of reassurance for Jesus
that at this point his Father should hug him in the descent of the dove
and these deeply reassuring and empowering words
‘ This is my Son, whom I love; with him I am well pleased.’
We can only wonder and imagine what that was like for Jesus at that point
to receive such reassurance and encouragement.
An even more wonderful thing for us is that this is also the main thing
the Spirit does in our lives
to give us reassurance and encouragement from God our Father..
The main thing the Holy Spirit does for us
is not to make us to be successful, high performing Christians
but to make us sure way deep down in our hearts that we are God’s children
and to deepen our love for him as we become more and more aware
that through Christ he loves us and delights in us
John the Baptist himself pointed to this in saying that Jesus
would baptise with the Holy Spirit and with fire. (v 11)
That was an encounter with God
which would burn away all that displeases God
and give us first and fundamentally
a sense, an assurance that we are God’s children
that we may call him Abba Father
and that nothing can change that
no matter who we are, or what we have been
The Holy Spirit authentically gives a sense of freedom in the gospel
and a sense of freedom and joy in worship:
with space to enjoy God and his acceptance of us
space to begin to accept each other
Because when we are forgiven we can then forgive others.
When we believe in Christ, when we commit ourselves to him
and stop trying to do it on our own and work things out by ourselves
we receive the Holy Spirit
and God longs that we enter more and more into the reality of that baptism
to sense the touch of his Spirit
to hear his Fatherly assurance and commendation.
Paul says the same thing in Romans 8.15-17
15 For you did not receive a spirit that makes you a slave again to fear,
but you received the Spirit of sonship. And by him we cry, "Abba, Father."
16 The Spirit himself testifies with our spirit that we are God's children.
17 Now if we are children, then we are heirs-
heirs of God and coheirs with Christ,
if indeed we share in his sufferings in order
that we may also share in his glory.
Paul is saying: how do we see ourselves before God?
Sons and daughters or slaves?
Children secure in their Father’s love
or servants fearfully trying to get things right
painfully aware of what they have got wrong
and despairing that it can ever be different?.
If the Lord Jesus needed that touch of the Father’s love through the Holy Spirit
you and I need it much much more.
How can we get that sense that we belong to God the Father
and no-one can drive us out of his family?
Someone asked me recently was there a set prayer in the Presbyterian church
a form of words we could say to receive God’s blessing?
Actually, there isn’t.
There are prayers which are we can use.
short prayers which help you say you are sorry for your sin,
that you know you cannot change yourself nor save yourself
that you thank Jesus for dying on the cross in your place
and that you commit to follow Jesus always
no matter how hard it gets.
We can use such a prayer, it may be helpful, God may use it
but it’s not the particular wording which saves you.
It’s not because you have prayed in a certain way
but because God send s his Holy Spirit into you
and hugs you and says you are my son, my daughter
and in Jesus I am well pleased with you.
But I have learned by sad experience that not all such prayers always work.
I have helped some people pray such a prayer
and there was no long term difference in them
no evidence of the Holy Spirit purifying them.
One rascal I remember prayed the words of the prayer
but it became clear not long after that that what he wanted was money
I heard later that it wasn’t the first time he had prayed that prayer.
The key thing here is repentance.
There were two kinds of people who came to the Jordan to be baptised by John.
People who were willing to repent
and as John said bear fruit in keeping with repentance.
And, sadly, religious people, Pharisees and Sadduccees
with a great grasp on theology and a great interest in religion
but no desire for a real vital fruitful relationship with God.
As somebody has remarked,
those people cared about their reputation, not repentance.
I will not give you a form of words to pray today
but I do point to the attitude of heart which we all need
and which in the end is all that is needed
for the Holy Spirit to come and assure us of the Father’s love.
Repentance. The turn around.
The turning from self in charge to Christ in charge
To such a life the Holy Spirit will come
and assurance of the Father’s love will be given.
May God the Father from his glorious riches
strengthen you with power through his Spirit in your inner being
so that Christ may dwell in your hearts through faith.
may you, being rooted and grounded in love
have power together with all the saints to grasp
how wide and long and high and deep is the love of Christ.
may you know this love that surpasses knowledge
that you may be filled to the measure of all the fullness of God.
Monday, January 18, 2010
Thursday, January 14, 2010
A Christian Approach to Homosexuality
Here is something I wrote about homosexuality a few years back.
Questions and Answers on Sexuality.
The evangelical view of sexuality is shaped by Genesis 1. 26-31 and its affirmation by Jesus in speaking about marriage and divorce ( Matthew 19.4-6). Men and women are created for lifelong exclusive sexual partnerships, publicly recognised. Anything other than that, in sex outside marriage, whether adulterous or what was called ‘fornication’ sleeping around or in same sex sexual relationships is displeasing to God and harmful to society. e.g. 1 Thessalonians 4:3-8, 1 Corinthians 7:2 Hebrews 13:4 1 Corinthians 6:15-20. Romans 1.21-27. The questions and answers below seek to address the particular issue of homosexuality, which is of current strong interest, but it is worth noting that the principles involved apply to any kind of sexually aberrant behaviour, such as sexual relations with minors or animals. It is hard to avoid the implication that while we are discussing sex between consenting adults of the same sex today, in a short time we will be asked to condone sex with minors or with animals. Certain texts condemning homosexual acts (e.g. in Leviticus) may be argued to be part of a holiness code for that time and culture but evangelicals consider that principles articulated in the early chapters of Genesis and affirmed by Jesus and Paul give clear contemporary direction: Christians are under the authority of God’s word and are not therefore in a position to choose their moral positions. Our prime witness is not that we are anti gay but that we are seeking to be obedient to God, who has bought us with a price and who is to be honoured in our sexual behaviour as in anything else. (1 Corinthians 6.19-20).
The Christian view of sexuality also has much of pressing importance to say in concern about prostitution and pornography where we are asserting the dignity of human beings and that sex is the expression of a committed love and is not to be used / abused as a commodity which degrades those who are exploited and makes a lot of money for others. (e.g. Hebrews 13.4)
We approach this debate by considering some questions which are often asked.
Q1 Why should homosexuality be condemned since God created people that way? Is it not 'natural'?
A1 The answer lies in the difference between Genesis chapters 1 and 3, in that humanity was created perfect in the image of God with men and women completing each other, (Genesis 1. 26-31, 2.18-24 Romans 1.26-27 1 Corinthians 6:9-11) It is reasonable to assume that Jesus himself held the same view, as he affirmed Genesis 1.27, 2.24 in Matthew 19.4-6. Sex was created, therefore, to be experienced in the lifelong commitment in marriage of a man and a woman. Anything else results from fallen human nature.
Q2 Since Jesus is nowhere recorded as condemning homosexuality, how can you be so sure that he would be anti gay?
A2 Jesus is not recorded as condemning several other things, such as incest, that were held in abhorrence by all 1st century Jews, including, one must presume, Jesus himself. Robert Gagnon states: ‘The portrayal of Jesus as a first-century Palestinian Jew who was open to homosexual practice is simply ahistorical.’ (The Bible and Homosexual Practice - Texts and Hermeneutics (Abingdon Press, 2001)). The story of his encounter with the woman taken in adultery in John 8 suggests how Jesus would approach a homosexual: with compassion and not with condemnation, but not condoning.
Q3 The Bible has over time been interpreted as supporting things which people generally now accept to be wrong, such as slavery and the inferiority of women. Could not the same thing be happening with the debate over homosexuality, i.e. that Christians need to catch up with the rest of society?
A3 It is true that moral views have changed over the centuries on things like slavery and the status of women. But Bible believing Christians were in the forefront of the movements for change as well as in the ranks of the opponents of change. The difference between homosexuality and those other issues is that there is nowhere in the Bible which lends support for homosexuality, whereas the cases against slavery and for the dignity of women can be made scripturally. (e.g. on slavery Galatians 3:28; Ephesians. 5:6-9; 1 Timothy 1:10; Philemon; on women Proverbs 31.10-31, Luke 7: 36-50; John 20:10-18; Acts 16:15, 18:28; Galatians 3:28). The closest thing might be the close friendship between David and Jonathan (1 Samuel 18.1-4, 20.1-42) but, apart from Saul’s angry taunt (1 Samuel 20.30) there is no indication that this was a sexually expressed relationship. In fact, it can be taken to be an example of the strength of same sex friendships where sexual attraction is not an issue.
Q4 May it not be argued that the Biblical condemnations relate to sexual abuse, prostitution, and ‘casual sex’ and cannot be applied to contemporary committed, caring same sex relationships, which are harmless?
A4 Again, one looks in vain for examples in the Bible of such relationships, given that David and Jonathan is an example of a close but non-sexual friendship. Whereas 1 Corinthians 6:15-20 could be interpreted as a condemnation of abusive practices it is not so clear that Romans 1. 26-27 is only about exploitative sex; rather Paul is saying that any homosexual practice is an example of God’s judgement on idolatry and a violation of the mutuality which God created (Genesis 1). The argument that long term committed homosexual relationships do no-one any harm ignores the question of offence caused to God; it reduces 'sin' to a horizontal dimension where 'harm' is assessed by our limited human perceptions.
Q5 Why are Christians so worked up about this issue? What about devoting time and energy instead to things like world poverty etc?
A5 Our sexuality is a precious, vulnerable part of who we are and how we relate, and so it is important to give time and energy in seeking to affirm standards for sexuality. This does not mean that other things such as world poverty are unimportant; it is unfair to suggest that giving attention to one issue necessarily makes another unimportant.
Q6 Why are so many Christians homophobic?
A6 Homophobia is hysterical prejudice against homosexuals, and is to be condemned, whether it is expressed in mere verbal harassment or in violence. A Christian who is homophobic is denying his call to be like Christ and should be strongly challenged why he expresses hate and fear which are ‘acts of the sinful nature‘ rather than ‘fruit of the Spirit‘. (Galatians 5.19-20,22) We need to be clear that opposition to homosexuality is not the same as homophobia any more than patriotism is the same as racism. Because you condemn murder, for example does not mean that you support lynch mobs. To be against smoking does not logically mean that you are going to attack anyone with a cigarette. To say that you are opposed to something does not mean that you hate those who take the opposite view.
Q7 Why do churches deny people human rights which they now may exercise freely outside the church?
A7 This is addressed in Faith, Hope & Homosexuality A Report by the Evangelical Alliance's Commission on Unity and Truth among Evangelicals (ACUTE) (1998)
‘While there can be no doubt from a Christian point of view that lesbian and gay people are entitled to the same basic human rights as everyone else, it is quite another matter to extrapolate from the protection of assembly, privacy and gender equality in society as a whole to the explicit endorsement of homoerotic sexual activity in the Church. Followers of Jesus Christ owe duties to God which may require them to lay aside moral options which the state defines as legally permissible, but which are nonetheless spiritually misguided.’ (p 13)
Q8 What is someone to do who finds that they are sexually attracted to someone of the same sex?
A8 Many adolescents go through a phase of strong feelings of attraction to the same sex, but for the majority this is only a phase and they soon develop heterosexual orientation. There are some, however, who find that such attraction continues. It is important not to deny this but to find a small confidential group of Christians who will offer support in the path of chastity. In the words of Faith, Hope & Homosexuality ‘many homosexual people, for Christian or other reasons, are committed to chastity - that is, to abstention from genital sex. In this, they resemble many heterosexuals (whether single, divorced or widowed) who believe it right to refrain from genital sex - however much they may long for the sexual relationship offered by marriage (cf. 1 Corinthians 7:11; 1 Timothy 5:9). In addition, of course, there are those of both orientations who have chosen the equally hard way of celibacy - that is, a lifelong, rather than a provisional, commitment to sexual abstinence. Not only did Jesus himself live a single, celibate life; he seems to have recognised and commended others who observed this pattern, even making a distinction between those (probably impotent but possibly with a strong same-sex orientation), who had been 'born' to observe it, those (probably castrated courtiers, but possibly others) who had been 'made that way by people', and those called to renounce marriage because of the kingdom of heaven' (Matthew 19.12; cf. 1 Corinthians 7.7). For someone to marry in order to overcome homosexual feelings is generally disastrous..
Churches are bound to offer a Christlike response, where the person is accepted although the behaviour is disapproved of. John 8:1-11 shows the purity and the mercy of Jesus. He does not condone sexual immorality, but he does not condemn the woman caught in adultery. He sets her free to "sin no more." As is said in Faith, Hope & Homosexuality ‘… from a pastoral point of view, it is essential to distinguish between approval of someone's behaviour and acceptance of them as a person loved by God. This, of course, can be a difficult distinction to make in practice. Most church members are not prepared for the discovery that someone they know is actively gay. This can result in a number of emotions - anger, grief, guilt, even panic. The discovery can also lead to a sense of loss. Security in one's own sexuality, and the relationship with the person now known to be homosexual, comes under threat. There is also often real fear for the church's reputation. These responses are likely to become even more acute within those church families who discover that one of their number is gay. In the face of all this, there needs to be a sacrificial approach - one which holds on to a relationship of love and compassion; talks rather than walks away; makes clear the biblical perspective on the situation; demonstrates mercy and forgiveness, and above all recognises that God is in charge. He is the judge, not us. Just as Paul admits, 'of sinners I am the foremost' (1 Timothy. 1:16), so we must see sin as a problem for ourselves as well as for others. At the same time, however, we must also recognise that God desires to save all human beings - those involved in homoerotic sexual activity no less than any other kind of sinner (1 Timothy 2:4). The Bible does not identify sin in order to drive people away from God, but rather to show the world its desperate need of the redemption accomplished by Christ, and to call people to faith in him. This redemption may lead on to a long and difficult process of sanctification, but the prospects for such sanctification are real: the success of those who help formerly active homosexuals on the journey may not always be spectacular, 27 but neither is it negligible. Those organisations which responsibly facilitate this journey deserve greater church support. The Gospel of Jesus Christ is a Gospel of hope and the Church is a community of hope. It is an organisation composed entirely of sinners. But insofar as they have repented, those sinners have been forgiven. They have been given new life and a new lifestyle, in Jesus Christ repentance, forgiveness and re-creation go together. In all aspects of the Christian life, and not least in relation to homosexuality, it is essential to balance biblical sexual morality with biblical grace in our response to every individual. Truth asserted without grace can often seem cold, condemning and occupied more with the letter than the spirit of the law. But the heart of the Gospel is that truth finds its fulfilment in God's grace, offering the chance of repentance, forgiveness, and new life. Such truth is not compromised when compassion and respect are shown to an individual; nor are such responses a seal of approval on wrong behaviour. They are, rather, a sign of God's love.’
Here is a link to a Presbyterian Church in Ireland report on how to relate in a Christlike way to gay people
Questions and Answers on Sexuality.
The evangelical view of sexuality is shaped by Genesis 1. 26-31 and its affirmation by Jesus in speaking about marriage and divorce ( Matthew 19.4-6). Men and women are created for lifelong exclusive sexual partnerships, publicly recognised. Anything other than that, in sex outside marriage, whether adulterous or what was called ‘fornication’ sleeping around or in same sex sexual relationships is displeasing to God and harmful to society. e.g. 1 Thessalonians 4:3-8, 1 Corinthians 7:2 Hebrews 13:4 1 Corinthians 6:15-20. Romans 1.21-27. The questions and answers below seek to address the particular issue of homosexuality, which is of current strong interest, but it is worth noting that the principles involved apply to any kind of sexually aberrant behaviour, such as sexual relations with minors or animals. It is hard to avoid the implication that while we are discussing sex between consenting adults of the same sex today, in a short time we will be asked to condone sex with minors or with animals. Certain texts condemning homosexual acts (e.g. in Leviticus) may be argued to be part of a holiness code for that time and culture but evangelicals consider that principles articulated in the early chapters of Genesis and affirmed by Jesus and Paul give clear contemporary direction: Christians are under the authority of God’s word and are not therefore in a position to choose their moral positions. Our prime witness is not that we are anti gay but that we are seeking to be obedient to God, who has bought us with a price and who is to be honoured in our sexual behaviour as in anything else. (1 Corinthians 6.19-20).
The Christian view of sexuality also has much of pressing importance to say in concern about prostitution and pornography where we are asserting the dignity of human beings and that sex is the expression of a committed love and is not to be used / abused as a commodity which degrades those who are exploited and makes a lot of money for others. (e.g. Hebrews 13.4)
We approach this debate by considering some questions which are often asked.
Q1 Why should homosexuality be condemned since God created people that way? Is it not 'natural'?
A1 The answer lies in the difference between Genesis chapters 1 and 3, in that humanity was created perfect in the image of God with men and women completing each other, (Genesis 1. 26-31, 2.18-24 Romans 1.26-27 1 Corinthians 6:9-11) It is reasonable to assume that Jesus himself held the same view, as he affirmed Genesis 1.27, 2.24 in Matthew 19.4-6. Sex was created, therefore, to be experienced in the lifelong commitment in marriage of a man and a woman. Anything else results from fallen human nature.
Q2 Since Jesus is nowhere recorded as condemning homosexuality, how can you be so sure that he would be anti gay?
A2 Jesus is not recorded as condemning several other things, such as incest, that were held in abhorrence by all 1st century Jews, including, one must presume, Jesus himself. Robert Gagnon states: ‘The portrayal of Jesus as a first-century Palestinian Jew who was open to homosexual practice is simply ahistorical.’ (The Bible and Homosexual Practice - Texts and Hermeneutics (Abingdon Press, 2001)). The story of his encounter with the woman taken in adultery in John 8 suggests how Jesus would approach a homosexual: with compassion and not with condemnation, but not condoning.
Q3 The Bible has over time been interpreted as supporting things which people generally now accept to be wrong, such as slavery and the inferiority of women. Could not the same thing be happening with the debate over homosexuality, i.e. that Christians need to catch up with the rest of society?
A3 It is true that moral views have changed over the centuries on things like slavery and the status of women. But Bible believing Christians were in the forefront of the movements for change as well as in the ranks of the opponents of change. The difference between homosexuality and those other issues is that there is nowhere in the Bible which lends support for homosexuality, whereas the cases against slavery and for the dignity of women can be made scripturally. (e.g. on slavery Galatians 3:28; Ephesians. 5:6-9; 1 Timothy 1:10; Philemon; on women Proverbs 31.10-31, Luke 7: 36-50; John 20:10-18; Acts 16:15, 18:28; Galatians 3:28). The closest thing might be the close friendship between David and Jonathan (1 Samuel 18.1-4, 20.1-42) but, apart from Saul’s angry taunt (1 Samuel 20.30) there is no indication that this was a sexually expressed relationship. In fact, it can be taken to be an example of the strength of same sex friendships where sexual attraction is not an issue.
Q4 May it not be argued that the Biblical condemnations relate to sexual abuse, prostitution, and ‘casual sex’ and cannot be applied to contemporary committed, caring same sex relationships, which are harmless?
A4 Again, one looks in vain for examples in the Bible of such relationships, given that David and Jonathan is an example of a close but non-sexual friendship. Whereas 1 Corinthians 6:15-20 could be interpreted as a condemnation of abusive practices it is not so clear that Romans 1. 26-27 is only about exploitative sex; rather Paul is saying that any homosexual practice is an example of God’s judgement on idolatry and a violation of the mutuality which God created (Genesis 1). The argument that long term committed homosexual relationships do no-one any harm ignores the question of offence caused to God; it reduces 'sin' to a horizontal dimension where 'harm' is assessed by our limited human perceptions.
Q5 Why are Christians so worked up about this issue? What about devoting time and energy instead to things like world poverty etc?
A5 Our sexuality is a precious, vulnerable part of who we are and how we relate, and so it is important to give time and energy in seeking to affirm standards for sexuality. This does not mean that other things such as world poverty are unimportant; it is unfair to suggest that giving attention to one issue necessarily makes another unimportant.
Q6 Why are so many Christians homophobic?
A6 Homophobia is hysterical prejudice against homosexuals, and is to be condemned, whether it is expressed in mere verbal harassment or in violence. A Christian who is homophobic is denying his call to be like Christ and should be strongly challenged why he expresses hate and fear which are ‘acts of the sinful nature‘ rather than ‘fruit of the Spirit‘. (Galatians 5.19-20,22) We need to be clear that opposition to homosexuality is not the same as homophobia any more than patriotism is the same as racism. Because you condemn murder, for example does not mean that you support lynch mobs. To be against smoking does not logically mean that you are going to attack anyone with a cigarette. To say that you are opposed to something does not mean that you hate those who take the opposite view.
Q7 Why do churches deny people human rights which they now may exercise freely outside the church?
A7 This is addressed in Faith, Hope & Homosexuality A Report by the Evangelical Alliance's Commission on Unity and Truth among Evangelicals (ACUTE) (1998)
‘While there can be no doubt from a Christian point of view that lesbian and gay people are entitled to the same basic human rights as everyone else, it is quite another matter to extrapolate from the protection of assembly, privacy and gender equality in society as a whole to the explicit endorsement of homoerotic sexual activity in the Church. Followers of Jesus Christ owe duties to God which may require them to lay aside moral options which the state defines as legally permissible, but which are nonetheless spiritually misguided.’ (p 13)
Q8 What is someone to do who finds that they are sexually attracted to someone of the same sex?
A8 Many adolescents go through a phase of strong feelings of attraction to the same sex, but for the majority this is only a phase and they soon develop heterosexual orientation. There are some, however, who find that such attraction continues. It is important not to deny this but to find a small confidential group of Christians who will offer support in the path of chastity. In the words of Faith, Hope & Homosexuality ‘many homosexual people, for Christian or other reasons, are committed to chastity - that is, to abstention from genital sex. In this, they resemble many heterosexuals (whether single, divorced or widowed) who believe it right to refrain from genital sex - however much they may long for the sexual relationship offered by marriage (cf. 1 Corinthians 7:11; 1 Timothy 5:9). In addition, of course, there are those of both orientations who have chosen the equally hard way of celibacy - that is, a lifelong, rather than a provisional, commitment to sexual abstinence. Not only did Jesus himself live a single, celibate life; he seems to have recognised and commended others who observed this pattern, even making a distinction between those (probably impotent but possibly with a strong same-sex orientation), who had been 'born' to observe it, those (probably castrated courtiers, but possibly others) who had been 'made that way by people', and those called to renounce marriage because of the kingdom of heaven' (Matthew 19.12; cf. 1 Corinthians 7.7). For someone to marry in order to overcome homosexual feelings is generally disastrous..
Churches are bound to offer a Christlike response, where the person is accepted although the behaviour is disapproved of. John 8:1-11 shows the purity and the mercy of Jesus. He does not condone sexual immorality, but he does not condemn the woman caught in adultery. He sets her free to "sin no more." As is said in Faith, Hope & Homosexuality ‘… from a pastoral point of view, it is essential to distinguish between approval of someone's behaviour and acceptance of them as a person loved by God. This, of course, can be a difficult distinction to make in practice. Most church members are not prepared for the discovery that someone they know is actively gay. This can result in a number of emotions - anger, grief, guilt, even panic. The discovery can also lead to a sense of loss. Security in one's own sexuality, and the relationship with the person now known to be homosexual, comes under threat. There is also often real fear for the church's reputation. These responses are likely to become even more acute within those church families who discover that one of their number is gay. In the face of all this, there needs to be a sacrificial approach - one which holds on to a relationship of love and compassion; talks rather than walks away; makes clear the biblical perspective on the situation; demonstrates mercy and forgiveness, and above all recognises that God is in charge. He is the judge, not us. Just as Paul admits, 'of sinners I am the foremost' (1 Timothy. 1:16), so we must see sin as a problem for ourselves as well as for others. At the same time, however, we must also recognise that God desires to save all human beings - those involved in homoerotic sexual activity no less than any other kind of sinner (1 Timothy 2:4). The Bible does not identify sin in order to drive people away from God, but rather to show the world its desperate need of the redemption accomplished by Christ, and to call people to faith in him. This redemption may lead on to a long and difficult process of sanctification, but the prospects for such sanctification are real: the success of those who help formerly active homosexuals on the journey may not always be spectacular, 27 but neither is it negligible. Those organisations which responsibly facilitate this journey deserve greater church support. The Gospel of Jesus Christ is a Gospel of hope and the Church is a community of hope. It is an organisation composed entirely of sinners. But insofar as they have repented, those sinners have been forgiven. They have been given new life and a new lifestyle, in Jesus Christ repentance, forgiveness and re-creation go together. In all aspects of the Christian life, and not least in relation to homosexuality, it is essential to balance biblical sexual morality with biblical grace in our response to every individual. Truth asserted without grace can often seem cold, condemning and occupied more with the letter than the spirit of the law. But the heart of the Gospel is that truth finds its fulfilment in God's grace, offering the chance of repentance, forgiveness, and new life. Such truth is not compromised when compassion and respect are shown to an individual; nor are such responses a seal of approval on wrong behaviour. They are, rather, a sign of God's love.’
Here is a link to a Presbyterian Church in Ireland report on how to relate in a Christlike way to gay people
and here is a link to 'True Freedom Trust' a UK group which has engaged with the issues much more closely. It's worth noting that they have disassociated themselves from Exodus International on the issue of expecting gays to become straight. That is not to deny that some may become 'ex gay' in the power of Christ, but it is to my mind burdensome to insist that all Christians with homosexual orientation must change.
Monday, January 11, 2010
sermon for 10 January 2010
Matthew 6.24-34
My dear wife more than once this Christmas break
tried to rouse me by asking about my plans for the new year.
I found it hard to reply, because I have to confess
I don’t have a great plan for 2010.
It’s the kind of question that makes me freeze
like a rabbit caught in the headlights.
It’s not that I have no plans at all.
I hope to go to Brazil in April with Robson and Emma.
The Trinity Bangor team have a plan
to be in Cork for the last week of July.
There is a very interesting conference
for the Presbyterian Church in Coleraine in August
which I hope a few of us may attend
The Board of Mission in Ireland of our church have a plan
‘Awake to Jesus’ to encourage personal bible reading;
the materials for that will be with us very soon.
An overall aim for 2010
is to prepare us for the anniversary year of 2011 for Trinity Church.
I hope to go to Brazil in April with Robson and Emma.
The Trinity Bangor team have a plan
to be in Cork for the last week of July.
There is a very interesting conference
for the Presbyterian Church in Coleraine in August
which I hope a few of us may attend
The Board of Mission in Ireland of our church have a plan
‘Awake to Jesus’ to encourage personal bible reading;
the materials for that will be with us very soon.
An overall aim for 2010
is to prepare us for the anniversary year of 2011 for Trinity Church.
But there is a danger in planning for the future
if it makes us forget our responsibilities today.
‘This is the day the Lord has made. Let us rejoice and be glad in it.’
if it makes us forget our responsibilities today.
‘This is the day the Lord has made. Let us rejoice and be glad in it.’
Many of us love history.
It’s good to celebrate the past as we hope to in 2011
and to learn from it, but we cannot live in the past.
Many of us love to make our plans, to be focused and not a drifter.
It’s good to look forward and have hopes and dreams
but ‘tomorrow never comes’,
this is the day right now that should concern us.
It’s good to celebrate the past as we hope to in 2011
and to learn from it, but we cannot live in the past.
Many of us love to make our plans, to be focused and not a drifter.
It’s good to look forward and have hopes and dreams
but ‘tomorrow never comes’,
this is the day right now that should concern us.
Some people live off a past religious / spiritual experience:
they made a commitment to Jesus, they got ‘born again’
they were baptised in the Spirit or however you may describe it
but that was then, the big question is, ‘What about now?”
Where are you with God now?
they made a commitment to Jesus, they got ‘born again’
they were baptised in the Spirit or however you may describe it
but that was then, the big question is, ‘What about now?”
Where are you with God now?
Some people live in the future.
They are going to make big decisions, next year, next month, next week,
but not today.
They know they need to commit personally to Jesus.
They know there is something to be changed in their lives.
They know they need to face their addiction and seek help,
they know they need to be more serious about bible reading and prayer
but not now, not yet.
They pray with Augustine of long ago.
‘Lord, make me chaste and pure, but not yet.’
They are going to make big decisions, next year, next month, next week,
but not today.
They know they need to commit personally to Jesus.
They know there is something to be changed in their lives.
They know they need to face their addiction and seek help,
they know they need to be more serious about bible reading and prayer
but not now, not yet.
They pray with Augustine of long ago.
‘Lord, make me chaste and pure, but not yet.’
But today is the only day we have.
And without denying the importance of yesterday and tomorrow
God wants us
to live in each day, meet him in it and make something of it.
God wants us to do what he wants, humbly, trustingly, thankfully
Go want us to submit to his will without pride, without worry.
Those are the two main blockages to us doing what God wants:
pride and worry.
And without denying the importance of yesterday and tomorrow
God wants us
to live in each day, meet him in it and make something of it.
God wants us to do what he wants, humbly, trustingly, thankfully
Go want us to submit to his will without pride, without worry.
Those are the two main blockages to us doing what God wants:
pride and worry.
James 4.13-16 p 1215 speaks to our pride.
13 Now listen, you who say, "Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money."
14 Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes.
15 Instead, you ought to say, "
If it is the Lord's will, we will live and do this or that."
If it is the Lord's will, we will live and do this or that."
16 As it is, you boast and brag. All such boasting is evil.
As some wise person said:
,‘Want to know how to make God laugh? Tell him your plans?’
,‘Want to know how to make God laugh? Tell him your plans?’
As we sang ‘we are a moment, you are for ever’
Our lives are like a puff of mist.
How sad when we think we are in charge!
How sad when we take pride in
ourselves or our family or some aspect of our lives.
Our lives are like a puff of mist.
How sad when we think we are in charge!
How sad when we take pride in
ourselves or our family or some aspect of our lives.
Recently I met a retired minister
whose daughter has attained a high position in public life in N Ireland.
Somebody said to him: ‘You must be so proud of her’
but very graciously and gently but firmly he replied,
‘Not proud, just humbly thankful’
whose daughter has attained a high position in public life in N Ireland.
Somebody said to him: ‘You must be so proud of her’
but very graciously and gently but firmly he replied,
‘Not proud, just humbly thankful’
Is that not the default position of the Christian believer?
Isn’t that the way we should instinctively react in every situation?
‘Not proud, just humbly thankful’
As we review our lives and as we do make plans for the future
we need that attitude of being humbly thankful.
It’s the best place to be as we seek to serve God.
Isn’t that the way we should instinctively react in every situation?
‘Not proud, just humbly thankful’
As we review our lives and as we do make plans for the future
we need that attitude of being humbly thankful.
It’s the best place to be as we seek to serve God.
Earlier in that chapter James gives this advice for our battle against the devil and our own sinful desires.
Quoting the book of Proverbs he says:
"God opposes the proud but gives grace to the humble." [Prov. 3:34]
And then he says
‘Submit yourselves, then, to God. Resist the devil, and he will flee from you.
Quoting the book of Proverbs he says:
"God opposes the proud but gives grace to the humble." [Prov. 3:34]
And then he says
‘Submit yourselves, then, to God. Resist the devil, and he will flee from you.
The devil majors in pride and he loves it when we get proud
when we want to control our lives and say ‘my will not God’s be done’.
But when we humble ourselves, when we say ‘your will Lord not mine’
he has no answer and no power over us.
It is those who are submitted to God who can resist the devil.
When we try to do it by ourselves, we will fall.
when we want to control our lives and say ‘my will not God’s be done’.
But when we humble ourselves, when we say ‘your will Lord not mine’
he has no answer and no power over us.
It is those who are submitted to God who can resist the devil.
When we try to do it by ourselves, we will fall.
Please do not come to the Lord’s Table today in pride.
‘Look at me Lord, am I not great? Haven’t I done well
or done more good than bad or better than those people?’
God opposes the proud.
You might indeed take the bread and wine -
only you and the Lord know what is in your heart -
but you cannot receive the peace of Christ
unless you are humbly thankful and submissive to God
nor can you live in contentment today or any day.
‘Look at me Lord, am I not great? Haven’t I done well
or done more good than bad or better than those people?’
God opposes the proud.
You might indeed take the bread and wine -
only you and the Lord know what is in your heart -
but you cannot receive the peace of Christ
unless you are humbly thankful and submissive to God
nor can you live in contentment today or any day.
As well as pride the other main blockage to us doing what God wants is worry.
Probably more of us in church are guilty of worry than of pride
although the two things have a common root.
A proud person thinks he or she can cope and so doesn’t trust God.
A worried person thinks he or she can’t cope and even so doesn’t trust God.
Probably more of us in church are guilty of worry than of pride
although the two things have a common root.
A proud person thinks he or she can cope and so doesn’t trust God.
A worried person thinks he or she can’t cope and even so doesn’t trust God.
The basic issue is, are we worshipping and trusting God as first in our lives
or is our worry actually a warning signal that we are not trusting God.
Has something else, money, health, happiness, the approval of others
got first place and we are desperately holding on to that?
or is our worry actually a warning signal that we are not trusting God.
Has something else, money, health, happiness, the approval of others
got first place and we are desperately holding on to that?
Here we look at what Jesus said in Matthew 6.24-34 p 971
24 "No one can serve two masters.
Either he will hate the one and love the other,
or he will be devoted to the one and despise the other.
You cannot serve both God and Money.
Either he will hate the one and love the other,
or he will be devoted to the one and despise the other.
You cannot serve both God and Money.
It’s the question of submission and service again.
Whom are we serving? To whom do we submit?
Who or what really takes up our thoughts and desires?
Jesus challenges his disciples here as to how far they/we really trust in
the provision of our Heavenly Father
Whom are we serving? To whom do we submit?
Who or what really takes up our thoughts and desires?
Jesus challenges his disciples here as to how far they/we really trust in
the provision of our Heavenly Father
The heavenly Father feeds the birds, will he not much more feed you?
The heavenly Father has beautiful clothes for the flowers,
will he not also much more clothe you?
So Jesus challenges, why worry?
I should confess that if they gave out degrees in worry
I would have held a doctorate in it long ago
or if there was an X Factor for anxiety I would be up there with Jedward.
But a worried Christian is a contradiction:
a Christlike life is a humble, thankful, trusting life,
These words of Jesus do not forbid us taking out an insurance policy
they are not a charter for avoiding hard work
they are not to be taken as an excuse for laziness and refusing to plan ahead
but they do test and challenge what is first in our lives.
Is it God’s kingdom and his righteousness? Or our own needs and security?
The heavenly Father has beautiful clothes for the flowers,
will he not also much more clothe you?
So Jesus challenges, why worry?
I should confess that if they gave out degrees in worry
I would have held a doctorate in it long ago
or if there was an X Factor for anxiety I would be up there with Jedward.
But a worried Christian is a contradiction:
a Christlike life is a humble, thankful, trusting life,
These words of Jesus do not forbid us taking out an insurance policy
they are not a charter for avoiding hard work
they are not to be taken as an excuse for laziness and refusing to plan ahead
but they do test and challenge what is first in our lives.
Is it God’s kingdom and his righteousness? Or our own needs and security?
Please don’t come to the Lord’s table worried.
Please don’t go into 2010, with all its challenges and difficulties, worried.
When we eat and drink in remembrance of Christ’s death
we remember that we did nothing and can do nothing for our salvation
we receive by faith with thanksgiving.
If you are humbly trustingly thankful to God for forgiveness and new life
as you receive the bread and wine
why can’t you trust him for everyday things also?
Many people offer a quiet prayer of thanksgiving at the Lord’s table
something like ‘Thank you Jesus for dying for me‘.
Why not also say something like
Thank you Jesus that you can sort out the thing that really burdens me.
You will provide, you will restore I don‘t need to worry.’ ?
‘He who did not spare his own Son, but gave him up for us all -
how will he not also, along with him, graciously give us all things?’ [Romans 8.34]
Please don’t go into 2010, with all its challenges and difficulties, worried.
When we eat and drink in remembrance of Christ’s death
we remember that we did nothing and can do nothing for our salvation
we receive by faith with thanksgiving.
If you are humbly trustingly thankful to God for forgiveness and new life
as you receive the bread and wine
why can’t you trust him for everyday things also?
Many people offer a quiet prayer of thanksgiving at the Lord’s table
something like ‘Thank you Jesus for dying for me‘.
Why not also say something like
Thank you Jesus that you can sort out the thing that really burdens me.
You will provide, you will restore I don‘t need to worry.’ ?
‘He who did not spare his own Son, but gave him up for us all -
how will he not also, along with him, graciously give us all things?’ [Romans 8.34]
So by all means make your plans for 2010,
how you will use your time, spend your money, have a holiday
but make your plans before God
not with pride or worry but with humble thanks.
Say to him, ‘Lord, this is your time, your money,
the work or rest that you give me.
What is pleasing to you? Let me delight to do your will.
how you will use your time, spend your money, have a holiday
but make your plans before God
not with pride or worry but with humble thanks.
Say to him, ‘Lord, this is your time, your money,
the work or rest that you give me.
What is pleasing to you? Let me delight to do your will.
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