Hail, thou Life-Giving Cross!

This is the holy week of Christ, the week of the divine passion. This is the week of mankind's redemption. Let all mortal flesh attend and with awe behold the unfolding mystery of salvation.

The Lord of Heaven in flesh made manifest rides upon the foal of an ass. The King is come to his chief city to purify her of all unrighteousness,
...To tear down the high places,
...To level the altars of false gods,
...To grind to dust the abominations of idolaters.

Examine your hearts, brethren in Christ, and meet your Lord at the gate of your heart to allow him liberty to purify you from all sin, to take away all doubt, to plant faith in your hearts and fill you with all hope.

The Lamb of God, both divine priest and spotless victim, shall offer himself upon the altar of the Holy Cross for the life of the world. Let all the faithful give heed and mark well the wounds of Christ by which his precious blood was poured out for the cleansing of our souls and bodies. From his side flowed both water and blood. The water signifies our baptism, not a mere outward washing away of dirt, but the spiritual cleansing of our souls by the Holy Spirit who indwells the faithful and unites them in the Body of Christ through which the barrier of the Law has been nullified and we are reconciled to the Father.

Behold the Holy Cross of Jesus!
Behold the Lamb of God who takes away the sin of the world!
Behold the victory of God over Satan and the powers of Hades!
Behold the price of the world's redemption!
Behold the love of God!

“Hail! life-giving Cross, unconquerable trophy of the true faith, door to Paradise, succour of the faithful, rampart set about the Church. Through thee the curse is utterly destroyed, the power of death is swallowed up, and we are raised from earth to heaven...”

In Explanation...

It has been some time since I posted on here and, since I was sort of the one originally championing the cause of the blog, a lapse in other postings as well.  For this I must apologize and give explanation.

I am now officially a lost sheep, a prodigal son, or one of the lapsed.  I have been struggling with many things since June of last year and this blog was actually, in part, an attempt of mine to stem the tide of my own impending disbelief in God and disenchantment with life.  I figured if I could steep myself in scripture once more and gain an audience or a group of friends I would find purpose once again.  I have not.  And life has quickly consumed the joy which once I only found in pursuing Christ.

But I can't find it there any longer.  I read and pray...nothing.  I go to Church, try to sing, listen intently...nothing.  I work with the youth and try to teach...nothing.  I can no longer be a hypocrite and continue in these things.  I have turned from my Faith because I feel my Faith has turned from me.  Try as I might, I can't touch it any longer, I can't feel it pulse through my veins, I draw little strength and no peace from it.  I have no hope that anything now is working to my good.  No hope at all actually.  Henry David Thoreau, a deist, once said that the masses lead lives of quiet desperation.  I agree with him and am succumbing now to the quiet desperation my life has been consumed by.

This is why I have not posted on here lately.  I didn't feel it would be right as I dealt with the weight of these feelings to act as if everything was ok; so I said nothing at all.  But my feelings have got to the breaking point and my grip on life and faith has dissolved to the point that I fear the complete loss of both (a recent  hospital visit confirmed the former).  So I leave the blog to whatever future it has under Brett and Stephen (and maybe myself if I can find my way back to the fold so-to-speak) and apologize for its short history.  I encourage you all to continue in the faith and give me a model to live up to again.     For now, however, I cannot pretend to have my stuff together and will no longer contribute to a blog knowing that I have nothing of any worth to say at this point in time.

I wish you well,

Chris

On Virginity, or the Consecrated Life

Preachers, teachers, parents, and other authorities have taught many of us from an early age that preserving one's virginity is very important. This was always communicated under the assumption that it would someday be given to our spouses. Sadly this teaching has focused simply on maintaining virginity until marriage and does not even take into consideration the honourable, laudable, and holy state of the Consecrated Life as a possibility for youth of today. It is assumed that the procreative urges natural in all humans must be indulged at some point and that a truly fulfilled life requires marriage and a family. Marriage and children are good and holy things, but we do our young people a disservice to not offer them the option of living a life wholly consecrated to the love and service of God.

In Christianity, monasticism has been designated as the path for single people who desire to remain single. A community of believers wedded to Christ and the Church who have set themselves apart to the service of God can be a powerful force with which to be reckoned. The influence of consecrated men and women on the life of the Church is tremendous and should not be dismissed.

St. Paul in 1 Corinthians 7 commends the unmarried life to single believers as preferable to that of the married life. Remaining unmarried, in St. Paul's estimation, allows believers to be fully focused on the work of Christ and the Church. However, if a man or women finds that controlling lustful passions is best served through marriage, no sin is committed, but fidelity to one's spouse is required. Too often seeking marriage in order to control passions is used as a convenient excuse for not engaging in serious discernment concerning the consecrated life of virginity. I would urge you, beloved of Christ, think carefully about what God would have you do. It is far better for you to admit the possibility of being called to consecrated life than to rashly marry and cause great distress through not properly discerning the will of God.

In conclusion, I do not condemn or denigrate the married life, but I do wish to praise the consecrated life. It is distressing that, especially in North America, we have so abandoned monasticism that it no longer figures into the lives of Christians or is even considered as a viable option among our youth. In our society that places such a premium on indulging every whim and passion, that insists on getting everything exactly as desired, it would be a good and holy thing for Christian youth to consider once again the call of Christ to deny themselves, take up their Cross, and follow Christ, even to the point of leaving behind family, wealth, and worldly aspirations.

May God send forth his Spirit to put into the hearts of many the vocation to the consecrated life. Amen.

Veni, Veni Immanuel

An author I have been reading lately as part of my Lenten preparations said that the beginning of theology occurs when we take the historical event of Christ’s death on the Cross and instead ask the Christian why? While some may see the holes in this, the point is when we reflect upon why Christ died when He could have avoided the Cross; we begin the discipline and joy of theology. And while this doesn’t quite relate to the purpose of this post per se I wanted purely to say that often we can get lost in the complexities or problems of faith when what we need at most times is to simple come before the Cross and lose ourselves in the mystery of Christ’s passion.

It is with this Spirit that I have thus come to approach Lent. Often the direction of my Lenten study, and importantly the books I want to read and meditate on come well before the season. This year was different, this year I struggled. I had no idea what to read, I had no idea what to study, I had no idea what to base my meditations upon. I even had no idea what to fast from. The traditional fast seemed appealing as a means to overcome this but as I prayed about and considered it, it just did not seem right. The book from which the insight in the first paragraph comes, John Behr’s “The Mystery of Christ” was one I had long meant to read and turned to a week in to Lent out of desperation. From there came readings in the Apostolic Fathers, and now in an effort to truly get myself into the season I am reading the Lent sermons of Andrewes and St. Leo the Great. And while this is great I was reminded last weekend that I have missed the point. I have let my religion and spirituality lose its grounding and allowed it to become complicated. 

What spurred this Epiphany was simply the remembrance in my mind of the great Advent hymn, Veni, Veni Immanuel (A link to one version of the text will be at the ned of the post). The first line, O Come, O Come Immanuel, reminded me what was truly important about Lent, indeed reminded what is most important at all times of the year. What I need, what we all truly need is Christ. At all times, in all places, in all situations I and we need Christ. I didn’t need to read specific books or meditate on certain words, symbols or images. I just needed to allow myself to remember that I need Christ. I NEED CHRIST. Nothing else and most importantly nobody else. Only Christ gives me life, only Christ can guide my paths, only Christ can bring me to the Father, from whom I can adore and find peace, comfort, joy and peace by the Holy Ghost. The simple task, the simple thing I needed to do this Lent was to remind myself to be lost, to allow myself to be reminded that I need Christ, and I need Him continually.

As I have studied theology at College level, I have often found the pursuit of knowledge of God far more appealing whether recognised or not, rather than pursuing to be alone, to be vulnerable, to be stripped bare before Christ. To be humbled before Him, to come completely empty and broken as I am before Him each and every day, acknowledging Him as the fountain of life, of wisdom and of knowledge. And while God has used my study to draw me close to Him, to reveal Himself to me, too often I have felt that I will be most effective to Him if I can become a great theologian, a great Patristics scholar or a great historian. Though of course these aren't bad goals I have too often approached them first instead of turning to God first. I have approached study to find God when I should have realised all I needed to do was allow God to work in me. To stop, take the time each day to genuinely pray, not just to talk but to listen and to be silent in His presence. If it is His will, God will provide absolutely all that I need to be a great theologian, Patristics scholar etc. (I should point out I don't want this for fame, such as there is, not many would have heard of Barth, Moltmann or Rahner, but because I want to know all that I can, about the faith I love and the God I adore), but it will be all for nothing, if I don't put Him first. I must each and every day, during many times today call upon Christ and ask Him to come, to come and redeem this captive.

 

While I am continuing my reading with this renewed focus, I am singing and reciting the hymn daily, to remind myself that all I need, and all I will ever need is Christ. For Christ alone can satisfy my soul, my needs and my wants, and only Christ can lead me into the life that will not only bring out my full potential but allow me to be all that God wants me to be for others. St. Irenaeus says that “Man fully alive is the Glory of God”, that is what I want for my life, and that I can only aspire to achieve if first I allow myself to be taken over by Christ. To be filled by Him and to be completely surrendered to Him. So Come, O Come Immanuel, and renew Thy captive Israel.

May God bless you this Lenten season and may you be reminded that all you, and all that we need is for Christ to come to us, upon us, and in us. I am interested also to hear what others are doing during this Lenten season.

Here's the link for the text of the hymn:  http://www.carols.org.uk/o_come_come_emmanuel.htm

Peace and Blessings,

Brett

Ash Wednesday

The readings appointed for Mass this day in the 1928 Book of Common Prayer (USA) are taken from the Joel 2:12, and St. Matthew 6:16.

To most attentive worshipers, these lections would seem to be preaching contradictory messages. On the one hand, the Prophet Joel would seem to call for a holy fast, “Turn ye even to me, saith the Lord, with all your heart, and with fasting, and with weeping, and with mourning...Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar....” For those involved in the Right to Life movement, the National Day of Prayer, or other public penitential movements, this imagery is not at all foreign. Our liturgical worship on this day evokes some of this sentiment as well.

By contrast the Gospel lection enjoins, “When ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.” Is not this teaching contrary to our liturgy, the solemn assemblies such as National Day of Prayer, or the forty-day fasts called by Protestant leaders? What do we make of this?

I suspect the reason behind the choice of these lessons has nothing to do with a sinister anti-liturgy, puritanical, or anti-catholic plot. The Prophet Joel calls us to keep a holy Lent. Now is the time for fasting. We who have been joyful and comforted over the previous season through the celebration of our Lord's Nativity and Epiphany are called to be confronted with our own sinfulness, our mortality, the sin-corrupted world we live in, and understand that indeed, salvation did not come through a flourish of God's magic wand, but rather came through the Son of God living, suffering, and dieing as one of us. In order to deliver us from sin and redeem corrupted creation, he had to endure the effects of sin (cf. Romans).

The Gospel lection calls us to fast rightly. Prayer, fasting, and almsgiving are not good works done to be seen by men and thereby earn us praise and honour from their lips. I say go and receive the ashes on your forehead and take on a discipline. But be warned against lifting up your heart in pride. Remember that all our righteousnesses are bloody rags. There is nothing wrong with the tradition we have received and follow. We worship with our whole body. As such external things, like ashes, matter as a way of making tangible the internal and invisible, and helps keep a communal understanding of the fast.

In conclusion, let us make our Lent holy. Let us live simply, come to terms with our sinfulness, and look to God for forgiveness and grace, whose love for mankind was so great that he became man, lived, suffered, and died for our sins, but rose again, ascended to God's right hand, and will come again in glory.

Almighty God, we give you thanks for the gift of your Son, Jesus the Christ, who took on our human nature to redeem us from death and reconcile us to you in his body; we especially ask that as we embark with him upon the long journey to Mount Calvary, we might be given the grace to put to death the sinful affections of our flesh and cultivate new, holy habits, so that in this time, and throughout all our life, we might show your love and glory to all men. Through Jesus Christ our Lord. Amen.

Saint Valentine's Day Reflections

The more and more I have grown older and subsequently in my knowledge of Christianity and society the more I am struck by the oddities the latter’s beliefs and traditions. Saint Valentine’s Day is a case in point. We celebrate two Saints days in Australia which occur throughout the Western World. Saint Valentine and Saint Patrick. Despite being a country with a strong British heritage, and one that continues, the saints, George, Andrew and David, are forgotten, despite being the patron saints of England, Scotland and Wales respectively. Ironically they make up the Union Jack which is on the Australian flag but most Australians wouldn’t able to explain the meaning our flag either. Patrick is seen as representative of Ireland and a reason to celebrate what is great about Ireland and general Irish-ness. Also the fact that he was Welsh and helped convert the Irish to Christianity is largely forgotten.

Australia also has one native saint now in St. Mary Mackillop (admittedly only recent so no chance to grow in national celebration and very unlikely to) and THREE patron saints. Of which no one would have any clue to their names, let alone their lives. There is only one official patron, the Blessed Virgin, but we have also had St. Francis Xavier and St. Therese of Lisieux both patrons of universal missions. The fact that by a quirk of Western history which Australians wouldn’t on the whole would be able to explain (High immigration to Australia by the Irish) we celebrate St. Patrick’s Day or (Because largely of romantic literature of the Middle Ages and its effect upon Christian society of the time) St. Valentine’s Day.

What however St. Valentine’s and Saint Patrick’s does offer, along with the great festivals of Christmas and Easter, a chance to put forward the Gospel. I sincerely believe that with Hot Cross Buns (for Americans, rolls with crosses on the top eaten traditionally on Good Friday) and the incessant amount of carols played at shops over Christmas the Holy Ghost can use such simple things as buns and carols to draw people to Himself, to get them thinking, to get them questioning and asking what Easter and Christmas are all about. Our thoughts should be turned to praying that the little left we have in the forms of public expressions of Christianity can be used by God, and that people may be stirred to either at Christmas or Easter attend church or merely look up the meaning behind the days. We are lucky here in Australia that Christmas Day, Good Friday and Easter Sunday are public holidays enabling people the chance to attend services but also ensuring that they are at the centre of Australian society. ANZAC Day without doubt is the national holiday, but Christmas is the high point of the year for most. Saint Valentine’s and Saint Patrick’s are both highly publicised, though not public holidays, and serve as opportunities to bring up our faith by engaging with the resources we have to do so. I was able to share with a guy at work that among the many stories of Saint Valentine was that he was engaged with soldiers and their women being able to get married in secret defying Roman law. Such a story that paint Christianity in a positive light serve as chances to share about our faith and the religion we are a part of. They may seem trivial or not workable but every chance we have we should take.

Another thing that got me thinking on Saint Valentine’s Day were the amount of single people I met upset or trying to be content to be single on the day. This got me thinking because if in secular eyes Saint Valentine’s is all about love and showing love to the person who means the most in our lives, then surely as Christians we can use this as a day to show our love to God and to reflect on His love for us. A love that was made very clear at Calvary. As Christians we a part of the Church, the bride of Christ, we are Christ’s bride and He is our husband.  This in turn emphasises the importance of marriage in society, for mankind, and the importance of the family as a place for children to be raised and nurtured. That marriage is given definition not by what society says or a minority insists it should be, but rather created by God as a sign and symbol, perhaps the deepest we have of our relationship with God. Marriage then becoming the very definition of our relation with Him. With Christ as my husband then the need for a bride drops dramatically (though I do want to be married one day) and the emphasis of a day taken over by society can once again be used as Christians as a day at least for us to draw closer to God, and to bring glory and honour to Him. If we can do this and strive to do it with intent that will surely be the best way to honour Saint Valentine and Saint Patrick as well as providing us with another day to glorify God and to spread His name amongst the nations.

I’d be interested to hear your thoughts about this. I do firmly believe that the Church should embrace the role that Saint Valentine’s plays in our societies and use it as a means of growing Christians, help them deepen their understanding their relationship with God, as well as strengthen the sacrament of marriage and the role of the family in society.

Peace and Blessings,

Brett

Joint Post: What does it mean to be living in the age of the Church?

So it is time for our first "joint post" as authors of this blog.  When I originally posed the idea of this blog to Brett, I stressed that not only should we have individual posts whenever we had opportunity, but once in awhile we should put our heads together on a single question.  So we have decided to answer the following question: 

WHAT DOES IT MEAN TO BE LIVING IN THE AGE OF THE CHURCH?  HOW OUGHT THIS SHAPE AND COLOR OUR MINISTRY?

Our three individual answers are as follows (and we did not collaborate on any of these responses, they are each our own).  The wealth of perspective on this question is stimulating and very interesting.  Thank you for putting your heads together on this with me, guys.  And please comment so we can keep the discussion going (especially if you read the blog!).

Brett's response:

Without the need to qualify basic truths my answer begins as follows:

To be living in the age of the Church means that our whole lives should be centered and directed upon serving her. She is the bride of Christ, instituted by Christ Himself, sustained by the Holy Ghost to be a living witness to God upon the Earth. Israel was a sign of God's presence in the world, but with the Advent of Jesus and his rejection by Israel, the Church becomes the sign of God in the world. Her role is to contionously point to God. Her role is to allow people through herself to see the light of Christ. She exists to serve God and to serve the world.

She preserves the teaching entrusted to her by the Christ, the Holy Scriptures and the Tradition handed down by the Apostles and maintained by Orthodox writers throughout the centuries. This may seem irrelevant but it is not so, for the maintaining of true doctrine is imperative for the Church to stay within the will of God. She also offers the Sacraments of Baptism and Communion which give visual evidence to the change that has happened upon the inside. By the Holy Spirit in Baptism we are washed and made clean beginning our new lives in Christ and by Holy Communion we are united to the Holy Trinity, united as the mystical body of Church to all Christians at all times and places who have participated in the Paschal Feast.

The Church forms and guides us, prepares us and sustains us for the doing of God's work. While she may not be perfect, she is the true and right way for an individual to express and live out their faith. Christ established the Church and we cannot claim to be Christians without at least seeking to become part of the Church Catholic in a particular location. The Church is our mother. the Church is Christ's bride. Nothing brings us closer to God and to each other, than the Church. Therefore service in and for the Church is our ministry. All that we do is pointed to Christ for the sake of Christ and done within and for His Church. Not so she may be glorified but that the God she serves may be glorified. She prepares us for the life to come, the life spent with Christ, eagerly anticipating His Second Coming.


Stephen's response:  

In a way this question asks us to consider the vocation of the Church.  Who are we, what are we doing here, and how are we supposed to do it?  No discussion of ecclesial identity would be complete without at least a nod to the broken relationship between God and Man.  It was to reconcile us to Father that the Son became Man, lived, suffered, died, rose from the dead, and bodily ascended into heaven.  On the day of Pentecost the Most Holy and Blessed Theotokos, Mary the Virgin, together with the holy Apostles, and many other disciples received the indwelling of the Holy Spirit.  The Apostles would go on to teach us in the Epistles that we who have been baptized by water and the spirit into the death and resurrection of Christ are made members of the Body of Christ.  Thus, our identity is fundamentally tied to the Incarnation as the means of our redemption and theosis.

What is our purpose?  The Great Commission is our statement of purpose.  As we are going into all the nations we are to proclaim to them the Gospel of the Lord, teach them to observe all that Jesus has commanded us, and to baptize them into the name of the Father, the Son, and the Holy Ghost.  In short, our mission is to bring Christ to the nations so that the nation might partake of Christ and be saved.  How is this commission to be fulfilled?  We proclaim the message by our words and our deeds so that the nations might be stirred by the Holy Spirit to repentance.  We are to teach Christ so that the nations will learn and follow Christ.  And never to be neglected are the sacraments as conduits of grace.  Confession and repentance are needful, as are proper catechetical instruction.  Baptism is just as necessary, not only because of our Lord's command, but also because of the spiritual benefits that we receive.  Proclamation, teaching, and sacrament are all equally necessary to make a Christian.

How then does this affect our ministries?  The clergy (bishops, priests, and deacons) are to be the servants of the servants of God.  Their job is to model Christ to the Faithful, to teach, equip, and coordinate the Faithful as we collectively execute the Great Commission, and to administer the sacraments.  To put it simply, clergy are in the business of discipleship and coordination.  The Faithful are the 'boots on the ground'.  It is the job of every baptized Christian to exercise the 'priesthood of all believers.'  Quite simply this troublesome phrase means mediating Christ to the world around you.  As Christians (little Christs) we need to be about the business of proclaiming and revealing Christ to the world through our lives in our relationships with other people.  That can't be done unless we are growing in Christ.

I will conclude my remarks here before another paragraph of that skims through ascetical theology consumes more space.  In summary, the Church continues the work of Christ reconciling the world to the Father by the power of the Holy Spirit who indwells her.


Chris' Response:


As the self-proclaimed mystic in the group, my answer may prove a bit absurd.  I want to go a bit beyond the basic understanding of fulfilling The Great Commission and the like and pick up on a more nuanced understanding of what it means to be living in the "Church Age."  So, up front, I believe first and foremost in the supremacy of the Church in fulfilling the Great Commission, following the leading of the Spirit, discipling believers, upholding orthodoxy, and loving.  Putting all of that aside, allow me to digress:  The Church is the Bride of Christ.  This is a metaphor I have never taken lightly and I believe it has radical implications for the Church should we truly adopt it as a guiding principle.  Why?  Because by "Bride of Christ," I truly mean bride.  Yes, with all the sexual trappings of the word as well (I am one who does see Song of Solomon as an allegory of God's love for his bride, the Church--a sensual, romantic, passionate love).  In essence, then, the same speech given the bride at any Christian wedding you'd hear today is the same speech we all need to hear as Christians forming the corporate body of Christ's bride.  If we are to be Christ's bride then I think it is worth looking at the Biblical ideals for a bride to allegorically understand our role in the world in this, the age of the church.


So what does the Bible tell us about being a good bride?  Quite a bit actually.  However, us authors all agreed to make these answers fairly short so I cannot be exhaustive in my answers.  If you read the passages I outline as an allegory for the Church, God's bride, as well as instructions for human brides you will see several important qualities of living in the Church age.  Allow me to go through a few (again, remember that I am reading these as an allegory for the Church as a bride/wife and God as husband):

1. Proverbs 31--This famous passage describes the "ideal" woman/bride.  As such, I think it contains many truths about being Christ's ideal bride, the Church.  Verse 10 says that the Church, if she acts nobly, is more valuable to God than rubies.  Verse 11 states that God has full confidence in us.  In verse 12 the Church Bride "brings good" to God, not harm.  Verses 13-16 tell of the Church bride being industrious, hardworking, ceaselessly faithful to her family, and wise with funds.  She works vigorously (17), does not rest (18), "opens her arms to the poor and extends her hands to the needy" (20), cares for those in the household (21), is strong and dignified (25), speaks with wisdom and faithful instruction (26), she is not idle and cares about the affairs of the house (28).  Above all, she fears the Lord and honors God with the work of her hands (30-31).  If read allegorically, the power of those statements for the Church is unmistakable.
2. Song of Solomon--The whole book is arguably an allegory for Christ's bedding with the Church, his bride.  It is full of sensual, erotic imagery and captures the passion of an all-encompassing love for God (I will blog more about this later).  It tells us, the Church, that we are to bed Christ, become intimately attached with Him, know every contour of his body, and touch of his presence.  We should know him intimately and passionately and unashamedly declare the pleasure we get from such a relationship (it sounds odd, but I think it true none-the-less).
3. 1 Peter 3:1--Tells wives to be subject to their husband so that others are won over to him by the conduct of the wife alone
4. 1 Peter 3:2-6--Tells wives not to adorn themselves externally, but to adorn their heart.  It's not about the appearances, but the spirit behind them
5. Ephesians 5:22-6:9--This passage makes the allegorical interpretation I am using explicit

I promised Stephen and Brett I would keep my answer short.  I feel as if I did not answer it in full, however.  I think it is simple enough, however, to state that the meaning of living in the Church Age (in my estimation) is to be the bride of Christ and to act in accordance with all the Biblical ideals of a Bride.  This should be our goal.  I hope I am helping the Church to be the best bride possible.


So there you have it!  What do y'all think?  The goal of this post was too give a breadth of opinion and insight on one specific issue.  I hope it is illuminating.


In Christ,


Chris, Stephen, and Brett
      

Sin & Sickness

"Is anyone among you in trouble? Let them pray. Is anyone happy? Let them sing songs of praise. Is anyone among you sick? Let them call the presbyters of the church to pray over them and anoint them with oil in the name of the Lord. And the prayer offered in faith will make the sick person well; the Lord will raise them up. If they have sinned, they will be forgiven. Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous person is powerful and effective." -- James 5:13-16

I recently had a conversation with some fellow seminarians about going to Confession. One of the number had never gone before and expressed an interested in doing so during the upcoming holytide of Lent. The rest of us then began retelling some of our experiences with Confession. To a man, each of us mentioned the overwhelming sorrow for our sins that brought us to tears as we poured out a lifetime's worth of sins to the priests hearing our confessions. Also shared among us was the fear and the shame we experienced, the apprehension that griped us as we waited for the priest to say something in reply to the veritable encyclopedia of wickedness to which we had just confessed ourselves guilty. And again without exception, we told of how our priests addressed us in the most loving way, assuring us of God's love for us and the forgiveness which he gives us. Nothing compares to that moment when you hear those merciful, sweet words of absolution, knowing those sins that burdened your conscience and stained your soul are carried away:

Our Lord Jesus Christ, who hath left power to his Church to absolve all sinners, which truly repent and believe in him: of his great mercy forgive thee thine offences: and by his authority committed to me, I absolve thee from all thy sins, in the Name of the Father, and of the Son, and of the Holy Ghost. Amen.

This absolution comes from the Visitation of the Sick contained in the 1549 Book of Common Prayer, the very first of many editions, published under the authority of King Edward VI. The inclusion of this absolution with that office raises an important question. Why on earth would we associate the need for confession of sin with bodily ailment? I think the passage from St. James' epistle above provides us with sufficient biblical grounds for making the connection. But why would James write this?

The answer, unfortunately, more lies with us than with St. James. We ask this question because most people (Christians included) no longer believe that a human being is Body, Mind, and Spirit, and that each of these constituent parts affect one another in profound ways. Thus, when you sin, you not only damage your relationship with God in the purely spiritual sense, you also face physical consequences. The Early Christians, along with their Israelite ancestors, recognized this. It is not surprising then to see Jesus first forgave the sins of the paralyzed man who was lowered through the roof on the cot before Jesus healed him of his paralysis. Incidentally the surprising thing about that miracle was that Jesus claimed authority to forgive sins, a solely divine authority, which comes to bear when he communicates that authority to the Church following his resurrection.

In conclusion, we must remember that our sins have consequences more far reaching than we realize. They are not confined to the “realm of the spiritual”, as some might call it. We Christians are not gnostics. We believe that when Adam fell, all creation fell with him. But we are to be comforted in that Jesus the Christ, though being God, assumed our human nature, and redeemed it through his sinless life, patient suffering, precious death, mighty resurrection, and glorious ascension. Through him we have obtained the forgiveness of our sins if we truly repent and turn to him, and by his stripes we are healed both in body and soul. Therefore we praise, bless, hallow, and adore, thee, O God, Father, Son, and Holy Spirit, now and ever, and unto ages of ages. Amen.

Just War...Does it exist?

[You'll notice from a few posts ago, that Brett and I added an additional author to our blog.  I want to welcome Stephen Hilgendorf, my good friend, colleague, and personal hero to our blogging group.  He comes with a wealth of knowledge and a unique perspective that we'll all benefit from immensely.  I have known few men in my life more worthy of admiration than Stephen.  I am thankful for his role in my life and grateful for an opportunity for him to continue being an active part of it.  Thanks for joining us, Stephen.]

I am about ready to write the most "disagreeable" and "confrontational" post thus far on the blog, but it is something I feel fairly strongly about.  As always, I claim no expertise or authority in the matter.  I merely present my reflections and look for them to be refined by my reading peers.  Hopefully I won't appear too much in left field with this post.  If so, I promise to return to safer ground soon.

Anybody following American news these days, knows that the Americans are in a time of political excitement.  Everything is buzzing with the primary season, wherein the nation picks the candidate  to run against Obama in the upcoming presidential race.  Amidst all the debates and politicking of the republicans vying for the coveted honor of running against Obama, one issue has consistently came to the fore--WAR.  As many know, America has been actively involved in several (largely unpopular) wars in recent years.  As such, the issue is very important to voters.  This is especially true given the fact that three of the four possible Republican nominess will not only continue current military actions, but see potentially more on the horizon.

Now, I do not claim to be an expert on war or the political situations which either do or do not necessitate it.  I do not wish to comment on this (and would ask that anybody reading this post not turn this into a political debate about those points).  What interests me more is the tendency of the Christian community in America to loudly proclaim that war is "never" the solution.  Now, please understand that I am not a war-monger and certainly do not wish to see wars waged and perpetuated.  To say that war is "never" the solution, however, is simply not true.  Both the wealth of tradition within our Judeo-Christian heritage and Biblical teaching in general support the fact that SOME wars are JUST and OUGHT be waged in the face of greater injustice.  As a Christian community, I feel we should be more precise with our rhetoric.  We may not like war.  We may not want more war.  We may think that current wars are being waged for unjust or insincere motives.  This does not, however, make all war inherently unjust (excepting, of course, that war is an outcome of the Fall) nor lacking in purpose.  As Christians, I feel we should know that some wars in the past were seen as very "just" and some wars in the future may be "just" as well--war is....sometimes....the answer.  This is a controversial opinion to have, but it is also one in keeping with Christian tradition and orthodoxy.  As this blog hopes to uphold these lessons, I feel I am not amiss to make it.

Many theologians throughout history have weighed in on the touchy issue of war--men like Aquinas, Augustine, and Erasmus.  Together, they have helped formulate what we call "Just War Theory."  Just War Theory's primary goal is to reconcile a God who clearly wants justice in the world to reign supreme and has used violent methods to obtain this end.  Just War theorists have sought to understand a God who calls for love and yet encourages the Hebrew nation, for example, to wage war.  Clearly, they thought, there must be criteria which, in God's eyes, warrants war on this earth.  Having met these criteria, Christians could--in good conscience--take up arms.  To go into great depth on the nuances of the various tenets of Just War Theory would take some time and not be particularly effective (as we all would get lost in the theological jargon).  In light of this, I want not to turn to these theorists, but to the Bible--the source of all truth.

Biblically, I feel there are AT LEAST three limitations (there may be more--as I said, I am not an expert) God has placed around war to help keep it within "just" bounds.  N.B.  Please take the time to read the Biblical passages I provide should you be interested.  Also note that I am indebted a sermon I heard long ago on this topic.  Unfortunately, the pastor, church, and title elude me.

1.)  First, those waging war ought not enjoy killing/making war.  In the Psalms we are taught not to love war or take any enjoyment from waging it.  You see waging war is like rolling a snowball down a hill.  As it descends, it gains size and momentum.  By the bottom of the hill it is nearly impossible to stop.  Wars can be the same.  Justifying one war for poor reasons makes the next war easier to justify for the same and so on and so on.  Such a tendency show a love for war instead of a natural aversion to and revulsion with it.  The minute we start to love, seek, desire, or not fear war, we have entered dangerous territory.  As Christians, war should be the last resort in our minds.  As I said above, war is sometimes the answer.  But in order to keep ourselves honest, it should always be the last answer.  So be wary of any who talk of war as if it is an easy things.  Be wary of those who do not talk about it with somber hearts and minds.  War is grave business and they have calloused themselves and learned to "love" that which no man ought.  Such a person could never wage a "just" war because they ignore the magnitude of taking life.  Here are just a few verses that support this idea:  Psalm 11:5, 68:30, 120:6, 140:1-2.

2.)  If a nation is to war they ought to war in a just manner.  This gets at some of the work of the theologians I mentioned above.  If we boil down their teachings, three simple tenets stick out to me.  To wage a war in a just manner, first one must have a just cause/reason for going to war (psalm 72 and 82 address this quite well).  Second, one must go about waging war in just ways (see Deuteronomy 20 which literally starts "When you go to war...").  Finally, going about war in a just manner requires just terms and conditions for peace (the Bible is rife with examples of kings ending wars in just manners--see the book of II Chronicles as a whole).

3.)  The third limitation on war is the truth that ONE DAY war will never be the answer--all wars will end.  People waging just wars look forward to the day when all wars will end, when all will be at peace, when God will reign supreme.  Anybody waging a just war must keep this in mind.  Ultimately, Jesus will come to restore the world to its perfect state--when war will no longer be necessary at all.  To forget that wars will end one day is definitely an example of missing the forest for the trees.

Now, I know that what I just wrote is extremely controversial.  Please remember what I am not saying, however.  I am not saying that current wars being waged are "just" in a Biblical sense.  I am not saying war-mongering and seeking new war is a good idea (in fact I think it is deplorable).  I am not saying war should be a first option or a preferred option.  I am not even saying that ANY WAR in the history of man has been "just" necessarily (although I personally believe that many wars have been just and anybody living through WWII would probably agree with me...at least among those to whom I have spoken).  What I am saying, is that according to the Bible and according to tradition, Christians ought not loudly proclaim as they do that there is never a cause for war.  Indeed, if you believe war is never the answer as an American, you ought to despise the American Revolution which, as a point of national pride, we describe as just (although I do not believe it just for other reasons).  If war was the "right" answer then, let's be consistent and not openly decry the evils of war in any and all circumstances forever and ever, amen.  I just don't see support for this anywhere in Scripture.  I would encourage us to be careful with our rhetoric and realize that the God of the Universe  hates injustice far more than he (appears) to hate war.  In the end, there is a time for all things under heaven--a time for peace and a time for war (Ecclesiastes 3:8).  When we do war, however, and war we shall, I pray it will be a just war waged in light of the Biblical limitations outlined above.  I will never support a war waged under any other auspices than those.

Yours in Christ,

Chris

P.S.  Yes, I know there are also many christian traditions that believe in a strong pacifist doctrine (most notably those coming from the Anabaptist tradition).  I am not ignoring these when I say that the overwhelming amount of tradition in the church supports a sort of "just war" theory.  I do believe, however, that proponents of just war are more representative of the church as a whole and tradition in general.  Also, having read many pacifist works of theology, I believe the emphasis there is not necessarily on there being no such thing as a "just war," but about not participating in that war if it were to occur.  So it is more about a personal walk of faith than a sweeping generality about the nature of war.  I figured I would bring this up before any of my Anabaptist/Mennonite friends grill me.

A Charge to Keep I Have

I have taken lately to carrying around the text of one of my favourite hymns, A Charge to Keep I Have by the Anglican priest Charles Wesley. I have done this in mind primarily as a means of getting myself properly focused for work. I work at a hospital and while my main role there is an orderly I am always reminded by both patients and staff or the importance of allowing myself to be used by God in the hospital. Most of the staff know that I am studying theology with the view of being ordained as an Anglican priest and they always ask me questions about faith as well as comment on my behaviour, determining how ‘Christian’ it is. Thankfully most of the time it’s a positive response and I’ve even had an effect on those I work alongside with most now making sure that they don’t blaspheme. I have been excited by the conversations I have been able to have with many of my colleagues at work about God and His Church. One lady even  brought pictures of her confirmation.

I have also been able to minister to the patients. I work at a Roman Catholic hospital so many of the patients belong to a Christian denomination in some way allowing me to freely bring up religion always respectfully at course. Three things so far have stood out 1. Most of the Anglicans I meet aren’t practicing but were baptised in the Church of England 2. Had a great conversation with one lady about sacred music for about 20 minutes and 3. An interesting debate with an Atheist for about 15 minutes. All those things considered I have also been stuck afresh and continue to do so by patients’ experiences in hospital. Most are there for operations of a non-life threatening nature and leave after a few days but some; some don’t quite make it home. I have also met some who have been in there for months on end and have they have shared with me their pain and their suffering.

All this motivates me to be the best witness to Christ I can possibly be to both my co-workers and the patients. I ask God before every shift to open up doors for me, and for my co-workers in particular that I may be able to have Godly conversations with them. I have found the words of A Charge to Keep I Have particularly helpful in forming my prayers, my thinking and reminding me of the privilege and opportunity I have at the hospital. This has spilled across into my entire life. The text of the hymn now takes pride of place in my wallet, where the picture of my girlfriend should be and every time I open my wallet now I am reminded of the charge I owe to God and to my fellow man. I still have a very long way to go in surrendering myself before God and allowing Him to shape and use me according to His will but it is something I strive to do each and every day He gives me. I share it hoping that it may be of some use in your lives as much as it has been to mine. I will comment on the text in a later post.

        A charge to keep I have,

               A God to glorify,

               A never-dying soul to save,

               And fit it for the sky.

               To serve the present age,

               My calling to fulfill;

               O may it all my powers engage

               To do my Master's will!

               Arm me with jealous care,

               As in Thy sight to live,

               And oh, Thy servant, Lord,

               Prepare a strict account to give!

               Help me to watch and pray,

               And on Thyself rely,

               Assured, if I my trust betray,

               I shall forever die.

           

            Reverend Charles Wesley, 1707-1788

Peace and Blessings

The Centurion's Confession

When Jesus had entered Capernaum, a centurion came to him, asking for help. “Lord,” he said, “my servant lies at home paralyzed, suffering terribly.” Jesus said to him, “Shall I come and heal him?” The centurion replied, “Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed. For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one, ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it.” When Jesus heard this, he was amazed and said to those following him, “Truly I tell you, I have not found anyone in Israel with such great faith..." Then Jesus said to the centurion, “Go! Let it be done just as you believed it would.” And his servant was healed at that moment. – St. Matthew 8:5-10, 13


As an Anglo-Catholic this passage carries great significance for me. In those moments just before the Blessed Sacrament is presented to the people with words spoken by St. John Baptist, those who intend to receive the Holy Communion pray the Centurion's Prayer three times, beating their breasts. “Lord I am not worthy that thou shouldest come under my roof, but speak the word only and my soul shall be healed.”

My meditation on this passage, however, is not intended to be (directly) sacramental in focus. Rather, I call our attention to the theme of Christ's divinity as shown through the exercise of divine authority.

This passage is remarkable because of the faith of the centurion. By faith, I do not mean hope (which is quite different) or reliance upon God (though, this aspect is present). The centurion's faith is the confession of Jesus' divinity. How do we arrive at this conclusion? Israel had seen prophets and miracle workers in the past, and the Jews tended to treat Jesus in that manner. Thus, this Gentile comes to Jesus seeking a miracle, and Jesus responds in the way you might expect a prophet or a miracle worker would, “Shall I come and heal him?”

We would expect this godless Gentile to say 'yes,' and then Jesus would pray over the sick man. Instead, the centurion says, “No, I'm not worthy. Just give the order and it will be done.” There is a striking contrast between a prophet praying for God to heal someone, and God himself commanding a healing and not even being physically present with the one who is ill. This centurion recognized that Jesus was in fact God, believed in his heart, and asked for the healing with trust (faith) that God would answer his prayer. And Jesus says, "Go! Let it be done just as you believed it would."

As we approach the season of preparation that anticipates the Easter Feast, consider the faith of the centurion. Offer your own sin-sick body to God saying, “I am not worthy that thou shouldest come under my roof, but speak the word only and my soul shall be healed. I believe you are the Christ the son of the living God. My Lord and my God, thou dost not forsake us.”

Pax Christi,

Stephen Hilgendorf

"O Religion, Here is Your Triumph"

[If you don't already, you should know that I study history.  It is the window through which I seek greater understanding of myself, my God, and our world.  My specific interests involve the history of the church, theology, and popular religious sentiment (how people lived out their faith).  You will very likely see many of my blogs having something to do with these issues.  My goal in this has always been to examine history in light of theology and theology in light of history.  This wedding of perspective is critical to who I am and how I think.  The following is a good example.]

Doing some reading today on the history of religion in 18th-century France, I came across a very powerful quote.  This quote was voiced by a frenchman who watched one of the many executions then happening in Paris.  Then, as is often the case now, a minister of the Church was present at the execution to help care for the spiritual needs of the accused prior to death.  This is what the frenchman wrote about the minister:  "I saw him embrace the wretch, devoured with fever, as infected as the dungeons from which he was taken, covered in vermin.  And I said to myself, 'O religion, here is your triumph."'


Imagine the scene for one moment:  Here is a dirty, sweaty, disease-ridden convict.  He has perhaps been languishing in a dungeon for months--unwashed, uncared for, friend to only rats and the walls of his cell.  His hair would be unkempt, his beard a mess.  He would have lice and all manner of creepy-crawlies about his person.  His rags may be the very ones he wore when first put in prison.  Surely this was a creature to rival even the hideous appearance of the lepers in Jesus' day.  This man walks up the scaffold to the noose--appearing more animal than human.  At the top of the stairs is a hangman and a minister.  The minister prays with the man, administers his last rites, perhaps asks for a confession.  Then, amidst the boos and mockery of the crown, the minister embraces the disgusting, vile man--a last comfort to a dying soul.  Yet this resonated with the observers.  The minister, and the church he represented, not only helped, but embraced a man society had cast aside.  "O Religion, here is your triumph."

Don't those words ring powerfully in your ears?  Watching the priest love the unlovable and care for the soul of the soulless, the observer couldn't help but say: "O religion, here is your triumph."  And it is the same today!  When we minister to the sick and the needy--"O religion, here is your triumph."  When we forgive the unforgivable and embrace the outcasts--"O religion, here is your triumph."  When we open our doors to the downtrodden, eat with the "sinners," embrace the broken--"O religion, here is your triumph."  When we bring light to the dark and hope to the hopeless--"O religion, here is your triumph." When we love with a love that is not our own, but from God above--"O religion, here is your triumph."

Why a triumph?  Because God has told us that the greatest commandments in the Bible (the Law) are to love God and to love your neighbor as yourself.  LOVE.  Love is and has always been the answer.  On that scaffold, the minister loved the unlovable and embraced the disgusting, putrid, vile man before him.  To use a biblical analogy--he washed the man's feet.  He was not proud; he served the man in love.  As a church, when we LOVE someone, we triumph.  When people associate our congregations, our buildings, our testimonies with love, we triumph.  When we are described not as religious elitists, but as men and women of compassion, of tenderness, of love, we triumph.  When we do for "the least of these" what we would do for ourselves, we triumph.

LOVE, LOVE, LOVE, LOVE, LOVE--"O religion, HERE is your triumph"

I want to be a man that loves more.  I want to be in a congregation that loves more.  I want to be part of a  global church that loves more.  The church, my mother, is a loving mother at her very core.  Everything about her yearns to love the Father better and share HIS immense love with HIS sons and daughters.  Everything in her wants to embrace the vile, disgusting creature standing in front of his noose.  I pray that the church will be released to love the world in ways she has never done before.  I want a relational church, a messy church, a church not afraid to take in the needy, not afraid to hug the disgusting, unashamed about their desire to share God's love with the sinners, the broken, the orphans, the widows, the adulters, the sick, the dying--"O religion, here is your triumph."

This love does not mean, however, that I want a church who betrays her principles to be more "accepting."  Far from it.  True love does not lower itself, but rather uplifts its recipients.  Think of a father.  Does a loving father lower himself to the level of his child, coddling him, serving him, pandering to his every whim?  No.  That's absurd.  Those are the parents we mock at dinner parties and barbecues while their kids are screaming and being brats. Rather, the good father is the one who pushes his son, desiring him to grow and develop into a man of character, refined in adversity, and perfected in Christ.  The best father is not the one buying their kid chocolate everyday, but the one teaching the child how to enjoy chocolate.  The church's love needs be the same.  So many today believe the Church needs to surrender its values, lower itself to the ways of the world to be more approachable, more loving, more accepting.  That's as absurd as admiring the coddling father.  No, the church needs to love the world in ways that redeem it and not in ways that encourage it to continue down paths of destruction.

But it needs to love--"O Religion, here is your triumph"

I need to love.  I need to love more.  We all do...

I have seen the power of love firsthand.  I have spent whole summers loving on kids at summer camp, trying to show them just a fraction of the joy and affection God offers them.  I have ministered to the broken at this camp oftentimes.  I have sat with kids who tell me how thankful they are for a Heavenly Father who will never beat them like their earthly father.  I have put my arm around them and told them to rest in Him--"O Religion, here is your triumph."  I have worked in youth groups for years now, trying to show a spiritually-drained generation that there is exceedingly more love to be found in the Church and from God the Father than from drugs, money, and pleasure.  Though a hard message to sell, I have however seen kids on their knees in response to it--"O religion, here is your triumph."  In Australia, I helped the men and women of Hope Valley feed the homeless.  I saw how hard it was to love, to embrace someone who was disgusting in many ways.  I had to learn to love and show compassion despite smell, appearance, or personal comfort.  And yet I saw dozens at these events eating a good meal, socializing with each other, and knowing that all came from Christians who sought glory not for themselves, but for God--"O religion, here is your triumph."

I say that not to highlight what I have done.  On the contrary, I can do nothing without the grace of Christ.  I only say it to evince one simple truth--love for God and love for others BUILDS the Kingdom. Years ago, the frenchman noticed this kingdom-building love in the moments before the condemned man died.  How many more might see it today? Were the church to continue loving the world in meaningful, uplifting, and powerful ways, how much more might the Kingdom grow?

Love, my friends.  Love with reckless abandon.  Love your God and love your neighbor as yourself.  In so doing, we will triumph.

Yours in Christ,

Chris

Jesus the Oenologist (Winemaker)

And here is my first post (Well second not counting the introduction which indeed was my first post as it is counted as a post, and yet it is not because it doesn't share the same character as this one).

I was listening to a sermon on Jesus’ miracle at Cana on Epiphany Sunday and I found that I came to think far more deeply about the story than I had before. I had often used it jokingly in debates with Christians explaining that not only God condoned drinking but indeed Jesus’ first miracle was turning water into wine. A quick reading of the text can reveal an interpretation that this is just a simple miracle by Jesus, turning water into wine, and while that it is a perfectly valid interpretation there are far more levels to this story of which I will make mention of a few. What follows are a few reflections I had on various parts of the story arranged as they come up as the story moves along.

Here is a link to the text - http://www.biblegateway.com/passage/?search=John+2%3A1-11&version=NIV#fen-NIV-26102b

 1. What first struck me is that when confronted by His mother with the problem that the wine has run out Jesus’ response seems rather harsh, especially to our ears today. I can’t imagine what would happen to me if I dismissed my mother and just called her woman (In my mind at this point I imagined actually saying “Woman, Wo, Man, Woooooah-Man” but I digress. As I talk more about Jesus the more you’ll realise I can have a very different idea of what Jesus was like from most, but again I digress). One explanation could be that Jesus is asserting Himself and establishing at the beginning of His ministry that no-one has authority over Him, not even His mother. No-one can come to Jesus commanding or demanding something to be done, it is only by His will that it will be done. Of course the funny thing is after Jesus’ pretty much refuses in verse 4, Mary in verse 5 assumes He will do as she requested! And in verse 6 He does it anyway which probably makes you think that my first point is rendered invalid. Even so in this interplay between Mary and her son in verses 3-5 we get a picture of what a typical mother-son relationship can be, involuntary-volunteering is what I am reminded of. It also makes me wonder what Jesus and Mary were like as He was growing up. It almost sounds like this kind of episode happened quite often and Mary was just expectant that Jesus would do what she requested. Perhaps after His reply Jesus realised that He should do it not because Mary commanded or told Him to, but that it should be done regardless. Maybe Jesus said no and then though, “That means now wine for me either.” Who knows but what I do know is that this reflection has taken up longer than intended and it might seem that I’m rambling. So has my first point been worthwhile? “Yes, no and I’m confused,” seems like the proper response.

2. How much water did Jesus change into wine? In our sermon we were told that the amount converted from water to wine was equivalent to about 125 litres. 125 litres of wine, what a wedding! God’s abundance exceeds even our expectations. Of course wedding feasts back then went on for a least a few days if not for longer than a week rather than just the day we have now. Even accounting for the needs of a week-long festival that is still a heck of a lot. Running out of wine was a huge disgrace as often it was the only drink safe to consume. Water quality could not be guaranteed and wine was far and away safer to drink. To have a huge increase from nothing to well over 100 litres of the literal life-blood of the party would have relieved the bridegroom very much indeed. It ensured the party would last for a very long time. Also, finding out Jesus supplied 125 litres of wine to keep a party going helps deepen the unique image of Jesus that I have in my mind. But again I digress (For those keeping count that’s the third time I’ve mentioned it). On with the reflections

3. Not only is the wine good enough to continue the party but is indeed the best wine. Like many of Jesus’ miracles and especially so in the 21^st century modernising and just plain disbelieving people seek to play down or even deny that miracles happen. This is not confined to Atheists or non-Christians but many Christians today hold this view. A common view today holds that the more mankind learns about the natural world and the laws that lie behind them we cannot believe in ‘miracles’ anymore as eventually we will be able to find a scientific way to explain the miracle. Though as Jesus is the one through whom all things were created it seems absurd that God cannot perform miracles that subvert the laws of nature. God created all things out of nothing; it can certainly turn water into wine.

In verse 10 the master of the banquet expresses surprise that the conventional practice of a feast, that the best wine is served first and gradually reduces in quality, has been subverted and that the best is served last. That’s the only way it can explain it. He doesn’t ask the servants where it came from though they know but he asks the bridegroom who doesn’t. His response though not recorded would have run along the lines of, “Yes, that is exactly what I did.” That seems more plausible to ears than water literally turning into wine though that’s happened. Though when most of the people would have been either tipsy or just drunk (the wine being designated for party already being gone from at this early stage) from the crappier wine why then bring out the best when they can’t appreciate. That to me makes less sense than a miracle!

4. I want to spend a moment using the jars in the story as metaphors that can be applied to different groups and people. The jars metaphors can be applied to Israel, Judaism, the disciples, to us and many more. When applied to Israel and Judaism God has successively revealed Himself to His people and through them to the world progressively deepening the revelation of Go. Here in Christ we reach its fulfilment. God has become man. He was born, lives and walks amongst us as one of us. The fullness of the God is now revealed. Like the converted wine the best has been revealed at the end. The more God is revealed, indeed the deeper we go with God, the sweeter and better He gets. The more we drink of Him, the better and better He becomes to us, just like the wine at the party. The Old Testament and Judaism find their logical and their peak of development in Christ. All that has come before has merely served to prepare the world for the better and sweeter wine that is to be found in Christ. The Old Testament has been fulfilled.

Let’s apply the jars metaphor to disciples and to us. Though we may just contain water God can use us and transform us to be literally the life of the party. We are not called by God to be mere spectators but to be at the centre of events. Jesus wants us to be great in the world, to be a difference and to have an impact. Like wine at a party to bring joy and hope to the world. To bring people together and to draw people to Christ. The Disciples of Christ went from obscure nobody’s in the literal backwater of the world to not just begin but then spread the Church throughout the known world and beyond. Their impact upon history and their service to God is beyond measure. And it is all because they let their water, which represents their lives, to be used by Jesus and turned into something greater than they could have ever dreamed or imagined. 

We too can seen as only jars full of water, and while we can do many things, we cannot fulfil our potential to be sweet wine to the world. Only by giving ourselves over to Christ can we truly become man as Christ has done. I am reminded of John 15:1-6 where Jesus teaches us that He is the true vine and that we are His branches. That He abides in us and we in Him. With Christ in us we become not just good wine, but Godly-wine (yes the metaphor is being stretched a bit here but run with me people) or the very wine of God. Bringing us closer to Him, day by day uniting us with Him, bus also allowing us to become ever more fruitful people in the world. The work the Holy Ghost does in us becomes sweeter and sweeter to those around us the more we abide in the true vine, Jesus. We then become more and more the life of the party and the desire of the world the more we seek and surrender oursleves to Christ, and though we may face persecution those around us will come to know that only in Christ can true life be found. Our lives are saved by Jesus not just so that we may enjoy them to ourselves but that we may use our lives to bring life to others thereby becoming 'Partakes of the divine nature' (2 Pet. 1:4) and thereby drawing ever more deeply closer to God. May that be the prayer and desire of our hearts.

Only three digressions and all with the first two points. The last two were rather more serious but I hope that I have conveyed succinctly what was in my mind. Translating thoughts to paper has always been a problem of mine but hopefully you can get the gist of what I’m saying.

Peace and Blessings,

Brett