Sometimes I think that the media perceive Christians as almost resenting Christmas, as if we don't want anyone to enjoy themselves, that all we should do is sit and contemplate. Actually the thing that marks out the first Christmas, Jesus birth, is marked with joyful celebration. In Luke 1 Zechariah and Elizabeth are overjoyed at the news they are to have a son, the Angels joyfully celebrate God's coming of salvation in Luke 2, the shepherds return glorifying and praising God, in other words celebrating because salvation has come.
Celebration and joy are stamped all over the first Christmas and they should be over ours too. As Christians we have more reason to celebrate than anyone else, our salvation is what we are remembering. That God brought his eternal plan to fulfilment as he sent his son, enfleshed in weak humanity, to identify with us in every way but without sin, to live a perfect life of obedience to God on our behalf and then to take our place as our substitute on the cross. To exhaust God's righteous anger against us before rising again as a guarantee that death was conquered and to ascend leaving us his spirit that we may become more like him.
I defy any Christian not to celebrate with that in mind this Christmas!
Monday, 24 December 2007
Friday, 21 December 2007
The resurrection
Last night at the last Simply Christianity session we were thinking about the resurrection.
If Luke's gospel ended at chapter 23 we may conclude that Jesus was a great man, a prophet, or a martyr. But all the gospels are emphatic that Jesus story didn’t end with his death, that a few days later he was raised to life and that people witnessed this.
Without the resurrection Jesus becomes just another character in history, however if the resurrection is true then he is unique. But can you accept it as true?
If Luke's gospel ended at chapter 23 we may conclude that Jesus was a great man, a prophet, or a martyr. But all the gospels are emphatic that Jesus story didn’t end with his death, that a few days later he was raised to life and that people witnessed this.
Without the resurrection Jesus becomes just another character in history, however if the resurrection is true then he is unique. But can you accept it as true?
There are 4 pieces of evidence that I always try to share with people when this question comes up:
1. The empty tomb
- It is proclaimed empty just weeks after Jesus death in Jerusalem, people would have known and spoken up if it wasn't empty.
- The tomb did not become a holy place unlike with other places where great men or women are buried, why? because he was seen afterwards.
- The Jewish leaders didn’t contest the empty tomb – they merely raised suspicion about how it came to be empty?
So how come it was empty?
- Swoon theory – Jesus didn't die he just passed out he then came round in the tomb and got out. But the Romans were experts at crucifixion, they didn't get it wrong and they thrust a spear in his side proving his death. Besides that how would a man so weak he swoons then come round enough to move a heavy stone and evade the guards.
- Wrong tomb – The disciples and women simply went to the wrong tomb. But such a mistake would have been checked checked out and quickly corrected, besides which we are told they knew where the tomb was!
- Disciples stole body – But that doesn't fit with events afterwards as the disciples die for claims of resurrection. Con men do not die for their lies.
It leaves us with the most likely scenario being the right one, the tomb was empty on Easter Sunday.
2. Women witnesses
Women’s evidence was not admissible in court, so if the resurrection was made up you wouldn’t have women as initial witnesses.
3. similarities and dissimilarities in the accounts
Historians & Police look for general agreement but also small individual variations in accounts of events because it tells us that the accounts were not copied. Gospel accounts of the resurrection live up to this test – they do not contradict each other but they are also not carbon copies of each other.
4. Transformation in the disciples
Peter in the gospels is fearful and denies Jesus, but in Luke’s next volume, Acts, he stands up to the Pharisees and high priest contending for Jesus resurrection.
James – one of Jesus brothers in the gospels thought Jesus was insane, but in Acts he has become a leader of church and is executed for his beliefs. What produces such changes in these men? Seeing the resurrected Jesus.
Thursday, 20 December 2007
Divided Britain
Reading the news over the last couple of weeks it has struck me that Britain is more divided than ever. We may pride ourselves on being a multi-cultural society but actually the big division in Britain is not in terms of ethnicity or culture it is still in terms if class. British society is divided between the have a lots, have more than enoughs and the not gots.
Sadly I think as churches we have taken our eye of the ball here. Looking at the resources which are bring produced in increasing volume for the Church and Christians in Britain they are all aimed at the middle class. Our church services are mostly aimed at the middle class. Why do I say that? Because they require a high degree of literacy - we are a people of the book and rightly so because that is how God has spoken to us, but how do we therefore reach the illiterate, or less literate?
Tracts, have the obvious draw back that they require literacy, books likewise. Much of our preaching and evangelism likewise requires good listening skills and are pitched at undergraduate level. Now I am not for a second arguing that intelligence is class based, but that we need to think through in Britain how we reach those for whom that is an alien means of conveying information, let alone information as important and life changing as the gospel.
Many of the things we put on appeal to the needs of middle class because that is what we are and what we know, but the gospel calls us to take the great news of Jesus to every soul in our area regardless of social status.
Because "there is neither Jew nor Gentile, neither slave nor free, neither male nor female, [and in modern Britain no middle class and lower class] for you are all one in Christ Jesus.
Sadly I think as churches we have taken our eye of the ball here. Looking at the resources which are bring produced in increasing volume for the Church and Christians in Britain they are all aimed at the middle class. Our church services are mostly aimed at the middle class. Why do I say that? Because they require a high degree of literacy - we are a people of the book and rightly so because that is how God has spoken to us, but how do we therefore reach the illiterate, or less literate?
Tracts, have the obvious draw back that they require literacy, books likewise. Much of our preaching and evangelism likewise requires good listening skills and are pitched at undergraduate level. Now I am not for a second arguing that intelligence is class based, but that we need to think through in Britain how we reach those for whom that is an alien means of conveying information, let alone information as important and life changing as the gospel.
Many of the things we put on appeal to the needs of middle class because that is what we are and what we know, but the gospel calls us to take the great news of Jesus to every soul in our area regardless of social status.
Because "there is neither Jew nor Gentile, neither slave nor free, neither male nor female, [and in modern Britain no middle class and lower class] for you are all one in Christ Jesus.
Wednesday, 19 December 2007
Measuring commitment
How do we measure commitment?
I worry sometimes when the Pharisee in me comes out, I want to see people at this or that meeting as a sign of their commitment to things. I always find that Jesus challenge is by contrast to send people out to do what they do in a committed way. So rather than having such a busy calendar with 'church' stuff Jesus equips and sends out. So the disciples are sent out, those Jesus heals are then sent back to their homes to tell others and so on.
Paul seems to do like wise telling the Thessalonians off not for not spending enough time in committee or church meetings but for giving up work. I have to learn to measure commitment by determination to take the gospel into everyday life, to live every moment worthy of the gospel in front of a watching world, not to be at prayer meeting, home group, leading youth work, a missionary meeting, and two services on a Sunday. That is religion and legalism, and we are saved to go into our world and be grace to people.
That is not say we are not to meet up and pray and support one another, that is vital, but the question is one of balance. Have I got the balance right? Does my diary reveal a right balance or an imbalance? Does it reveal a missional Jesus follower or a religious fanatic?
I worry sometimes when the Pharisee in me comes out, I want to see people at this or that meeting as a sign of their commitment to things. I always find that Jesus challenge is by contrast to send people out to do what they do in a committed way. So rather than having such a busy calendar with 'church' stuff Jesus equips and sends out. So the disciples are sent out, those Jesus heals are then sent back to their homes to tell others and so on.
Paul seems to do like wise telling the Thessalonians off not for not spending enough time in committee or church meetings but for giving up work. I have to learn to measure commitment by determination to take the gospel into everyday life, to live every moment worthy of the gospel in front of a watching world, not to be at prayer meeting, home group, leading youth work, a missionary meeting, and two services on a Sunday. That is religion and legalism, and we are saved to go into our world and be grace to people.
That is not say we are not to meet up and pray and support one another, that is vital, but the question is one of balance. Have I got the balance right? Does my diary reveal a right balance or an imbalance? Does it reveal a missional Jesus follower or a religious fanatic?
Tuesday, 18 December 2007
Preparing for Christmas
I always find this time of year exciting but daunting. Exciting because there are so many opportunities to talk with people, to go into school, to preaching the gospel, the great news that Jesus comes to save us sent by God.
But also daunting because people can know the story so well that they are almost innoculated to it, the eyes glaze over as they hear another Christmas message. The biggest danger is that I feel the need to innovate - to come up with more shocking and spectacular ways of starting off the talk, or more gimmics to keep people hooked. But it is God's word that will arrest and convict people not my poor efforts at ingenuity. It is God's gospel which I must work hard at explaining to people whilst praying that God through his Holy Spirit will save who he wants to save.
But also daunting because people can know the story so well that they are almost innoculated to it, the eyes glaze over as they hear another Christmas message. The biggest danger is that I feel the need to innovate - to come up with more shocking and spectacular ways of starting off the talk, or more gimmics to keep people hooked. But it is God's word that will arrest and convict people not my poor efforts at ingenuity. It is God's gospel which I must work hard at explaining to people whilst praying that God through his Holy Spirit will save who he wants to save.
Christmas a time for... innovation
Sometimes something new comes along which is so innovative that it captures peoples imaginations. That’s certainly the case with this years must have Christmas presents. Here’s the top 5:
1. Nintendo Wii
2. Apple ipod Shuffle
3. Wii accessories
4. ipod Nano
5. No7 Protect and Perfect Serum
Each of those products are innovative in their own way and in their own field, each has been invented in response to a problem, as a way of overcoming that problem.
So take the Wii the problem confronting Nintendo was how to break the strangle hold of the Xbox and Playstation. Their innovation was to make a games console for non-game players, no longer just for boys and young men but one that could be played on by the elderly the young and by ladies. And they did it, so much so that some old peoples homes are now using them with their residents as a means of staying active.
Then there’s the ipod – Apples problem was how to create a small hard drive media ready player. Their innovation has become THE mp3 player to have and done away with the Discman and Walkman.
And then there is the new No7 Protect and Perfect Beauty Serum, an anti-ageing cream that is innovative because it actually works. An old idea but an innovative product, over coming an age old problem.
Innovation for the human race never stops, next year there will be new innovative solutions to current problems.
Innovation at Christmas is not just about toys, gadget and looking younger but the way to overcome a problem.
Isaiah talks about the problem in terms of people being in darkness, and Luke in terms of a broken relationship. To put it simply the problem is that whilst we want everything God give us, we don’t want the God who made it. In fact the Bible tells us that is why the world is so dislocated, why there is depression, despair, suffering, injustice – in short the darkness Isaiah describes, because we reject God who made the world.
That problem is serious and the solution that God comes up with is innovative, if we can’t make ourselves right with him, then he will take the initiative. That is what Christmas is all about God’s initiative and God’s innovation.
The solution is in the baby the Shepherds go to see – one who is described as a saviour, or a deliverer, one who Luke tells us comes to bring peace – not the absence of war but a restored relationship with God.
That is an innovation worth celebrating, God sends his son because the problem is serious, he sends his son because sin must be paid for, and because he loves us so much he wants us to be in a right relationship with him.
1. Nintendo Wii
2. Apple ipod Shuffle
3. Wii accessories
4. ipod Nano
5. No7 Protect and Perfect Serum
Each of those products are innovative in their own way and in their own field, each has been invented in response to a problem, as a way of overcoming that problem.
So take the Wii the problem confronting Nintendo was how to break the strangle hold of the Xbox and Playstation. Their innovation was to make a games console for non-game players, no longer just for boys and young men but one that could be played on by the elderly the young and by ladies. And they did it, so much so that some old peoples homes are now using them with their residents as a means of staying active.
Then there’s the ipod – Apples problem was how to create a small hard drive media ready player. Their innovation has become THE mp3 player to have and done away with the Discman and Walkman.
And then there is the new No7 Protect and Perfect Beauty Serum, an anti-ageing cream that is innovative because it actually works. An old idea but an innovative product, over coming an age old problem.
Innovation for the human race never stops, next year there will be new innovative solutions to current problems.
Innovation at Christmas is not just about toys, gadget and looking younger but the way to overcome a problem.
Isaiah talks about the problem in terms of people being in darkness, and Luke in terms of a broken relationship. To put it simply the problem is that whilst we want everything God give us, we don’t want the God who made it. In fact the Bible tells us that is why the world is so dislocated, why there is depression, despair, suffering, injustice – in short the darkness Isaiah describes, because we reject God who made the world.
That problem is serious and the solution that God comes up with is innovative, if we can’t make ourselves right with him, then he will take the initiative. That is what Christmas is all about God’s initiative and God’s innovation.
The solution is in the baby the Shepherds go to see – one who is described as a saviour, or a deliverer, one who Luke tells us comes to bring peace – not the absence of war but a restored relationship with God.
That is an innovation worth celebrating, God sends his son because the problem is serious, he sends his son because sin must be paid for, and because he loves us so much he wants us to be in a right relationship with him.
Thursday, 6 December 2007
The Prodigal Sons
What prompts Jesus to teach these parables in Luke 15? (1-2) Give us the answer, Jesus is explaining the apparent contradiction between him being God’s judge but spending time with ‘sinners’. That word was a common way of referring to someone considered to be under God’s judgement, people like the corrupt and cheating Tax Collectors.
The 3 stories explain why Jesus befriends sinners and in the third story Jesus gives us his definition of a sinner. 15:11-32 The younger son represents the sinners, the elder son the religious leaders and the Father, God
We all have our own definition of sin, from really serious crime to anything that causes injustice to be felt by another. Often our definitions of sin, subtly ensure we are not classed as sinners - ironically that's exactly what the Pharisees do. But Jesus definition of sin is more subtle and more troubling.
V11-13, what was the young man’s offence? It's not that he ends up in wild living, it’s that he demands his share of his Father’s resources and then spends them on himself far away from the Father. He wants what the Father has to offer but not relationship with the Father himself. (It’s actually the same problem the older son has too!)
That is Jesus definition of sin. We claim God’s resources – relationships, food, money, environment, right to live a suffering free life, but want nothing to do with God. Do you see why Jesus definition of sin is so troubling? Because he says sin is not living wildly it is living separately.
But Jesus not only has a unique view of sin but of God.
(20-24) What does the Father do? He sees the son while he is a long way off because he is looking for him, then he runs, embraces and kisses the son before he can offer his apology. Then after the apology the Father lavishes gifts and sonship on him.
Jesus speaks with God’s authority and we need to listen to what he tells us about ourselves and God. Our problem is not what we do so much as how we do it, we cut God out of life, we ignore him. But says Jesus God is a searching, running, embracing, pardoning, lavishing, partying parent who wants to see those who have ignored him return to relationship with him.
He is a God who loves those who deserve his judgement and sends Jesus to warn and to save. That’s Jesus mission, that’s why Jesus befriends sinners to assure them and bring them back to God, whether they alienate themselves by outright rejection or by pride and religion.
The question that comes out is am I a sinner still living at a distance from God or have I returned to him and asked for forgiveness?
The 3 stories explain why Jesus befriends sinners and in the third story Jesus gives us his definition of a sinner. 15:11-32 The younger son represents the sinners, the elder son the religious leaders and the Father, God
We all have our own definition of sin, from really serious crime to anything that causes injustice to be felt by another. Often our definitions of sin, subtly ensure we are not classed as sinners - ironically that's exactly what the Pharisees do. But Jesus definition of sin is more subtle and more troubling.
V11-13, what was the young man’s offence? It's not that he ends up in wild living, it’s that he demands his share of his Father’s resources and then spends them on himself far away from the Father. He wants what the Father has to offer but not relationship with the Father himself. (It’s actually the same problem the older son has too!)
That is Jesus definition of sin. We claim God’s resources – relationships, food, money, environment, right to live a suffering free life, but want nothing to do with God. Do you see why Jesus definition of sin is so troubling? Because he says sin is not living wildly it is living separately.
But Jesus not only has a unique view of sin but of God.
(20-24) What does the Father do? He sees the son while he is a long way off because he is looking for him, then he runs, embraces and kisses the son before he can offer his apology. Then after the apology the Father lavishes gifts and sonship on him.
Jesus speaks with God’s authority and we need to listen to what he tells us about ourselves and God. Our problem is not what we do so much as how we do it, we cut God out of life, we ignore him. But says Jesus God is a searching, running, embracing, pardoning, lavishing, partying parent who wants to see those who have ignored him return to relationship with him.
He is a God who loves those who deserve his judgement and sends Jesus to warn and to save. That’s Jesus mission, that’s why Jesus befriends sinners to assure them and bring them back to God, whether they alienate themselves by outright rejection or by pride and religion.
The question that comes out is am I a sinner still living at a distance from God or have I returned to him and asked for forgiveness?
Monday, 3 December 2007
Learning the lessons of history
I have got to do some teaching on Daniel 5 tomorrow for a group who are attending a course called getting to grips with the Bible. It is an amazing passage of contrasts between the living active God and idols, between a wise queen and a foolish king, among others.
But the thing that has really struck me is the failure of Belshazzar to learn the lessons of history. As Daniel explains the writing on the wall in verse 18 he begins by emphasizing the sovereignty of the very one that Belshazzar began the evening mocking. Daniel then gives (18-21) a history lesson on the life of Nebuchadnezzar, Belshazzar's ancestor. But the emphasis is on God not Nebuchadnezzar: “the most high gave…he gave him…he was deposed…he was driven…until he acknowledged that the Most High God is sovereign…” The lesson of Nebuchadnezzar's life that he finally acknowledge was that God rules not Nebuchadnezzar.
And then Daniel turns to Belshazzar who is held accountable; (22-23) the accusations begin “But you…” highlighting another contract between Nebuchadnezzar and Belshazzar. There follows the charge sheet against Belshazzar the repeated use of “you…” emphasizes the personal nature of the accusations God has against Belshazzar.
It is a sobering thought and as Hegel said “the only thing we learn from history is that we have learned nothing from history” That is an apt summary of Belshazzar, but as I have read I wonder if it us too. Have I learnt the lessons from my own history, that God saves and works all things for our good? Has the church learnt the lessons from history?
But the thing that has really struck me is the failure of Belshazzar to learn the lessons of history. As Daniel explains the writing on the wall in verse 18 he begins by emphasizing the sovereignty of the very one that Belshazzar began the evening mocking. Daniel then gives (18-21) a history lesson on the life of Nebuchadnezzar, Belshazzar's ancestor. But the emphasis is on God not Nebuchadnezzar: “the most high gave…he gave him…he was deposed…he was driven…until he acknowledged that the Most High God is sovereign…” The lesson of Nebuchadnezzar's life that he finally acknowledge was that God rules not Nebuchadnezzar.
And then Daniel turns to Belshazzar who is held accountable; (22-23) the accusations begin “But you…” highlighting another contract between Nebuchadnezzar and Belshazzar. There follows the charge sheet against Belshazzar the repeated use of “you…” emphasizes the personal nature of the accusations God has against Belshazzar.
It is a sobering thought and as Hegel said “the only thing we learn from history is that we have learned nothing from history” That is an apt summary of Belshazzar, but as I have read I wonder if it us too. Have I learnt the lessons from my own history, that God saves and works all things for our good? Has the church learnt the lessons from history?
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