June 2, 2013
Ordinary 9. Proper 4C
1 Kings 8,22-23 & 41-43; Galatians 1,1-12; Luke 7, 1-10
Last weekend there were a number of demonstrations against Islamic extremism in reaction to the murder of Drummer Lee Rigby on the streets of Woolwich the previous Wednesday. There was a march through the centre of London on Bank Holiday Monday organised by the English Defence League and also in Newcastle on Saturday and York on Sunday. These came after 10 mosques around the country had been subject to arson or graffiti attacks and there had been a further 193 anti-Muslim incidents reported to the police.
In Newcastle , a prominent Muslim political and social commentator, Mo Ansar, confronted the EDL leader, Tommy Robinson, but at the end of their discussion was photographed with a smile on his face, being hugged by the person whose policies he opposes. For this he was criticised by many Muslims and anti-fascists, for compromising with the promotors of prejudice and evil. When they learnt that the EDL march was targeting their mosque in York, its leaders decided to have an open day. Helped by members of other faith communities, they served tea and cakes to the marchers, invited them into the mosque for discussion, and played an impromptu game of football with some of them. The Archbishop of York praised them for meeting anger and hatred with peace and warmth.
In each of these incidents, those who followed a faith refused to treat a non-believer, and those who oppressed and harassed them as ‘outsiders’. They opened themselves up to them and invited them to become, in some sense, ‘insiders’.
This is the message that we are meant to hear from our Bible readings today.
The passage from 1 Kings is part of the description of the dedication of Solomon’s Temple. Unlike the later Temple, built after the exile and expanded by Herod the Great, the first Temple did not have different courts and barriers to keep Gentiles and women away from the central sanctuary. Solomon’s speech showed that he hoped his magnificent Temple would become a place of prayer to the one true God for people of every nation. Its magnificence would draw people to become insiders.
In the reading from the letter to the Galatians, we hear one half of a correspondence between Paul and the church he established in Galatia, which consisted largely of Gentiles.
After he had left, it seems, Jewish Christians visited the churches, and insisted that, before they could truly become Christians, the pagan converts had to subject themselves to Jewish ceremonial law, including, in the case of male converts, circumcision. This appalled Paul, who taught that everyone was equally welcome as a Christian through the grace of God in Christ, regardless of their previous background, and that no action was needed apart from an acknowledgement of Jesus as Lord.
The challenge to treat all people as insiders in the name of Jesus is brought out most strongly in the story of the healing of the centurion’s servant, which we heard in today’s Gospel. This was clearly an important story to the early Christian community; there are slightly different versions of it in three of the four gospels (Matthew, John and Luke).
The centurion was in more than one way an outsider for Jesus and his companions. He was a Gentile; entering his house, eating with him, having any physical contact with him or his possessions would have rendered an observant Jew ceremonially unclean. He would not have been allowed to approach the holiest part of the Jerusalem temple; he would have been confined to the outer Court of the the Gentiles.
Then, he was a Roman soldier, a representative of the hated enemy that was occupying the sacred land of the Jews. There had been a large military presence in Galilee since the uprising that followed the death of Herod the Great in Jesus’s early childhood; an uprising that led to savage reprisals and multiple crucifixions, events that were still raw in the memory of many of Jesus’s fellow Galileans. The rebellion centred on Sepphoris, four miles north of Jesus’s home town of Nazareth. After the rebellion was crushed, Sepphoris was razed to the ground and its inhabitants taken into slavery. Roman legions remained in the area to deter any further rebellion, and the centurion was part of this army of occupation; it is possible the slave was a Jewish child, taken into slavery after the rebellion.
Any Zealot would have taken the first opportunity to kill the centurion. Religious Jews would have seen him as a representative of the ‘principalities and powers’ against which the faithful believers should struggle.
Third, the anxiety and effort which the centurion expended over the healing of his slave implies that the relationship between them was more than that of master/servant. This was something that was quite accepted in Roman society; but the Jews saw such homosexual relationships as evidence of the depravity of Roman society and further proof of its alliance with evil.
Yet the centurion did not act like an outsider. He did not keep the usual distance between occupier and occupied. He did not automatically treat every member of the subject people as a potential terrorist. It is possible that he was a “God-fearer’, a Gentile who was attracted to the ethical teaching of Judaism, but who would not go the whole way and become a convert. Luke reports he had paid for the construction of the synagogue, and he was friendly enough with the elders to ask them to approach Jesus on his behalf. He was sensitive to Jewish religious beliefs – although he wrapped it up in comparisons between his own authority and that of Jesus, his second message was designed to avoid placing Jesus in the position of becoming unclean by entering a Gentile house.
And although he was a member of the occupying power, he asked for help from a Jewish holy man. He treated him with respect, using the honourable title ‘Lord’. This was an amazing act of humility – equivalent to a member of the British Raj asking for help from a Hindu Sadhu or a colonial official in Africa approaching a witch doctor.
The Roman centurion didn’t act like an outsider – and Jesus didn’t treat him like one. He responded immediately to his request, seems to have been prepared, as on other occasions to risk making himself ritually unclean to help, and commended his faith as being greater than that of any insider.
This story anticipates the inclusion of Gentiles inside the community of the redeemed that we read about in Paul’s letters and the book of Acts. It highlights the irony, that the Jewish leaders failed to recognise the authority of Jesus – but a Gentile outsider did, and was commended for it. In the end, the healing of the servant was not important. The important thing is the greater healing proclaimed in this miracle – the healing of the barriers against a hated and excluded group, who are now included.
The Roman centurion would still be considered an outsider by some in our society today: the wrong religion, the wrong nationality, the wrong sexuality.
Our world today seems to revel in dividing itself into hostile groups based on many different characteristics. We love to label people according to their race, colour, religion, gender, sexuality, country of origin, location within the country, political affiliation, and so on and so on; and give that as a reason to justify competition, conflict and exclusion. Even locally, even within one faith, we can separate ourselves from others on the basis of differences of interpretation of faith and churchmanship.
Today the scriptures challenge us to reject the worldly way of building up our own ‘insider’ identity by hostility to those we label ‘outsiders’. It tells us that, to the God revealed in Jesus, there are no outsiders. God is the God of all people and all creation, both those who worship as we do, and those who don’t, those who identify themselves as believers and those who don’t. Our Spirit inspired mission is to invite the turn the world outside in, to invite the outsider in and offer acceptance and healing, knowing that in the all encompassing love of God, there are no outsiders.
February 17, 2013
SERMON FOR LENT 1 (YR. C)
(Psam 91, 1-2 & 9-16; Romans 10. 8-13; Luke 4, 1-13)
When the ICET (International Consultation on English Texts) was working to translate the services of the Church into modern English, one of the phrases which caused them most difficulty was the last but one petition of the Lord’s Prayer: ‘Lead us not into temptation’.
Part of the difficulty stems from the possible meaning of the original Greek of the text in Matthew and Luke, and even of the Hebrew behind that. For instance, the Greek verb translated ‘lead’ could mean taking in an active sense, to lead by going before, or simply to announce. And depending on the understanding of the Hebrew behind this clause, again it could be active, meaning to cause something to happen; or permissive, to allow something to happen. So, the Syriac version of the New Testament translates this “Do not make us enter into temptation”.
Again, the preposition ‘eis’ and its Hebrew original could imply simply ‘into’ or ‘as far as’ but, more strongly ‘to be placed under the power of’. So, one translation could be “Do not allow us to fall under the power of temptation” that is, be overwhelmed by it.
However, the word which gave the translators most difficulty was the word translated ‘temptation’. The Greek original is found rarely in secular Greek, but very often in Biblical Greek, both in the New Testament and in the Septuagint, the Greek Old Testament, with a variety of meanings. It can mean simply an attempt; it can mean a test in the sense of testing a metal or testing somebody’s competence or conviction (and in this sense it is often used of God testing human beings). It can mean a malicious attempt to trick someone, and is used in that way of the attempts of the Scribes and Pharisees to catch Jesus out by asking him trick questions. It can be used to mean the seduction into sin which is the usual modern meaning of ‘temptation’.That’s how it is used to describe Satan’s temptation of Jesus in the desert. It can mean a trial or ordeal. It can mean to tempt God. In all of these meanings, the form of noun used implies a continuing process, not a one-off event.
Some interpretations of the text are more difficult for us to accept, not because of they don’t translate the original Greek correctly, but because they run counter to our beliefs about the nature of God, and of human beings.
For instance, we believe that God is good, and wills happiness and good for human beings. So how can we even think that God would deliberately seduce us into sin or put us under the power of evil?
Secondly, it is nonsense to pray that we won’t be tempted, because temptation is part and parcel of the human condition. God gave us free will – but there would be no point in having free will if there were no circumstances in which we were tempted to choose to sin. It is a mark of being a real human being that we can be tempted to do wrong – and that is why the story of Jesus’ temptation in the wilderness is important: it shows that Jesus was, as Hebrews says, “one who in every respect has been tempted as we are”. (Heb. 4.15) The one difference is, as Hebrews goes on to say, “yet without sinning”.
So, if we are not asking God not ever to put us into a situation where we are tempted, and we cannot conceive of God deliberately trying to make us commit sin, what are we asking in this part of the Lord’s Prayer?
Modern translations of the New Testament have used a variety of phrases, most of them designed to express the hope that God will not test us beyond what we can cope with, or allow us to be overwhelmed by temptation.
The Good News Bible has “Do not bring us to hard testing” and the New English Bible “Do not bring us to the test”. The Jerusalem Bible has “Do not put us to the test” and the NRSV “Do not bring us to the time of trial”.
Most of the denominations have used a variation on that last phrase in their modern language services, and pray: “Save us from the time of trial”. You will find this version in the Methodist, the URC, the Roman Catholic and other Anglican churches, such as the New Zealand Church. The Church of England could not agree to use the internationally agreed text, and kept “Lead us not into temptation” in their modern language Lord’s Prayer as well as in the traditional language one. I rather like Jim Cotter’s free modern translation of the Lord’s Prayer, which has: “In times of temptation and test, strengthen us; from trials too great to endure, spare us; from the grip of all that is evil, free us.”
When we pray this petition, we are asking God to be with us as we face the everyday temptations of human life. We are asking for divine protection when we face situations where the urge to sin becomes overwhelming. We are asking for divine guidance when the prompting of our own nature, or the urging of others, bring us to situations where we may be tempted to flirt with sin. We are asking God not to abandon us when our faith, or our bodies are under assault.
When we face these situations (as all of us will) the story of Jesus’ temptation in the wilderness shows us how God answer this petition of the Lord’s Prayer.
We do not have to take this story literally. Jesus may have had an experience like this when he spent time in the desert after his baptism by John, but since he was alone, and the conversations went on inside his head, how would anyone else have known the details? Mark has the simple statement that ‘he was tempted by Satan’; it is only Matthew and Luke who provide details of the threefold temptations. But these are temptations which Jesus would have faced during his whole ministry, as they are temptations which face any of us who try to bring others into the Kingdom of God. So it is perfectly possible to see the story of the time in the wilderness as a word picture of the temptations of ministry for Jesus and for ourselves.
The first is the temptation to bring people into faith by providing for their material needs alone. Perhaps there are secondary temptations also; to provide the basic necessities of life, but only to those of ‘our’ faith; or the temptation, which is so prevalent in our society, to believe that the accumulation of goods will bring happiness, or is a sign of God’s favour. Jesus answers this by affirming the supreme importance of the spiritual – the Word of God – rather than the material – bread.
The second temptation is to use political power, including force, to bring people to faith. We can all think of examples of Christians giving in to this temptation throughout history – from the way the final texts of the Creeds were arrived at, to the Crusades, and the wars of religion that so disfigured Europe during the 16th, 17th and 18th centuries. Jesus rejects this by quoting from Deuteronomy a verse that insists that worship must be given to God because of God’s character, and not in response to political power or force, which are seen as works of the Devil.
Finally there is the temptation to encourage faith by demonstrations miraculous power, which is, in effect, to tempt God. Again, we can all think of times when churches have tried to prove that they have the one true faith by appeals to signs and wonders, or miraculous cures to which they alone have access. Jesus again quotes from the Hebrew scriptures which forbid testing out God’s support in this way. During his ministry he always refused to provide miracles ‘to order’ to prove his credentials.
Jesus was saved in his time of trial, and delivered from evil because of his close relationship with God, and his total reliance on God’s love and support. Psalm 91 assures us that God’s love and support is with us through the difficult times too. For Jesus, his relationship with God was founded on his deep knowledge of the Hebrew Scriptures and the tradition (in his case the Jewish tradition), his constant reference to God through prayer, and his submission to God’s will in humility.
As we face the tests and temptations of our lives, these same resources and this same relationship with God can save us too from trial and temptation and deliver us from all evil.
November 18, 2012
( Daniel 12, 1-3; Hebrews 10, 11-25; Mark 13, 1-8)
Do you like watching disaster movies?
One of our children was devoted to the film ‘The Towering Inferno”. I lost count of how many times we saw all those different people escaping from that sky scraper! Some of the most popular science fiction films, like The Day of the Triffids, and Independence Day and Judgement Day predict the end of the world coming as a result of something coming from outer space. Then there are films about those smaller disasters, caused by ships sinking or aircraft crashing.
There seems to be something in human beings that enjoys being scared silly by contemplating the awful things that might happen to them.
A look into the Bible will show that such ‘disaster stories’ are nothing new. Both in the Old and the New Testaments we have passages, like those in today’s readings, which speak about the awful trials which will come at some time in the future, in The Last Days, or The End Times or The Day of the Lord, as it is variously known. You’ll find passages like chapter 13 of Mark in the three synoptic gospels, and in some of Paul’s epistles and in Revelation.
The technical term for these disaster scenarios is ‘apocalyptic’, which means revelation or unveiling. The apocalypse reveals to the faithful what is to come, in order to strengthen them to endure the tribulation, in the sure hope that right will prevail, the righteous will emerge triumphant, the evil people will get their just deserts and the good rewarded.
Biblical scholars are divided about whether Jesus was an apocalyptic prophet, who actually spoke these passages, or whether they reflect the views of the early believers, who saw Jesus’s death and resurrection as ushering in the End Times and the imminent arrival of the Kingdom of God on earth.
Whether they were spoken by Jesus or not, they were not meant to be crystal ball predictions, or a timetable to help us spot when the end of the world was coming, as some Christians have tended to treat them. What they described was not the future, but the present reality for the persecuted community, be it the Jews of Daniel’s time, or the Christians of the post-resurrection community. The purpose of apocalyptic was not to allow believers to predict the coming of God’s Kingdom, but to strengthen them to remain faithful no matter what happened.
Mark’s description of war, famine, rebellion, the destruction of holy sites, and the preaching of false prophets reflected what was happening in his community’s time. But they are things which happen in every age, including our own. So, the message of apocalyptic passages like Daniel and Mark 13 are not just meant for the believers of the post-Resurrection community, they are meant for us too. What do they tell us?
The book of Daniel provides assurance that, at the End Time, ‘those whose names are written in God’s book’ will be saved, those who have died will be brought to new life and all will be judged on the basis of their deeds. It is those who do God’s will whose names are written in God’s book, and Daniel promises justification for them.
Hebrews also assures its readers that the destiny of those who are faithful to God is already decided. Rather than using the metaphor of battle that we find in Daniel and Mark, it uses the imagery of the sacrificial system, which was used in the Jerusalem Temple to put the people right with God. It compares the daily sacrifices made on behalf of the people by the human High Priests, with the one, perfect sacrifice made by Jesus through his death, which gains access to God’s presence, not only for himself, but also for all who follow him. Then the image of warfare comes in, when Jesus is envisaged as a favoured commander of God’s army, who has scored a decisive victory and is now waiting in glory with him until the last enemies have been rounded up. Because of Jesus, we can all look forward with hope, Hebrews says, since he is already where we are destined to be.
Mark 13 also uses the Jerusalem Temple as a symbol, but now not of the place of encounter with God, but of the system where religion is allied with wealth and power. He tells his disciples that before the End Times arrive, and the Kingdom of God is fully established, that alliance of religion and power must be destroyed. Violence, war and ridicule are weapons which the secular powers often use against those who seek to follow Christ’s example. There has been a tendency for religious groups to respond in kind; and when religion gets mixed up with secular power systems, they tend to adopt the secular ways of persuading people to conform, including indoctrination, physical force and persecution. Jesus demonstrated in his life and death that this was not God’s way.
The Bible passages we heard show us that what we should be relying on is Jesus’s path of self-giving, non-retaliation, forgiveness and loving to the utmost. The way of the cross is to abandon power, absorb pain and violence and to engage in the work of reconciliation, rather than retaliation. Powerless peacemaking is the only way of life that brings us into the right relationship with God that Jesus enjoyed and demonstrated. It provides a sharp contrast to the power plays of the world, but it is something which has been all too rarely demonstrated by the Church.
These apocalyptic passages urge us to take the long view and preserve confidence in the way of the Kingdom which Jesus taught, rather than taking a short cut by using the worldly solutions of force and violence.
This contrast was illustrated for me by the pictures of the Archbishop of Canterbury designate, BIshop Justin Welby, last week. He wears an ordinary black clerical shirt, not an episcopal purple one, a sign of humility and servanthood, and around his neck he wears a Coventry Cross, formed from 3 nails. This stands both for the nails of the cross of Christ, and also for the nails retrieved from the ruins of Coventry Cathedral, and formed into crosses which were sent by the Cathedral to the cities of Kiel, Dresden and Berlin as symbols of forgiveness, reconciliation and hope in 1940,while World War 2 was still being fought.
Justin Welby has been part of Coventry’s ministry of reconciliation, which continued from its war time beginnings to become a network of partners all over the world, committed to working for peace and reconciliation in some of the world’s most difficult and longstanding areas of conflict. Bishop Welby’s work took him into dangerous situations in the Middle East and in Africa.
The Centre for Reconciliation is also committed to resourcing the church in the practical outworking of reconciliation as an integral part of Christian worship, witness and discipleship. We may not be in a position to do very much except pray about reconciliation in the large political conflicts of these ‘End Times’, but all localities and human institutions have their conflicts and power-plays, and as followers of Christ, we are called to walk the Way of the Cross and bring reconciliation there too.
This will mean accepting that the old situation in which the church had an established and respected place in the community, both physically and traditionally, is no more. Our fine construction of stone, like the Jerusalem Temple, is being broken down, and we have to find a different way of engaging with the people who need to learn about Christ’s way of peace, love and reconciliation from expecting them to come to us, and to be taught about our beliefs through the public education system.
We are being challenged, many believe, to try new ways of living the way of the Kingdom without the security of buildings and support of the state and traditional culture. That will mean not just exploring new ways of teaching and worshipping, like Messy Church, and food banks and debt counselling, and help for refugees, but also thinking again about what is the real core of the Christian message, and how that can be expressed in the language and concepts, and through the media in which the majority of people nowadays are at home. We cannot speak peace to our communities unless we are part of our communities, both physically and theologically, and in order to do that, we will almost certainly find ourselves having to let go of things that we value, or at least see them gradually take up fewer resources than those things which speak to those who need our ministry. There may need to be changes not only in the way we do things, but also in the way we express our beliefs, in the concepts we use and the way we interpret scripture, if our faith is to be of use in this post-modern world.
The people for whom Daniel and the author of Hebrews and Mark wrote were waiting eagerly for the End times, expecting God to intervene in history in some dramatic way, with legions of angels, and geological and planetary disruption.
I don’t think many people expect that sort of End Time any more. I certainly don’t. Rather, we know now that we are always living in the End Times, and that if the conditions of the End Times – war, deceit, famine and so on – are ever going to cease, it will only be when we all live as Jesus showed us how to live – generously, lovingly, sacrificially, – so that we and everyone else can experience that life in all its fulness which is the life of the Kingdom.
February 20, 2011
Leviticus 19, 1-2 & 9-18; 1 Cor. 3, 10-11 & 16-23; Matthew 5, 38-48.
This week I found out a little bit about the history of this church. I learnt that the first Methodist Chapel was opened in 1852 near Clay Hill, and was replaced by a building in The Rutts in 1883. Then there was another building in the High Road which lasted from 1891 until 1967, and then this building was opened in September 1968. So, as with many places of worship, there was a continual process of renewal, refurbishment and replacement, to create a suitable ‘temple’ in which the Methodist people of this area could worship and encounter God.
It was the same for the people of Israel. Their first centre of worship and encounter with God was the Tabernacle, a large tent which could be moved around with them. That was replaced by the Temple, built by King Solomon, and one of the most magnificent buildings of the ancient world. The second Temple which replaced it after the return from Exile was not so grand, but King Herod the Great was determined to equal the glories of Solomon and rebuilt and extended it from 19 BC. This was the Temple which Jesus visited, and which he called ‘my Father’s house”. But it too was destroyed in AD 70.
But even before that destruction, for the followers of Christ the place where they encountered God had already changed. It had become not a place, but a person. The Gospels have Jesus speaking about himself as ‘the Temple’, and the heart of Christian belief is that in Jesus we see and encounter God. After Jesus’ death and resurrection, the apostles Paul and Peter speak about the Christian community as ‘the Temple’ where God is both found and worshipped on earth. In the passage from the letter to the Corinthians we heard today, Paul tells them (and us) that we are God’s Temple, built on the foundation of Jesus Christ, filled with God’s Spirit, and holy.
So, if we are collectively and individually God’s Holy Temple, how can we ensure that we remain ‘holy’, truly a place where people may encounter the living God?
The ancient Jews came to believe that if you were to encounter God, you had to be ritually pure. So they forbade anything they considered ‘impure’ from approaching the Holy of Holies. Unfortunately, some Christians have also adopted that approach. Paul’s words about ‘being a temple of the Holy Spirit’ have been interpreted as referring primarily to sexual purity, because in another part of 1 Corinthians he refers to the human body being the temple, which should therefore not be used in immoral ways. As a consequence, Christians, too, have tried to ban those they consider to be sexually impure from the Christian community and Christian leadership. This is one argument that has been used for the exclusion of women from Christian leadership roles, and for excluding gay and lesbian people.
We don’t often read the Book of Leviticus in church, and we tend to think about it as being totally concerned with obscure issues of ritual and sexual purity. Passages about mixing two sorts of crop in a field, or two sorts of fibres in a garment and how you deal with mildew don’t seem to have much to say to 21st century Christians. But, as our reading this morning shows, it does have some passages which, like Deuteronomy, interpret the Covenant with God as being about more than ritual and exclusiveness; and what is more, it has passages which were directly quoted by Jesus.
The passage we heard tells us that if we are to be the place in which God is encountered, then we need to be concerned about relationships: relationships with God and our our families first(verses 3 & 4 which we didn’t hear reiterate the commandments about honouring parents, keeping the Sabbath and not worshipping idols); but equally important are relationships with our neighbours, and especially those who are poor or vulnerable. So the well-off farmers are reminded to leave gleanings and windfalls for the poor to gather; the commercial sector is warned not to defraud the vulnerable, or use economic power to leave the workers without daily sustenance, and the judiciary is reminded that they judge in God’s name, so should not favour the rich or take bribes.
And just like Jesus in the Sermon on the Mount, Leviticus extends obedience to the commandments to what is going on inside people’s minds and hearts. You cannot be ‘holy’ simply by doing the right things; you need to have an internal attitude like that of God: you need to be forgiving, and just, and to love your neighbour as yourself.
That phrase was taken by Jesus to be used as part of his Summary of the Law. Loving and worshipping God is important: but it is not enough if your aim is to be “perfect as your heavenly Father is perfect”. Paul reminds us that, as Christian disciples, we must be ‘in Christ’ as Christ was ‘in God’. That is, we must be as much like God as it is possible for a human to be; and Christ shows us the way.
So, Jesus tells us that if we want to be like God, then when someone injures us, we don’t retaliate, and we even give the person the opportunity to hurt us again. When someone sues us for half of what we have, we voluntarily let them take the other half as well. We are supposed to co-operate when government oppresses us, give to beggars and lend to anyone who asks.
It may seem to us to be madness, a recipe for economic collapse and social anarchy; and we could debate whether Jesus meant us to take these commands literally, or whether he was exaggerating to make his point. The point Jesus is making is the same point Paul makes to the Corinthians – God’s wisdom seems like foolishness to those who live by worldly standards. So, if we want to be the place where God is encountered, we are going to have to be thought foolish by the world too.
The passages we have been hearing over the past few weeks from the Sermon on the Mount remind us what a high standard that sets before us. The sort of ‘love’ it demands is not romantic love, or the love we have for family and friends; nor even the love it is easy to feel for those who like us and treat us well. It’s love that compels us to put the needs and preferences of others first, even of others who hate, injure and oppress us.
God doesn’t distinguish between friend and foe, righteous and unrighteous, those who acknowledge the divine commands and those who don’t. The good things of the earth, and the chance of salvation are equally open to everyone. That’s what being ‘holy’ means. That’s the difference that becoming the ‘temple of God’ demands of us.
When you read the Sermon on the Mount through in it’s entirety, from Matthew, Chapter 5 through Chapter 7, it is easy to become discouraged. There are 27 or more different injunctions about how you are to behave and think, each one demanding that you go beyond what is usually considered good behaviour. I don’t imagine Jesus actually ever sat down on a mountain and listed all of them at the same time – he was much too wise a teacher to do so. Matthew however wanted to present Jesus as the new Moses, and so created a new ‘Book of the Law’ to equal the books found in the Old Testament, by gathering the precepts Jesus taught into one place. It’s a daunting list!
But the Sermon on the Mount is only discouraging if you read it apart from the rest of the New Testament, and make the mistake of imagining we are supposed to do all this in our own strength. We’re not!
The Temple we are building with our own minds and bodies is constructed on the foundation stone of Jesus Christ, who has walked the path of human life, and suffered, and died, even for those who hated, persecuted and harmed him. We build it in company with many other believers, through time and across the world who have tried that way and found it possible, so long as they remain ‘in Christ’. We build it, strengthened by the Spirit of God, who lives in us and loves through us, and empowers us to do what ordinary human beings think foolish and impossible.
The building of a Temple made up of humans who live out the message of Christ signals a new era in God’s relationship with humanity, the breaking in of the Kingdom of Heaven. It is the sign that God is truly active on earth, in the living Temple, where any human being may encounter and participate in that divine perfection of love.