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Hespeler, 14 February, 2016 © Scott McAndless

1 Corinthians 1:18-31, James 3:1-12, Matthew 7:1-11

n the summer and fall of 2012, the attention of the whole world was suddenly captivated by the events that had taken place in a small town in Spain with a population of less than 5000. In this town of Borja, it seemed, somebody had made a mistake. It wasn’t just your everyday, run of the mill kind of mistake either. It was a mistake that was so big that it was like nobody could look away.

In that town there was an ancient Roman Catholic Church and in that church there were various pieces of artwork such as you might find in such churches. One of them was a fresco that had been painted in the early 1930’s by a visiting artist.

The painting was a traditional piece of very common Roman Catholic art called the “Ecce Homo,”which is Latin for “Behold the Man.”It is a depiction of Jesus, crowned with thorns as he appeared before Pontius Pilate just before being sent off to be crucified.

The fresco was quite beautiful (in the traditional manner of such pieces) when it was first painted, but by 2012 it was not in good shape at all. Due to dampness in the walls the paint was fading and flaking away and it no longer looked at all as it once did. The poor state of the painting particularly saddened one of the members of the parish – a very devoted woman over the age of eighty named Cecilia Giménez. She knew that the parish did not have a lot of money to take on an expensive restoration and she was an amateur artist. She decided that she would take on a restoration of the artwork all by herself.

It was the results of Cecilia’s work that got everyone so interested. Armed only with her faith, her best intentions and limited talent, she pretty much botched the job. People criticised her and blamed her for what was clearly a terrible mistake. Cecilia took the criticism that was leveled at her so hard that she went and hid herself in her house – cutting herself off from community and church alike. She was deeply hurt, though, some would say, not without some good reason because, well, look at what she had done.

I think, therefore, that the story of Cecilia Giménez is an excellent place to start our journey during the season of Lent thi
s year because I want to focus on the idea of mistakes. Cecilia made a mistake. All evidence seems to indicate that it was a well-intentioned mistake and that it wasn’t malicious in any way. But none of that prevented all kinds of wrath and recriminations from raining down upon her.

I find the contrast between the work of the original artist and the work of Cecilia to be interesting. Both of them described the work that they did as an act of devotion. The original artist, in his own words, said that Ecce Homo was “the result of two hours of devotion to the Virgin of Mercy.” I take that to mean that the man was visiting the church – a church that was devoted to the mother of Jesus and to her mercy – and decided to donate a couple of hours of his time for the creation of a piece of art.

Cecilia, for her part actually made a very similar devotion. She saw a piece of art in a very bad state of repair and, in an act of devotion that she saw as dedicated to the Virgin Mary, she set out to repair it. And she put in the time in the effort – actually more time and effort that the original artist had done. There was no fault in her effort or in her desire – only in its execution. She simply did not have the level of training and experience that the original artist had had. But which one’s devotion was more acceptable in the eyes of the Lord? Did the artist’s devotion have more value because of his skill and training? Or did Cecilia’s pure heart count in the eyes of the Lord?

So this story gives us an excellent example of the problems that are created by our focus on mistakes. Mistakes cause a lot of damage, but I’m not talking about the damage caused by those well-intentioned souls who sometimes make mistakes. I’m talking about the damage that comes out of our reaction to them. Think of Cecilia. She was absolutely devastated by the reaction. She withdrew from the church. She hid in her home refusing to come out of it. She became a virtual hermit in her own town. It was personally devastating to her.

She said that she did not understand. She had only been well-intentioned. She had acted openly and not hidden her work in any way. She felt targeted and deeply hurt. I’m not saying, of course, that the people who were criticizing her didn’t have any justification. She had effectively destroyed an irreplaceable piece of art. What’s more, it would be almost impossible to calculate the monetary value of what could be called her act of vandalism.

So I’m hardly trying to suggest that her critics were wrong to say what they did. But, just because you can justifiably say something, does not always mean that you should say it? And does it mean that you need to say it in a way that hurts a person? That is an important question in any context, but I would suggest it is extremely important in the context of the church. The church is supposed to be, after all, a place of grace.

I’m not sure how grace-filled the people in that church were. But I do know one person whose grace never fails. And that is the most interesting part of Cecilia’s story. Cecilia’s mistake and the reaction that her neighbours had is not the end of the story. Today there are very few people in Borja who are angry at Cecilia. You see, there’s a reason why we know the story of Cecilia even though it just happened in a small town in Spain. We are living, after all, in the age of the internet and, thanks to the internet, a small event that takes place in a small town can sometimes come to the attention of the entire world. And that is what happened with Cecilia’s painting. Suddenly her picture was everywhere. At first, it is true, everyone was just laughing at her and her story. What a fool they all said.

But then something else started to happen. I’m sure that, at first, it was just a lark. People said, “Why don’t we go to Borja and see Cecilia’s artwork for ourselves? Why don’t we go and have a laugh and take selfies there and post them on the internet?” But then, before you knew it, it became a thing. Everyone started doing it.

And soon, this minor town that had been teetering on the brink of economic collapse had an amazing tourist industry on its hands. The town’s economy was saved and it wasn’t the only thing to revive. The little church also started to charge a little fee for people to see it and take their selfies. It seemed as if Cecilia had saved both her town and her church from possible extinction.

And then there was the work of art itself. No, the art critics never learn to love it or anything like that. But at least some of the observers noted that the piece of art made them think and feel in ways that the traditional art of the Catholic Church had never done. Some noted, for example, that, while the original artwork depicted Jesus lifting his eyes towards heaven, in Cecilia’s work, the Saviour turns his eyes towards you. Perhaps Cecilia had managed to make at least some people think a little bit differently about their Saviour and hers. Art, after all, doesn’t always have to be beautiful in order to help us to see something meaningful that we never saw before.

In his First Letter to the Corinthians, the Apostle Paul explains what I think is the great principle that is at work in the story of Cecilia and her art restoration: “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God.”

You see, we all think we are so smart. We have our plans and our strategies and they can often be very successful. Someone could have come up with a plan, for example, to revive the economy of the town of Borja. In fact, there actually were some such plans in place. And some highly paid consultant also could have been brought in to revitalize Cecilia’s parish church. Such well laid plans could have brought about many good things. And, of course, God does sometimes bless such plans because God wants towns and churches and people to do well.

But if the town was saved by some plan that was brought forward like that, who would get the glory? I’ll tell you who: the planners, the designers and maybe the politicians who paid for the project. That is, according to the letter to the Corinthians, why God likes to step in and shower with blessings the Cecilias of this world – the people who may try to get it right but often get it wrong. That way, not only is the blessing bigger and better than what anyone else could have planned for, it is also abundantly clear who the glory really belongs to.

It just seems to be God’s favourite way of acting. That is probably why no matter what we plan for in the life of the church, it never quite goes exactly as planned. At least, I’ve never seen it. We may make our plans and bring in our consultants and get to work and yet you can be sure that, at some point, some little thing will just go wrong and threaten to blow the whole thing out of the water. But here’s the crazy part: later, when you look back on it, you will realize that it was that moment when it all went wrong that led to some of the most helpful outcomes. It is another case of the foolishness of this world being more effective than all the wisdom and the planning of the wise.

We have a kind of a mistake-o-phobia in the church, it seems to me. We are too afraid of making mistakes and so sometimes avoid even trying something that might be a little bit different. Recognizing that God does bless and even prosper the mistake-makers is something that can set you free to try new things without any fear of what you might get wrong because that is how God wants you to live.

The other way our fear of mistakes comes out is in the criticism we heap upon those who do make mistakes – the Cecilias of the world. And you know how devastating that was to Cecilia. It almost destroyed the woman. And, since we all do make mistakes, that leaves us all vulnerable to such criticism. It can do so much harm. And it can so easily change the environment of the church from a place where we build each other up to a place where we tear each other to pieces. That, I know, God doesn’t bless.

So God sends mistakes into our lives and into our churches and into our towns and he loves to use them to challenge our assumptions about what really matters. Next time you make a mistake – or the next time you see someone else making a mistake – take it as a challenge. God is asking you to imagine what great thing he might have in store for you, or for the church or for some other worthwhile project, in what you or somebody else just got plain wrong.

This past Sunday we celebrated Hospitality Sunday with some hospitality Sundaes!

The Sunday School children helped serve sundaes to everyone who came downstairs following worship.

Thank you, Soulidified (our youth group) and all of your helpers.  It was a great supper last night, maybe even the best one yet!

           

Hespeler, 7 February, 2016 © Scott McAndless

Amos 5:21-24, Matthew 5:1-10, Psalm 82

      Such justice is not always completely satisfying, of course. If a terrible crime, such as a murder, is committed, we may be glad to see the perpetrator punished but we also recognize that even the sternest of sentences – even the death penalty where it still exists – cannot entirely satisfy. After all, no punishment, no matter how severe, can ever bring back a murder victim. For most of us, justice may be a good thing, but it is really only a way to make the evil of the world a bit better. It doesn’t make the evil go away.

      So there you have two words, righteousness and justice, about which we may have some mixed feelings. We would see them, however as two very different words with quite different meanings. Now, what if I were to tell you that the Bible only has one word? There is a word in the Bible that is sometimes translated into English as righteousness and sometimes as justice, but is just one word in the original languages. This is true both in the Hebrew of the Old Testament where the word is tsedeq and in the Greek of the New Testament where it is dikaiosunē.

      Think about that for a few moments. Every time you are reading in the Bible, and you come across the word righteousness, the people who translated that verse made a choice and could have used the word justice. And every time you see justice, it could have been righteousness. How might that change how we read some of our most well-loved passages?

      But an even more important question is what did that word – the original Hebrew or Greek word – really mean to the people for whom the Bible was written? And I think that that question can best be answered by taking a look at our Psalm reading this morning. Psalm 82 is, in many ways, one of the strangest chapters in the entire Bible. It presents what appears to be a meeting of what is called the divine council. God – the God of Israel – is there and is clearly presiding over the meeting. But there are other figures at this meeting and the strange thing is that they are all identified as gods. This is something that marks this Psalm as very strange in the biblical tradition which is generally quite insistent that there is only one God and that any other gods that people identify are merely false gods or idols.

      There are, however, a few biblical texts like this one that speak of the relationship between the God of Israel and the gods of other nations in the way that we see in this psalm. It is perhaps a throwback to older ways of thinking before that strong strain of Jewish monotheism fully developed. Or perhaps it was never really intended to be taken literally. After all, remember that a psalm is poetry.

      The message of the psalm is very serious, whether you take it literally or not, because in it we see God judging the gods of these other nations of the earth and condemning them – even threatening them with death. Why? There is really only one reason: justice, that very special word that is, in Hebrew, tsedeq. God condemns the gods of the other nations for their failure to act in justice. So, when God tells them what they have done wrong, we have a perfect description of what, in God’s eyes, justice is really all about. “How long will you judge unjustly, God asks, “and show partiality to the wicked? Give justice to the weak and the orphan; maintain the right of the lowly and the destitute. Rescue the weak and the needy; deliver them from the hand of the wicked.”

      So here we see what tsedeq – justice and righteousness – really means to God. It is not primarily about individuals being upright and pure and moral, though it does include that. And it is not primarily about criminals being fairly punished for crimes either, though it does include that as well. The justice that God is particularly talking about is mostly about how certain groups in society are treated – specifically the weak, the orphans, the lowly, the destitute and the needy. That is what God is criticising the gods of these other nations about, their failure to protect and provide for those sorts of people.

      So tsedeq (justice and righteousness), as defined by the Bible, is first and foremost about how people are treated in society. It is about treating people fairly and as equally as possible. And since there are some people in society (such as the rich and the powerful) who have certain advantages and often prosper at the expense of the less powerful, justice often looks like someone going out of their way to protect or support the weakest, poorest and most marginalized members of society.

      This kind of justice also has its basis in the very nature of God. The reason why, in the psalm, the God of Israel is able to criticize the gods of these other nations is not because his nation is stronger than theirs. On the contrary, Israel was a rather insignificant nation in world affairs at that point in history. Nevertheless, God may judge and condemn the gods of these other nations because God knows what real justice is. In fact, the very definition of justice is found in the nature of God.

      The Prophet Amos understood that that was what God really wanted. He looked around at the people of his own day and this is what he saw. He saw people who were trying to look righteous. They were doing the kinds of things that made them feel like they were better, more religious and more pious than other people. They were doing the things that, they thought, would make God approve of them – things like observing holy festivals and solemn assemblies to talk about righteous things. They were offering burnt offerings to demonstrate how good and righteous they were. But they were not doing justice. In fact, Amos observed that they were doing the very opposite of justice as God saw it because they were profiting and enriching themselves at the expense of some of the poorest and most marginalized people in their society.

      That is why Amos knew that he could speak to them and rebuke them in the name of God. He told them what God thought of their so-called righteousness: “I hate, I despise your festivals, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them.” God clearly doesn’t care for what this world often thinks of as righteousness – at least, not for the outward showiness of it all. What God does desire, Amos says, is clear, “But let justice roll down like waters, and righteousness like an ever-flowing stream.”

      Just realizing that there is only one word in the Bible that is translated sometimes as justice and sometimes as righteousness is something that can actually revolutionize the way that you read your Bible. For example, take this well-known and well-loved verse that we read this morning from the Sermon on the Mount in Matthew’s Gospel. We read it in a translation that is probably quite familiar to most of us. Jesus says, “Blessed are those who hunger and thirst for righteousness, for they will be filled.”

      You know, I always thought that I knew what that verse meant. It meant that if you sought to be righteous – if you did your best to always do the right thing, to be pure and spotless and maybe better than other people, you would be rewarded. You would get the righteousness you were looking for and you would receive a reward from God for your dedication to what was right. And yes, it does mean that. But is that what Jesus (and the gospel writer) primarily meant for us to understand?

      Remember that that word that is translated as righteousness is the word dikaiosunē– the Greek equivalent of the Hebrew word tsedeq. That means that the verse could have equally well been translated as, “Blessed are those who hunger and thirst for justice, for they will be filled.” That is to say that those whose greatest desire is the kind of justice that God was demanding from the gods of the other nations in Psalm 82 – the kind of justice that particularly consisted of protecting the weak and helping the poor and saving those who had no one to help them – that these are the ones who are blessed.  Somehow I think that Jesus may have had more of that side of the idea of justice in mind when he said this.

      I mean look at what Jesus went on to say from there. Jesus ends this whole part of his sermon by saying, “Blessed are those who are persecuted for righteousness’ sake.” And, once again, the word that is translated as righteousness there is the Greek word, dikaiosunē.  Now what, exactly, did Jesus think that people might be persecuted for?  Was he predicting that you would be persecuted for doing the right thing, for being pure and better than everybody else? Well, sure, perhaps. That might happen sometimes.

      But isn’t it a little bit more likely that you will run into persecution because you are working for justice? Think, for example, of Martin Luther King Jr. thrown in the Birmingham City jail. Why was he put in there? For his excessive righteousness – for being too pure. No, not him. He actually had some problems along that line. But he sure was thrown in jail for standing up for and demanding change for a certain group that were systematically disempowered in American society. He was persecuted for justice – biblically understood justice – and not really for righteous.

      And I think that this is exactly the kind of situation that Jesus had in mind when he spoke about persecution. That’s why I think that he had the same thing in mind when he spoke of those who hunger and thirst for justice and promised them satisfaction.

      I think that the practical applications of this one are pretty clear and straightforward. We have spent too much of our corporate Christian lives in the pursuit of righteousness. And I don’t mean righteousness in the sense of being the best people that we can be and doing the right things as much as is humanely possible. There is nothing wrong and everything right about pursuing that kind of righteousness. No, the kind of righteousness that gets us in trouble is the kind that makes us go through motions of religiosity and then makes us feel like we must be better than other people because of it. I have it on good authority from Amos that God hatesthat kind of righteousness.

      We need to let go of that and pour our hearts into the pursuit of justice for the sake of the displaced, the homeless, the weak and the forgotten. That is what will bring us closest to the heart of God. This week, your assignment is simply to do that. Find someone who, for whatever reason, is marginalized or disempowered in our society. Look around, I don’t think that such people are too hard to find. Do one thing, however small, to demonstrate God’s love to them and do it without judging them in any way. That is what God is looking for. It is what God calls justice.

     

Hespeler, 31 January, 2016 © Scott McAndless

2 Corinthians 13:11-13, Matthew 28:16-20, John 14:1-17, Psalm 8

ne Tuesday morning several years ago, I was busy, working in my office, crafting a sermon, when I was interrupted by a phone call. The woman on the other end of the line only introduced herself as Sister Eunice. She wouldn’t say who she was calling for or what her goals were, but she wanted to ask me some questions. I, perhaps somewhat foolishly, agreed to try and answer them.

      She started asking her questions and it quickly became clear to me that, in her mind at least, I was on trial and that if I did not give what she saw as the right answers, she would judge me a heretic or worse. Then she asked this question: “Is Jesus Christ God?” She wanted a yes or no answer.
Actually, I guess she wanted a yes answer. But let me tell you something: the Christian church spent a few hundred years trying to figure out how to give anything but a yes or no answer to that very question. The answer it did come up with is something called the Trinity.

      I’m going to confess something to you here. I have never really wanted to preach a sermon about the Trinity. This is not because it isn’t an important topic in itself, but because I have just found that it isn’t all that important to people.

      Oh there was a time when it was considered to be vitally important. Did you know, for example, that there was a time when there were regularly riots in the streets of the City of Alexandria over the question of what was the precise relationship between the Father and the Son? Did you know, that, in the fourth century, Gregory of Nyssa complained that he couldn’t go anywhere in the City of Constantinople without someone wanting to argue with you over the Trinity. He said, if you asked someone for change, they’d try to start and argument over whether the Son was begotten or not, is you asked the price of a loaf of bread, somebody would tell you that Father was greater than the Son; if you asked whether your bath was ready, the attendant would go on and on about how the Son was created.

      Now those are people who are really engaged in the question of the Trinity. People today, by contrast, have almost no interest in the issue whatsoever. They want, like Sister Eunice, to declare that Jesus is God and get onto other much more important things. The Trinity has just become this completely theoretical concept that you’re supposed to agree with but that has absolutely no practical application. Yes, you can find places where people earnestly discuss Trinitarian theology, where people disagree, but you are not going to find anyone taking it as seriously as people once did on the streets of Alexandria or Constantinople.

      Now, on one level, I do find that to be a really good thing. I am glad that people don’t feel the need to attack and hurt one another over or cause riots over slight disagreements about the relationship between the Father and the Son. But, at the same time, isn’t this stuff supposed to matter? And yet we behave like it doesn’t.

      The Trinity is not really a Biblical concept. Yes, there are a couple of references to the formula, Father, Son and Holy Spirit, in the New Testament. We read both of those texts this morning. But those are not statements of fully formed Trinitarian theology. What we do find in the New Testament are reflections on the experience of the people in the early church. These earliest followers of Jesus had experienced something very powerful. Somehow, in this person of Jesus of Nazareth, they had experienced the presence of God in a way that they had never experienced it before. They also knew that Jesus had said a number of things that, at least when they remembered those statements afterwards, seemed to indicate that he also understood himself to be the revelation of God – statements like the one in the Gospel of John where Jesus says, “If you know me, you will know my Father also.”They also knew that they continued to experience the presence of God in the life of the church through the action of the Holy Spirit among them.

      I am convinced that that is about as far as those earliest Christians went with their thinking about the nature of Jesus. They didn’t seek to precisely define the relationship between the Father and the Son or the Son and the Spirit. They just knew what they had experienced. And besides, they were kind of busy doing other things: preaching the gospel, acting with compassion, dealing with some persecution of their faith here and there. Who had time for a philosophical discussion of the internal relationship of the God that they had experienced in three ways?

      And then something happened. A guy named Constantine happened. Constantine was fighting to take over the Roman Empire and, on the night before his greatest battle, the story goes, Constantine received a vision that told him that, if he fought under the sign of a Christian cross, he would prevail. He did, he won, he became Roman Emperor and before you knew it, Christianity had gone from being an outlaw religion to the most important religion of all.

      We have no way of knowing how genuine Constantine’s conversion was but some have noted that it may have been a politically smart move for him to make. For one thing, his army was full of Christians and fighting under a Christian banner was a great way to win them over to his cause.

      Constantine also had another problem. The imperial administration was in a mess. And, as he looked around, the Christian Church was about the only institution that was organized enough to unite and hold together an empire that was falling apart. He was looking to use the unity of the church to build up the unity of his empire.

      But there was a problem: the church wasn’t united. As soon as the persecutions ended and the church found some breathing space, guess what happened. People started to find the time to have philosophical discussions about the internal relationship of the God that they experienced in three ways. And, lo and behold, when it came down to defining it and putting it into words, they didn’t quite agree.

      In particular they disagreed over what was the precise relationship between God the Father and God the Son. Did the Father create the Son? Had the son always existed? Were they equals or was one greater than the other? Those kinds of questions.

     Well, Constantine wasn’t going to have that kind of disunity in a church that was supposed to reunite his empire. So this is what he did: he brought all the church leaders from all of the different parts of the empire together to a place called Nicaea, put them in a big room and said, “I don’t care what you decide, just agree on something. You’re staying here until you do.” And that is when the church basically came up with the doctrine of the Trinity and in particular the statement of it that we find in Nicene Creed that we read this morning.

      So that kind of answers the question of why church came up with the particular doctrine of the Trinity at that time. And it maybe helps you understand why it was important to Constantine that they agree even if he didn’t care what they agreed. What it doesn’t explain is why everyone apart from Constantine was so worked up over the question. Why were they rioting in Alexandria? Why was it the only topic of conversation in Constantinople?

      Well the reason why has much more to do with politics than with theology. This is the thing that people miss: Constantine, and the Roman Empire with him, may have embraced Christianity at least as a political tool, but there were some things that did not change. Most importantly, Roman Emperors had, ever since the days of Caesar Augustus, been seen as divine. They were gods. And Constantine, despite his need of the church, did not, give up his divine status. He was still a god and that was one of the foundations of his political power.

      And, in that political context, the discussion of the place of Jesus within the Trinity takes on a different meaning. If Constantine is divine and Jesus is divine and both are subordinate to God, than it becomes easy to see the emperor and Jesus as equals. It makes it easier for the emperor to act with divine authority over the church and all Christians – to demand their unquestioning obedience. There were many Christian leaders who went to Nicaea and argued for that position, but they lost of course. The final decision that was made at the Council of Nicaea was to make it absolutely clear that the Son was in no way subordinate to the Father – not in his creation and not in his nature.

      Constantine may have professed not to care what the church decided, but he did come to regret it. He and many of his imperial successors ultimately rejected the decisions of the Council and embraced the heretic position that the Son was subordinate to the Father. It was just easier to run the Empire as they wished that way.

      So, in that sense, what the church was arguing about at the Council of Nicaea was not just some theoretical question. It was a vital, every day question that was well worthy of being discussed in every bakery, every bath house and every home. The question was, who do we really answer to: Jesus or the emperor.

      I am a Trinitarian Christian. I believe in a God who is one and yet I recognize that I have, and the Christian body has, experienced that one God in three persons: Father, Son and Holy Spirit. I’ve never really worried about the matter much beyond that. I’ve certainly never got caught up in those ancient arguments over what are the precise relationships between the persons of the Trinity. Those seemed to be theoretical formulations that had little to do with the practical needs of a Christian life.

      But recognizing that the people who fought for the decision at Nicaea were fighting for some very practical implications of how God was going to be seen in the empire makes me think that maybe some of those fine distinctions that they made can be useful to us.

      For example, the question that Sister Eunice asked me all those years ago, “Is Jesus God,” could be one of those fine distinctions that matter to us. I know that simply affirming that Jesus is God is something that a lot of people do today, but the Christian faith decided a long time ago that it cannot just be as simple as that. To say that Jesus is just God does not adequately capture what Jesus has done for us.

      Yes, it is true that Christians believe that we have experienced God in this person of Jesus. But we cannot say that Jesus is God without also confessing that he is fully human. We cannot talk about Jesus divinity without talking about his humanity. It would not have been enough for Jesus to simply be God and pretending or appearing to be human. The whole point of having a saviour like Jesus us that he understands what it is to be human with all of the problems, all of the weaknesses and all of the temptations that go with that. If Jesus had not been completely and utterly human, it would not have mattered that he was divine because he would not have connected with us in any way that mattered.

      And when we confess that Jesus is totally human, and yet completely divine (as the church confessed at Nicaea), it also does something else. It elevates Jesus above any authority – including church authorities, civic and political authorities –  that this world can muster. What Jesus asks of us is more important than what any of those other authorities can ask. That doesn’t mean that we cannot choose to honour and respect such authorities when we deal with them in this world, of course, but there is a remarkable freedom that is given to us as followers of Christ, of the one who is, “eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made.” We answer to a higher authority to any found in this world.

      My challenge to you this week, therefore, is simply to live as a Trinitarian Christian. What that means, in my mind, is not that you have to wrap your mind around some complex definition of the relationship between the Father, Son and Holy Spirit. What it practically means is that, when you come up against very human problems in this world – weakness, temptations, fears – you remember that you have an advocate on your side in Jesus who understands what you are going through. That can make a whole lot of difference.

      And when the powers of this world get you down – the gods of this present age (whether they be the market, the power of consumerism, the power of racism or hatred) – it means remembering that there is a higher authority to whom we answer and that you are set free to serve the one God – the God made known to us in Jesus Christ.