Chasing Jesus

Recently I have thought a lot about the people in the Gospels who chased Jesus and took hold of Him. There are many examples, of course, especially are Bartimaeus (see Mark 10:46-52 and Luke 18:35-43), the Syro-Phoenician woman (Mark 7:24-30 and Matthew 15:21-28, ), the woman with the issue of blood (Matthew 9:20-22, Mark 5:25-33 and Luke 8:43-48) and the Gadarene demoniac (Mark 5:1-20 and Luke 8:26-39).

What impresses me the most about each of these individuals is their persistence in chasing Jesus in the face of opposition or obstacles. Each of them knew that "If I can just chase and get to Jesus, everything will be alright. In fact, the woman with the issue of blood essentially said that, "If only I may touch His clothes I shall be made well." (Mark 5:28 NKJV), so she chased through the crowds (despite being "unclean" because of her issue of blood), even interrupting Jesus on an urgent mission, in order to touch the edge of His robe! Bartimaeus also faced opposition as He chased Jesus with those around him warning him to be quiet. But Bartimaeus shouted all the louder until He captured Jesus' attention. The Syro-Phoenician woman is really amazing in her chase: even Jesus (to draw out her faith) put her off, but she wouldn't give up until He granted her request. But perhaps the most amazing one of all in this group is the Gadarene demoniac. Both Mark and Luke tell us that this man dragged his many demons along with him to chase and to meet Jesus (Mark even says he worshiped Jesus!). Can you imagine the level of satanic opposition this man had to overcome to chase Jesus.

I see in all of these stories an encouragement to chase after Jesus. Yes, theologically I know that as believers Jesus is already with us, in us and we in Him, but there is also a coming to Him that, however you wish to describe it, brings the powerful response of seeing all our needs being met. Each of these people pushed past obstacles and opposition (human and demonic) to chase Jesus until they received what they needed. I wonder how many others in Jesus' day didn't chase Him? It seems to me that even back then there were many folks like those today who urge us to be "realistic" about many things like sickness and disease, having our needs met, by someone we cannot see. They are the ones who didn't see the miracles because they stop chasing the One who would have readily granted it.

So here in the gospels we have examples, examples that should be an encouragement to

Chasing Him, who holds all the secrets to life and blessing. Let's not give up, let's not back down, lets not turn away........but let's chase and find.

Jesus Community

What did community look and feel like for Jesus?

By community, I am referring to the community that Jesus created and demonstrated during his time. Life and ministry.

In simple terms I would describe it as:

Cross cultural:
Jesus crossed every available cultural barrier to announce and practice the Kingdom.

Counter cultural:
Jesus was offering an alternative to the dominant cultural and religious options in his world.

Inclusive:
Jesus was creating community that included all of the excluded at every level. He did this– as he did all of his community movement– with total intentionality.

Kingdom Gospel-centered:
Jesus the King made the reality of the present and coming Kingdom of God the center of his movement. This center was clearly seen, and stood in contrast to the “Kingdom boundary” thinking of other Jews.

God-centered:
God is present and active, as Father, as Son and as Spirit. Creator, and redeemer of a broken and lost world.

Confrontative:
Jesus confronted the powers at every level, using the weapons of love, truth and the Holy Spirit.

Radical:
Jesus’ version of community was radical in its nature and demands. Compare it to the expectations people had of family and religion.

Sacrificial:
Jesus’ community was identified with sacrifice, i.e. a willingness to suffer that God’s will might be done.

Healing:
Jesus’ movement was restorative, including praying for and working for healing of persons and relationships. (This included spiritual warfare and deliverance.)

Didactic: Jesus constantly taught his disciples his constantly reflect on the meaning of the Kingdom of God.

Prayerful:
Jesus taught his disciples to pray.

Invitational and Open:
All were invited to come. All were invited to believe in Jesus as the messiah.

Non-institutional (in its continuing essence):
Jesus gave few if any indications that his movement would take on serious institutional forms. It may have institutional expressions and fruits, but that isn’t the essence of the movement. At its core, it is a movement of the Spirit that does not need institutions to exist. (Sorry people who I’ve just offended. I’m NOT saying institutions AREN’T the church. I’m saying “Institution does not EQUAL Jesus’ community.”

Non-political.
“my Kingdom is not of this world.”

Missional:
Jesus’ movement was focused on the Gospel ministry and engaged in other kinds of ministry that established the presence and power of God’s compassionate Kingdom.

Becoming part of this movement was what it meant to be a follower and Disciple of Jesus.

SERMON OUTLINE - Sunday Evening Service - 16th OCTOBER 2011

Introduction:  "The Glorious Church"

General Statement on what God thinks of the Church.

Paul's Letter to the Ephesians. What it contains.

Three Divisions in the Letter..... which are summed up in Watchman Nee's book "Sit, Walk, Stand"

Our position in Christ - "Sit" (2:6)

Our Life in the World - "Walk" (4:1)

Our Attitude to the Enemy - "Stand" (6:11)

Quote:- Watchman Nee. "The life of the Believer always presents these three aspects - to God, to Man, and to the Satanic powers. To be useful in God's hand a person must be properly adjusted in respect of all three: Their position, Their life, Their warfare"

Walking in the truth of what God has done.

This is the story of the whole epistle, but here in particular.

What Paul means by "Walking" Chapter 4:1, 17, Chapter 5:2

Walking, living and dwelling, occupying, living out the truth of the cross and resurrection.

Live then in what you have been taught and learned of Christ" (Para)

HOW DO WE WALK, HOW DO WE LIVE, HOW DO WE LIVE OUT WHAT GOD HAS DONE.

There are two sides to this. What we think (Belief, Attitude) and What we do (Action, Conduct) Paul speaks of both in this passage, in some key verses.

Key Verse 1: Vs 23 "Be renewed in the Spirit of your mind"

Telling ourselves the truth is one of the themes here in this portion of the passage. When we tell ourselves the truth, we renew our mind and we align ourselves with the work of God

Key Verse 2: Vs 22 and 24 "Put off former conduct and put on new man"

Behaviour follows, or flows from a mind that has been transformed and aligned to the finished work of Christ.

Attitudes and Actions:

The passage therefore is concentrating on our attitudes and actions. Our beliefs and behaviour, our Our Faith and Conduct..

A, Beliefs

B, Behaviour.

The Futility of the mind and the mind of the believer.

Paul links again the behaviour of the old life with the futility of the gentile or worldly mind, that is against the things of God. Of course we need to conscious here that Paul is speaking of what God has done and how the church has to live in the truth.We cannot live in the truth if we continue to think like those who have no heart for God.

Conclusion: of God.

God has worked out his plan from eternity for a glorious church, of which we are part. Faith in the cross and the finished work of Jesus is the centre of the transformed life

SERMON OUTLINE - Sunday Evening Service - 16th OCTOBER 2011

Introduction:  "The Glorious Church"

General Statement on what God thinks of the Church.

Paul's Letter to the Ephesians. What it contains.

Three Divisions in the Letter..... which are summed up in Watchman Nee's book "Sit, Walk, Stand"

Our position in Christ - "Sit" (2:6)

Our Life in the World - "Walk" (4:1)

Our Attitude to the Enemy - "Stand" (6:11)

Quote:- Watchman Nee. "The life of the Believer always presents these three aspects - to God, to Man, and to the Satanic powers. To be useful in God's hand a person must be properly adjusted in respect of all three: Their position, Their life, Their warfare"

Walking in the truth of what God has done.

This is the story of the whole epistle, but here in particular.

What Paul means by "Walking" Chapter 4:1, 17, Chapter 5:2

Walking, living and dwelling, occupying, living out the truth of the cross and resurrection.

Live then in what you have been taught and learned of Christ" (Para)

HOW DO WE WALK, HOW DO WE LIVE, HOW DO WE LIVE OUT WHAT GOD HAS DONE.

There are two sides to this. What we think (Belief, Attitude) and What we do (Action, Conduct) Paul speaks of both in this passage, in some key verses.

Key Verse 1: Vs 23 "Be renewed in the Spirit of your mind"

Telling ourselves the truth is one of the themes here in this portion of the          passage. When we tell ourselves the truth, we renew our mind and we align            ourselves with the work of God

Key Verse 2: Vs 22 and 24 "Put off former conduct and put on new man"

Behaviour follows, or flows from a mind that has been transformed and aligned to the finished work of Christ.

Attitudes and Actions:

The passage therefore is concentrating on our attitudes and actions. Our beliefs and behaviour, our Our Faith and Conduct..

A, Beliefs

B, Behaviour.

The Futility of the mind and the mind of the believer.

Paul links again the behaviour of the old life with the futility of the gentile or worldly mind, that is against the things of God. Of course we need to conscious here that Paul is speaking of what God has done and how the church has to live in the truth.We cannot live in the truth if we continue to think like those who have            no heart for God.

Conclusion: of God.

God has worked out his plan from eternity for a glorious church, of which we are part. Faith in the cross and the finished work of Jesus is the centre of the transformed life

SERMON OUTLINE - Sunday Evening Service - 16th OCTOBER 2011

Introduction:  "The Glorious Church"

General Statement on what God thinks of the Church.

Paul's Letter to the Ephesians. What it contains.

Three Divisions in the Letter..... which are summed up in Watchman Nee's book "Sit, Walk, Stand"

Our position in Christ - "Sit" (2:6)

Our Life in the World - "Walk" (4:1)

Our Attitude to the Enemy - "Stand" (6:11)

Quote:- Watchman Nee. "The life of the Believer always presents these three aspects - to God, to Man, and to the Satanic powers. To be useful in God's hand a person must be properly adjusted in respect of all three: Their position, Their life, Their warfare"

Walking in the truth of what God has done.

This is the story of the whole epistle, but here in particular.

What Paul means by "Walking" Chapter 4:1, 17, Chapter 5:2

Walking, living and dwelling, occupying, living out the truth of the cross and resurrection.

Live then in what you have been taught and learned of Christ" (Para)

HOW DO WE WALK, HOW DO WE LIVE, HOW DO WE LIVE OUT WHAT GOD HAS DONE.

There are two sides to this. What we think (Belief, Attitude) and What we do (Action, Conduct) Paul speaks of both in this passage, in some key verses.

Key Verse 1: Vs 23 "Be renewed in the Spirit of your mind"

Telling ourselves the truth is one of the themes here in this portion of the          passage. When we tell ourselves the truth, we renew our mind and we align            ourselves with the work of God

Key Verse 2: Vs 22 and 24 "Put off former conduct and put on new man"

Behaviour follows, or flows from a mind that has been transformed and aligned to the finished work of Christ.

Attitudes and Actions:

The passage therefore is concentrating on our attitudes and actions. Our beliefs and behaviour, our Our Faith and Conduct..

A, Beliefs

B, Behaviour.

The Futility of the mind and the mind of the believer.

Paul links again the behaviour of the old life with the futility of the gentile or worldly mind, that is against the things of God. Of course we need to conscious here that Paul is speaking of what God has done and how the church has to live in the truth.We cannot live in the truth if we continue to think like those who have            no heart for God.

Conclusion: of God.

God has worked out his plan from eternity for a glorious church, of which we are part. Faith in the cross and the finished work of Jesus is the centre of the t

Intimacy - Henry Nouwen

Intimacy, by Henri J.M. Nouwen, explores the following question: “How can I find a creative and fulfilling intimacy in my relationship with God and my fellow human beings?” Nouwen’s answers to this question describe the connections among friendship, romantic love, sexuality, prayer, and mental health. The book’s style is straightforward: “Each chapter is written because someone … asked a question,” Nouwen writes in the book’s introduction. “I wrote not to solve a problem or to formulate a theory but to respond to men and women who wanted to share their struggles in trying to find their vocation in this chaotic world.” Intimacy may be especially helpful for readers who serve in some ministerial capacity–the chapter on depression among seminarians, for instance, will be a cloud-clearing relief to many readers. However, Intimacy contains much helpful counsel for all Christian readers who are discovering their “seldom articulated and often unrecognized desire for a real home in this world.”

Is love a possibility within our reach?

“We probably have wondered in our many lonesome moments if there is one corner in this competitive, demanding world where it is safe to be relaxed, to expose ourselves to someone else, and to give unconditionally. It might be very small and hidden. But if this corner exists, it calls for a search through the complexities of our human relationships in order to find it.”

Writing from his vast experience as a pastoral counselor, Henri Nouwen conducts a rich and insightful exploration into the balance between intimacy and distance, the problems in trying to develop lasting and productive relationships on all levels, and the connections between intimacy and sexuality, pray, faith, and the mental well-being of the minister. Intimacy is an essential resource for anyone struggling to grasp the profound implications of this most basic human needs.

God's Squad Supporter

Saints and Sinners

John 3 and John 4. - “Good Posture”

Introduction:
We all know that slumping and slouching is bad for your health, it can lead to bigger problems later on. Slumping and slouching can lead to many medical conditions that effect the whole body, Bad posture can lead to inflexibility, reduced range of motion. restricted breathing and some of your vital organs out of alignment and a whole lot more. A better posture will have a positive impact on many areas of your life: from feeling free of tension and having greater freedom of movement to being able to control stress levels more effectively. Improved balance and co-ordination will prevent future injury. As in our own bodies so in the realm of discipleship, slumping and slouching with what we believe and how we behave can lead to conditions that effect the whole body of Christ too. It can lead to our inflexibility, our reduced range of motion, our vital ministries, and mission out of alignment. In the body of Christ we need to correct our “Posture” A better posture will have a positive impact on many areas of your own Christian life.

This morning I’m going to deliberately be pointed and challenge and loosen some things, from the passage last week and leading into this weeks passage. I want to speak this morning on “Good Posture”. I’ve made the choice this morning of speaking about discipleship first and then our work in the world. In John 4. I hope “God willing” to speak what I believe is on God’s heart for us as a church as a body. Perhaps to there may be individuals that God will speak to this morning. This will not be a sermon this morning that examines every part of the context, I will not be looking at the finer details, but in broad brush strokes.

Last Week: Last week we were reading from John 3.
This Week: A closer look at 3:35 – “The Father loves the Son and has placed everything in his hands”
Placed everything in his hands – This is the “Posture of God” Do we, really believe this? Is this our posture too.

Other passages that stimulate this thought.

John 5:22 “has given all judgement to the son”

John 6:38-40 “For I have come down from heaven not to do my will but to do the will of him who sent me. And this is the will of him who sent me, that I shall lose none of all those he has given me, but raise them up at the last day. For my Father’s will is that everyone who looks to the Son and believes in him shall have eternal life, and I will raise them up at the last day.”

John 13:3 “Jesus knew that the Father had put all things under his power, and that he had come from God and was returning to God”

Ephesians 1:22 “And God placed all things under his feet”

Hebrews 2:8 “and put everything under his feet." In putting everything under him, God left nothing that is not subject to him”

What does it look like to align your own “posture” with this? The authority and power Sin? Totally dealt with.\

Satan and Evil? Satan’s power defeated, a world to be redeemed and healed.

What about us? We sometimes live as if God was defeated and his plans are null and void.



New Covenant “Posture” It’s a finished work, This is new covenant truth.
The great cry of the Cross “It is finished”
The great cry of the book of Hebrews “Once and for all”

What does it look like to “Rest” to “Posture” ourselves in the finished work of Jesus.
Not just “claiming” for a future time – but “declaring” it now. This is “Good Posture”

Not just “hoping” that some day it will come to pass – but “living in and living it out” in the world. This is “Good Posture”

Not just “spiritual warfare” where you do all the fighting, but “resting” in the victory of the cross and resurrection. This is “Good Posture”

Not just “praying” that things will be different but “God confidence” even when things are not.

Not just “God with you, or around you”, but “in you,” all of God “in you” by his Spirit. This is “Good Posture”

SETTLE IT WITH GOD ONCE AND FOR ALL AND LIVE IN IT.

John 3:35 – “The Father loves the Son and has placed everything in his hands.”

Now to John 4: - The New Covenant “Posture of Jesus”

This is the context of John 4: - Jesus’ Position and posture in Samaria

Now we may not all be called to occupy prohibited space, but we all are called to witness as a Christian, it not just for the professional, the clergy, the leadership, the evangelists. But what we see of Jesus in the New Testament and in John’s gospel is typified here in for us John 4.

The posture of Jesus We find the “Posture of Jesus” He was weary and sat down by a well. But he was always in a place of settled rest when it came to the will of his father and of the truth.

The Posture of the Body of Christ. (Resting) we are called discover Mission and Ministry from this posture. Jesus was ministering from a place of rest. He was speaking into a life and seeing the father’s will worked out in transformation of an individual and a village.

This is to be the posture of the body of Christ, this is to be our posture.

Resting: Settled, rooted in the truth of what God has done for us, undisturbedness. (Smith Wigglesworth)

Listening: Listening to others, Being along side, Sharing the same space.

Open: Being open to hear what God gives us for other people. (Words of Knowledge) a vital tool for mission and ministry.

Speaking: Communicating the truth of God’s favour and grace.

Former partygoer ministers to Leeds nightclubbers

Pastor Beth Tash returns to her old haunts as 'pioneering minister' to the night-time economy

Six years after clubbing the night away in Leeds as a student, a young Anglican pastor is returning to her former haunts – as "pioneering minister" to the night-time economy.

Beth Tash, 27, is taking on hundreds of after-dark venues in the Yorkshire city as a new form of parish, as part of a scheme already serving the local business community and residents of city centre flats.

The archdeacon of Leeds, the Ven Peter Burrows, said: "If you go into Leeds on any Friday or Saturday night and see the huge number of young people coming into the city, it is obvious that the church isn't engaging with the club culture. Because of that, this is a very significant and exciting appointment."

Funded centrally by the Archbishops' Council of the Church of England, Tash is being left free to sort out her best approach in nightclubs which include the appropriately named Mission.

In addition to club chilling-out rooms, the city may get a round-the-clock "sacred space".

Tash, already known to young people in Leeds as a youth pastor at St George's church, plans to spend a few months getting to know club and bar staff, before reaching out to revellers on the streets.

"There are boundless possibilities for a message of life and a mission of love," she said. "Leeds has a great reputation among students and young people which I've personally enjoyed – great music and great venues. I like the atmosphere – it's quite chilled out. It's going to be very interesting seeing it from the perspective of the people who run the venues or put on the events."

Applying her faith on the streets of Leeds after dark is in keeping with the tradition of St George's, whose crypt shelter for homeless people, founded in 1930 by charismatic vicar Don Robins, is one of the most admired in the UK.

Tash's initiatives are likely to include putting on church events, on the lines of a music festival jointly organised with Methodists and East Leeds FM radio.

Burrows will lead Tash's commissioning service at the Royal Armourieson Wednesday night with the bishop of Knaresborough, the Rt Rev James Bell, and Tash's "pioneer colleague" to new communities, the Rev James Barnett, whose role is to engage with residents of the flats that have sprung up in central Leeds.

Dry Bones Dancing- Ezekiel 37

Introduction: Read Ezekiel 37 CLICK HERE for the passage

1. You can hear the passion and intent God has for his people.
• Take a quick tour of the passage, stopping an looking at various bits.
• Focus on one or two passages to make the point.

2. You can see the vision that God has for his people
• Vs 7-10 – Alive ( A Living Community)
• Vs 11-14 – Restored (A Restored Community)
• Vs 15-19 – United (A United Community)
• Vs 20 -22 – Belonging (A Belonging Community)
• Vs 22-24 – Kingship ( A Governed Community)
• Vs 23 – Cleansed (A Cleansed Community)
• Vs 24-25 – Obedient – (An Obedient Community)
• Vs 24 – Shepherd – (A Shepherded Community)
• Vs 27 – Prosperous – (A Prosperous Community)
• Vs 27 – Dwelling Place – (A Worshipping Community)
• Vs 28 – Holy – (A Holy Community)

3. You can sense the purpose God has for his people.
• Vs 10 – A Vast Army.
• Vs 15-27 – A Powerful United Kingdom
• Vs 24 – People who put God and his purposes first
• Vs 26 – People who are living and witnessing to the presence, power, and provision of God
• Vs 28 – A People who will effect the nations.

Conclusions:
We can find comfort and inspiration in this passage when we think of our own lives and the life of our church. God still has a passion, vision and purpose for us. His passion  is still burning for us and he sees our potential for the future and burns with that too!

Wrong Worship

Toward a Welcoming Congregation

In a world that has grown frighteningly guarded and harsh, Christian congregations are called to imitate the “table manners” of Jesus by being sacraments of God’s hospitality in the world. How do we become these kinds of congregations in the Church and for the world today? Some Thoughts.

Reflection

How do we forge bonds of friendship with the very people we are trained to view suspiciously? Moreover, we build barriers because of ethnic and racial differences, We build barriers on the basis of economic, social, or political differences, Barriers pop up when differences of gender, physical or mental ability, educational background, or religion render us closed and inhospitable. Or we settle behind barriers on account of prejudice, grudges, unhealed hurts, or painful memories. Instead of nurturing friendship and intimacy, we foster disconnection and estrangement.

The people of God are not immune to these forms of barrier building. Christians tend to break bread within socioeconomic monocultures, homogenized enclaves where nearly everyone is of the same color or tax bracket.  Some churches rally around political agendas of the left or right, and pitch their programs to an ideologically chosen few. Their evangelism looks suspiciously like brand advertising. From the gospel’s perspective, this is a dangerous predicament because it directly contradicts the behavior of Jesus who gladly sat down at table with anyone.

I believe I can hear a radical call from the heart of God, to create congregations that do not mimic and mirror the discords, divisions, and discriminations of our societies, but work to overcome them by witnessing something more hopeful and promising, something truly of God. God’s heart urges us to embrace our Christian vocation of hospitality. In a world of terrorism and war, school shootings, road rage, and pervasive anger and discontent, it is no wonder that concern for safety and security frequently triumphs over hospitality to the stranger. Yet this environment is toxic for the hospitality and generosity that enables us to see the poor, the homeless, the hungry and the needy, immigrants and refugees and prisoners, not as dangerous threats, but as Christ’s presence among us.

It diminishes our humanity, for we are created for the communion and intimacy that are the fruit of an ever-expanding love. Precisely in this culture of fear we must see hospitality as our Christian vocation, because it is through hospitality that we offer the most compelling witness of who God is, who we are called to be, and what the world through God’s grace can become.

I believe the heart of God is calling us all to focus our worship to celebrate God’s hospitality. Authentic worship, which praises and glorifies God rather than consoles and affirms ourselves, schools us in the upside-down ways of God. At worship we hear the story of a God who is passionate about justice to the poor, vigilant in concern for widows, orphans, and refugees, and jealously protective of the vulnerable of the world. God’s banquet—Eucharist, or Communion—connects us to all the biblical scenes of feeding, welcoming, sheltering, and caring— scenes that vividly reveal who God is and who we are called to be. It reminds us that everything we possess is a gift, and this should make us both grateful to God and generous to one another. In the household of God we are not owners but stewards, people entrusted to do good with whatever we have, especially to those strangers who are most in need.

I also believe that God is calling for us to become persons and communities formed in love and charity. Love and Charity is a life of friendship and fellowship with God through which the ‘friends of God’ model their lives on the incomparably expansive love of God. It is the opposite of “safe neighbor love,” which is “calculating, selective, and restricted to all those we prefer to love because they are easy to love. This love and charity is risky and full of grace.

Building a Place for Hospitality

Hospitality quickly takes on very earthy dimensions—buildings, beds and blankets, pots and pans. As we share our place, make use of what is available, or create new places, how can we sustain personal, small-scale places of welcome along with more institutionalised expressions of care?

Scripture Reading: Acts 6:1-6

Reading: (based on Hebrews 13:1-3)

Let mutual love continue.

Let us not neglect to show hospitality to strangers,

for by doing that we may entertain angels

without knowing it.

Let us remember those who are in prison,

as though we were in prison with them;

those who are being tortured,

as though we ourselves were being tortured.

Reflection

Hospitality was practically necessary and theologically central for the first Christians. They were well grounded in the Old Testament requirements to establish formal, communal ways of caring for strangers and inspired by Jesus’ teaching and many examples of giving and receiving hospitality.

Because Christians went on the road to spread the gospel and to escape persecution, hospitality continued to be an important part of their shared life. Because converts came from many back- grounds, shared meals—usually in homes—became an important location for building unity and a new identity, for transcending social differences, and for making sure that the local poor were fed.

Deacons were chosen to manage aspects of hospitality (Acts 6:1-6) and letters of reference were written to introduce travelers to other churches (Acts 18:27; Romans 16:1-2; 1 Corinthians 16:3). These structures were early efforts at making it possible to sustain hospitality over the long term. Encouraging the practice of hospitality while simultaneously protecting the communities from abuse was important in helping faithful Christians avoid becoming grudging or negligent regarding this aspect of discipleship.

Gregory of Nazianus praised the care given to famine victims in one of the first Christian hospitals (ca. 370) for “combining personal respect with the supply of their necessity, and so giving them a double relief.” The institution was a “new city, a storehouse of piety,” he wrote.

Yet in the same era, John Chrysostom warned church members about simply turning hospitality over to special apartments, hospitals, and hospices. If a stranger is fed and housed from common funds, he asked “can that benefit you? If another man prays, does it follow that you are not bound to pray?” He urged members to continue in personal hospitality and to maintain respect for the persons they assisted. 

Efforts to make hospitality more widely available and predictable had unintended consequences, The benefits that came with the establishment of hospitals were inseparable from the difficulties created by specialized institutions. In hospitals, those who received assistance were often disconnected from family and community and hidden from public view. Roles were flattened and persons were viewed as either providers or recipients. There was little room for mutuality and little expectation that the recipient had something to contribute. Caregiving eventually became quite anonymous.

The trend of caring for strangers through formal, impersonal institutions has continued in the Church and society. Since today we have many large-scale institutions that offer assistance without providing we must be especially attentive to opportunities to reconnect hospitality and community in our homes, congregations, and social ministries.”

Hymn:

“In Imitation, Lord, of You”

In imitation, Lord, of you,

this solemn service we repeat;

for your example, full of grace,

has made this humble duty sweet.

Renew each sacred spark of love,

and vitalize the holy flame;

may union strong our hearts unite

while this we do in Jesus’ name.

Our great example you shall be,

in washing your disciples’ feet;

and as we follow your command,

make, Lord, our fellowship complete.

Will­iam Brickey (c. 1886)

Entertaining Angels

In the books of Luke and Acts the ancient practice of hospitality—the custom of welcoming travelers or strangers into home’s and establishing relationships with them—becomes one of the major ways through which Jesus’ disciples can answer the call towards the great commission.

For the early Christians, giving and accepting hospitality were essential to loving God and neighbour. This is especially clear in Luke’s writings, where the practice of hospitality is an effective bridge for mission in the early Church and helps to unite congregations composed of members from diverse cultures.

In Acts 9:43-10:48, Luke weaves together three stories of hospitality to depict a crucial turning point in the spreading of the gospel—the welcoming of Gentiles into the Church. Peter accepts

hospitality from Simon the tanner in Joppa (9:43 and 10:6), provides hospitality to Cornelius’s messengers—even while he is a guest in Simon’s home (10:17-23), and then accepts hospitality from Cornelius, a Roman soldier in Caesarea (10:24-48).

The Practice of Welcoming Strangers:

To fully appreciate this tapestry of stories, we must see them in light of the ancient Mediterranean practice of hospitality and the role it plays in the larger biblical narrative.

The general practice of welcoming travelers was there to combat potential threats—both threats to strangers and threats to community living.  The host protected a traveler from abuse by fearful townspeople and won the traveler’s goodwill for the town. If they both agreed, a host and guest

might exchange valuable gifts that symbolised the formation of a long-term, friendship or alliance between the two of them and their families.”

Why would anyone extend hospitality to a complete stranger, since it was so risky? A person might welcome a traveler to avoid offending Zeus, the patron of hospitality, or to establish a strategic alliance. But in a Judaism or in the church context, a follower of God showed love for God and others by extending hospitality to complete strangers. In addition, though it was not the primary motivation, some followers of God likely were motivated to extend hospitality to strangers by their desire to cultivate God’s blessings upon their own lives and households.

Hospitality is central in the Biblical Story:

There are many passages throughout the Old Testament as well as the New Testament from which to observe the custom of hospitality. The instruction in Hebrews 13:1-2, “Let mutual love continue. Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it,” echoes the stories of Abraham’s and Lot’s welcoming strangers who were actually Yahweh or Yahweh’s angels (Genesis 18:1-16, 19:1-23).

Likewise, the risen Jesus mysteriously appears as a traveling stranger to disciples on the road to Emmaus (Luke 24:13-35).This story provides guidelines for disciples: “Rather than shunning strangers, Jesus’ disciples would do well to journey alongside them. Rather than exclusively speaking to those they encounter along life’s journeys, Jesus’ disciples would do well to listen first. Rather than deeming others to be foolish, ignorant, and of no benefit, Jesus’ disciples would do well to assume that God might have revealed himself to strangers.

Rather than taking things at face value, Jesus’ disciples should realize that the Spirit is at work in the world around them.

Luke’s writings on hospitality remain timely today, for even more than in the ancient world, we encounter travelers and strangers from vastly different regions and cultures. Some are traveling by choice (e.g., students and immigrants), while others travel by necessity (e.g., evacuees from natural disasters and refugees from war-torn regions).”

To share the gospel and mold congregations that reflect God’s love in our mobile world that has grown defensive and harsh, we must allow God to move us past our prejudices. Through the practice of Christian hospitality the church participates in God’s peaceable kingdom, Such hospitality indicates the crossing of boundaries (ethnic origin, economic condition, political orientation, gender status, social experience, educational background) by being open and welcoming of the other.

Without such communities of hospitality, the world will have no way of knowing or understanding the Grace, Mercy and Compassion of God. Now if communities of boundless hospitality defines the church, then I say “bring it on!”

Untamed Hospitality

Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Romans 12:1-2

Introduction: While our culture reduces “hospitality” to friendliness and private entertaining, Christian hospitality remains a public and economic reality by which God re-creates us through the places and people we are given.

Reflection:  When the Apostle Paul urged the Roman Christians to “present your bodies as a living sacrifice, holy and acceptable to God” (Romans12:1), he specifically instructed them to “be transformed [from the empire’s way of thinking] by the renewing of your minds,” “hate what is evil,” and “be patient in suffering” a real challenge for a persecuted little community in Nero’s capital city. Then this command: “Extend hospitality to strangers.” What a challenge?

What was Paul thinking? Today we view hospitality through the images of countless UK magazines – where in the glossy pages of these magazines hospitality is described as “delicious dinners and polite conversation in one’s own beautiful home.” Or If hospitality is more than a private time with friends, we leave it to professionals in the “hospitality industry” of hotels, restaurants, and cruise ships and the like. How could hospitality possibly be at the counter-cultural heart of early Christians life and ministry.

Lets think  a bit deeper.

We learn such “untamed hospitality” in the good news of Jesus.”  Through his life in the gospels and through the life of the first church communities we are taught to be not only guests, but also hosts in God’s Kingdom. In the good news of Jesus hospitality builds communities that can welcome outcasts and strangers, and it publicly challenges the status quo of the culture and customs of any community, town and city.

The untamed hospitable love displayed in the life of Jesus and in the early church is one of overflow. Yet we still find it difficult to embrace this way of living because we have been so deeply formed by living in a market society…. Consumerism, Competition, and Individualism already shape our lives and because of these things we are shaped and programmed to be ready to move for more money, a more “fulfilling” church, a less difficult marriage. We are taught that through our choices we are the creators of our own destiny, which is exactly what a market society with its relentless advertising campaign would want us to believe.

Untamed hospitality does not aim for self-fulfillment …but aims at allowing God to re-create us through faithful relationships, through sharing in community, through living in discipleship and through service to others. And by doing so accomplishes the challenge of the great commission.

We can learn this by careful study of the life of Christ in the gospels, and through this learn and honour those whom society has abandoned.

One example of this is found in the L’Arche communities where people with handicaps live alongside those without such handicaps. Founder Jean Vanier writes, “We have discovered that we have a common spirituality of humility and presence, close to the poor and the weak; a common call to live with them, not to change them, but to welcome them and share their gifts and their beauty; to discover in them the presence of Jesus—Jesus, humble and gentle, Jesus, poor and rejected.”

Such untamed hospitality is not held up as an individual or even a community achievement,” It’s a following of the untamed life of Jesus and of the earliest Christian community, it is his way, his ethos, it’s the fundamental basis of the good news. We must make it our way too!

Conclusion: Perhaps it is time according to Romans 12:1 that we had transformed minds and got on with the task at hand!