Waratah Bay Pilgrim Walk

As many of you will know, our Minister Jim Barr is a Pilgrim steeped in the Celtic tradition of peregrinatio, that wandering on land and sea that characterised the Celtic monks of the 6th-8th centuries. Of Scots extraction (generations ago) he is an Australian who seeks a spiritual engagement with the mystery of this continent and its ancient civilisations through a respectful journeying through country – that reality of place revered and understood by First Nations Australians.

As such, Jim is undertaking a range of ‘pilgrim’ journeys, which he will be posting at his own blog, pilgrimstaff.net, but which we’ll also be sharing here!

A training walk today – just a few kilometres around the Bay to prepare for a longer walk on Friday.

I started down through the Forest of the coastal reserve. On reaching the foot of the hill I turn northeast along the beach.

Walkerville campsites at the bottom of the hill.

The beach at Waratah Bay curves around past the settlements of Walkerville, Waratah Bay and Sandy Point. As I walk the birds are twittering in the forest on my left and the waves are lapping the ancient rocks to the right.

Some of the oldest rocks in Victoria are found along this stretch of coast. These beautiful eroded beds lie close the the ‘corner where the beach turns from the northeast toward the east.

The threatened hooded plover nests in this beach. Walking these sands reminds us of the fragility of nature and the damage humans are doing to the environment.

Human habitation on this coast goes back many Millenia. Occasional shell middens testify to earliest settlement but many have been scattered by the sea. More recent settlement is witnessed by the occasional ‘pebble’ of weathered hand-made brick dating to 19th century like that below.

The Forest comes right down the beach.

Since medieval times the scallop shell with its radiating lines from the hinge or nodal point of the shell has been the symbol of the pilgrim. “All roads lead to Rome, or Jerusalem, or Santiago de Compostela.” But Celtic pilgrimage has no destination, just hopeful wandering ‘to a land that I will show you’.

I sometimes think the shells on this beach are a better symbol of the twisted, varied, sometimes damaged, often beautiful architecture of life’s journey.

Pilgrim tools

Give me my scallop-shell of quiet/ my staff of faith to lean upon/ my scrip of joy – immortal diet!/ my bottle of salvation / my gown of glory, hope’s true gage/ and thus I’ll make my pilgrimage. (Sir Walter Raleigh)

Hooded plovers on the beach
Wilson’s Prom across the bay
Scallop shell on the beach

In the last 100m of the beach walk I came across this scallop shell. Right at the destination – Waratah Bay township. A perfect symbol to finish this little journey!

Season of Creation – A special series for September.

Sunday services and other activities include:

September 1 (10am) – Framing the Season of Creation

September 8 (10am) – Intergenerational dialogue

September 15 (10am) – Theology and Environment with Associate Professor Keith Dyer

September 20 (2pm) – Global Climate Strike action at Treasury Gardens.

September 22 (10am) – TBC

September 29 (10am) – The Hidden Power of the Forest

October 4 – St Francis of Assisi Day – Prayer and Reflection

October 6 (10am) – “How then shall we live?”

The Wedding at Cana

Isa 62:1-5, John 2:1-11

Box Hill Baptist Church, 20 January 2019

Mary Edgar


Gospel of John Context

Let’s look at the context of today’s gospel story. John begins with a hymnic celebration of Jesus as the incarnated Word, the initial witness of John the Baptist, and gathering of his first disciples. These events are structured as successive days to emphasise interrelatedness for interpreting his story of Jesus’ origin, identity, relationship to God and humankind, the importance of witness and meaning of faith and discipleship. Jesus told Nathaniel he would see greater things and in chs 2-5 we see the first realisation of his promise. We have the wedding at Cana on the third day, the cleansing of the Temple, conversations with Nicodemus and the Samaritan woman, and healing of the official’s son. These are set in Galilee, Jerusalem, Judea, Samaria and return to Galilee. They all demonstrate the authority of Jesus’ words and works. Jews and non-Jews, the orthodox and heretical, women and men all see and hear ‘the greater things’ Jesus says and does. Nicodemus is a Jewish authority who knows so much that he fails to recognise Jesus as Messiah, or be open to new possibilities. The royal official is a pagan authority who does recognise Jesus’ life-giving power and comes to faith through his word. These are historically based, symbolic characters, representative of anyone and the responses they choose. Most of John’s characters are nameless. This namelessness enhances their power to represent the many without losing the particular, and point us beyond thin literal interpretations to the spiritual meaning within them. Like peering through a keyhole of great poetry, the closer we get, the more we see.

These stories open up possibilities of new life and faith and the decisions individuals are called to in the face of those possibilities – the drama of John’s gospel in miniature. This section is shaped by 2 signs, John’s preferred term for miracle or wonder stories, both performed in Cana. These signs are 2 of 7 symbolic actions told by John, almost all different to the stories in the synoptic gospels, 7 emphasising the fullness of the divine witness to Jesus’ identity by his words and works, and containing the full spectrum of responses, from committed faith to rejection.

Wonder Stories – I avoid using the word ‘miracle’ because, while it’s used a lot in secular society, to many religious people, it means a supernatural act of God that violates the laws of nature in what we know is an interactive, dynamic and self-determining universe. In view of ongoing political rhetoric, we may call it miraculous had Australia accepted Rahaf Alqunun from Saudi Arabia, or freed the refugees and asylum seekers from Nauru and Manus prisons. Deliberate inhumanity and cruel torture detailed for us by Imran, the Rohingya asylum seeker accepted by the US from Manus, and especially by Behrouz Boochani, the Kurdish Iraqi journalist and poet, who smuggled out as accumulating texts the outrageous, heart-rending No Friend But the Mountains, and is still in PNG. What has become of us! Or was always there in our treatment of our indigenous peoples!

A relational God acts with us and on our behalf for our good, but not unilaterally against the agency of creation or its beings. Through most of history, creation has been understood as a physical world open to the operation of both divine and demonic powers, a world desacralised in the modern West by a God-denying materialism, helped by a dualist theology of separation between God and the world, developed in the context of empire-building. But it’s not as simple as fully re-embracing or rejecting that different worldview, because wonder stories created inexplicable dissonance then. There was a strong sense then, as now, of the difference between the ordinary and the incredible. We can see this in the indications of people’s amazement. The wonder stories tell of occasions when God’s power surprises people way beyond their normal expectations, so they try to explain them away, reject Jesus or embrace the extraordinary, seemingly impossible, in faith. The wonder is almost always an act of God’s gracious help, available for bodily needs and dangers, although we are also told of wonders of punishment. The main types are: exorcism – the power of God over evil forces, healing, provision, controversy stories emphasising objections and Jesus’ authority, rescue from threat, and lastly, epiphany – a showing of Jesus’ identity.

We’ve looked at 2 epiphany stories in the last two weeks. Firstly, Matthew’s birth story showing Jesus to the Gentiles, when unnamed magi from the East, perhaps Zoroastrian priests, come with hope, seeking meaning, and find it in the God of the Bible – from the present Iraq and Syria (where Abraham was called to be a blessing to all peoples) to Jerusalem (where the Temple was to be a house of prayer for all nations) and to Bethlehem (from where the new age would arise). The story discloses God’s presence in all things, God’s reign available among all nations and religions, supremely recognised through Jesus, and the appropriate response of worship. It also speaks of some Jewish opposition and hypocrisy, both of the religious leaders who know the scripture, but do not act on it, and of Herod’s claims of wanting to worship, but with murder is his heart. Secondly, John describes Jesus’ baptism as showing his identity as Lamb of God and Spirit-anointed Messiah.


Wedding at Cana

Today’s wonder story, both epiphany and provision, follows the standard form: setting, preparation, the wonder, conclusion.

Vs 1-2 Setting Story placed at beginning of Jesus’ ministry as the significant inaugural event, similar to Luke’s inaugural sermon we’ll consider next week, a vivid enactment of the life-giving good news he has to offer. We are given only essential details: when (3rd day), where (Cana), who (the mother, Jesus, his disciples) and why (wedding feast). Other details we could be curious about are irrelevant to the point of transformation of water into wine.

Vs 3-5 The preparation is that the wine has run out, and Jesus’ mother assumed her son would somehow attend

to the problem. This is a joyful community occasion in which Jesus, no ascetic or hermit, fully participated and added to the festivities by providing an abundance of excellent wine. But Jesus is the only person named. The disciples, the servants, the steward of the feast, the bridegroom are all unnamed. Not even mentioned are the bride, or the parents who are the central focus and hosts of Eastern weddings. What does it mean that the bridegroom is represented as the host? Even as a key character, why is Mary not named, nor ever is in John’s gospel, but called the mother of Jesus? It’s not that John or Jesus is disrespectful of Mary. John often stylises rebuff as a stimulus to faith. This story depicts a warm connection, as Mary shows no offence at Jesus’ freedom from human control, even a mother’s privileged claim. She has pondered her son’s identity and God-awareness all his life, understanding his priorities, obviously believes he has unusual powers, and trusts his ability to act, so confidently tells the servants to do what he tells them. Obedience is not about simply doing as you’re told, but responding in vital relationship.

Vs 6-8 The wonder itself begins with a detailed description of the water jars, their number, composition, purpose and size. Everything is exaggerated in order to emphasise the extravagance of the extraordinary transformation about to take place, but how it happened is not actually described. These are empty vessels waiting to be filled to the brim with water, Jewish purification jars filled with a wondrous new gift. It’s meaning is not that water is inferior to wine – water is one of John’s core symbols of life in Jesus. It’s not a rejection of purification and hence of Judaism. The guests have already had wine, so it’s not an allegory of Jesus replacing the old religion, but a symbol of the creation of something new in the midst of Judaism. Weddings are about new beginnings, and relationships, full of hope and joy. The extravagant proportions here, and in other stories, show us the super-abundance of gifts available through Jesus’ Spirit, which are described for us in the 1Cor lectionary reading.


Vs 9-11 In the conclusion of the story, the steward verifies the astonishing transformation, the servants witness to Jesus as its source and to the astonishing beneficence of the best wine, provided by Jesus the true Bridegroom. His gifts are given because he is from God and symbol of the joyous arrival of God’s new age, as in Isaiah’s vivid symbolism. The steward didn’t understand that, trying to make sense by thinking the bridegroom must have shown unusual hospitality. His focus on the wine amazingly transformed from water is apt but still superficial, his perplexity pointing to a shattering of conventional reasoning and expectations. The disciples see in the abundance a sign of God’s presence among them, and they put their faith in Jesus.

 Mary as Symbol of Faith

The role Mary has is unique to her as physical mother, and also universally symbolic of reflective disciples of faith. Mary’s motherhood, as all his kinship relationships, is not dismissed but relativised by Jesus. The faith community included many of Jesus’ natural family. He belongs to the world, his spiritual family being disciples who hear his word and keep it. Mary saying ‘Do whatever he tells you’ is like Martha saying after the death of Lazarus ‘even now I know that whatever you ask of God, God will give you’. Jesus tells her ‘Your brother will rise’ which is understood in terms of eternal life which does not yield to physical death, then ‘I am the resurrection and the life’ which gives a new dimension of depth, the possession of eternal life here and now, the spiritual experience of union with the risen Christ in this life. Heaven is not something we die into, but awaken into.

The mother of Jesus is symbolic of all who thus see his world-changing vision. Her character demonstrates faith in the word of Jesus. She and the servants anchor that trust in the ambiguity of human and natural experience. They and the Jewish community represent the range of possible responses to the action by which Jesus reveals his glory, his identity as the true Bridegroom, described by John through the gospel, symbolic of Isaiah’s God as Bridegroom. We don’t know who else believed, but the disciples find faith by allowing their conventional boundaries to be shattered and categories of life to be reshaped by the possibility of the inbreaking of God. John wants to challenge our assumptions about order and control, about what is possible, about where God is found and how God is known. The impact of the wonder event derives from its extraordinariness, the ambiguity it creates, and is lost if we don’t ask questions. Wonder is about astonishment and wondering. The grace offered and the glimpse of glory provided run outside conventional expectations and place us at odds with how we think the world is ordered and how we go about losing our little life to find the bigger one. What new things are inviting our awareness and decisions?

If we don’t experience a sense of dissonance in the story, and ask the big questions, we can’t experience its wonder either. Responses in terms of belief or disbelief in the supernatural or of rational explanation miss the mark as attempts to domesticate acts of extravagance, transformation and new possibilities. By having open hearts and minds, the faith community is freed to receive extraordinary gifts, centred on Jesus, to live life with generosity, abundance, fearlessness and beauty that mirror the Divine.

Hour, Glory and Participation

By referring to Jesus’ hour and glory John explicitly points beyond the astonishing story itself, wanting us to see deeper into Jesus’ authority and showing of himself and of God’s power and radiance. John calls it a sign, something that points to a separate object somewhere else, but that can be reduced to problem-solving – how can we get more wine, how can life be made better. The story may better be thought of as symbolic, within events, tangibly both revealing and concealing, ambiguously resisting explanation, but giving meaning. Signs are about information, symbols about relationship and life stances. These stories speak to our depths and the paradoxes of life. In mediating mystery, symbols are about aspects of experience, personhood and ultimately the Divine. To embrace symbols is to spiritually participate in an event brought into the present, here and now, by a real, though partial, relationship with the transcendent. This process is transformative and must develop and deepen into an evolved consciousness or die. We see these alternatives nowadays in contemplative renewal and institutional decay of Christianity.

Hour, glory and participation are themes of theological significance for John. He never presents Jesus’ death, as in the synoptic gospels, as kenosis, a self-emptying, which is then vindicated by resurrection. Rather, Jesus is glorified in and by his death, his hour, his exaltation, the final and definitive disclosure of who he is and what God desires for humankind and the whole creation. Jesus signals his hour on his last night, knowing he had come from God and was returning to God, by washing his disciples’ feet, an act of self-giving service, analogous to the Synoptic accounts of the Last Supper. His discourse tells them its meaning, so they would believe. Works and words. He summarised his exaltation in his prayer ‘Father, the hour has come; glorify your Son so that the Son may glorify you’. His intimate love abolishes inequality among friends, signalling their access to everything he received from God, even his glory. ‘I have given them the glory that you gave me, that they may be one as we are one, brought to complete unity .. so that the world will know.’ Not the same being, but a mutual inter-dwelling. What a wonderful image of true marriage!

John’s account of Jesus’ ignominious passion and crucifixion is transformed into a glorious victory march by his calm trial and pronouncement of completion from the cross. This glorification makes possible his ascension to the Father and the resurrection narratives as his interior return to the disciples as his Spirit, to become his risen body in the world, witnessing as the faith community incorporating all who believe. John’s stories call us to trust Christ as mediator of God’s grace, liberator for the suffering and excluded, and giver of abundant life. It is our participation in Christ, each of us together, in relational abiding, that resources our actions of compassion and grace to do even greater works than the earthly Jesus had done. The community is the real symbolic presence of the glorified Jesus in the world, Christ’s way of being present in every time and place. May it continue to be true of us here in Box Hill. AMEN


Jesus Baptism and ours

by Rowland Croucher

Last Sunday I preached to an attentive group of worshippers from the Lectionary Gospel reading about Jesus’ baptism (Luke 3:15-17, 21-22). When Baptists witness occasions when people who have chosen to be baptised are totally immersed, my experience is that the silence during that dramatic event is very profound. When, as a pastor, I’m standing in a baptistry with a candidate who’s about to be completely dependent on my strength to bring them up again from under the water (if they’ve chosen to be baptised backwards from a standing position: they have options to kneel and be baptised forwards if they wish) everyone is somehow identifying with the risks that one is taking, especially if they suffer from hydrophobia!

And I don’t help the hydrophobiacs by reminding everyone that trusting Jesus with one’s life is in a larger context similar to the trust our friend, the is placing in me. ‘I could keep you under, you know,’ I remind him/her mischievously!

I’ve occasionally agreed not to fully immerse someone who’s fearful about their head going under-water. Only the accompanying elder or deaconess would have known. (One such person came to see me the following week and asked to be ‘done again’: ‘I’ve come to believe God will reward my faith in him – and you, Rowland – if I trust him.’ After talking it over, we decided not to pursue a re-run of the event! Some women completely undo their hair so that ‘every bit of skin is bathed with water’).


Here’s the Gospel reading: ‘As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, John answered all of them by saying, “I baptise you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptise you with the Holy Spirit and fire. His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.” Now when all the people were baptised, and when Jesus also had been baptised and was praying, the heaven was opened, and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased”.’

‘All around the world,’ I said, ‘today is both a celebration of the Lord’s baptism by John the Baptist, and also a celebration of our own baptism. And it’s a challenging day for people considering this act of obedience…’

Young and old, they were listening…

The story of Jesus’ baptism is mentioned in the three ‘Synoptic’ Gospels – Matthew, Mark and Luke – and not directly by the Fourth Gospel, John. The three stories have slightly different approaches, so I rang a friend who’s a New Testament Professor and he made some interesting comments on those three passages. He noted one thing I hadn’t considered deeply: Jesus walked all the way from Nazareth – 70 miles or 113 kilometres, about the distance from Melbourne to Ballarat – to be baptised so obviously it was very important for him. And at the end of Matthew’s Gospel he commands his followers to ‘Go into all the world and preach the Good News… baptising people in the name of the Father, the Son, and the Holy Spirit…’ ‘We could spend hours unpacking that’, I said.

Another note on the Gospel passages: Mark and Luke tell us the voice from heaven said ‘You are my beloved Son, in whom I am well pleased’ – apparently speaking to Jesus; but Matthew has the voice say ‘This is my beloved Son in whom I am well pleased’ – apparently speaking to the crowd.

Question: how do we resolve that? There’s a whole industry dedicated to finding errors in the biblical manuscripts: but I reckon the voice was heard by everyone, saying something like ‘My Son, in whom I am well-pleased’, and people chose different recipients.

Something more: In Matthew 3:11, John the Baptist mentions the purpose of his baptisms: ‘I baptise you with water for repentance.’ Paul affirms this in Acts 19:4: ‘John’s baptism was a baptism of repentance.’ John’s baptism was a symbolic representation of changing one’s mind and going a new direction. ‘Confessing their sins, they were baptised by him in the Jordan River’ (Matthew 3:6). Being baptised by John demonstrated a recognition of one’s sin, a desire for spiritual cleansing…

Did you know the early Christians practised a form of confession-of-sin-to-another: ‘Confess your sins to one another, pray for one another, that you may be healed.’ (James 5:16). A lot of sickness – emotional, physical, spiritual – derives from carrying guilt with us through our lives. In our work with pastors and Christian leaders under the aegis of John Mark Ministries, many – a three figure number of these people – have done our two-day retreats which included a dimension of confession and absolution… Some wonderful healings have been experienced in those times…

At this point last Sunday I did a little survey: ‘Friends, you don’t have to raise your hand if you don’t want to, but it would be good to know what our varied experiences of ‘baptism’ are: 1. Baptised only once (as I was, actually) by immersion, your decision. 2. Baptised as a baby or small child, at the instigation of your parents/minders. 3. Baptised as a baby and then maybe ‘confirmed’ later.  4. Baptised twice – as a baby or as a child, but later you chose to be baptised by immersion or effusion/pouring. 5. Those who were baptised twice by immersion (as would happen in some American Southern Baptist churches: if you were ‘done’ somewhere else that doesn’t qualify). 6. Baptised by your choice but by effusion (‘that happened to Scottie who many of you know: he comes here in a wheelchair’). 7. Baptised as a baby in an Orthodox Church – possibly by immersion! 8. Not baptised at all. 9. Any others? Every category was represented, except the Southern Baptist one!

Let’s come at all this from another direction: imagine you’d come early to church this morning and were sitting on those seats outside at the place which might function as a ‘Conversation Corner’.  Someone asks you: ‘Do you belong to this church?’ ‘Sure’. ‘Why is it called “Baptist”? the stranger asks. How would you respond?


Well, if you’re a church member, you’ve probably done a course in ‘Baptist Distinctives’, and you’ll probably say something like this to the enquirer: ‘We believe in the baptism of people who want to follow Jesus – people who request baptism – who know what they’re doing – and we generally baptise by immersion. Our Baptist ancestors got persecuted for this strange practice, but they did it for these reasons:

(1) Jesus was baptised in the Jordan River – at a part of the river where there was sufficient water to do it this way, as John in the Fourth Gospel takes the trouble to tell us

(2) Jesus told his followers to go into all the world baptising people in the name of God the Father, the Son and the Holy Spirit

(3) The early Christians did it this way. Paul uses the metaphor of death: ‘We are buried with Christ by baptism into a kind of death’ – and usually dead people aren’t sprinkled with dirt, they’re buried

(4) So it’s only for believers. It follows Christian conversion, which happens when people choose to ‘receive Jesus as their personal Saviour’…

And then your friend has a ‘Yes, but’ question: ‘Well, then why do most churches especially the Catholics, baptise mostly children?’ And because you’ve studied that question you’ll respond: ‘To get rid of the effects of Original Sin.’ As a Catholic theologian puts it: ‘As the Bible tells us, the promise is to you and your children (cf. Acts 2:39). When you explain infant baptism in the context of original sin and sacramental baptism—of being born into a state of original sin and being born again into a state of grace—you make a very powerful argument on behalf of the Church’s teachings in this area. And they do it straight from the Bible.’ [ ] https://www.catholic.com/magazine/print-edition/to-explain-infant-baptism-you-must-explain-original-sin

At this point your questioner will probably shrug their shoulders and walk away, really puzzled…

So let’s bring the discussion inside: There’s another question Baptists have been asking. So what if you were baptised as an infant: what if you ratified that in a later confirmation class? Do you have to be done again  – by immersion – to join this church? Did you know that most Baptist churches in Australia forty years ago had a rule: you’ve gotta be done again when *you* choose – and it’s got to be by immersion.

But the times are a’changing. It’s a good question: thanks for asking. My hunch is that 50% of all Baptist churches in Australia these days are ‘Open Membership’ churches: that means people don’t have to be baptised again – or sometimes even for the first time – to earn a ticket for membership.

Let me take you to a Deacons’ meeting in a church not far from here where the pastoral team raised the issue about what kind of baptism is Ok with how much water for a person to be a member. That church made the shocking discovery that there were at least a few people who were members and had snuck in the back door by transfer from churches in South Australia where the Baptists were sometimes a bit lax about all this: they’d either been baptised just as infants, sprinkled and without a sufficient amount of H20 – or they weren’t baptised at all. Why make a fuss about all that? Why not let ‘Grace reign’ rather than precedent or law and let people themselves choose how they’ll be baptised – or whether they’ll be baptised at all? One deacon at that meeting used an old trick to suddenly close down all the discussion: ‘Over my dead body!’ he said. (Well, I was with his dead body – and with his wife at his bedside, when he died. And he hadn’t changed his mind before (until?) then!)

Probably about a quarter to a half of all rural Baptist churches haven’t changed their mind on this question. Imagine: a Salvation Army officer who’s never been baptised retires to a town with a Baptist Church they’d like to join. But unfortunately they learn they can’t officially belong to the membership of that church unless they submit to baptism by immersion. Baptised teenagers can but not that veteran mature Christian leader.

Now a doctrine or a practise that results in those outcomes has got to have something wrong with it eh?

Sure has: I was asked to give a paper at Whitley College on all this where I listed the six general practices of Baptist Churches around the world, and the ten things wrong with a legalistic approach to the subject: if you consult Professor Google with my name and the title ‘Open Membership in Australian Baptist Churches’ you’ll read those ten arguments  – for grace, rather than law. [ ] http://www.jmm.org.au/articles/9024.htm

—->>>> Let me add quickly that I’d give a tick to the church where I’m a member for its position on all this: Here’s the wording of this church’s constitution:

2. MEMBERSHIP 2.1. Membership in the Church is open to any person who declares faith in Jesus Christ as Lord and Saviour and who is willing to commit to the Church Covenant. 2.2. A person becomes a Member on being accepted by the consensus of a Church Conversation. 2.3. The normal practice of the Church will be to accept into membership only those who have been baptised upon profession of faith in the Lord Jesus Christ. However, in particular circumstances, membership may be open to those not baptised upon profession of faith but who are accepted for membership by a Church Conversation upon the recommendation of the appropriate Working Group. 2.4. A person ceases to be a Member when his or her name is removed from The Roll in accordance with this Constitution.

So let’s come back to us. What’s today’s lectionary reading saying to us? If Jesus came all that way – a hundred-plus kilometres – to be baptised in the Jordan, it must have been important for him. And if he’s commanded his followers to preach the necessity of baptism it ought to be important for them.

Where do we go with that?

If you’d like to talk more about baptism that’s why we have a pastor – Julia – and she’d love to talk with you about that. (And if you’re really desperate I’d also be happy to have a chat sometime with you on this – or anything else!).

Let us sing a famous song of commitment, attributed to the famous Indian Christian Sadhu Sundar Singh:

I have decided to follow Jesus;
I have decided to follow Jesus;
I have decided to follow Jesus;
No turning back, no turning back.

The world behind me, the cross before me;
The world behind me, the cross before me;
The world behind me, the cross before me;
No turning back, no turning back.

Though none go with me, still I will follow;
Though none go with me, still I will follow;
Though none go with me, still I will follow;
No turning back, no turning back.

My cross I’ll carry, till I see Jesus;
My cross I’ll carry, till I see Jesus;
My cross I’ll carry, till I see Jesus;
No turning back, no turning back.

Will you decide now to follow Jesus?
Will you decide now to follow Jesus?
Will you decide now to follow Jesus?
No turning back, no turning back.


[ ] [Written by Simon Marak, from Jorhat, Assam. However, according to Dr P. Job, the lyrics are based on the last words of Nokseng, a Garo man, a tribe from Meghalaya which then was in Assam, who along with his family decided to follow Jesus Christ in the middle of the 19th century through the efforts of an American Baptist missionary. Called to renounce his faith by the village chief, the convert declared, “I have decided to follow Jesus.” His two children were killed and in response to threats to his wife, he continued, “Though no one join me, still I will follow.” His wife was killed, and he was executed while singing, “The world behind me, The cross before me.” This display of faith is reported to have led to the conversion of the chief and others in the village. The fierce opposition is possible, as various tribes in that area were formerly renowned for head-hunting. The formation of these words into a hymn is attributed to the Indian missionary Sadhu Sundar Singh.  The melody is also Indian, and entitled “Assam” after the region where the text originated. https://en.wikipedia.org/wiki/I_Have_Decided_to_Follow_Jesus

Playing the Away Game

Whatever house you enter, first say, “Peace to this house!”. And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you.

Luke 10:5-6

The Armour of God

The whole armour of God, then, is given to
us so that we will not be knocked down,
driven off course, lured into false dreams,
or sucked into false and misleading ideas
and quarrels.
We are offered the belt of truth;
The breastplate of righteousness;
The shoes of the gospel of peace;
The shield of faith;
The helmet of salvation;
and the sword of the Spirit, the word of God.
Put it on.
Put it on, for this will provide you with the
basis for your life ahead.

The Good Life 4: Maturity

Our theme this Sunday is maturity. There are so many ways of thinking about it:
‘When something reaches its full level of development, it has achieved maturity. Easy enough when you’re a perfectly ripe peach. Maturity in humans is not so easy to accomplish or achieve.’
‘To answer the question “What is maturity?”, we first need to look at the behaviors that make people childish and turn those traits upside-down. First and foremost, maturity is the realization that it’s not just about you-you-you.’
‘We’re getting there’: we really are. This maturity is not an end point. This growth is not an arrival; it’s a continuous communion, a life which reaches beyond any one of us, a life which is not measured in outputs or outcomes, but in sheer being. Be-ing, is who God is and what God enables.

Glory in the Church?

“I pray that you may be strengthened in your inner being, with power through God’s Spirit”

This is not the strength of your talents, or your techniques, or your leadership models or your strategies.

No, this is about being strong in knowing where your centre is.

Strong in knowing who you are and whose you are.

Strong in the life of God: “that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love.”

Living in the Peace of God

‘Peace, perfect peace’—We find it hard to learn what peace truly is.
It’s not about victory, or dominance, control or success.
It’s about community-building,
it’s about making peace across difference,
it’s about forgiveness and healing and hope. Christ is, himself, our peace. He has put an end to the divisions and alienation between peoples and God. His gift is a new community, a new life, in peace.