The three commands are these:
Take away the stone
Unbind him and let him go...
|Pen and Ink Reflections||
Our Gospel reading today (John 11.1-45) is the extraordinary story of the raising of Lazarus – a story of resurrection not just for the future, but into every day, earthly material life. I want us to concentrate on the three commands that Jesus gives in this story. Over the coming week you might like to ponder each in turn for a couple of days, and see how God speaks to you and the circumstances of your life through each one.
The three commands are these:
Take away the stone
Unbind him and let him go...
If I were to ask 100 people to give me a nickname or adjective for the disciple Thomas, what do you think would be the most popular reply? I suspect it would be ‘Doubting’, don’t you? That is a shame. For there is much more to Thomas than an element of doubt. Ask any Indian Christian for example. They will tell you that Thomas was the great apostle of the ancient East, and that Indian Christianity traces its origins to him. In the very passage we have just read, we also heard Thomas confess Jesus Christ as ‘My Lord and My God’. What a powerful statement of faith! Historically many Christians have paid a great deal of attention to St Peter for saying something similar. Yet Thomas has been largely passed over. Makes you think, doesn’t it? I mean we don't go on talking about Betraying Peter do we? We might just as well do so. For Peter is manifestly more of a betrayer than Thomas is an iron-clad doubter. The fact is that Thomas is much much more than a doubter. You could even call him Affirming Thomas for that theological statement about Jesus as the Christ. However, I’d like to call Thomas something else altogether. Reflecting on today’s reading from John chapter 20, I’m inclined however to call him Bodily Thomas, or, maybe, as the Welsh might call him, Thomas the Body. For that name points us to some very important aspects of the Resurrection of Jesus…
If the Feast of the Epiphany tells us anything, it is that truly holy gifts come from surprising places. Why else would the bearers of gold, frankincense and myrrh not only be Gentiles – unclean foreigners, from other nations – but also Magi to boot? Recent Christmas tradition has called them the Wise Men, or the Three Kings, but there is nothing in the text to say that they were kings, or only male, or only three of them, or even ‘wise’ in typical Jewish understanding. In fact the word Magi may indicate the word ‘magician’, as used, disapprovingly, elsewhere in the New Testament. So we have a story today where the main bearers of the revelation of Jesus Christ, and its symbols, are potentially very dodgy outsiders indeed. Of course this is highly intentional. For, from the very start, in its genealogy of Jesus, Matthew’s Gospel is keen to tell us that God’s revelation, and salvation, involves surprising people and surprising divine moves. So it was then and remains now, if our eyes, ears and hearts are open. When I begin by saying my address this morning is inspired by a funeral I attended this week, you may therefore recognise something of that same surprising movement of our surprising God…
‘We believe Life before Death, do you?’ Let me say that again: ‘we believe in Life before Death.’ Do you believe that?
Quite a few years ago now, Christian Aid in the UK used those words as a way of highlighting their aid and development work. In doing so, they deliberately turned upside down a widespread, but deeply mistaken, view of the Christian Faith as a whole. For ‘we believe in Life after Death’ is a popular affirmation of Christian Faith, isn’t it? Of course, that is true also. The Love of God we trust in in Jesus Christ is indeed so strong that nothing can stop it, not even the powers of death. The Love of God into which Christians are baptised is truly eternal Love, eternal Life, extending through all time and space, and dimensions of existence. Sadly however, too many Christians become so caught up in the ‘Life after Death’ affirmation, that they neglect, or even look doubtfully, on the idea that Jesus, and Christian Faith, is also, and first and foremost, about ‘Life before Death.’ Too many people, in and outside our churches, understand Christianity in terms of getting to heaven when we die. What an amazing turning-upside down of the life and teaching of Jesus!...
How do we respond to death? I don’t ask that as a negative question but because it is at the heart of our Gospel – our Good News – today, and throughout this Holy Week. It is an unavoidable question, however much we try to avoid it: for, as the old proverb has it, two things are certain in life: death and taxes. Yet, more meaningfully, Christians believe, how we respond to death is at the heart of how we find life in this world, which is the ultimate meaning of our Gospel and the culmination of this Holy Week in the Resurrection. So, as we hear today’s Gospel reading (the story of Christ’s Passion according to Luke) - in three parts - let us reflect upon the challenge of death, so that we may find life again more fully, as Jesus offers it to us…
by Jon Inkpin, for Pentecost 7A, Sunday 27 July 2014 (St.Luke, Toowoomba)
There is a great little art exhibition at the moment: in the Crows Nest Art Gallery. If you haven’t seen it, I encourage you to do so before it ends (on 3 August). The exhibition is by two talented local young artists, one of whom is our own Katherine Appleby. Katherine’s subject for this exhibition centres on fairytales and she has created some wonderful works, not least a powerful piece called ‘Fear’. In this, we see what appears to be a young girl walking into the midst of a dark forest, where wolves and wolf-like heads, eyes and mouths glisten in the darkness. Even the trees are dark and bare, devoid of foliage, symbolising the darkness and threat of fear itself. Isn’t that a powerful picture of how fear can feel to us? Look again though, and perhaps you may see other things. What, for instance, is the really fearful thing in the painting? Is it the dark woods? Is it the closure of the path and of the light? Is it the wolves? Or is it the girl herself? Is she, so central to the picture, actually the true source and figure of fear? Why, for instance, is she walking into the forest, into the darkness away from the light? She stands very self-possessed. So is she afraid of the woods and the wolves? Or are they afraid of her? The painting you see, like any fine work of art, reveals more as we look at it. It asks us not one but many questions, some of them surprising. It is an invitation to mystery, rather than a mere description or proclamation of the straightforward. Indeed, if you look very closely at Katherine’s painting of ‘Fear’ you will see that the girl’s face is also partly an old and partly a young face. As such, it expresses the awesome ambiguity of life, truth and our human condition. Which way of looking, being and living will we choose?
Religion at its best is in many ways akin to art at its best, especially in its capacity to invite us into the awesome ambiguities of life. It is an invitation to mystery, not a mere description or safeguard of the straightforward. It is a means, like great art, by which we can hold our fear and our suffering and not be overwhelmed. It is a path on which we can walk with courage, through the darkness around and within us, through the grace of God, into the light and love of God...
for St Mark’s Day, 27 April 2014 , by Jonathan Inkpin
Of what are you afraid? All of us are afraid, of something, in some ways, at some points in our lives. It is all part of being human. Even Jesus, in the garden of Gethsemane, appears to have wrestled with his own fears, as he waited to be arrested, tried, and cruelly killed. Yet, as Jesus above all showed us, perfect love casts out fear (I John 4.18). The Resurrection is the greatest proclamation of this reality. For all fears are taken up in the cross of Jesus. All fears are transformed by the perfect love of God shown to us. And all fears are declared void by the power of the Resurrection offered to us. Will we grasp this however? Our Gospel reading today is the Resurrection story according to St. Mark (chapter 16, verses 1-8). It is an extraordinary ending to Mark’s Gospel, for it doesn’t really end at all, properly in literary terms. It just stops, literally, in mid-sentence, and invites us to respond. For we are told that the women at the tomb were both asked by Jesus to share the Gospel and they were grasped by fear. So what is our response? Are we grasped by a similar fear? How will we complete the Gospel which St. Mark gives to us?...
for Easter Day, 20 April 2014 by Jonathan Inkpin
How do you see the Resurrection? What we celebrate on Easter Sunday is a ‘mystery’, in the best sense of that word. It is deep truth and reality. So, like any deep truth and reality, it is therefore beyond our ordinary human understanding. Rather it is an invitation into a greater, divine, understanding. So will we be like good detectives and follow the clues to discover a little more of the meaning of this mystery? Will we, like our Gospel writers, own and share this mystery in our own words and actions? Will we, like great artists, allow God to enable us to picture the Resurrection for ourselves and others?...
for Good Friday 2014, by Jonathan Inkpin
Throughout the Christian centuries, artists have created many moving images of the Crucifixion. One of the most powerful recent examples is found in the work of the Scottish artist David Mach. I first came across this two years ago in the wonderful Galway Arts Festival in Ireland. It was part of an exhibition entitled Precious Light, which was created as part of the celebration of the 400th Anniversary of the King James Version of the Bible. This exhibition included a whole series of large and hugely dramatic collages based on many of the great stories of the Bible, each transposed to one of the great cities of our world. The centrepiece however was ‘Golgotha’: a massively arresting larger-than-life sculpture of the Crucifixion, made from steel girders and re-shaped coat hangers. By its sheer size, its searing suffering and sharp sensation, it challenges us and calls forth response: what do we make of Crucifixion? It is the challenge and call of Good Friday...
sermons and reflections from Penny Jones & Jo Inkpin,