GOD AND THE SECULAR WORLD

September 15, 2009 – 5:48 pm

QUESTIONS ABOUT GOD AND THE SECULAR WORLD
Wes Campbell

In the past few years an ‘atheist’ voice has been heard. In response theologians have written, often in defensive and hectoring manner, mimicking the voices of critics, such as Richard Dawkins and Christopher Hitchens.

In this blog I intend to offer some of my own ‘take’ on the discussion between atheism and faith, particularly Christian faith and theology. I do not join the theological crowd that simply dismisses the atheist challenge, of argues that atheism is discredited by a renewed rise of religion. I want to listen carefully to the atheist voice to hear what they have detected about the character of the world and belief. I do this because I have a hunch that they are atheist because of the way the world and Christian faith work
CAMPUS
On campus we have attempted to engage in this discussion. Rather than set up a debate, we attempted to offer a measured response to the critique offered by Richard Dawkins, The God Illusion. In 2008 we held a forum with Revd Drs Stephen Ames and Chris Mostert responding to Dawkins. Then again, in the first semester of 2009, Stephen Ames addressed Galileo’s approach to science and faith (his ‘two books’ theory of revelation); and also the challenges posed by Charles Darwin. In a third forum, questions that may be posed by theology were put to Darwin (or, better, ‘evolutionist’ science).

In the second half of semester 2, on Thursday 22nd October 2009, we will hold a forum entitled God after the ‘death of God’, presenter Prof Garry Deverell. This will be in part a report on the theological responses to the challenge posed by Friedrich Nietzsche and the collapse of faith in the 20th century, not least because of world wars between so-called ‘Christian’ nations, and also the rise of a secular view of the world.

GRACE
The challenge is nicely dramatised in the play by A.C. Grayling called Grace, the name of the main character and voice of the atheist or ‘naturalist’ challenge to religious belief; accompanied by a (non-practising) Jewish husband, Tony, a son turned Anglican priest, Tom, (are we meant to hear ‘doubting Thomas?) with his partner, Ruth (any biblical echoes intended?), a lawyer who defends Muslims on terrorist charges, and mother of his child born after he dies from a terrorist bombing. Reviews at: http://www.theblurb.com.au/Issue97/Grace… also
As Loren Noveck • nytheatre.com review (February 9, 2008), says: ‘The plot is somewhat creakily structured as flashbacks while Grace participates in a neurology experiment purporting to create experiences of religious epiphany through electrical stimulation to the brain.’  http://www.nytheatre.com/nytheatre/showp…)
Surprisingly, in spite of haranguing speeches placed as Grace’s lectures and over wordy soliloquies – and Grayling’s own views – the play poses compelling questions of doubt, passionate disbelief, searching faith, and the ambiguities thrown up.

MY RESPONSE
This reflection offers part of my own response to questions surrounding atheism’s challenge, the experience of the absence of God in the modern world, and the apparent ‘re-enchantment’ of the world with the new emergence of world religions.

I intend to report on several recent books, while also inserting some personal theological history and, I hope, film references.

THE DEATH OF GOD
A personal observation: I began the formal study of theology in 1968 Two years earlier on April 8, 1966,. Time Magazine had declared the Death of God on its cover, with the accompanying text:
The “God Is Dead” Movement: We must recognize that the death of God is a historical event: God has died in our time, in our history, in our existence.
The words would seem shocking enough coming from someone like Jean-Paul Sartre. As it happens, they were written not by a moody French existentialist but by Thomas J. J. Altizer, 38, associate professor of religion at Atlanta’s Emory University, a Methodist school.

The first theological books I read were ‘Honest to God’, ‘That I Can’t Believe’ and ‘The New Reformation’ by John Robinson. It may surprise people now to find Uniting Church ministers declaring that they are after a ‘new faith’. In the 1960s that was already the claim, based on the most profound shaking of faith. Robinson reported on changes in German and American theological thinking which posed new approaches in biblical interpretation and new ways of speaking of God.

The basic problem was that God seemed to have disappeared from human experience; so people such as Martin Buber spoke of ‘The Eclipse of God’. A French theologian, Gabriel Vahanian (I’ll return to him later) also wrote a key book,’ The Death of God: The Culture of our Post Christian Era’ (George Brazillier, NY, 1957).

A SECULAR THEOLOGY
Along with the changes in God-talk (theology) was a theological approach which described itself as ‘secular’ and spoke positively about the secularisation of the world. German Freidrich Gogarten, Scottish Ronald Gregor Smith and North American Carl Michelson were three significant theologians. Dutch Professor of literature, Kornelius Miskotte, (‘When the gods are silent’) offered a profound study of the Hebrew Scriptures (Old Testament) and contemporary literature, such as Beckett’s ‘Waiting for Godot’. The basic approach in these secular theologies was the claim that biblical faith destroyed idols and false gods in the world and thereby cleared the world of divinity.

A chief impulse behind these theologies was theology that came from Germany: from Karl Barth and Dietrich Bonhoeffer. Barth had begun the movement in his early work (‘The Epistle to the Romans’ – 1918)) where he attacked religion as rebellion against God. With vivid imagery of human hubris challenging God, Barth declared Christian faith to be the end of religion. Following this trenchant attack came the letters of Dietrich Bonhoeffer (1943-1945, ‘Letters and Papers from Prison’).

Bonhoeffer spoke in support of the early Barth’s critique of religion. Taking up that critique Bonhoeffer declared that Christian faith must foster ‘religionless Christianity’ and that humanity has ‘come of age’.. In his correspondence with his former student and friend Eberhard Bethge, Bonhoeffer declared against a God that worked at the edges of life, or concentrated on human weakness, or was a solution to gaps in human knowledge. (30 April 1944 and 16 July 1944). In the latter, he also declared that God had allowed God to be edged out of the world onto a cross, a suffering God, and it is now necessary for humans to live in the world ‘etsi dues non daretur’ (as if God were not. On the 18th July Bonhoeffer wrote – all the more remarkable from a prison cell – that humans must learn to live in a ‘godless world, without attempting to gloss over or explains its ungodliness in some religious way or other. He must live a ‘secular’ life, and thereby share in God’s sufferings. He may live a ‘secular’ life (as one who has been freed from false religious obligations and inhibitions). To be a Christian does not mean to be religious in a particular way…but to be a man [human] – -not a type of man, but the man that Christ creates in us. It is not the religious act that makes the Christian, but participation in the sufferings of God in the secular life…..The world that has come of age is more godless, and perhaps for that very reason nearer to God, than the world before its coming of age.’

So much for the beginning of this ‘God and Secular World’ piece. To be continued.
Wes Campbell
15th September 2009

By wesblog | Posted in god and secular world, musings, science and theology, theological reflection | Comments (1)

A shared meal – 19th September 2009

September 15, 2009 – 2:57 pm

An Agape Meal will close the semester. On Saturday 19th September a number of us will meet at 128 Gatehouse St, Parkville (tel: 9349 21420 to eat and to have conversation about the faith.
It is called an ‘Agape Meal (a ‘love feast’) because we follow the pattern of meeting adopted by the early church when people ‘broke bread’ together. The earliest form of Christian gathering took place in homes around a meal.
You are most welcome to attend.
Please let me know on:  wesleyc at unimelb.edu.au

By wesblog | Posted in calendar for 2009, films, liturgical events, occasional reports, science and theology | Comments (0)

notes on a discussion of ‘Acts of the Apostles’

September 15, 2009 – 2:37 pm

AFTER-THOUGHTS – ‘ACTS OF THE APOSTLES’

Notes from Wes Campbell

The Acts of the Apostles is the longest ‘book’ of the New Testament. Each week we mix conversation, reading of the Bible, discussion of issues there and a reminder of other discussions. I have also introduced Albert Schweitzer and Dietrich Bonhoeffer.

In the studies of Acts we cover a fair bit of ground. The following notes look back at our discussions and present a rough summary.

As we are all exploring the faith, it is helpful to know that there are other books which provide an introduction to the church’s thinking. I will introduce some of these in future sessions.

It is most important that we read Luke with an eye to his own interests. We should let him provide us with his understanding of the early years of the church.

The day of Pentecost (chapter 2) inaugurates the new Christian community: the Holy Spirit is the power; Jesus of Nazareth, crucified and risen, is the man chosen and directed by the power of God. Luke provides a sketch of how the early church community was formed: by preaching and baptism; it was a new community where people ate together (’breaking bread’ in recalling Jesus himself), shared their possessions and cared for those in need. Persecution also results. Challenges from authorities require explanation, with a call to ‘repent’. Those who are convinced engage in prayer and a new life.
Luke provides a sketch of how the early church made decisions and developed new patterns in its life to deal with new issues. The Gospel spreads, owing to the scattering caused by the persecution of the church in Jerusalem. Saul of Tarsus (who later becomes Paul) is introduced as a murderer of the church – he approves the killing of Stephen.
Luke provides an account of the acceptance of Gentiles into the church.
Cornelius, Peter’s vision and the baptising of Gentiles touches the major issue in the early church the Gospel is good news for Jew and Gentile alike – as Jew and Gentile. Peter’s vision (chapter 10) presents a major change which took place in the early church between Jews and Gentiles.

The following paragraphs elaborate what has been said above.

i. Acts chapters 1 & 2 describe the shift from Jesus’ earthly ministry to the beginning of the church. Jesus leaves (‘goes up’ to heaven); his disciples (the Twelve plus a larger number) wait for ‘power from on high’. The Holy Spirit (power) comes like a sound of wind and tongues of flame. (‘Spirit’ Greek – pneuma – also means breath and wind.) The Spirit brings about ‘hearing/understanding’ for people from many nations. Peter explains in a sermon that these events are associated with the power present in Jesus’ ministry and was also the power of god which raised him from the dead. All this is connected to what the prophets in Israel promised. The result of this preaching is that people are baptized.

ii. The pattern here is Luke’s own construction. (We may liken his history-telling to the Greek historian Herodotus or Thucydides.) Ancient history did not go into the ‘facts’ like modern history; a historian drew on details of the event but also elaborated and expanded to tell the meaning of things that happened. The events use symbols (for example; wind, flames, strange languages); the speeches are composed by the historian (Luke). When Peter tells his audience what it means, Luke is also telling the reader.

iii. The book of Acts of the Apostles is a second volume written by Luke. The two volume work is known as Luke/Acts. It was written for an educated Greek person (Theophilus – Lover of God) . Luke demonstrates that it is necessary for the Gentile church to understand the history of Israel. A main ‘actor’ in this story is the Holy Spirit.

iv. The day of Pentecost inaugurates the new Christian community: the Holy Spirit is the power; Jesus of Nazareth is the man chosen and directed by the power of God. The first part of Acts is set in Jerusalem. The prophets said that the nations would come to Jerusalem. Jesus came to Jerusalem; the Spirit was ‘poured out’ on Jews from many nations there (Pentecost); now the good news is scattered from Jerusalem into the wider Roman world. The book of Acts concludes with Paul in Rome. The first chapters focus on Peter (and other apostles) and the Jerusalem church; the latter chapters travel with Paul (and his companions).

v. Luke provides a sketch of how the early church community was formed: preaching, baptism, a new community sharing possessions and caring for those in need. Persecution also results. Chapters 2, 4 and 5 show that a new community is formed: the pattern is: preaching; amazement and baptism by water and the holy Spirit – sometimes the Spirit comes first; the new community meets for the apostles’ teaching, ‘breaking bread together, sharing their possessions, and caring for the needy. Persecution, imprisonment, stoning also follow.

vi. Challenges from authorities require explanation with a call to ‘repent’. Those who are convinced engage in prayer and a new life. Chapter 3; shows Peter and John healing (as Jesus did); following on from the healing is a challenge from religious authorities; Peter explains, calls for ‘repentance’ (ie. people are to turn about into a new way of life; the question in chapter 4 (‘by what power?’) leads to explanation from Peter, and a following action of prayer and new life.

vii. Luke provides a sketch of how the early church made decisions and developed new patterns in its life to deal with new issues. Chapters 6&7 introduce new themes centred around Stephen. Tension grows between Christians who are Aramaic and Greek speaking; in this case, concerning tension around the provision of food for widows. Deacons are appointed to serve. Stephen is one of those chosen. Opposition to Stephen provokes his explanation; he outlines the history of the people of Israel – and concludes with the prophetic charge that the people had rebelled against God; the authorities are enraged and stone him – the punishment for a blasphemer. Stephen’s trial and death have strong echoes of Jesus’ death.

viii. The good news concerning Jesus spreads, owing to the scattering caused by the persecution of the church in Jerusalem. Chapter 8 gives an account of an Ethiopian Eunuch who is attempting to understand the prophet’s writing and is assisted by Philip, who baptises him.

ix. Saul of Tarsus (who later becomes Paul) is introduced as a murderer of the church – he approves the killing of Stephen. Chapter 9 details Saul’s conversion on the way to Damascus, and the process of his understanding the call of Jesus Christ. Saul is not trusted by the Christians; but they are instructed to take him in. When he begins to preach the Jewish authorities try to kill him, but he escapes at night (9:250. Luke says (in contrast to Paul’s letters) that the converted Saul went to Jerusalem to be accepted by the disciples there.

x. Luke provides an account of the acceptance of Gentiles into the church. Peter dreams of a sheet with all animals in it coming down to satisfy his hunger. He is instructed that animals called clean by God cannot be called unclean. Cornelius – a Gentile soldier and a God-fearer – seeks Peter out. Peter invites them into his house, and this leads to Peter’s preaching concerning Jesus. The Holy Spirit ‘falls on’ the uncircumcised men; this astounds the circumcised among them, and the Gentiles are baptised. Peter then goes to Jerusalem (Chapter 11) to explain his vision , Cornelius’ vision, and their baptism.

xi. Cornelius, Peter’s vision and the baptising of Gentiles touches the major issue in the early church – a major theme of Paul’s letters: the Gospel is good news for Jew and Gentile alike – as Jew and Gentile. Cornelius is a problematic figure for the early church which was first made up of Jewish people who were convinced Jesus was the Messiah.

xii. Cornelius was:
• A Gentile: Gentiles did not usually follow the Jewish food laws.
• A Roman soldier: – a member of the enemy class occupying Palestine and Jerusalem.
• A ‘God-fearer’ – that is a non-Jewish person who prayed to the God of Israel.
• Uncircumcised.
He was therefore regarded as unclean by Jewish law.

Peter’s vision (chapter 10) presents a major change which took place in the early church between Jews and Gentiles: Gentiles (unclean) heard the message about Jesus and began to meet together with Jewish people who also accepted Jesus. This made the ‘Jewish people’ there ‘unclean’.
Peter’s vision represents a massive change in thinking and practice – as great as the change involved in abolishing slavery in the 19th century. It presents today’s church with the question of who is regarded as ‘unclean’ or ‘other’, and how are they to be welcomed as God’s?

Wes Campbell
Tuesday 15th September 2009

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‘Discipleship’: Sermon 13 September 2009

September 14, 2009 – 12:02 pm

Sermon preached at STRATHMORE UCA
by Wes Campbell
PENTECOST 15 SERMON 13th September 2009
Proverbs 1: 20 -33; Psalm 19; James 3: 1 – 12; Mark 8: 27 – 38

‘When Christ calls someone, he bids them come and die.’

That is what the German theologian Dietrich Bonhoeffer wrote in the 1930s in his book, Discipleship (or, as we know it, The Cost of Discipleship):
‘When Christ calls someone, he bids them come and die.’

It sounds extreme, doesn’t it? Did Dietrich Bonhoeffer know, when he wrote those words that in 1943 he would be put into a Nazi prison, and in April 1945 would be hanged by the Nazis? Did he already sense that the call to discipleship would take him into the Confessing Church movement against the German Christians, then into the secret service, and later into a plot on Hitler’s life?

Of course, he could not know these things. But already, as a young pastor and theologian, he understood the total claim Jesus makes on a disciple.(Jesus’ words in the Gospel):
If anyone wants to become my follower, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake and for the sake of the gospel will save it. (Mark 8: 34ff)

Dietrich understood that Jesus Christ’s call is to lose your life for his sake.

That is what the Christian community is called to do.

But it sounds so extreme.
After all, for a long time Christians have thought of such verses ‘spiritually’ or morally. Self-denial meant don’t have too much fun, don’t eat chocolate or drink alcohol, and certainly no dancing. Or, more seriously, withdrawing from the world for prayer: that was how to deny yourself.‘Giving up’!

But Dietrich was called to lose his life – by hanging.
It was once thought that the time of martyrs was long gone; yet, in Latin America during the 1970s when Christians spoke out against injustices, and protested on behalf of people in poverty; they were killed by militias; they were taken away in the night and ‘disappeared’, or were shot in full view of others: as happened to Archbishop Romero who was shot as he celebrated Holy Communion. Why?
Because he spoke out against a system of injustice which was crushing the poor. Jesuit priests and nuns were murdered for the same reason. In the Philippines, now, Christian pastors are being shot because they take the side of the poor in the name of God.

Did we think the age of martyrs was over? We have heard the language of martyrdom in recent days: Islamic people who are suicide bombers speak of being martyrs. That will make us wary about using the word. And yet, Bonhoeffer and these others who were killed because of their witness are also being called ‘martyrs’. They themselves understood what they were doing when they set out on their path towards death. They knew that following Jesus would put them on a costly path. Their deaths were not a mistake; rather, they took up the cross.

When Jesus speaks to his disciples in today’s reading, he is talking to reluctant disciples. Jesus has reached a point in his ministry when it is time to turn from his home territory, Galilee, and his successful ministry there, to go south to Jerusalem. He wasn’t mistaken about this; this was his calling. If he was to be faithful to his Father, and if he was to proclaim the nearness of the kingdom of God, he must go to Jerusalem, the city of God.

He knew what it would cost: prophets before him had gone to that city only to be mistreated and killed.

He will go into the city and he makes clear that he will be treated as a rebel, a troublemaker, a threat to the Empire, and killed. The cross was the cost he would pay.

The cross was no spiritual thing. Jesus and his disciples would have been very familiar with crosses – crosses were posted along the roadside and people were hung out to die because they had challenged and upset the Empire.

The Roman Empire had control of the known world, and Palestine was included – an occupied people. The Empire called itself Pax Romana – the peace of Rome; that was the empire ruling in Jesus’ day; just as Egypt and Babylon and Greece had ruled Israel in earlier centuries. The thing about an empire is that it takes complete control; it promises to give life to its citizens – as long as they accept the empire’s rule. Citizens are told to obey; and when necessary, to give their life for the Empire. Augustus Caesar, the ruler of the Roman Empire called himself ‘Son of God’.

When Jesus says, ‘take up your cross’ it is his call to arms – a challenge to such an Empire. As he goes to Jerusalem, Jesus is going to the place where the Empire’s rule is strongest.
He is going to confront this empire with the empire of God. So, he calls others to follow in his footsteps, knowing that his call means entering into conflict with the powers that be.

That is what Jesus says openly to his disciples and to anyone else who will listen. He continues to say it to us.

But the disciples do not want to hear what Jesus is saying. Peter, especially, leader of the apostles, tries to take Jesus by the arm and convince him this is not the way a Messiah should go.

Can we see what is going on; it helps if we read a few more verses than we heard in the Gospel reading today.

Earlier, in chapter 8, Pharisees come and ask Jesus for a sign. That is, they want proof that God is with him. In fact, they are trying to catch him out again, to find reason to discredit and destroy him. But, if they had wanted to see, Jesus has been giving a sign in his whole ministry – a sign they should have recognised: he heals the sick, feeds the poor, raises the dead. This is the clearest sign that in him God is coming close!
Mark depicts the response of Pharisees who are blind to Jesus.

Then Jesus comes to the town of Bethsaida and some people bring a blind man to him. (This is an act of faith on their part – they trust Jesus’ power to heal.) Jesus takes him by the hand, leads him out of the village (and does what other healers might have done), puts saliva on his eyes. At first the man can only see with blurred vision; then after Jesus had laid his hands on his eyes the man can see.

The Pharisees ask for a sign but cannot see what is right in front of them: Jesus is the sign of God’s coming. And the disciples who travel with Jesus – what about them? They should see but are more like the blind man, not seeing.

And Peter is most profoundly blind. He says that Jesus is the Messiah (meaning a ruler and a military commander). But when Jesus speaks of suffering, betrayal and death, he takes Jesus by the arm to guide him off his chosen path, to tell Jesus he has made a mistake.

What a contrast: Jesus took the blind man by the hand and led him to see. But Peter is blind – the blind wanting to lead the blind, tries to take Jesus in hand, to direct him where he should go. The disciples, who should see – even if only with blurred vision – are profoundly blind, too!

There at the centre of the Gospel, when Jesus is about to make his final journey, when he looks for followers who know him, what he gets is their blindness and failure to recognise who he is and what he is doing.

When Peter tries to take him by the arm we heard what Jesus said; Get behind me Satan! For you are not setting your mind on the things of God but on human things. Peter, the chief apostle, is now the Tempter, Satan. Yet even then Jesus does not give up on him: he says ‘Get behind me’. That is, ‘Be my disciple’. And to make it clear he teaches them all what it means to be his follower.

From that teaching, Dietrich Bonhoeffer offers the summary:
‘When Christ calls someone, he bids them come and die.’

I am a visiting preacher today. I am standing in front of you, saying these very confronting things. After the service I will go away again. It will be easy enough for you to dismiss what I am saying as too extreme – perhaps laughable in this peaceful place.

Well, let me at least point out that the other readings (Proverbs and The Letter of James) are included today to remind us that faith and action go together. Both readings tell us that it is possible to live either a wise life, or a foolish life. The wise way takes us into full and abundant life; but the foolish path leads to destruction. There is a great deal of wisdom writing in the Bible. It is there to help us understand what we can contribute to a good life in God’s world.

The apostle Paul knew about wisdom, but takes us to a most startling place: he speaks of the wisdom of God which is to be found in the cross. In the stupid, foolish cross is God’s wisdom.

Paul knows what we do: it seems to be sheer stupidity to speak of a crucified man as wisdom – especially God’s wisdom. But that is what Jesus offers us.

And with that, the words, the life and death of Dietrich Bonhoeffer:
‘When Christ calls someone, he bids them come and die.’

This is what the church community is called to. When we look at the powers of our day, we see life and death are in conflict: we live in a country that seems to be untouched by the great wars of the past century which destroyed millions of lives (although many families privately carry the scars, and Aboriginal people still suffer); we live in luxury no previous generation could have imagined – but our world has poverty that leaves millions of people dying from starvation and disease; and the planet is made sick. On this weekend we are reminded that we began this century with the attack on the Twin Towers and the so called war on terror. And we have troops in Afghanistan as a result, and, daily, women, children, men – both soldiers and civilians – are killed.

It matters how we hear Jesus, the suffering and crucified Messiah. It matters when he tells us that to follow him is to take up the cross. It matters because he calls a community who lives from the news that God has come near in Jesus, the wisdom that will give life to all. Did Jesus join the military to do this? You know he didn’t: he went in self-giving to the cross, with non-violence! And when he asks people to follow him his emphasis is on take up. This is an active thing; we are to step out behind Jesus, and take up our own cross.

Can we do much? Can we learn to follow this way? Don’t say that things can’t change: that is what the empire wants us to believe. It will tell us that we are consumers; we must buy and sell, and that is what makes life meaningful. We will learn that we are commodities.
It will try to tell us who we are – but it will tell us we can’t change things.

But we do learn new things: think of the way we have all learnt to use computers and mobile phones. We have learnt new things. The question is: will we learn new things that give life? Will our blindness be removed, so we can see what is real, and life-giving?

Have you seen the film The Matrix? A brief summary: there is a young, ordinary man working in an office – then suddenly he is told that the life he is living is an illusion. He is trapped; but if he listens and acts on the advice of another his illusions will be destroyed, he will see what life is really like – and then he will be involved in a struggle for life, for others’ life.

That film is hinting at the same thing that the Gospel according to Mark is telling us. Jesus brings us new sight, and new life. And conflict!

In the second and third centuries when the church prepared people for baptism there was a two to three year period of preparation. Why? Because the path they were about to set out on was so strange, so different; and would involve a struggle against the power of the Empire;
it meant learning whole new lifestyle, in the Christian community.

When this sermon is preached only half the job will be done: the next half involves you exploring together to understand what it means when Dietrich Bonhoeffer says:
‘When Christ calls someone, he bids them come and die.’

It means supporting each other as you grapple with his claim on you and, in that, hearing the call to life. May you be called into this way of taking up your cross, as your way of life.

Let us pray:
Lord Jesus, crucified and risen, by the Holy Spirit, grant us ears to hear you, eyes to see you, and courage to walk your way of the cross, so that we may be witnesses of your strange wisdom and power in this world. For we pray in your name. Amen

By wesblog | Posted in Bible study notes, liturgical events, musings, occasional reports, sermons, theological reflection | Comments (0)

Bible Study – 7th Sept.09 – Acts of the Apostles

September 7, 2009 – 5:43 pm

Bible Study UniMelb: Acts of the Apostles, 7th September 2009

Today we began with a general conversation about ‘suffering’. I have remembered that I posted some reflections on that theme on the BLOG: http://blogs.unimelb.edu.au/radicalchurc…
I will add to that soon with reference to the discussion of atheism (Alister McGrath) and the ‘God who suffers’ (Dietrich Bonhoeffer).

We recalled the discussion last Monday on Stephen, who are the ‘Chaldeans’ (Wikipedia helps here), and the shape of the Bible – the way the Hebrew Scriptures (Old Testament) are organised, followed by the New Testament (Apostolic Writings).

We reminded ourselves of the pattern of Luke-Acts: a theme of Promise and Fulfilment; beginning with Adam (in Jesus’ family tree, Gospel according to Luke) and the whole of humanity – to Jerusalem – - and from there spreading out to all nations, represented by the city of Rome.

We read sections of chapters 8 and 9: Philip and the Ethiopian Eunuch; and Saul/Paul’s conversion. As numbers were small today we took up only sections of these chapters.

‘How to Read the Bible’: we looked at a pamphlet produced by the doctrine working group of the Uniting Church to see the approach to the Bible there. (This pamphlet is available from Wes – and also from the Uniting Church Assembly webpage: along with other resources.)

Wes introduced ‘Next Things‘ (see below): these are study and meeting options, including an invitation to an ‘Agape Meal’.

Next week: Peter and Cornelius.

NEXT THINGS
MEETINGS & STUDIES
• BIBLE STUDY: Monday lunchtime, 1.05-1.55pm, (7 weekly sessions beginning 3rd August) until 14th Sept -. (and followed after semester break (?5th-26 October).
• MIDDAY PRAYER – Wednesdays (weekly) 1.15-1.45pm – (venue: Old Arts Room 152.)
• ECUMENICAL SERVICE 28th October , 1-2pm, Gryphon Gallery, in the 1888 Graduate Building (near cnr of Grattan & Swanston Sts): arranged by chaplains and student groups followed by some simple eats..
• A REGULAR ECUMENICAL MEAL: an Agape Meal” (modelled on early Christian practice of meeting, ‘breaking bread’ and discussing the faith.) A number of us have been talking about gathering with other people as a helpful and necessary part of being people of faith where we can explore the Christian story and its implications for us, as people have done since the earliest days of the church. We will gather at 5.30-7pm on two dates: Saturday 19th September; and 10th October. In the home of Wes & Beverley Campbell: 128 Gatehouse St, Parkville (phone: 9349 22142.
• PERSONAL QUESTIONS of faith and/or doubt; searching for meaning; wanting a world that is more just, wanting someone to talk to; or perhaps you would like to have support through a MENTOR. Talk to Wes

THURSDAY FORUMS: brief but serious Christian thinking!
1– 2.00pm Thursday lunchtimes
Alice Hoy Building (Education), room 330
Following on the discussion of science and Christian theology in first semester, we are broadening the discussion to take up some current cultural and historical challenges with visiting theologians. The sessions are short but interactive. Hosted by Wes Campbell, chaplain. Due to timetable clashes we will organise the ‘Science and Theology’ discussion at another time, not on Thursdays.
• The first has happened: Thurs. 3rd September The search for the ‘real’ Jesus. A report on a quest for the historical Jesus over the past two hundred years. Sean Winter, Professor of New Testament, Uniting Church Centre for Theology and Ministry, Morrison Close, Parkville. Sean is a Baptist Pastor and New Testament scholar, recently arrived from the UK.

• Thurs.!0th September: Postmodernism and faith: who’s afraid of postmodernism? Exploring the potential conversation between faith and postmodernism, using J.A.K.Smith’s short book ‘Who’s Afraid of Postmodernism’ with film. Katharine Massam is Professor of Church History at the Uniting Church Theological College within the Melbourne College of Divinity. Katharine’s research interests focus on the history of Christianity in Australia and in cross-cultural encounter. She also writes and teaches in the area of Christian spirituality, with a particular interest in the understandings of prayer and work.

• Thurs. 8th October: Welcoming the Stranger – a response to Asylum Seekers: the issues raised around people seeking Asylum in Australia have not gone away or diminished Hear from Hotham Mission Asylum Seeker Project. Samantha Charlesworth, Community Liaison Coordinator. Sam has been working with Hotham Mission Asylum Seeker Project for the past 12 months in the role of Volunteer coordinator and Community Liaison Coordinator. Previous to that she spent 12months in Southern India volunteering in a community development placement and has worked for the Uniting Church as a youth worker both in Victoria and NSW.

• Thurs. 22nd October: God after the death of God: In the past century there have been numerous claims that God is dead or eclipsed, and theologians have wrestled with the question of how to speak about God. Garry Deverell, Professor of Worship and Preaching. Uniting Church Centre for Theology and Ministry. Garry is a Uniting Church minister who has also worked as a Baptist pastor and a university lecturer. His interests include continental philosophy, theology, politics and the renewal of the church. For fun he swims, reads novels and hangs out with his partner, Lil, and two gorgeous daughters.

Wes Campbell (Revd Dr) Chaplain, University of Melbourne, Uniting Church Minister; Chaplaincy address: Level 1/138 Cardigan St, Carlton VIC 3053
also: Union House (mezzanine))
T: +61 3 8344 6034; T: +61 3 9349 2142 (h); m: 0431 847 278
e-mail:  wesleyc at unimelb.edu.au;
WEBPAGE: http://www.services.unimelb.edu.au/chapl…
BLOG: http://blogs.unimelb.edu.au/radicalchurc…

By wesblog | Posted in Bible study notes, Uncategorized, calendar for 2009, musings, occasional reports | Comments (0)

The feisty, mind-changing woman – sermon

September 7, 2009 – 5:11 pm

Pentecost 14 Sermon 6th September 2009 at Deepdene
Psalm 125; James 2: 1-17; Mark 7: 24-30

The following Prayer of Humble Access was often said as a preparation for the Lord’s Supper:
We do not presume
to come to your table, merciful Lord,
trusting in our own righteousness,
but in your manifold and great mercies. We are not worthy
so much as to gather up the crumbs under your table.
But you are the same Lord
whose nature is always to have mercy.
Grant us therefore, gracious Lord,
so to eat the flesh of your dear Son Jesus Christ,
and to drink his blood,
that we may evermore dwell in him,
and he in us.

It is clear that the prayer has the Syrophenician woman in mind.
We heard her in the reading today: a feisty woman who argued with Jesus about bread crumbs.

Let’s recall how we arrived at this point in the Gospel written by Mark.
The Gospel begins with John the Baptist in the desert, at the Jordon River; Jesus comes and is baptised by him; then after spending time in the desert being tempted, Jesus begins his ministry, announcing that the kingdom of God has come near.

And as he does this he comes into conflict with unclean spirits, demons who possess people, and when he acts to heal people in the synagogue on the Sabbath, he comes into conflict with the religious leaders, keepers of the law.

He calls disciples; and then travels around Galilee, his home territory in the north, announcing the Kingdom of God, healing the sick and feeding the hungry.

Then Jesus leaves his familiar Jewish territory, crosses over the sea in a boat, and arrives in Gentile territory, an unclean place.

Remember this: as Jesus and his disciples cross the sea, travelling from one place to another, from familiar to unfamiliar, there is a storm, the disciples think they are going to sink and wake Jesus in fright. He wonders at their lack of faith.

This is an important moment in the ministry of Jesus. It is clear that as he calls his disciples and as he ministers, he whips up storms, conflict and opposition.

In the reading last week, we heard of the accusations from the religious authorities, saying that the followers of Jesus are unclean.
And that extends to Jesus himself, because he eats with sinners; he lets the sick touch him, as he also touches them. Jesus is judged by religious people as unclean.

Now, in today’s reading, once again, he goes into Gentile territory: into Tyre, a place despised by Jews. Jesus went inside a house. He was on leave, ‘out of the office’; but the Gentile woman finds him because her daughter is desperately ill. She is one of many women who seek Jesus out for help.

Already the woman has done much to get into trouble. She should be quiet, keep to the edge of things, and certainly never speak in public: now she does just that, interrupting the rabbi! And Mark makes clear that she is a foreigner, an alien: she is begging Jesus to heal her daughter, to set her free from demonic possession. Clearly all in this Gospel believe in the power of demons; they know that these powers enslave and kill. How are we to understand this. In Mark’s world it was understood that the world was populated by supernatural forces. We live in a world that has largely cleared the supernatural away – but we may still recognise the action of demonic powers – those forces which grip humanity and drive us toward death and destruction.

So the woman who is confronted with such a power in the grave illness of her daughter, kneels before Jesus, acknowledging his power, and begs Jesus for help.
Does he respond immediately? He speaks, but only to say that he is not going to help. His ministry is to Jews – not to ‘the dogs’.
This was a term of abuse used by Jews for Gentiles! And the dogs pictured heer are the scrawny street dog, who loiter outside the door, waiting to snatch food. Jesus says the food he has is for the children of Israel: not for ‘dogs’, for Gentiles.

But she will not be put off. She argues that even the dogs get scraps under the table! She is pleading for his help.

And she changes Jesus’ mind.

We are inclined to think of a person as strong if they are single minded, looking straight ahead, not being diverted by other views and opinions.
But here Jesus changes his mind. With that we are to remember Abraham who argued with God, and changed God’s mind.
We might also hear the echoes of the slaves in Egypt who cried out in agony because of their hard labour; the Lord heard their cry, called Moses, and set them free.

Here as Jesus’ mind is changing, so God is hearing the woman’s cry, and healing is happening.

No doubt Mark wants his first readers to take special notice. it seems that Mark was writing about thirty years after the crucifixion of Jesus. And he was writing the Gospel for Gentile Christians. The Christian massage was being spread in the Greek-Roman world, and non-Jewish, Gentile converts were joining the church. Jesus was setting them free.

The woman in Tyre is a reminder to Mark’s early church – and to us – that the news of Jesus is reaching out into the nations, and both Jew and Gentile are welcome in Jesus’ community.

This is astonishing!
When Jesus is faced with the Gentile woman who pushes in and will not take no for an answer, he says: ‘For saying that, you may go.’ It sounds as though he is dismissing her, pushing her away. ‘Get lost!’
But, to the shock of all who were there, he continues; ‘the demon has left your daughter’.
He might have said, ‘Go, your faith has healed your daughter’, as he does in other healings. But here he simply says, Go.

Mark tells us that the demon is removed, and the daughter lives.
Mark wants us to hear that Jesus is Lord over life and death. He let himself be taken captive, he allowed the human leaders to take him and to put him to death; and as the Crucified, in spite of our disbelief, is the power of life.

That is where today’s reading takes us. The outsider, the despised woman, the ‘dog’ has come seeking Jesus, and finds life from him. But this is to the astonishment of Jesus’ own disciples. The more the outsiders seek Jesus and receive healing from him, the more their lives are made whole, the more the disciples are astonished..
And to our dismay, sometimes, the followers of Jesus will try to stop ‘unacceptable’ people from getting to Jesus.

Western Christians, shaped by our European experience, thought for a long time that they were to keep Jesus pure; and their missionary job was to go to the foreigners, to the outsiders, to make them European.
How startling it is to find that often it is the despised outsider who recognises Jesus, and seeks his power to make them whole!

We westerners have had to learn that Jesus himself is in the place of the outsider. And shares the disrespect and hatred they receive.

In our multicultural Australia, we need to hear that there will be outsiders who have heard of Jesus, and come seeking his power. It would be unwise for us to get in their way, putting up barriers. As we have heard today, he will hear their cry and will welcome them.

In a small Bible study group I am holding with university students there are a couple of remarkable young women. One says that her family were not religious, though she went to a church school and had conversations with the chaplains. She has come to the study because she has been gripped by the figure of Jesus and wants to know him better. Another student says that she has recently ‘found God’ and wants to discover what that means!

Sometimes we might wonder if Uniting Church people have given up on such startling steps – and have stopped expecting that people who are ‘outsiders’ will be found by Jesus, or – even more starling – those outsiders hear of him and come wanting to know more, to receive his power for life.

The letter of James makes the same point very sharply. He knows how easy it is for Christians to follow the pattern of ‘normal’ human society: to honour the wealthy and powerful, to give last place to the weak, unwashed and sick. We stay with those we know, who are ‘familiar’ to us, and are suspicious of those who are different and unfamiliar.
James is protesting at a form of Christian faith that thinks it is possible to ‘have faith’ without changing our lifestyle. James knows that the call to faith is a call to follow Jesus as Lord, and that changes who we are; it puts us on a different path; it changes what we do.

And if we think that requires large and important deeds, we will be startled at the small and hidden things of faith. In preparation for this sermon I read in ‘Imaging the Word’, a book with pictures and texts relating to each Sunday in the church calendar, of a washerwoman in the US, Oseola McCarty, an African American poor woman. Quite remarkably, she spent little money on herself, binding her old Bible to stop it from falling apart, and saved $150,000 (US).

In 1995 she gave that sum of money as a scholarship to the University of Southern Mississippi to share her wealth ‘with the children’. From the view of the world, this old black washer woman means very little. But as someone of faith, in her own small and hidden way, she has given a gift to enrich the life of those who come after her. She, like the woman of today’s Gospel, in Tyre, is a reminder that faith in Jesus produces new, selfless and courageous acts. Perhaps she would not have argued as loudly as did the Syrophenecian woman of today’s reading did. Both women were not claiming anything for themselves, but for children.

They trusted Jesus as the one who has the power to give life, to set us free for new life.

May we be ready to plead for his hearing, and his healing, certain that he has the power to alter all we are.

Then we will pray that Prayer of Humble Access differently. We may pray:
We presume to come to your table, merciful Lord,
trusting that in your great mercy,
you treat us as worthy to eat bread at your table,
and to share it with those who hunger;
for you are the same Lord who always has mercy,
and welcomes us as friends to your table.
Grant us therefore, gracious Lord,
so to eat the flesh of your dear Son Jesus Christ,
and to drink his blood,
that we may evermore dwell in him,
and he in us.

And to this merciful and welcoming healer and Lord, Jesus Christ, be all thanks and praise for the life he gives, together with the Father and the Holy Spirit, one God, now and forever. AMEN

By wesblog | Posted in liturgical events, sermons | Comments (0)

Thursday Forums: brief but serious thinking

August 21, 2009 – 12:14 pm

THURSDAY FORUMS:
brief but serious Christian thinking!

1– 2.00pm Thursday lunchtimes
Alice Hoy Building (Education) , room 330
Following on the discussion of science and Christian theology in first semester, we are broadening the discussion to take up some current cultural and historical challenges with visiting theologians. The sessions are short but interactive. Hosted by Wes Campbell, chaplain.
Due to timetable clashes we will organise the ‘Science and Theology’ discussion at another time, not on Thursdays.

Thurs. 3rd Sept : The search for the ‘real’ Jesus.
A report on a quest for the historical Jesus over the past two hundred years. Sean Winter, Professor of New Testament, Uniting Church Centre for Theology and Ministry, Morrison Close, Parkville.
Sean is a Baptist Pastor and New Testament scholar, recently arrived from the UK.

Thurs. !0th September: Postmodernism and faith: who’s afraid of postmodernism?
Exploring the potential conversation between faith and postmodernism, using J.A.K.Smith’s short book ‘Who’s Afraid of Postmodernism’ with film. Katharine Massam is Professor of Church History at the Uniting Church Theological College within the Melbourne College of Divinity. Katharine’s research interests focus on the history of Christianity in Australia and in cross-cultural encounter. She also writes and teaches in the area of Christian spirituality, with a particular interest in the understandings of prayer and work.

Thurs. 8th October: Welcoming the Stranger – a response to Asylum Seekers
The issues raised around people seeking Asylum in Australia have not gone away or diminished Hear from Hotham Mission Asylum Seeker Project. Samantha Charlesworth, Community Liaison Coordinator. Sam has been working with Hotham Mission Asylum Seeker Project for the past 12 months in the role of Volunteer coordinator and Community Liaison Coordinator. Previous to that she spent 12months in Southern India volunteering in a community development placement and has worked for the Uniting Church as a youth worker both in Victoria and NSW.

Thurs. 22nd October: God after the death of God
In the past century there have been numerous claims that God is dead or eclipsed, and theologians have wrestled with the question of how to speak about God. Garry Deverell, Professor of Worship and Preaching. Uniting Church Centre for Theology and Ministry. Garry is a Uniting Church minister who has also worked as a Baptist pastor and a university lecturer. His interests include continental philosophy, theology, politics and the renewal of the church. For fun he swims, reads novels and hangs out with his partner, Lil, and two gorgeous daughters.
More information – Wes Campbell:  wesleyc at unimelb.edu.au;
tel: 0431 847 278/ 8344 6034.

By wesblog | Posted in calendar for 2009, films, justice & peace, occasional reports, science and theology, theological reflection | Comments (0)

Calendar Items end August-October

August 21, 2009 – 12:11 pm

BIBLE STUDY: ‘The Acts of the Apostles’. Monday weekly: lunchtime, 1.05-1.55pm, held in Union House Chaplaincy Rooms, 3rd floor above the Noodle Shop. Led by Wes Campbell. (during teaching weeks)

MIDDAY PRAYER Wednesday weekly 1.15-1.45pm – during teaching weeks in Old Arts Room 152. (note different venue).

Thursday Forum 3rd September: The search for the ‘real’ Jesus. Sean Winter, Professor of New Testament, 1-2pm Alice Hoy (Education) Building room 330, More information – Wes Campbell:  wesleyc at unimelb.edu.au;

Thursday Forum. !0th September: Postmodernism and faith: who’s afraid of postmodernism?. Katharine Massam is Professor of Church History. 1-2pm Alice Hoy (Education) Building room 330, More information – Wes Campbell:  wesleyc at unimelb.edu.au;

Thursday Forum 8th October: Welcoming the Stranger – a response to Asylum Seekers. Samantha Charlesworth, Community Liaison Coordinator of Asylum Seeker Project. 1-2pm Alice Hoy (Education) Building room 330, More information – Wes Campbell:  wesleyc at unimelb.edu.au;

Thursday Forum 22nd October: God after the death of God. Garry Deverell, Professor of Worship and Preaching. 1-2pm Alice Hoy (Education) Building room 330
More information Wes Campbell:  wesleyc at unimelb.edu.au;

Wednesday 28th October, Gathering of Christians on Campus: an ecumenical service to conclude the semester – in Gryphon Gallery, 1.15-1.45pm, followed by simple eats.

By wesblog | Posted in calendar for 2009, liturgical events, science and theology, theological reflection | Comments (0)

Bible Study – Acts session 1

August 19, 2009 – 12:30 pm

ACTS OF THE APOSTLES STUDY GROUP
2. Semester 2009
Led by Wes Campbell
These notes are an introduction to the Monday study, 3rd August, on the Acts of the Apostles.

I will say something of what we have done previously, then give a few pointers for our study in this second semester.

In past semesters we have read and discussed two Gospels (Matthew and Mark). As a result, we invited Prof. John Carroll (Latrobe University) to speak to us about his reading of Mark in his book, The Existential Jesus. Last semester, owing to the Charles Darwin centenary, we read also Genesis, chapters 1-11, looking particularly at the type of writing there, setting it in its historical context.

Along side these discussions some have met regularly om Wednesday for midday prayer. We have also held a number of forums; on abolishing nuclear weapons, issues of poverty in education; and science and theology.
(Some reposts of these activities are on the blog for ‘radical church’: BLOG:; http://blogs.unimelb.edu.au/radicalchurc…; you’ll also find other chaplains’ activities on the university webpage: http://www.services.unimelb.edu.au/chapl…)

The study takes place on Mondays 1.05-1.55pm, in the chaplaincy rooms, 3rd Floor of Union House.

Some have an interest in meeting on a Thursday, 10-11am: perhaps that might suit some better. Let me know. : e-mail:  wesleyc at unimelb.edu.au.

We are reading THE ACTS OF THE APOSTLES. – FROM THE NEW TESTAMENT.

THE CHRISTIAN BIBLE CONSISTS OF TWO MAIN SECTIONS:
1. THE OLD TESTAMENT which we know as the SCRIPTURE Jesus read;; now called by some: THE HEBREW SCRIPTURES. this is a long work; the first five books are the TORAH/or TEACHING. Followed by the story of the entry into the Land; the Prophets and Kings; Writings.
2. THE NEW TESTAMENT; now also known as the Apostolic Writings.

The Acts of the Apostles is found in the New Testament. It belongs in a two volume work: LUKE-ACTS. Acts is the second volume.When we look at the way these two ‘books’ are placed in the New Testament, they are separated from each other.
WHY? Risking over-simplification: Luke tells the story of Jesus; Acts tells the story of the early church.
The two ‘books’ have been given a place in the canon: where they are placed tells us something bout how we are to read them.


The NEW TESTAMENT IS SHAPED LIKE THIS:
• THREE SYNOPTIC GOSPELS: MATTHEW, MARK, LUKE (they write from a similar view);
• A FOURTH GOSPEL (JOHN)
• THE ACTS OF THE APOSTLES: THE STORY OF THE EARLY CHURCH: it is a ‘bridge’ between the Gospels and the letters;
• LETTERS – from Paul, disciples of Paul and other later writers;
• THE BOOK OF REVELATION

HOW TO READ THE ACTS OF THE APOSTLES?
• READ IT RIGHT THROUGH AS QUICKLY AS YOU CAN;
• NOTICE THE MAIN THEMES, CHARACTERS, HAPPENINGS;
• CONSULT AN INTRODUCTION TO THE NEW TESTAMENT

When we read the Acts of the Apostles, we will read the text, sometimes twice through, to notice what ‘jumps out’ at us.
We will draw on commentaries.

It is a good idea to have a recent translation of the Bible.
The New Revised Standard Version or the New International Version are reliable.

Some Bibles are Study Bibles: Harper Collins/Oxford. These cost a little more but have very helpful essays, notes and maps.

FOR MONDAY SESSIONS:
Bring a Bible bring it. Read ‘The Acts of the Apostles’ through.

By wesblog | Posted in Bible study notes, Uncategorized, calendar for 2009, films, liturgical events, occasional reports | Comments (0)

Ecumenical Gathering on Campus

August 19, 2009 – 12:21 pm

A Gathering of Christians on Campus.
On Wednesday 19th August, 1.00 to 2.00pm, there will be an ecumenical service of readings, song and prayer, on the theme of ‘Discipleship/a call to faithfulness’. Venue; Gryphon Gallery, first floor of 1888 Graduates Building, Grattan St (near the corner of Swanston St). The gathering is organised by university chaplains and students. All are welcome. The service will be followed with some simple eats. For more information: Chaplain to International students: Sr Delma Lamb: tel: 8344 4825; –  lambd at unimelb.edu.au , or Ecumenical chaplain: Wes Campbell, tel: 8344 6034; ( wesleyc at unimenlb.edu.au.

By wesblog | Posted in liturgical events, occasional reports | Comments (0)
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