“How can we know God?” When I spoke to the children I told them the story of an imaginary place called Flatland. You may recall that the inhabitants of Flatland are all two-dimensional shapes and that their whole “world” is locked into that 2D-frame of reference. The concept of a third dimension which extends both above and below them is unknown to them and, in fact, it is impossible for them to comprehend such a thing. As the story of Flatland unfolds we discover that there is another shape called a sphere which exists in a 3-dimensional place called Spaceland. The sphere is aware of the existence of the Flatlanders living in their 2-dimensional world and, as the story unfolds, we follow his unsuccessful attempts to communicate with them. When Edwin Abbott published his novelette in 1884 it was an instant success and it has continued to be enjoyed by those with a mathematical bent. The story explores mathematical concepts of multiple dimensions but it is also an allegory which illustrates the difficulties which people experience when they attempt to understand dimensions beyond their own experience or when they confront issues such as the existence of God. We may reason that God understand us but the question we are currently asking is, “How can we know God?” The Old Testament prophet, Isaiah, exposes the enormous gap between the Creator and his creation when he writes: As the heavens are higher than the earth, so are my ways higher than you ways and my thoughts than your thoughts…. (Isaiah 55:9) The Apostle Paul, writing to the Corinthian church, made it clear that philosophical reflection (or speculation) has absolutely no value in bringing people into a meaningful relationship with God. If anybody could be expected to understand philosophical processes and their value in discerning truth, it would have been Paul. He was a product of Hellenic Judaism and studied with the famous Jewish Philosopher, Gamaliel. Despite his extensive training there is only one occasion, recorded in the book of Acts where Paul starts his address from a philosophical premise. This happens during his visit to the great city of Athens (Acts 17:16-32). On a tour of the city he discovers a shrine dedicated to an ‘unknown god’…and, starting with this he begins to preach about “Jesus” and “Anastasin” or “Resurrection. ” The outcome of this early attempt at a philosophical sermon was, at best, inconclusive. For all their reputation as a nation of “philosophers” Luke observes that the Greeks were only interested in discussing “novel ideas.” They were not interested in Paul’s unique vision of truth. However, the Gospel is “Good News” only if we let it change our minds and, ultimately, our lives. Does this mean that “faith” in God is a totally irrational process? I don’t believe that it is but if we intend to use “reason” we need to ask the question, “What can I know about God?” Taking the Flatland allegory a bit further, we could ask the question, “Is there anything that the inhabitants of Flatland should have learned from their encounter with the sphere?” In this story the inhabitants recognise the appearance of a dot-that-becomes-a-circle but because they are unsuccessful in their efforts to explain this phenomenon they eventually abandon the challenge and decide that it does not really exist. We don’t have to look too far to see this reaction repeated by those people who look to God for quick solutions to their problems. When nothing happens in a hurry, they decide that God does not really exist. At the beginning of his letter to the Romans, Paul tells us that, “What may be known about God is obvious because God has made it plain,” and that “from the Creation of the world God’s invisible qualities – his eternal power and divine nature – have been clearly seen and have been understood from what has been made.” From this perspective people are “without excuse” if they do not acknowledge the Creator’s existence. This, however, falls far short of equating to a dynamic ‘relationship’ with God. The philosophical approach has never really answered the deep need that people have to establish a relationship with God. Even so, from the time of the apostles, there have always been scholarly people who have endeavoured to build a logical and rational case for the existence and nature of God. We call these people ‘Apologists’, (but not because they are apologising for anything). The word apologia, in Greek, means “to provide a reason” for something. Interestingly, these “reasons” always seems to convince Christians more than they influence pagans. Perhaps this is because the Christian has already made a relational connection with God. (those who want to pursue the study of modern apologetics could start by setting up a “Google” search on the topic of Christian apologetics). If we want to enter into a life-changing relationship with God, that is, to really know him then “logical insight” is not enough. This brings us back to consider the scripture readings that we had this morning. The first reading today was taken from Matthew’s Gospel and ended with that familiar quote, “Come to me all who are weary and heavy laden and I will give you rest…” However, it is the section which precedes these verses which is more relevant to our current considerations, We are presented here with an apparent paradox. On the one hand we have what appears to be a general invitation from Jesus, extended to all those who are ‘weary and heavy laden’ and yet, on the other hand, he says that knowing the Father comes as a result of his revelation to us. The biblical term translated revelation, in both the Old Testament and the New Testament, has to do with the idea of removing a veil which covers a person’s face. So that which is revealed may have existed but it cannot be seen until the veil is removed and what lies behind the veil is revealed. In all the contexts where revelation is discussed in the New Testament we are not confronted with “novel” and new ideas but rather with a deep spiritual truth that has, up to this point, been concealed from our understanding. Paul has a quite a lot to say both about the limits of philosophical understanding and the process of revelation. In his letter to the Corinthian church he expounds his understanding of the Spirit, working through the church: When I came to you, brothers, I did not come with eloquence or superior wisdom as I proclaimed to you the testimony about God. For, I resolved to know nothing while I was with you except Jesus Christ and him crucified. I came to you in weakness and fear, and with much trembling. My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power (1 Corinthians 2: 1-5). Paul placed quite an extraordinary degree of confidence in the power of the Spirit to impact his congregation. How different it is in our churches today. Dare I say, we probably would not recognise the power of God if we fell over it! This is no new problem. Religious commentators have noted the problem for at least a hundred years. Listen to the following extracts: An editorial in the OUTLOOK (1907 p.5) … refers to the Methodist churches of the time… “The ministers of our unsuccessful churches have gone so far as to cease preaching the gospel or to preach it in such form as it cannot be recognized, least it should cause offence and instead of the gospel we get a little commonplace talk and a great deal of music, by which it is hoped to beguile the man off the street….The weakness in our church today is that the power of the Spirit is not present. The power of man is behind the church, not the power of God…The Gospel has not lost its power of attraction but many of our ministers have lost the power to preach it effectively... (from the PhD thesis Organ Building in New Zealand 1895-1930, R.G. Newton, 1996, II/165). In the Presbyterian church the problem was somewhat different. The Christian Outlook (16 March, 1895 editorial) says, Some people make a habit of opposing all change. That is not, necessarily, a sign of spiritual maturity either. The editor of the previous extract goes on to say,
In his letter to the Galatian church Paul tells them how he came to receive his apostolic commission and details the divine revelation that formed the basis of his Gospel. I want you to know, brothers, that the gospel I preached is not something that man made up. I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ. Paul writes to the Corinthians: There are many more things that we could say about this reality but we do not have time. Instead, we need to ask ourselves if our experience of the Spirit reflects the New Testament pattern. The people to whom Paul writes are young, inexperienced Christians who are still have to face severe trials and testing of their faith. Paul does not suggest that they “have made it.” It was precisely because they had so much to learn that they needed the Spirit to move through their lives. Do we need that or do we want that? If not, why not? Is the type of relationship with God unique to Paul? Perhaps it no longer applies, today? Then maybe it is not a question of faith but rather that we can’t be bothered with it… it all seems too hard! Or, maybe we are afraid of becoming “so heavenly minded that we are no earthly good.” If heavenly thinking is inspired by the spirit then our fears and anxieties are unfounded and will subside once we recognise the grace and depth of God’s love. Christianity is a living faith and the scriptures offer us the possibility of discovering a relationship with GOD which exceeds our expectation. As Paul prayed for the church in Ephesus, so we should close with this same prayer for ourselves: For this reason I kneel before the Father, from whom his whole family in heaven and on earth derives its name. I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the saints, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.
For those who watch David Letterman, you’ll have a different perspective on this sermon topic. I won’t be throwing any cards through the church windows… When Pauline suggested several weeks ago that I deliver the sermon this Sunday, I was anxious to help Pauline in this way, though I hadn’t preached since I was “deputized” to preach as a teenager as a part of a youth deputation team. We travelled to several small churches which didn’t normally have a regular set-apart minister and spoke about topics of our choosing. In preaching in Pauline’s place, I thought I would be taking her place while she was out of town…but later I discovered that she just wanted someone else to speak for a change from the congregation. So, since you’re here Pauline, I’ll be a bit more careful in my use of language. Reason number 10 Having a warm and dry place to spend a Sunday morning. Our most basic needs should be met at church. At its most basic, church should be a safe place, a place of sanctuary, a place of comfort, a place where we feel able to be ourselves, to relax and enjoy the company of like-minded people, our brothers and sisters in Christ. Reason number 9 The food, the coffee and the tea. More of the basics…we need sustaining, and we have the benefit here of some great sustainers…good cooks and loyal servants in the kitchen. That cup of tea or coffee between services is definitely something I look forward to every Sunday. I’m sure we’re all thankful for this basic comfort. For the Pennsylvania Dutchman, serving good food is the best way to show love. From Colossians 3 we learn that we should put on love, kindness and compassion every day. We certainly have “love put on” every Sunday for us through the comforting food and drink served. Reason number 8 The music. “Praise the Lord. Sing to the Lord a new song, his praise in the assembly of the faithful!...Let them praise his name with dancing, making melody to him with timbrel and lyre! For the Lord takes pleasure in his people.” Psalm 149 Reason number 7 The comfort of ritual, tradition and cultural connectedness. From Luke 13…“What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed which a man took and sowed in his garden; and it grew and became a tree; and birds of the air made nests in each branches.” The church is a model of this kingdom, a tree which started as the work of one believer, but which has grown large and capable of supporting many new members who find comfort, find a home in its branches. For many of us, attending church is a part of our culture; it is part of our identity, part of ourselves. We find life in the tree, we find hope in the tree, we find the kingdom in the church. Without church, a part of us is lost, our culture is lost, our hope. While we must be careful to not let traditions get in the way of reaching out and welcoming in those for whom church is not a part of their cultural experience, we must ensure that those whose identity is wrapped up in church ritual and traditional modes of worship have their needs met and culture respected. Reaching out and welcoming in the new needn’t involve pushing out the old. Reason number 6 The comfort of routine. Knowing that going to worship at church each week is a comfort to many. Routines make us feel comfortable, knowing what’s coming, what will be happening in our lives. Expecting the unexpected is all well and good, but living in constant uncertainty is a comfort to no one. The routine of attending church each week is a comfort to me and my family, as is singing a grace each time we sit down to dinner together. It is good that we gather every week to meet each other in worship and fellowship. Reason number 5 Guiding the children and strengthening the families of the church. From Matthew18, “Who is the greatest in the kingdom of heaven? And calling to him a child, he put him in the midst of them and said, truly I say to you, unless you turn and become like children, you will never enter the kingdom of heaven. Whoever humbles himself like this child, he is the greatest in the kingdom of heaven.” And “whoever receives one such child in my name, receives me.” Reason number 4 The fellowship with and friendship of the members. According to the writer of Matthew 12, in the presence of his own mother and brothers “Jesus replied to the man who told him, “Who is my mother, and who are my brothers? And stretching out his hand toward his disciples, he said Here are my mother and my brothers! For whoever does the will of my Father in heaven is my brother, and sister, and mother.” Reason number 3 The healing power of the Christian spirit. From the Sermon on the Mount in Matthew5, “Blessed are those who mourn, for they shall be comforted.” Church is a place comfort, of healing. Every Sunday service and special services such as “It’s Hard to be Merry” offer congregants the opportunity to share their pain with others and to share in the strength of others in dealing with, if not ever fully overcoming their pain…whatever the nature of their trauma. Leading others with cords of compassion, with the bands of love is a primary function of the church. Being part of a community of love, allows the yoke to be eased from our jaws so that we may be fed by the fruits of the spirit. Reason number 2 The opportunity to give of time and talents to the church and to the community…to be a part of a community of Christ-centred service. From Matthew 5, “You are the light of the world. A city set on a hill cannot be hid. Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. Let you light shine before men, that they may see your good works and give glory to your father who is in heaven.” But, from Matthew 6, “beware of practicing your piety before men in order to be seen by them;” Reason number 1 To learn about, spread and act upon Christ’s message of unconditional love and forgiveness. The chief focus in Christian morality is on love. This love shows itself in various ways:
This love can be understood in the concept of the Fatherhood of God. God is love and cares for every individual with intensity and with impartiality, as does a parent for a child. Unconditional love is for every child of God. It is best that we come to God in the manner and simplicity of a child coming to a father. This is Christ’s leading religious teaching. People become the sons and daughters of God through their relation to Christ. By faith in Jesus and the new birth of water and the spirit we become sons and daughters of God and heirs to eternal life. Why come to church? Because…The Church’s One Foundation, is Jesus Christ her Lord, she is his new creation by water and the word. From heaven He came and sought her, to be His holy bride, with His own blood He bought her and for her life he died.
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