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Monthly Archives: March 2013

Brief Sermon: Resurrection Discipleship

Luke 24:1-12

On the way back in the dark from my welcome service in this circuit at Walton in September 2010, we got to a mini-roundabout in Chobham where I was convinced from one or two sorties already that you turned right. Unfortunately, we should have turned left – and then right at the following roundabout.

The result was – that with one or two other mistakes I made – we ended up stuck up a narrow cul-de-sac, surrounded by flooding, needing a difficult reversing manoeuvre to get out. Let’s just say that Debbie is far better at reversing than me, and with children crying that they would never get home again, she took the wheel and offered me some – er – ‘words of encouragement’.

‘Why do you look for the living among the dead?’ ask the men dressed in lightning. ‘He is not here; he has risen!’ (Verses 5b-6a)

It isn’t because the women have gone to the wrong tomb; they knew which tomb Jesus was buried in. And if they had gone to the wrong tomb, then seven weeks later when the apostles preached the Resurrection at Pentecost, the enemies of the Jesus movement would have gone to the right tomb and produced a decomposing body.

No: the women’s problem is stated in the next words of the men:

‘Remember how he told you, while he was still with you in Galilee: “The Son of Man must be delivered over to the hands of sinners, be crucified and on the third day rise again.” Then they remembered his words. (Verses 6b-8)

The first quality we need, then, as disciples of the Risen Jesus, is that of remembering. My failure to remember a route got our family in a pickle that dark night two and a half years ago. The women didn’t remember the promises of Jesus.

Now in one respect it’s unreasonable to be hard on them. When Jesus predicted his resurrection, he was prophesying something their existing beliefs didn’t expect. Many Jews expected the righteous to be resurrected at the end of time, according to Daniel 12, but not in the middle of history. And the Sadducees didn’t believe in resurrection at all. So the beliefs the women already had made it difficult for them to take in what Jesus had said.

Yet that is what disciples of Jesus are meant to do – remember his words above the beliefs and values of our culture. His words often clash with the beliefs we have inherited. We need to strain to hear them, but they are important, and he doesn’t always shout them.

And most of all, we need to remember that he is risen. Because it changes everything in life and death, and in how we live as a result.

The second quality that disciples of the risen Jesus need is listening. Sometimes when we’re in a supermarket, Debbie will slip into the shopping a celebrity magazine, or at very least one of those similar magazines where readers tell their gory real-life stories for money. I smile politely, but inside I’m thinking that these publications are the spawn of Satan. I have no problem with light reading; I have every difficulty with trashy, celebrity gossip.

When the women get back from the tomb and speak to the Eleven and all the others, the men dismiss their evidence, ‘because their words seemed to them like nonsense’ (verse 11). ‘Idle tales’, some translations say. Rather what I think of the celebrity mags.

I wonder why the men reacted this way. Was it because their beliefs, too, prevented them from believing in the resurrection? Or was it because the testimony came from women? This was a society where women were not allowed to give evidence in a court of law. And so, at a tangent, if you wanted to make up the Easter story then, you wouldn’t have chosen women as your central witnesses.

But the Resurrection means we have to listen to unlikely sources, not least because Jesus himself chose unlikely followers. Would you have picked the same disciples as he did? Probably not. Yet these people – some of whom were on the margins of society (the women most likely were) – are those who have the testimony we need to hear.

This Easter, don’t just listen to the words of a preacher like me. Listen to the testimony of a quiet Christian who would not stand at the front like I do. Maybe you are that quiet Christian. You, as much as anyone else, have a story to tell of your encounter with the risen Lord. Do not deny others the joy of hearing your account.

Here’s the third element of being a disciple of the risen Lord. Many years ago, my home circuit ran a day when different people in the circuit could have a stall to advertise Christian resources they found helpful. My Dad took a stall to promote some material for house groups.

A man from another church in the circuit took one look at what Dad had to offer, and sneered at him: ‘We don’t need any of that rubbish.’ The man made it plain that he was beyond the idea of learning more about his faith.

Contrast Peter. His reaction to the women’s story is that he runs to the tomb and investigates for himself (verse 12). He isn’t complacent. He doesn’t belittle the women. He checks it out for himself. The third quality, then, is one of learning.

I’m fond of the story about the elderly grandmother who regularly read her Bible, to the bemusement of her grand-daughter. ‘Granny, why do you still read your Bible?’ asked the little girl.

‘Because I’m studying for my finals,’ said the old lady.

If we believe in something as mind-blowing as the Resurrection, then surely we get the message that there is always more to know and learn. God always has more that is beyond the current horizons of our minds. We do not have to be academic, but we do need a commitment to continual learning about Jesus and our faith as Christians. In fact, we can’t be a true disciple without it. The word ‘disciple’ means ‘learner’. It’s a matter of definition! No learning, no discipleship.

So I want to challenge KMC this Easter Day. To read in our worship questionnaire a few months that a high percentage of us only engage with the Bible during Sunday morning worship tells me that we as a church have a low level of discipleship.

Learning is not all about Bible study, of course, and one of my nastiest critics in a previous church was someone who was diligent in daily Bible reading. Learning about Jesus involves not only studying but also doing – putting into practice what we discern.

The Church Council has decided we need to promote house groups, so come and talk to Chris Lowe or me about that. We can also help you find other modes of Christian learning.

But whatever we do this Easter, let us commit ourselves to learning more about the Jesus who has stretched our horizons, and who continues to do so.

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The Seven Last Words From The Cross

Here is an extended meditation/talk I gave a couple of days ago for Holy Week.

I want to take as a theme this year the sayings of Jesus on the Cross. I shall offer some brief thoughts on each of them, because between them they give us a picture of the Gospel message.

Father forgive them, for they do not know what they do
Who killed Jesus? I worked with a Jewish woman who told me how she grew up facing taunts of ‘Christ killer’. I said that was unfair, as the Romans as well as the Jewish authorities were implicated in the death of Jesus. Here, as Jesus pronounces these amazing words, he has Roman soldiers at his feet.

In showing that both Jews and Gentiles were co-conspirators in the execution of Jesus, the Gospel writers tell us that the whole world is guilty of causing this, the greatest injustice of history.

However, in Jesus offering forgiveness to his tormentors, it equally means that his Good News is open and available to all. All have sinned – no exception – but also, the Gospel is for all – no exception.

There is no-one here who is beyond the forgiving love of God. It doesn’t matter what you are ashamed of, it doesn’t matter what you can’t forgive yourself for, Jesus offers you forgiveness from the Cross.

For there is no-one in the world who is potentially beyond the reach of God’s love in Christ. People we like, and people we despise. People we think are deserving, and people we consider unworthy – because all of us are unworthy, not only those who have done what is socially unacceptable, as opposed to those of us who – in our eyes – are basically good, but have only committed minor foibles. All of us are sinners in the sight of God, all of us are in need of forgiveness, and that forgiveness is open to all of us. He died for our friends and our enemies. Housewife and paedophile, businessman and war criminal, Jesus offers forgiveness.

Is that scandalous? Yes, to some. But this is love. This is mercy. This is grace. And without it we’re all dead.

With this, we remember our humble status, yet our loved status. As the forgiveness of God on Christ lifts us from our knees to our feet, so we also recognise his love for others and treat friend and foe alike with dignity.

Today you will be with me in paradise
In this second saying, we see the grace and mercy of God in Christ exemplified. You remember the story. Jesus is crucified in the middle of two criminals. As in life, so in death, he is in the midst of the world of human sin. And just as in the world, the responses to Jesus are mixed. One is mocking, the other is longing.

Mockery gets you nowhere – a sobering thought for our culture today. But to the plaintive, desperate cry, “Jesus, remember me when you come into your kingdom,” the heart of Jesus responds in love: “Today, you will be with me in Paradise.” The thief knows no Scripture, he hasn’t taken confirmation classes, and he has no chance to avail himself of the sacraments, but the cry for mercy is enough.

But what and where is Paradise? I grew up opposite a park, and within the park was a walled-off rose garden, with a separate door for entry. In a similar way, the biblical scholar Paula Gooder points out that ‘paradise’ is not in the Jewish usage some luxury beach with white sand. Rather, it is a Greek word, derived from a Persian once, referring to an enclosed garden. It therefore does not strictly equate to ‘heaven’, but Gooder suggests an enclosed garden within Heaven. Many Jews believed that after Adam and Eve’s sin, the Garden of Eden had been sealed up from humankind until the end of time, when it would be opened to humanity again. So when Jesus promises paradise now to the penitent thief, he is promising a return to Eden within Heaven, and thus a sign that the kingdom of God is coming. The thief had asked to be remembered when Jesus came into his kingdom, and thus Jesus indicates that his kingdom is closer at hand than might have been expected.

So this mercy is more than forgiveness: it is the promise of being part of God’s kingdom, his new creation, his restoration of the universe to the way it was meant to be. It is more than wiping the moral slate clean, it is invitation into the intimate presence of God. 

Woman, behold your son. Behold your mother
I guess we all know those people who remarkably think of others in the middle of their own suffering. Jesus was all that and more. Even before the Cross, during Holy Week, he gave words of comfort and hope to his disciples, knowing they were going to face terrible grief. He promised that he was going to prepare a place for them, that he would come back for them and that he was the way to that place.

Now, here he is, hanging on the Cross, and there is Mary his mother. Joseph is certainly dead, otherwise there is no need for him to think, as the eldest child, about arrangements for his mother’s care. But this is especially awful. Surely no parent should have to watch their own child die.

Some of the most heart-rending funerals I have taken over the years have been precisely such deaths. I remember a dear friend who died at the age of 41 from breast cancer. Not only do I recall the grief of her husband and that of her two children who were primary age at the time, also fixed in my mind is the pain of her elderly parents. She died in November. She had already bought and wrapped Christmas presents for her children, gifts she would not see them open. But she planned for them.

Jesus plans for his mother in the midst of suffering for the sins of the world. He matches her up with ‘the disciple [he] loved’ – whom I take to be John.

And how much more moving that he does this, given that during his public ministry he had been ambivalent about biological family. He had said that his true family were those who did the will of God.

Perhaps this points up the theme of the Cross. It exemplifies the fact that what Jesus is doing here, he is doing not for himself but for others. It makes me ask myself how much I am willing to go through suffering for others, and to remain focussed n others while I do so.

Furthermore, perhaps we can take this as indicating how through his death Jesus would create a new family of God, one that gathers around the Cross. That is what makes us God’s family today: nothing less than Christ’s atoning death for us. Nothing else gives use Christian unity within a church or with other churches: only the Cross does that. It is what we need to emphasise time and time again.

My God, my God, why have you forsaken me?
Is the hardest of all the words from the Cross? It appears in Matthew and Mark. To draw out some meaning, I want to concentrate on its setting in Mark. I believe these words fit a wider pattern that you see in the second half of Mark’s Gospel, as the shadow of the Cross becomes ever darker.

Three times Jesus predicts the Easter events – in chapters 8, 9 and 10. On each occasion he goes into great length about how he is going to be betrayed, suffer at the hands of the religious leaders and be killed. Then he adds a brief statement that he will rise again. The events of Jesus’ betrayal, suffering and death are then told in some considerable detail by Mark, but he has only eight verses about the Resurrection.

In other words, we have a pattern that gives great attention to unjust suffering but then just has a small note of hope with the Resurrection.  Could the words, ‘My God, my God, why have you forsaken me?’ fit this scheme? I think so, and here is why.

The words are not original to Jesus. They are the opening words of Psalm 22, where David is struggling with unjust suffering. For twenty-one verses he emphasises this. But the final seven – the last quarter of the psalm – look forward with hope. When Jews quoted the first line of a Psalm, they usually had in mind the whole Psalm. It was rather like the way we quote a song title – we have the whole song in mind. So we should take seriously Jesus’ expression of desolation from God, it isn’t simply that he felt abandoned. However, he knows there is hope. There is much darkness, but there is a little light.

This would have made sense for Mark’s first readers, who were almost certainly Christians in Rome suffering under Nero’s persecution. Their pain needed to be taken seriously, and they needed a little glimmer of hope, without it going over the top into a cheap triumphalism.

Can this help us and those we love when we are struggling? I believe it can. When we face pain and agony, when perhaps this also has an effect upon our spiritual lives, we need people alongside us who can take the reality of that dark experience seriously, and not belittle it. Yet we also need a word of hope. Not someone who comes alongside with such a relentless cheerfulness that they are plain annoying, nor someone who is a Job’s comforter, explaining how it is all doubtless caused by our sin. We need the quiet, gentle promise that light is coming. All this is in a suffering Jesus who rose, and who spoke of his own God-forsakenness on the Cross.

I thirst
This is a poignant, if not ironic, saying, coming as it does in John’s Gospel. Back in chapter 4, John records Jesus’ encounter with the Samaritan woman at the well. He promises her that she will never thirst again – he means in a spiritual sense.

Here, though, the One who made that promise is himself thirsty. Crucifixion has dehydrated him. Someone offers him a sponge dipped in sour wine, on a hyssop branch.

The detail of the hyssop branch is unlikely to be accidental, especially for a writer like John, who loves imagery and symbolism. The hyssop was used in the Passover … and John records Jesus’ death as synchronising with the Passover. A branch of the hyssop herb was dipped in the blood of the lamb and daubed on Israelite door posts to indicate to the Angel of Death that he must not inflict his terrible plague of slaughter there. So, for the Christian, hyssop is used to strengthen Jesus as he offers his blood as the Lamb of God, saving his people from death.

Not only that, I wonder whether another meaning might have any significance here? Jews believed the bitter and sweet aroma of the hyssop plant could repel evil spirits. I’m not suggesting, obviously, that such a claim is true, but could it be that we have a symbol here of Jesus’ conquest of evil forces on the Cross? Some New Testament passages speak of the Cross as a victory over the forces of evil, for example: Colossians 2 arguably contains such an image. Forces and spirits that work by fear are conquered by love. Those that work by brute force are defeated by apparent powerlessness.

Certainly, Jesus thirsts. Not only does he thirst physically, he thirsts for righteousness and the victory of redeeming love.

Now if ‘I thirst’ indicates some kind of victory at the Cross, then we might ask whether there are any other signs of triumph at Calvary. I believe there are, and they become apparent in the final two sayings of Jesus as he hung, dying.

Father, into your hands I commit my spirit
Jesus may have been forsaken by God, but in these words from Psalm 31, he expresses a word of trust as he anticipates reunion with his Father. He will be vindicated – we shall see that in the Resurrection. He models for us the trust we may have when we draw near to death. Even Christians sometimes feel fear as death approaches, or even as ageing takes its course. It is said that William Williams, the author of ‘Guide me, O thou great Redeemer’, feared death and was unsure of God’s love for him. The theory goes that this explains the final verse of that hymn:

When I tread the verge of Jordan,
Bid my anxious fears subside;
Death of deaths, and Hell’s destruction,
Land me safe on Canaan’s side.

Perhaps we sing, with Paulus Gerhardt in ‘O sacred head, sore wounded’,

Be near me Lord when dying,
O show thy Cross to me.

For when we see the Cross and hear Jesus committing his spirit into the Father’s hands, we know we are in a safe place.

A further thought here: Jesus is in control of his own destiny here. He chooses this moment to give up his spirit into the Father’s safe keeping. Others may have thought they were in charge of events, but they weren’t.

More than that, this is not a request on Jesus’ part, it is an announcement. He has decided to do this. Strangely, somehow, he is still running the show. This is another reason to place our trust in him, even at the bleakest of times.

It is finished
Saying that something is finished may not sound like a word of triumph. It’s over. It’s the end. All gone. Nothing left. It might in those terms be what you expect from someone whose life is about to end in an unjust way. It’s all gone pear-shaped. Down the pan. Finito.

But what Jesus says here is far from despairing. It’s a word of victory. ‘Finished’ here more means ‘accomplished’. It’s about the fulfilment of purpose. I have achieved what I set out to do. Strange as it may sound, it is as if Jesus has a sense of satisfaction as he dies. Mission accomplished! He has drunk the cup of suffering. He has absorbed the sins of the world. He has conquered the powers of darkness, taking all they could throw at him and turning it back on them, much like in a judo contest, where you take what your opponent throws at you and you use it against him. The cry from the Cross is a shout of triumph; the cry from Hell is a howl of anguish.

Darkness may cover the land on Good Friday, and the disciples may disperse in despair. But what they do not see at the time is Jesus turning in his report to Heaven, and the Father saying, “Well done!”

There is a saying you may know that originated in black majority churches: ‘It’s Friday, but Sunday’s coming.’ We can leave Good Friday in doom and gloom, and there is a place for that. Yet even in the bleakness of Jesus’ death, the ear of faith hears words of victory that give hope: it is finished. All is accomplished. The work of the Messiah, the Suffering Servant is done, and in a couple of days God will confirm it. He will pit a great big tick by the work of Christ in the form of the Resurrection.

This Easter, do not be afraid to walk into the darkness. Because we are walking towards the light.

How To Worship

With thanks to Andy Louisiana Swampbeast Richardson on the UK Methodists Facebook page – watch out for that kidney stone:

Sermon: Is Wealth Meaningless?

Ecclesiastes 5:8-6:12

Peter was known as a bit of a lad in the office where I used to work. But one day, his world was turned upside-down. His girlfriend became a Christian. She joined a local evangelical church, and invited him to the Sunday night youth group.

Knowing I was a Christian, he talked to me about the experience on the Monday morning.

“I just don’t get it,” he said. “I thought you Christians were not supposed to be worried about wealth and possessions. But we went to the home of the old boy who ran the group, and he kept going on and on about how much he loved his expensive new three-piece suite. How do you square that with Christianity?”

You can’t, can you?

Peter had a point. And maybe behind it for me is a thought that we as Christians have more of a problem with wealth and materialism than we like to admit.

And so in a week when our time in Ecclesiastes brings us to this trenchant passage about money, I think we need to consider the subject. Is it possible that we are not as distinctive from the world as we might be? Is it even possible that rather than hearing the biblical admonition not to love the world, we are more like spiritual chameleons, adopting the local colour with ease?

Make no mistake: we cannot dismiss this as just some stereotyping of Surrey residents. The statistics support it. Measured by property prices, we live in the wealthiest county in the UK. We have the second highest ratio of multimillionaires, beaten only by the concentration of Premier League footballers in Greater Manchester. I can assure you that my children have noticed it. They ask me why their school friends have multiple foreign holidays every year, while we always stay in the UK. I’m not complaining about being on a stipend, which technically is a living allowance and not a salary – I knew what I was letting myself in for. (Although I confess I’m touched when Mark observes that ministers do one of the most important jobs in the world, so they should be highly paid!) I just want you to know how obvious it is.

And if we do merge in with the local background, then consider this: I think I have told you before that in my first few weeks here, one of my colleagues raised this question: ‘Is the Gospel against Surrey?’ Does the Gospel stand against the values espoused by so many people in this wealthy county?

I would have thought it does. I am aware that there are a number of people in our congregation on very limited, fixed incomes, and if that is you, I promise you I do not have you in mind. I also know that there are people here on considerable incomes, who are also generous. I am privy to some wonderful stories of generosity in this congregation. But generally it is always a danger for Christians that we accommodate to the culture. Partly that may be out of a desire to be accepted, but it is also partly because we find that culture attractive anyway.

So do we need to hear the force of the Preacher’s words in this passage, that wealth is meaningless? Hear chapter 5, verse 10 again:

Whoever loves money never has enough;
whoever loves wealth is never satisfied with their income.
This too is meaningless.

One of the extremely rich members of a past generation – and I confess I can’t remember whether this was Rothschild or Rockefeller – was once asked, ‘How much money is enough?’ He replied, ‘Always just a little bit more than you already have.’

Furthermore, increased wealth is to some extent an inbuilt factor in Christian conversion. John Wesley noticed the phenomenon called ‘redemption and lift’. Finding Christ led to a reduced spending on bad habits, making for more disposable income. Not only that, imbibing Christian values of hard work led people to earn more money. Put these effects together and conversion helped people financially. Indeed, as Wesley’s own fame increased and he sold more books and pamphlets, he noticed that his own annual income rose from £30 (remember we’re talking about the eighteenth century!) to £120. However, he calculated that throughout those years he only needed £28 on which to live, and therefore he gave away any income he had over that amount.

I shall come a little later to some of the thoughts about how we might handle the financial blessings many of us have, but that was Wesley’s approach.

All around us we find the trappings and the temptations of wealth. I am fast thinking that there is a local catchphrase. I have heard it so often in this village: ‘You should go private.’ Whether we’re talking healthcare or education, there seems to be a local assumption for many: you should go private. More than one person who knows we have a very bright son has told us we should send him to the Royal Grammar School at Guildford. If we’re lucky, they have a second thought along the lines of ‘Oh, I suppose you can’t afford that.’ There can be occasions when there is no alternative but to take the private route, but around Knaphill I find many people who treat that option as an easy default.

All this happens in a world where at Addlestone we host one of the three hundred food banks in this country, where our denomination has contributed to the ecumenical report by the Joint Public Issues Team called ‘Truth and Lies about Poverty’, which forcefully exposes the demonisation of the poor in our society. In the USA, a film has just been released called ‘A Place at the Table’, which documents the fact that 49 million people in that nation including one in four children – don’t know where their next meal is coming from. How appropriate is it for us to drink in Surrey values, especially in the light of this, let alone what is happening elsewhere in the world?

Some people deal with this by downsizing and simplifying their lives. A dear friend of mine quit as a director of his company, and he and his wife moved to a hamlet in the West Country, where they got involved in the local community in various ways. However, that approach isn’t possible for everybody. For some Christians to do that would involve denying the position of responsibility they have been given at work, and their sense of calling to it.

How, then, might Christians respond and live distinctively within a culture that ignores God and worships Mammon instead? I would commend a passage such as 1 Timothy 6 as a great antidote to the perils of caving in to our culture. In the face of people who have wandered from the faith into deep distress due to their love of money (verse 10) he urges ‘godliness with contentment’ (verse 6). He then commands the rich to be generous, while at the same time remembering that God provides us with everything for our enjoyment (verse 17).

So what kind of Christian lifestyle might we pursue if we were content with the basics God gives us? It will look different for each of us – there is no uniform response – so if you are looking for a very simple ‘We should all just tithe’ sermon, I’m sorry. But let me offer the following thoughts.

I said earlier that I am paid a stipend, not a salary, and that the key difference is this: theoretically, a salary is ‘the rate for the job’ (or, perhaps, simply the result of a power struggle in bargaining between employer and employees). A stipend is a living allowance. It is meant to be enough so as not to be in want, and to free me to concentrate on my calling without the need to spend a lot of time elsewhere, supplementing my income. Now while that is a rather idealistic description and the reality can be somewhat harder, let me ask this: what if we as Christians prayerfully determined what would be a reasonable level of income for ourselves (including savings) and gave money away that would otherwise take us above that standard of living?

You could say I am suggesting something that is a variation on Wesley’s approach. You’ll remember I said that he continued to live on £28 a year, whether his income was £30 or £120. His motto was ‘Earn all you can, save all you can, give all you can.’ Is that an approach that commends itself to us?

I said also this wouldn’t be a simple ‘We should all tithe’ response, but tithing needs a mention. The tithes of the Old Testament were rather more complicated than some people like to make out, and the simplified version that is often preached – ‘Give ten per cent of your income to the church’ – doesn’t do that justice and also puts a disproportionate burden on the poor and lets the rich off lightly. However, back in the late 1970s, the American Christian social activist Ronald Sider suggested a variation that tried to address this problem. He called for Christians to adopt the principle of what he called the ‘graduated tithe’. People started out at a base level of giving a certain percentage of their income – say, the ten per cent. However, as their income increased, not only would their giving increase pro rata, they would also increase the percentage of their income that they gave away to the church and to the poor. Alongside that, he proposed other lifestyle decisions, like only buying a new suit no more frequently than every three years. If you want to read more about his ideas, pick up his book ‘Rich Christians in an Age of Hunger.’

Let me commend another practice to you. I believe this won’t be entirely new to some of you. I call it the ‘Bob and Kay Fund.’ Bob and Kay were a couple – both now sadly deceased – who were great friends with my parents. Bob had been an executive in the advertising industry but quit that to be the publicity and appeals director of the Shaftesbury Society. I know of at least one occasion when Bob and Kay were generous to my parents in difficult times. When pressed about it, they said they kept a special fund into which they put money, in additional to their regular giving to their church. They then used that sporadically to meet specific needs they came across. Is that something you could do, perhaps administering it out of a separate bank account?

What about our homes? I have heard it said that many people in this area are ‘asset rich but cash poor.’ Hospitality is one of the sadly unsung spiritual gifts in Scripture. Are there ways in which you could be more hospitable, and not just to your close friends?

Whatever giving you do, I recommend this question: am I doing this as a sign of my desire to build for the kingdom of God, and to play an active part in the kingdom community, that is, the church? Or am I just putting something in that I regard in a similar way to the subs I pay to the golf club, the tennis club or the fitness centre?

A final story: Martin Smith was the lead vocalist of the Christian rock band Delirious? Even if you don’t follow Christian rock, you may well know some of their songs, such as ‘I Could Sing of Your Love Forever.’ They sold huge numbers of CDs – at least, by the standards of the religious scene. Also gaining royalties as the main songwriter, Smith earned a very comfortable living. The band toured the world and occasionally made the pop charts.

It was on a visit to India, though, that Smith had his heart broken by meeting a young girl through an outreach to prostitutes and their children. He realised that these girls witnessed things they should never see, and would almost certainly soon end up in prostitution themselves. As a father himself, this distressed him hugely. He and the band set out to support Christian outreaches to them and their mothers.

But at a later date, he realised that he needed to build his own recording studio. He then had an attack of conscience. Could he really do this when the need in India was so great? The money he planned to spend on the studio would fund ten workers with the Indian poor. What should he do?

He built the recording studio. It was central to his calling to make music to promote Jesus Christ, and therefore he concluded it wasn’t greedy to do so.[1] Hence that’s my last point: in the use of your wealth, consider God’s calling on your life.

How, then, will you and I determine to use our resources in a way that makes our wealth meaningful rather than meaningless?

Truth And Lies About Poverty

Truth And Lies About PovertyToday, the Joint Public Issues Team representing the Methodist, Baptist, United Reformed Churches and Church of Scotland publishes a report called ‘The Lies We Tell Ourselves: Ending Comfortable Myths About Poverty‘. It’s an important report anyway, but its publication is all the more timely in a week when the Royal Bank of Scotland has announced yet another multi-billion pound annual loss yet has managed to pay £215m in bonuses to investment bankers.

Although I left working in Social Security to study Theology in 1986, it is sobering to see that over a quarter of a century later, many of the same myths still have to be exploded. The report lists six myths that are propagated by some members of Government and parts of the media, and which are sadly swallowed by some people.

Myth 1: ‘They’ are lazy and just don’t want to work
Myth 2: ‘They’ are addicted to drink and drugs
Myth 3: ‘They’ are not really poor – they just don’t manage their money properly
Myth 4: ‘They’ are on the fiddle
Myth 5: ‘They’ have an easy life on benefits
Myth 6: ‘They’ caused the deficit

In my experience, the vast number of benefits claimants wanted to work. Their pride and self-esteem were badly hurt by unemployment or chronic sickness. Only a few had addictions. A certain number would spend their money wrongly, but not the majority: this, after all, is also the week when schools have reported children bringing in poor packed lunches such as cold chips, due to poverty. And aren’t we the society that has lived on ‘rampant consumerism’? Very few are on the fiddle, but set that against how much money is kept by the tax tricks of the rich. The idea that a benefits life is an easy life is ridiculous: you try living on that income level. And most preposterous of all is the contemporary claim that the poor caused the deficit.

The report has gone to every MP. Suggestions for action by ‘ordinary’ people can be found here: they involve contacting our MPs and our local newspapers.