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A long time ago now, I came across references to A J Heschel in the early writings of Walter Brueggemann. For 40 years I have read both these men, each in their different ways virtuosi in their interpretation of the Hebrew Bible. Brueggemann is for another post. For now I want to say something about Heschel's classic volume on The Prophets. 

I used to have a battered paperback copy, and one day I found this robust hardback copy in a used bookshop. The price was reasonable, but I would probably have bought it even if the price was unreasonable. I was reading some of it again today. It confirmed what I've thought for some time; Rabbi Heschel's own writing is informed by the poetic and prophetic, and is fuelled by pathos and passion.

Inside the front board is an ex libris label, with the name Stanley Gevirtz. I decided to go chasing this previous owner and this is what I found. He first studied drama and literature and became an expert in Semitic poetry, its syntax and style. He was "an outstanding classroom teacher and captivating public lecturer, whose public delivery bordered on the poetic."

That description can equally apply to Heschel, and I find it a poignant connection between these two remarkable teachers that they crafted sentences by using words the way a jeweller creates a setting and selects and positions the stones to their most startling effect. 

The Prophets is a rich book, quite unlike other treatments of the Hebrew prophetic consciousness. For example, Gerhard Von Rad's volume, The Message of the Prophets, has its own deserved reputation, but as an historical critical study that seeks to do justice to the theology and rhetorical traditions of the Hebrew prophets. It remains essential reading.

But Heschel is something else altogether. The most famous chapter in the book became set reading in many Protestant seminaries in the mid 1960's – 'The Theology of Pathos'. Years before Moltmann's The Crucified God, and the revived interest in post-Holocaust theology of in divine suffering as a serious and essential corrective to an exaggerated theology of divine impassibility, Heschel wrestled like Jacob with the theological nexus of tragedy, suffering, covenant faithfulness, steadfast love, and the witness of the Hebrew prophets to the passion and pathos of God.

Coincidentally I recently read an essay on the covenant between God and Israel, and how covenant theology is an essential dimension of Christian atonement theology. Amongst the insights pressed by the author was the relational basis of covenant, and in investment of faithful loyalty on both sides to ensure the integrity and durability of that relationship. Heschel's treatment of divine pathos takes with utmost seriousness the nature of divine love, mercy, judgement and wrath. God suffers when the covenant relationship is broken, and divine faithfulness is exploited, and trusting love becomes divine heartbreak. 

Here are the last words of Heschel's astonishing chapter:

"The divine pathos is the unity of the eternal and the temporal, of meaning and mystery, of the metaphysical and the historical. It is the real basis of the relation between God and man, of the correlation of Creator and creation, of the dialogue between the Holy One of Israel and His people. The characteristic of the prophets is not foreknowledge of the future, but insight into the present pathos of God."  (The Prophets, page 231) 

The bibliophile in me treasures the footprints of those who have gone before me in the journey through a book like this. That wee label inside the front board, tells me where the book was bought; and the Ex Libris tells me who bought it. Stanley Gervitz I have no doubt curated this book with respectful care. This scholar of Hebrew poetry, handled the magnum opus of the Rabbi who walked to Selma with MLK, who was frequently caught up in protesting the Vietnam War, and who wrote the classic work that expounds not only the prophetic texts of the Hebrew Bible, but also the aching, hopeful heart of the Holy One of Israel. 

 

“I have constantly had occasion to wish and suggest that the attitude and approach of the younger generations of Protestant theologians to the period of the Church that is just past might be rather different from that which they now often seem to regard, somewhat impetuously, as the norm – misunderstanding the guidance they have received from me.

I would be very pleased if they were (to put it simply) to show a little more love towards those who have gone before us, despite the degree of alienation they feel from them…

We need openness towards and interest in particular figures with their individual characteristics, an understanding of the circumstances in which they worked, much patience  and also much humour in the face of their obvious limitations and weaknesses, a little grace in expressing even the most profound criticism, and finally, even in the worst cases, a certain tranquil delight that they were as they were.”

Karl Barth, Protestant Theology in the Nineteenth Century,  quoted in Hancock, Karl Barth’s Emergency Homiletic.

A series of Thought for the Day, for this week, based on Isaiah 55

Monday

Isaiah 55.1 “Come for water, all who are thirsty; though you have no money, come, buy grain and eat. Come, buy wine and milk, not for money, not for a price.

Three times we are invited – ‘Come’. Sometimes we are so concerned to exalt the power of God and his sovereign call, we forget that God’s love doesn’t compel our love. He invites us to come to Him for all that we need. Money, our capacity to pay our own way, doesn’t matter. God already offers what we need – if we come.

Tuesday

Isaiah 55.2 “Why spend your money for what is not food, your earnings on what will not satisfy? Listen to me and you will fare well, you will enjoy the fat of the land.”

Sometimes we don’t know what’s good for us. We think we do, but we make wrong choices. We yearn to be satisfied with our lives, content, safe, and nourished. Isaiah warned the people of God that they can only be satisfied by the Creator who made them. Instead of pursuing ‘what is not food’, pray “Give us this day our daily bread.”

Wednesday

Isaiah 55.3 “Come to me and listen to my words, hear me and you will have life. I shall make an everlasting covenant with you, to love you faithfully, as I loved David.”

When Jesus poured wine and said, “This cup is the new covenant in my blood”, he had in mind verses like this. Through Jesus’ sacrifice on the cross, God has made an everlasting covenant to all who come in faith and trust. Once again, this is the God who says “Come to me, and listen to my words.” This is the God whose love has the strength of an everlasting covenant. We have God’s word on that!

Thursday

Isaiah 55.6 “Seek the Lord while he may be found, call to him while he is close at hand.”

Isaiah is the poet and prophet whose life work seems to have been issuing invitations on behalf of God. Many of us who have been on the road of faith for years can be tempted to think we have ‘found’ God, and no longer need to seek Him. True enough, in one sense. But we will always find ourselves in hard places, or times when hope is low and light is dim. He is near, call upon him; seek God because if you ask you will receive, if you seek you will find, and if you knock – doors open.

Friday

Isaiah 55.7 “Let the wicked forsake his ways, and the evil their thoughts: let them return to the Lord, who will take pity on them, and to our God, for he will freely forgive.”  

This verse isn’t about other people; it’s about us. Read it alongside these words: “If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” (I Jn.1.8-9) Forgiveness is always God’s preferred option.

Saturday

Isaiah 55.8-9 “For my thoughts are not your thoughts, neither are your ways my ways,” declares the Lord. “As the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.”

We can never out think God. Whatever is happening in our lives God knows more about it than we ever could. Our horizons are limited, our line of vision restricted. But God sees the end from the beginning. Faith is to trust when we can’t see, and to go on hoping in the God whose thoughts out think us, and whose ways are always faithful. In the death and resurrection of Jesus, God’s thoughts display heaven’s wisdom in finding the One way of salvation we would never have thought of!

Sunday

Isaiah 55. 10-11 “As the rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater, so is my word that goes out from my mouth: It will not return to me empty, but will accomplish what I desire and achieve the purpose for which I sent it.”

Isaiah is the poet and prophet not only of invitations, but of promises. He describes a cycle of blessing under which all who seek God flourish. Rain and snow, the watering of the earth, the sowing of seed and the baking of bread – God’s promises are like that. Life-giving, dependable, a continual cycle of blessing and flourishing. God’s words are sent for a purpose, – and they are words of blessing, creation, fruitfulness and life.

Amongst the books that would make up any single bookcase of the books I need to have easy and frequent access to is Jesus Through the Centuries, Jaroslav Pelikan. I used it as a textbook and based an entire module around the title. It is a selective but authoritative and diverse guide to the multitudinous approaches to portraying the figure of Jesus. Every single artistic attempt inevitably portrays the artist's own assumptions, cultural imagination, historical context and religious tradition.

This particular image was displayed on screen throughout the sermon this morning, which was on Mark 4.25-31. You know, that bit where Mark tells us Jesus was asleep, on a cushion!? I love that detail, Jesus making himself comfortable and sleeping through a Galilean squall until he was awakened by the panicky noise and hurt hollering of his disciples.

The service had begun with Psalm 107.23-32. Only when you read that passage do you realise that Mark's description of Jesus the storm chaser and wave calmer reveals him to be more than an exhausted carpenter turned Rabbi. "So they cried to the Lord in their trouble, and he brought them out of their distress. The storm sank to a murmur, and the waves of the sea were stilled." (Ps 107.28-29) No doubt about it; this passage is right in the foreground of Mark's telling of the story. And the disciples' question, "Who is this that even the wind and sea obey him?" is as theologically loaded as they come. 

For us in worship this morning, the contrast of the disciples' fear and Jesus asleep on a cushion, faced us with the reality of our own fears, and the reminder that Jesus wasn't asleep because he didn't care. In the storm, Jesus in in his element. What the disciples feared most could only happen to them with the permission of the calmer of storms. That for mark is the game-changer. The disciples' question has only one answer – this is the one who comes into the world as the saving presence of God, the one who announces and begins to demonstrate the reign of God.

Oh there's more to think and wonder about, but that one question, "Who is this?", goes on whistling and roaring in the mind long after the wind is silent and the waves are gentled. The picture my Monica Lui Ho Peh is an astonishing capture of that nano-second just before the divine fiat that transforms chaos into creation is spoken. Perhaps the truth is that when fear is at its strongest and our hope at its lowest, the one asleep on the cushion is neither complacent nor unaware. But yes, perhaps faith has an essential energy of desperation when, like those disciples, we shout in God's face and ask for deliverance.

To read Mark 4.25-31, then look at that picture on screen is to discover the power of visual exegesis, and to recover the theological precision of art. Sometimes I am helped by text and image, exegesis and art, perplexity and prayer, and the comfort of knowing that sometimes I'm just as scared, and just as slow on the uptake, as those first followers of Jesus who faced their worst fears, and left us a story about how to face our own.         

This what I wrote as a pastoral letter for our church this week. 

Afghanistan, Haiti, and Yemen. These are just three places where human crisis and suffering are on a scale that makes us feel helpless. Effective aid will require international co-operation, and long term commitments towards peace-making, humanitarian aid and new partnerships to empower people to build a better future.

We are still struggling with the uncertainties of the pandemic even at the personal and local level. It’s very difficult for ordinary folk like us to make any big difference to the huge problems our world currently faces. That’s why it’s important that we take time to read and consider information that comes to us from reliable sources such as BMS World Mission or Tear Fund. What seems to us to be a global problem beyond our help, becomes much more local, personal and immediate when we read and hear stories of families and individuals caught up in horrific circumstances they had no part in creating.

As Christians we believe in the dignity, value and significance of every single human being created in the image of God.

So when we see the bewildered faces of starving children in Yemen, in each one we see the face of one dearly beloved by God. And we pray, Lord have mercy

When we watch footage of rescuers scrabbling with bare hands in the rubble of what used to be a thriving town in Haiti, we realise that an earthquake on the other side of the world has reverberations that reach across humanity to our heart, if not the ground on which I stand. And we pray, Lord have mercy.

 The people of Afghanistan have borne so much over decades, and once again their country is a place of chaos, fear, anger division and fast disappearing hope. The political fallout will come, but leave aside the recriminations and blame games, and focus on the face of this frightened child, and that weeping woman, these young students whose futures have just evaporated, those older faces lined with suffering and eyes in which hope fades, again. And pray, Lord have mercy.

Whatever else the church of Jesus Christ is for, it is for what God is for. As the Body of Christ we are called to embody the reconciling love of Christ. We are agents of God’s purpose of making right. We are builders of peace. In our faith and worship we stand beneath the cross of Jesus the place of mercy and reconciliation. In God-given hope we stand at the empty tomb as witnesses to the good news of new hope. As proclaimers of the outbreak of new life in Christ, we stand as believers in the defeat of death by a Love stronger than sin and death and hell.

But what does that mean, practically? What can we actually do that will make much difference? The obvious answer is that we pray, and we will do that. Below is a prayer for Afghanistan. Make it one of the ways we affirm and focus our concern. This coming week we will pray this prayer, before we ever get to praying for ourselves and our own daily and even pressing concerns. To love our neighbours as ourselves should at least mean we will pray for them with the same persistence, faith and intention as when we pray for ourselves.

We can give money. There are various agencies now predicting a humanitarian crisis in Afghanistan. Tear Fund is a recognised evangelical mission agency who have a widely recognised track record in using emergency relief funds strategically and effectively. https://www.tearfund.org/campaigns/afghanistan-emergency-appeal

When many people contribute what they can, that collection of modest merciful intentions becomes a funding resource that can save lives. The apostle Paul spent the last year or two of his life taking up a collection to take to Jerusalem for famine relief. From the letter he wrote to Corinth come words that raise money from finance to faithfulness. “God loves a cheerful giver!” Giving money to help save the lives of people we have never met is a deeply Christ-like thing to do. It is generous, loving, not looking for a return other than the wellbeing and valuing of others.

We can train ourselves in compassion. What do you do with those images on TV of desperate people falling from planes, of traumatised children and shell-shocked and shattered communities? Switching off from others’ suffering by switching channels or scrolling past isn’t really an option for followers of Jesus the suffering servant who died for the very sins that give rise to so much human anguish. Prayer for those who suffer is a refusal to scroll down past what makes us uncomfortable. Below is the prayer I mentioned earlier. Use it in coming days as the news unfolds, speaking to the God who was in Christ reconciling the world to himself and trusting the one who was rich but for our sakes became poor.

 

PRAYER FOR A TROUBLED WORLD. (from Tear Fund)

God of love and light, the world feels dark today. Tragedy looms large. The air is heavy with grief. The tears of the people of Afghanistan.

The tears of the people of Haiti; the tears of the people of so many places – it is a tide of anguish. A tide of loss.

Yet we will not despair, for we know that you are God. We know there is no darkness so great that light cannot overcome it. We know that love never fails.

Let light pour out upon the land – upon Afghanistan, upon Haiti, upon all the places that weigh upon our hearts. Let their cries for deliverance be heard.  

"Do you think that preachers should see themselves as professional speakers?"

My friend Stuart, who teaches Homiletics, and who is himself one of the finest preachers I have heard, asked this question on his blog (Politurgy) and on Facebook, evoking a lot of helpful and clarifying responses. The question is meant to provoke thought, examine lazy assumptions, push back against answers given too quickly without digesting the meat of the question.

My own thoughts were as follows:

Sometimes what we mean by a word can be clarified by experimenting with synonyms and antonyms.

Professional speaker can mean, expert, trained, adhering to accepted standards, experienced, proficient, accomplished, efficient, effective, practised. Most of these sit comfortably with 'preacher'.

Antonyms of professional might include adjectives such as amateur, untrained, inexperienced, ineffective etc, and few of us would be comfortable with such descriptions.

Professional need not have a financial referent, but can be used to affirm the importance of excellence, effort, humility to go on improving, continuing discipline and accountability, and commitment to skill development.

Likewise professional can refer to personal commitment to the activity as art, craft, gift, talent and a focused development and practice of the skill set which characterises preaching.

Perhaps the text that best describes the tension (but not contradiction) between professionalism and vocational commitment is, "Work out your own salvation with fear and trembling for it is God who works in you, inspiring both the will and the deed for his own chosen purpose." (Phil 2.12 REB) 

Behind all of this for me is the won't go away question of what it is any of us think we are doing when we dare to describe what we are doing as preaching. On the string of responses on Stuart's post distinctions were made between preaching, speaking and teaching. Others wanted to ensure the word 'professional' was not exclusive of those who were 'lay' preachers, that is non clerical, non stipendiary, in any case, unpaid. 

My own concern, goes back to my earliest serious thinking about "what it is we think we are doing" when we preach." The text from Philippians 2 above helps us understand the dynamic tensions that arise in the heart, mind and conscience of one who believes they are called to preach. That desire and whatever ability we have to preach, has complex origins in this person who so desires. It inevitably also involves the communities within which the preacher belongs and amongst whom they will preach. Preaching is both calling and discipline, both gift and skill, both charisma and art, engaging imagination, intellect, affections and one's own inner life and being; and all this expressed through the media of words, personality, character and relatedness to others.

Preaching is emphatically not the same as lecturing, or class teaching, or address on every and all kinds of matters of public interest. Preaching in a Christian worship context is an activity that has far reaching claims and consequences for those who speak. But it also has claims and consequences for those who listen and respond, positively or negatively, to this person who has been invited to speak into the life of a faith community, out of the Bible as sacred text. The preached words are mediated through the earthen vessel of one who, if they are wise, recognises the foolishness of preaching, and have come to rely on the power and wisdom of God who uses such ordinary cracked humanity in sometimes extraordinary whole-making ways. 

I have no problem with the descriptor professional, if by that is meant to give God our best, and to do so at God's invitation and calling, in humility and gratitude that is earthed, foundationally, in Philippians 2.12: "Work out your own salvation with fear and trembling for it is God who works in you, inspiring both the will and the deed for his own chosen purpose." (Phil 2.12 REB)

It's worth finishing with George Herbert's lovely poem about preachers as "crazie glasse"!

The Windows

 

The arrival of a big book on a favourite subject is always a pick me up event. By which I mean not just a large book, but an enlarging book, one that is the distilled concentrate of long and deep reflection.

For a long time now Luke Timothy Johnson has been one of my go to scholars in my study of the New Testament. His commentaries on Luke, Acts, I&II Timothy, Hebrews, and James, and from its first edition, The Writings of the New Testament, have been well used reliable guides, marked by independent thought and serious engagement by a first rate scholar in the service of the Church. Add to that a range of monographs intended to earth such scholarship in Christian experience and the ecclesial life of the people of God, and you can see why I found in Johnson a trusted and enriching guide.

Last year during lock down I read through Constructing Paul, the first of two volumes on the canonical Paul, by which is meant Paul as revealed and interpreted through study of all the letters attributed to him. Johnson has little patience for the assured and unquestioned claims of the scholarly guild that almost half of Paul's letters are not by Paul (Ephesians, Colossians, 2 Thessalonians, I&II Timothy, Titus). That first volume was refreshing, provocative, and for myself, largely persuasive. It sits now with several other large and valuable studies of Paul produced in the past 20 years, most of them reluctant to attribute the disputed letters to Paul – which significantly shapes, Johnson would say distorts or at best unnecessarily diminishes, their portrayal of Paul's life and thought.

What I wrote about Johnson's first volume you can find here: https://livingwittily.typepad.com/my_weblog/2021/04/constructing-paul-a-brief-review.html

Well, Volume 2 has arrived. It's made up of 23 chapters, 13 of them previously published essays and 10 of them written especially for this volume. They are not intended to be an integrated whole providing 'a theology of Paul', a term Johnson finds deeply problematic. They are essays on Pauline texts and themes as they arise from the selected texts. So far I've only read the Introduction and the first essay.

In that essay "Romans 3.21-26 and the Faith of Christ", published in 1982 in the Catholic Biblical Quarterly, Johnson jumps straight into the deep end of current Pauline studies by facing head on the ongoing controversy over the meaning of the phrase faith of / in Christ, the celebrated subjective vs objective debate. I realise the essay is now 40 years old – but interestingly Moo and Longenecker in their Romans commentaries continue to count it as 'the most thorough defence' of the subjective genitive position.

So, does the phrase mean faith in Christ, or the faithfulness of Christ? Johnson concludes it is the subjective faith of Christ, and his way of getting there is typical of Johnson's independence of mind. By paying attention to this particular text text he seeks to disqualify unacknowledged prior theological commitments; additionally, he has no hesitation in ignoring the critical consensus which disqualifies the disputed letters. Instead he analyses Romans 3.21-26, as the key text in the debate, comparing it with other related Pauline texts, and argues his way towards establishing Paul's intended meaning as the faith of Christ, that faith best expressed as 'the obedience of faith, a phrase which Johnson believes acts as an inclusio to the whole letter -  see1.5 and 16.6. 

This essay is typical of Johnson's well researched material and independent conclusions. He is quite explicit in what he believes is at stake if interpreters push the objective genitive to the exclusion of the subjective. Doing so with a theological bias, produces both skewed exegesis and flawed theological interpretation. Throughout this article, on the basis of the text itself, Johnson insists upon 'the soteriological significance of the faith of Jesus'. To avoid this conclusion on the basis of prior theological rather than exegetical grounds risks significant misunderstanding of Paul.

"The importance of recognising the proper place of Jesus's faith within the heart of the Pauline gospel may ultimately be that we do not allow a (properly) kenotic theology to become an (improperly) docetic one." (Page 26).

It's such comments that make Johnson such an interesting exegete belonging to neither extreme in the ongoing exegetical debate and theological argument. However this is a classic 40 year old essay, and it has not been updated by engaging with developments in the debate since. Much of that debate is explored in The Faith of Jesus Christ, (ed. Michael Bird, 2009) a collection of essays from the varying perspectives on Paul's intended meaning(s), from old and new, objective and subjective, to justification and participation. Surprisingly there is no interaction with Michael Gorman's work spanning 20 years, of Paul's cruciform – resurrectional – participationary theology of Christian experience and existence.

Increased interest in 'union with Christ' is a major research seam opened up again in the last two decades by scholars such as Michael Gorman, Frank Matera, Grant McCaskill, Douglas Campbell and Richard Hays, and much of their work bears significantly on the objective / subjective genitive debate. Likewise recent works such as Nijay Gupta's monograph Paul and the Language of Faith, on the polyvalent meanings of faith in the Pauline letters, caution against the binary tendencies of those arguing either side. At the same time the continuing debates since Johnson's essay was published in 1982 between key platers such as J D G Dunn, N T Wright, Francis Watson, Michael Gorman, John Barclay, Douglas Campbell and Richard Hays have enriched and developed this debate with important new research to the point where Johnson's essay is now only the 'most thorough' starting point in making the subjective case. The current state of play is much richer, more nuanced and more variously contested, so that the absence of familiar contemporary voices creates in the reader a strange temporal dislocation. The wisdom of starting a crowning publication with an unrevised classic essay remains to be seen, and only when the whole book is read. So, more on this book later. 

In the photo used for the book cover, Luke Timothy Johnson looks like he enjoys what he does! And I enjoy reading what he writes 🙂

I met Mr James Kerr the year around the time I first sensed God’s call to ministry. By that time he was an elderly man whose eyesight had faded to the point where he could not read any more. He had heard me give my testimony, and after church one morning he asked if I would come up to see him and Mrs Kerr after the prayer meeting on the Wednesday following. I should say, Mr Kerr was a gentle, thoughtful and deeply spiritual man whose prayers were a lesson in conversation with God. There was no doubt that he and God were on good speaking terms.

I walked with them from the church to their home and Mrs Kerr put the kettle on. Mr Kerr took from the mantelpiece three books, placed them on his knee, and leaned forward to speak to me. His words were a warm affirmation of the reality and life-changing significance of my call to ministry. He was himself a lay preacher, though his failing eyesight had limited opportunities for him to preach any more.

Amongst the words he spoke that night was the verse he gave me. Over the years several fine saints of God have “given” me verses that had the power to make their own words become true. These are exactly the words as he spoke them; I know this because he had memorised large chunks of the Bible in the King James Version:  

^“Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” (2 Tim 2.15)

He then gave me the three books he had picked up earlier. He couldn’t read them now, but they had been of great value to him in his preaching and when he spoke (for at least half an hour) at our mid-week bible study. One was on the parables of Jesus, another was a volume of beautifully written devotional essays, and the third was a book about the meaning of the death of Jesus on the cross. These books were the first substantial Christian books I read all the way through.

After supper of tea and toast, Mr Kerr prayed for me before I went to get the late bus back home. I’ve never forgotten the love, faith and understanding that took form in the words he spoke to God, on my behalf. It is one of the rare moments of grace that touches and transforms the way we will live from that moment on.

I mention all this for reasons other than telling my own story. James Kerr was around 80 years old. But he prayed for a lad he had never physically seen, but whose future he believed in. His encouragement, his belief in God’s grace and gifts and call, and his experience as a man of deep and faithful prayer, made his intervention in a teenager’s life a defining experience. His prayer bound me even closer to the Christ who had called me, though I wasn’t sure where all of that would lead.

Who can ever know the impact of such Spirit-led interventions, such graced interruptions, such initiatives of kindness, generosity and encouragement? Mr Kerr was in church the first Sunday I took a full morning worship service in Carluke Baptist Church. A year or so later he died, and was enfolded into the everlasting mercy of the Lord he had so faithfully served.

All these years later the verse I was given remains one of the reference points in my own spiritual life. But it is more than that. Paul’s concern was that every Christian should try their hardest to demonstrate all that God has done and is doing in their lives. In the service of Christ, each of us has work to do. To do everything in a way that shows how much we love our Lord means we won’t offer to God less than his grace enables and his love deserves.

These past 18 months have disrupted our shared life as a congregation. We haven’t been free to visit, to have a blether, to meet for coffee after the service, or even expect to meet each other accidentally when we’re out and about. Even out and about has been pretty limited! Those who have felt that particularly hard are those who are older, and have to be especially careful. And for them that can lead to feeling useless, undervalued, with little to contribute. At which point I want to gently disagree, and call Mr James Kerr as a witness.

Encouragement of others, and intentional prayer for others, are Spirit inspired gifts that build up, strengthen and nurture our togetherness in Christ. But they are also ways in which God inspires and guides and puts fresh energy and love into others, especially young Christians and those looking to find the direction for their lives. This summer some of our own young people will go from home to study, or take up the next chapter of their lives.

Pray for them. Encourage them. Remember this, Timothy was a young inexperienced Christian being guided and supported by Paul. That ministry of encouragement of our young people is one of the essential ministries of our church congregation. By our prayers, encouragement and care for them, we who are older fulfil a key role. James Kerr did that naturally and with great grace. We can do the same.