Tag: healing

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The Wounded Healer Story

I am currently just over half way through writing Praying the Psalms Volume Two – Praying our Challenges and Choices. Working on Psalm 41, where David prays his weakness and sickness, made me think of the old rabbinical story of the Wounded Healer. I thought I would share it for those who have never read this insightful little parable-story about the Messiah.

Here it is… with my introductory comments, taken directly from my book Doing Healing, pp.16-18.

Rabbi Yoshua ben Levi came upon Elijah the prophet while he was standing at the entrance of Rabbi Simeron ben Yohai’s cave.
He asked Elijah, “When will the Messiah come?”
Elijah replied, “Go and ask him yourself.”
“Where is he?”
“Sitting at the gates of the city.”
“How shall I know him?”
“He is sitting among the poor covered with wounds. The others unbind all their wounds at the same time and then bind them up again. But he unbinds only one at a time and then binds it up again, saying to himself, ‘Perhaps I shall be needed to help someone else bind up their wounds, and if so, I must always be ready so as not to delay for a moment’. He is the Messiah, the wounded healer.”

This amazing little story comes from the Jewish Talmud, written between 250 and 500 CE. Henri Nouwen has popularised it in Christian circles. He shows how its meaning is fulfilled in Jesus of Nazareth, and also through “the ministers of the Church of Jesus Christ” (Nouwen’s phrase[1]).

The basic message is that Jesus made his broken body the source of healing for the world. And his followers are called to care not only for their own wounds, but for the wounds of others. How? By making their wounds a source of compassion in bringing Christ’s healing to the world. This is distinct from the wrong idea that our wounds — or taking on other people’s suffering — can bring them healing.

Jesus is not only the Jewish Messiah; he’s the Liberator and Saviour of the whole world precisely because he is the Wounded Healer. Jesus “took up our infirmities and carried our diseases” (Isaiah 53:4). Matthew quoted this Messianic prophecy when he observed Jesus’ compassion as he patiently “healed all the sick” late into the night (Matt 8:14-17 cf. 9:36). Jesus felt their pain and suffering deeply in his own body; therefore he was compelled to reach out and heal them in mercy, through the power of God’s love.

This kind of Messiah saves Israel and the world. Our Western success ethic says the strong and popular, the powerful and prosperous, are the leaders and saviours of the world. The weak and wounded are losers! They suffer because they are failures (so says the dominant mindset). The weak need to be saved — how can they save others?

But Isaiah 53, as fulfilled in Jesus of Nazareth, turns these values on their head. Jesus had “no beauty or charisma that attracted us to him. In fact, he was despised and rejected, a man marked by weakness and pain — the kind of person others despise. So we turned from him in disgust, believing God was punishing him. But little did we realise he was doing it for us! Our pride blinded us to the fact that he carried our suffering and sickness, our sin and death. He was punished by God for our sin, so that we might be forgiven! Indeed, by his wounds we are healed!”
(My RAP, Revised Alexander Paraphrase, on Isaiah 53:2-5).

God uses the weak, the lowly and despised, to “bring to naught” the proud and powerful (1Corinthians 1:18-31). In this passage Paul says the message of Christ’s cross is “the weakness of God” that saves the world — which proves to be God’s wisdom and power!

We must remember, says David Bosch, that the cross is the hallmark of the Church. When the resurrected Messiah appeared to his disciples, it was his scars that were proof of his identity, and because of them the disciples believed (John 20:20). Will it be any different with us, his followers? Will the world believe, and allow us to touch them, unless they can recognise the marks of the cross on us? (Bosch asks)[2].

The followers of Jesus enter into, and continue his ministry as wounded healers; not in the ultimate sense of accomplishing salvation (only he can, and did, do that); nor in the triumphalist sense of wealthy world leaders or high-powered motivational healers; but in the immediate and humble sense of being instruments of his compassion and healing.

By being in touch with our own wounds we learn to receive healing from Jesus. Then we have mercy on others who suffer in their wounds, and sensitively touch them in Jesus’ name. We feel the pain and suffering of the world in our own bodies, for we too are weak and broken by sin. To the degree we deny our own weakness, not being in touch with our own brokenness, we tend to treat others harshly, having little or no compassion on those who suffer and are in need.       

The lesson we learn from the Jewish parable is this: While we attend to our own healing, we must always be ready to help heal others. We must avoid the extremes, either of a preoccupation with our brokenness in a culture of self (“me, myself and I”); or an obsession with healing others as if we are their saviour (in denial of our own brokenness). My own story is about this very parable — my life-journey in becoming a wounded healer. And if I’m honest, due to the waywardness of my own heart, it’s been a slow learning from Jesus, as he repeatedly has come to me in my sin and brokenness, patiently and passionately ravishing my heart again and again with his healing love[3].

[1] Henri Nouwen, The Wounded Healer (New York: Image Books, 1979). I have added the last sentence as summary of the story.      

[2] A Spirituality of the Road (Scottdale: Herald Press, 1979), p 82. Kosuke Koyama calls this “stigmatised theology”, which is true “Apostolic theology” (i.e. the lives and teachings of the apostles were marked by Christ’s suffering; being sent into the world as Jesus was) in No Handle on the Cross (Maryknoll: Orbis, 1977), p 37. See Philip Yancey and Paul Brand for an insightful discussion on the importance of stigmata (markings on the body), and its outworking in social stigma in helping us to recognise disease or healing, and attitudes of rejection or mercy, in relation to Leprosy and now HIV/AIDS, in The gift of Pain (Grand Rapids, Michigan, Zondervan, 1993), pp 313-316.  

[3] Other auto-biographical reflections on my life journey are found in the first chapters of Doing Church (Cape Town, VIP 2000), and Doing Reconciliation (Cape Town, VIP 2004).

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The Resurrected King Changes Everything

Currently we are living between Passover and Pentecost. The period in which Jesus repeatedly revealed himself to his followers after his resurrection, in preparation for his ascension and coming of the Holy Spirit. In Church tradition, Jesus’ post-resurrection appearances in the Gospels are preached at this time. Here are my reflections on the story of Jesus’ appearance to the two on the road to Emmaus in Luke 24:13-35.

These notes are the basis of my video ‘homily’ presented Sunday 3 May 2020:
https://youtu.be/aiIqJfTrbM0

On ‘Easter Sunday’, when Jesus rose from the dead, Cleopas and his wife were on their way from Jerusalem to their home in Emmaus. He met and joined them on the road, though they did not know/recognize it was him. Jesus heard their sad story and re-interpreted it in light of his suffering and death, and resurrection to glory. Later he revealed himself to them in the breaking of bread. And disappeared! They immediately made the 11 kilometer journey – now evening – back to Jerusalem to the community of followers. They told them,
 
a) “what had happened on the way” (v35, The Journey Out),
b) “how Jesus was recognized when he broke the bread” (v35, The Pivot Point),
c) and their overwhelming joy all the way back (The Journey In)

Pope Francis, in his homily on this story, contrasts the journey out and the journey in. I have added a few other elements.

The Journey OutThe Journey In
Journey away from JerusalemJourney returning to Jerusalem
In the daylight, mostly downhill, easyAt nightfall, mostly uphill, tiring
(after 11 kilometers of the day journey!)
A journey of sadness, away from painA journey of gladness, because of joy
They don’t walk alone, Jesus is beside them – but they don’t recognize/know himThey walk alone and don’t see Jesus, but feel him closer than ever – they’ve recognized him
They tell of “the (awful) things” that happened, disappointments, shattered dreams of death  They tell of “the (amazing) things” that happened, the risen Lord, eternal life.  
The stranger re-interprets their pain in light of Messiah’s suffering, death & resurrectionThey realized their hearts burnt within them as Messiah himself opened the scriptures to them
Their destination is safety in the lockdown of their home in EmmausTheir destiny is freedom in Jesus’ Family of Resurrection in the New Jerusalem

The Journey Out and Down – Three Movements

Receiving Jesus into their journey

Jesus came to Cleopas and his wife “on the way”, offering to join and companion them. They could’ve rejected his overtures because he appeared as a stranger – his identity was hidden from their eyes. Though they didn’t recognize/know him, where he was from or where he was going, they decided to let him walk with them. Perhaps, because they were so depressed, they needed someone to talk to beside each other. However, it was risky!

Jesus comes to us in the stranger, initially keeping us from seeing that it’s him in the ‘disguise’ of ‘the other’ (as Mother Teresa said, “Jesus comes to us in the distressing disguise of the poor”). Besides strangers, Jesus comes to us in friends, family, pastor, therapist, dreams, prayer, etc. He often comes when we are in need, offering to join us in our journey. Do we make ourselves vulnerable by inviting “the stranger to our pain” to walk with us? Hoping it might be Jesus? Or turn him aside in our isolation of inner pain? Some don’t want to talk, least of all when in pain. Then we live lonely and die alone. Only when we risk allowing others into our walk can we discover it is God helping us. How do you view ‘the stranger’? How has God come to you, to journey with you?   

Receiving Jesus into their conversation & pain

They took the next step of receiving Jesus into their conversation, which meant inviting him into their narrative of pain. Their story was of “the things” (v14,15,19) that had happened to Jesus, their hoped-for Messiah-King. Yes, they felt sorry for him. But they wanted him to save them, now he was dead! It was, ultimately, about themselves, their shattered dreams of disillusionment and despair. Jesus entered their conversation. Listened deeply. Asked questions that made them “stand still” (v17), stopped them in their tracks, stopped them from walking away from their pain, from suppressing it. “What are you discussing?” (v17), “What happened?” (v19), “How are you feeling?” “Why do you see it that way?” The questions drew out their story, to relive the trauma, to own their feelings and perceptions, to disclose their confusion and dashed hopes, the rumours of resurrection, what to believe or not believe, fake news or conspiracy theories!

Having entered their conversation, the strange Messiah-King changes their narrative. He re-interpreted all of it in light of his own suffering and death, as per God’s plan foretold in the scriptures, “beginning with Moses and all the Prophets” (v27). How can a suffering and dying King save anyone? Yet, as Isaiah 53 foretold, that was God’s strange plan that “will bring you peace”; but because they rejected Jesus as their King, it was “hidden from your eyes” (Luke 19:42). However, his resurrection vindicated the meaning and purpose of his death – now the good news of salvation made known to all – the revealed reality that Jesus defeated the powers of evil. He overcame human sin, suffering and death, including corona pandemic, by taking it into his own body on the cross, and rising again to give life!

So, why not take the next step? Invite Jesus into your conversation. Into your anxiety and pain. Hear his questions. Tell him your story. Let him re-interpret all you’ve been through, what you struggle with, what has broken you, in the light of his suffering and death on your behalf. He suffered what you suffer. He understands, knows, has compassion. The Risen King changes your narrative by reinterpreting your perceptions in his promises and (sometimes mysterious) purposes. Your story finds meaning and destiny to the extent it is caught up and changed in God’s conversation of redemption, in God’s meta-narrative of transforming love, of resurrection life. What is your story? What dominates your thoughts, emotions, words? Receive Jesus into your narrative and interpret it in light of his death and resurrection.

Receiving Jesus into their home

“As they approached the village, (the stranger) acted as if he were going farther. But they urged him strongly to stay with them” (v28). Why did he act as if he were going farther? To see their response. A test. Were they happy to merely receive his comfort and counsel, his help in their time of need? Or did they want to go deeper? To host and feed him? Have him stay with them? To get to know him for who he is, not merely for what he can do for them? They not only invited, but urged him to come to their home, their safe and sacred place. He graciously accepted – did not presume or force himself on them. Little did they know, it was that third step, on “the third day” (v19, Resurrection Day), that would be the pivot, the turning point that changed everything for them!

Take this third step. Jesus is not reluctant. He’s quietly longing to be invited, to go deeper with you. Receive him into your most intimate space, your heart, the center of your being. Yes, he comes to help us when we need him. However, don’t use him for that purpose, as a means to an end. He is The End. Host him as King of your heart to “stay with” you, to get to know him for who he is, and not (only) for what he can do for you. Then…

The Pivot Point

It as “nearly evening” (v29). They prepare a meal and take their seats. Suddenly, it all shifts and turns around. The stranger takes the initiative, becomes the host. He makes it his table, his supper – by taking the bread, giving thanks (says the Hebrew blessing), breaking it, and giving to Cleopas and his wife. “Then their eyes were opened, and they recognized him!” (v31). It’s Jesus! He’s alive! The Lord is out the tomb! Suddenly, everything made sense. And in that moment, everything changed for them… forever!  

Perhaps they recognized him as he broke bread because they saw the nail prints in his wrists (his sleeves would have moved back from his hands). In all the Gospel accounts of Jesus’ resurrection appearances, he repeatedly identifies himself to his followers by the marks of the cross, marks that he will carry in his resurrection/glorified body throughout eternity, as witness of the unfailing everlasting love of God.

What has been your pivot point? Have you received Jesus into your heart? If you have, he then takes the initiative in all things. You are his home. Your table is his table. Your meal is the Lord’s Supper. He opens your eyes. Reveals himself to you. Shares his life with you, his body and blood. In so doing, he heals and transforms you, because he’s alive! He is risen in you, to make all things new!

The Journey Up and In – One Movement

Before they could do anything, Jesus disappeared! Wow! No worries! It simply adds to their overwhelming joy, now to be given to others. Immediately they journey up and in to Jerusalem, to their fellow followers, to say: “The Lord is risen!” All along the way they spoke of how their hearts burned within them, when Jesus opened and unfolded the scriptures to them. Step by step they recounted text by text, making sense of it all. Everything fell into place. And it was confirmed by their family of faith when they arrived in Jerusalem.

Conclusion

Two journeys.  Which one are you walking?

Two stories.  Which one are you living?

Two narratives.  Which one are you telling?

One pivot point.  Have you met the Risen Jesus?

Lord, stay with me!  Lord, stay with us!

Yes!  Here is my body, here is my blood.

BUT, go and tell everyone I’m alive!

I AM  The Resurrected King.

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SA Racism & Violence on International Display: What is our Response?

Last week @SteveHofmeyr and @ZindziMandela tweets put our history of unresolved South African pain and prejudice, anger and hatred, rage and violence, on international display – to our national shame. 

Steve Hofmeyr, not all whites are racists who arrogantly threaten death to anyone who might “come to take our land”. 

Zindzi Mandela, not all whites are “rapists… shivering land thieves”, and the other stereotypes you used to describe “them”.

Both of you derail our national journey out of racism to reconciliation. Both work against the vision of Madiba (Nelson Mandela) and most South Africans, of a truly non-racial reconciled nation – which is also the will and purpose of King Jesus for SA (Romans 14:16-18).

How do we respond to this?

As South Africans we are survivors of a history of racism and violence – the generalized violence that touches every expression of our beautiful diverse people. 

As Christians, especially Christian leaders – and more so to my white compatriots – we ought to weep over the blood shed on our soil, that it may be washed with our tears. Each drop cries out to God for justice, for redress, for judgement – unless we intervene before God and the nation, with intercession and action, for mercy and reconciliation.

On average 50 people are murdered every day in SA – an unbelievable horror!

We ought to put on sackcloth and ashes and ‘Cry, The Beloved Country!’ 

We have sown seeds of personal and structural violence of every kind, and we are reaping a whirlwind of judgement.

We mourn the long history of bloodshed in Southern Africa, from the violence of Colonialism that began in the 17th cen., to the Zulu wars and Mfecane (Difaqane), to the Anglo-Boer war and the Native Land Act of 1913, to the racist violence of Apartheid in all its forms and the retaliatory violence it produced.

We mourn the culture of violence endemic in our nation, now accepted as normal.

We mourn all the criminal, political and gang violence.

We mourn all the farm attacks and killings in its senseless brutality.

We mourn the festering wounds, volcanic hatred, hardening racism, and the evil powers behind all the violence.

We mourn the reality of fear that most South Africans live in daily.

We mourn the failure of God’s Church – the followers of Jesus – for not being the catalyst of change and instrument of reconciliation that we are meant to be. We’ve accepted the status quo, succumbing to the demons of vengeance, bitterness and self-interest, and the popular belief that reconciliation is an irrelevant idea that died with Mandela. The Church is meant to hold up the vision and work of reconciliation, through repentance, restitution and mutual forgiveness, for a diverse people who are  victims of a history of conflict.

We cry out to God for mercy, for repentance, for forgiveness, for intervention, for reconciliation and healing. GOD has the power to save us, personally and nationally.

May we all – more so Christians and Christian leaders – speak up and live up as Christ’s Ambassadors entrusted with his message and ministry of reconciliation (2 Corinthians 5:18-21). Let us not be quiet. Rise up and intervene every day in our context and sphere of influence, for reconciliation and healing, even if it costs us our lives, as it did for Jesus. King Jesus modelled and taught, “go and be reconciled with your brother and sister… confess… forgive… make restitution… love your enemy… as God loves us.” (Matthew 5:21-26, 38-48).

May we be ‘atmosphere changers’ wherever we are, wherever we go, making a difference in how we greet and engage each person every day with great dignity and respect as the very image of God. May we be slow to anger, quick to forgive, and even quicker to show compassion and alleviate the pain of the other in love.  

Nkosi sikelel iafrika! God bless (South) Africa!

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Pastoral Letter regarding the Xenophobic Violence in SA

To listen to the audio of this Service of Confession, Reconciliation and Healing, regarding the xenophobic violence in SA, click on this link
http://followingjesus.org.za/sermons/the-current-xenophobic-violence-in-south-africa/

Dear family and friends – fellow travellers in Following Jesus!

It is with a heavy heart that I (we… I speak on behalf of the Oversight Team) write to you. We are experiencing attacks, with rumours of more attacks, on foreign African nationals in SA. Tens of thousands are living in fear, with their extended families in their home nations worried and perplexed as to what’s going on. It can explode into terrible ethnic violence in SA and retaliatory violence in our neighboring nations… God forbid! What a shameful day to be a South African! We humble ourselves, confess and turn from our sin, asking God for mercy to heal our land of all the blood that’s been shed – not only in this wave of violence, but in our long history of shameless murder and racist violence.

Because of the seriousness of the situation I decided to set aside my planned teaching and hold a service of confession, reconciliation and healing. We humbly ask ALL the foreign nationals, particularly Africans, in our church, to forgive us for what we South Africans are doing to them. God’s house – his Holy Temple, the Church of Jesus Christ – is a “House of Prayer for All Nations” (Isaiah 56:7, Mark 11:17). We are blessed by God to have a growing number of (inter)nationals worshipping with us. What a great opportunity to model here and now God’s future reconciled family worshipping at his heavenly throne: “I saw a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb. They were wearing white robes and were holding palm branches in their hands” (Rev 7:9). May we truly become God’s House of Prayer for All Nations, God’s instrument of reconciliation and healing in society, the hope of Africa!

Read the statement from the Vineyard  (below) in response to the xenophobic violence. I won’t comment further – simply to call on us to actually do points 1 to 4.

Prayer is still our primary ‘weapon of warfare’ in the spiritual battle behind the racism of xenophobic violence. We had a powerful time of prayer on Friday night, pouring out our hearts before God in confession, repentance and intercession. Why not commit to come every third Friday night of every month to do ‘prayer-warfare’ with us? Continue reading Pastoral Letter regarding the Xenophobic Violence in SA

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Forming (in) Community: Practicing Servant Gifts (2)

To listen to the audio teaching of these notes, click on this link
http://followingjesus.org.za/sermons/being-the-beloved-servant-gifts-2-part-29/

Recap on Servant Gifts (1): I made three basic points regarding the practice of servant gifts to form – and be formed in – Jesus’ community: 1) The local church is Christ’s Body, that operates organically by spiritual gifts (charisma, “enabling graces”) given through each member. 2) The right motivation (heart) and context (attitude) for the operation of the gifts is servanthood. The gifts are service (“ministry”) in Jesus’ name to one another; thus we speak of servant gifts. 3) The model of servanthood is Jesus, the Servant of YHWH who, in his service, suffers our sin and brokenness in love, to cleanse, enfold and heal us into his life and community (as he dramatically enacted in John 13).

Peter summarises this well: “Each of you should use whatever gift you have received to serve others, as faithful stewards of God’s grace in its various forms” (1 Pet 4:10). God’s graces fall into two categories: supernatural gifts (by direct Spirit inspiration) and natural talents (by birth and training). Both are spiritual gifts because they are all God-given. The challenge is: are we faithful stewards of God’s multiple enabling graces, that come through each other in all their rich diverse forms, to heal and grow us to maturity in Christ?

Paul on Servant Gifts in the Body of Christ (1 Cor 12:1-31)

Paul gives specific teaching on spiritual gifts in 1 Cor 12 (“manifestation gifts”, written in 54 AD), Rom 12:1-8 (“motivational gifts”, in 57 AD), and Eph 4:7-12 (“ministry-gifts”, in 60 AD). I examine each of these passages in that order to reflect Paul’s developing thinking.

The context of 1 Cor 12 is Paul’s teaching on public worship services – when the church gathers together (see 11:33, 14:26) – from chapter 10 to 14. It’s essentially about the local Body of Christ functioning organically in relational harmony through spiritual gifts. Continue reading Forming (in) Community: Practicing Servant Gifts (2)

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Forming (in) Community: Practicing Healing (2)

To listen to the audio teaching of these notes, click on:
http://followingjesus.org.za/sermons/being-the-beloved-being-formed-in-community-by-practicing-healing-2-part-26/

Recap Forming (in) community: the Second Practice of Healing

We “do community” (forming and being formed in community) through the practice and discipine, firstly of healthy relationships, and secondly of healing. Last week I focussed on healthy relationships/community as the primary means of receiving healing and growth to wholeness and maturity. The discipline of healing has two sides: the practice of receiving healing, and that of ministering healing. Here I focus on how we minister healing to one another in Jesus’ name – though we practice both at the same time as ‘wounded healers’ as taught in last week’s notes and my qualifying comments!

First let me paint three pictures of God’s church. The local church is a hospital for sinners that practices healing for wholeness. It’s NOT a hotel for saints – some churches are hotels and cost you dearly depending on how many stars they have! Church is not only a hospital, it’s a family for God’s children, practicing loving relationships for growth to maturity. If there’s not a critical mass of wholeness and maturity as family to absorb and heal the broken as hospital, the family will be overwhelmed and become dysfunctional. Thirdly, the local church is also God’s army at war with evil in all its forms, advancing God’s rule and reign of love in society. So, we’re all wounded healers – both patients and healers – and we’re all spiritual siblings and parents. But this is all with a view to being trained soldiers fighting the good fight of faith in society (1Tim 1:18 cf. 2Tim 4:7). We’ll come to the last one when I teach on our third value: fishing the world for God. Continue reading Forming (in) Community: Practicing Healing (2)

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Forming (in) Community – The Practice of Healing (1)

To listen to the audio teaching of these notes, click on
http://followingjesus.org.za/sermons/being-the-beloved-forming-community-by-practicing-healing/

Recap on Forming (in) Community – The Second Practice of Healing 

Last week Meg Willows introduced the practice of healing… in forming, and being formed in, God’s community. She shared our vision for healing ministry in Following Jesus: what is healing and why we practice the healing ministry that Jesus committed to his followers, the local church. I want to focus on the how to of healing. But first some general comments.

Our highest core value is following Jesus (relationship with God) with its four practices. Our second value is forming and being formed in community (relationship with one another) with its four practices. Relational intimacy with God leads to relational intimacy with one another, and vice versa, which in turn facilitates healing. Relationship is the first, and healing is the second practice of community. The practice of healing as two sides: a) how to receive healing for personal growth and wholeness, and b) how to minister healing to others in the name of Jesus. Healthy community is a primary means of healing, growth and formation toward wholeness, while dysfunctional relationships is a primary source of brokenness, sickness and destruction. Thus we face the ongoing challenge to build healthy community/relationships in marriage, family, home groups, ministry teams, and church. Continue reading Forming (in) Community – The Practice of Healing (1)

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Following Jesus Pastoral Letter: 2020 Vision & Plan

For the audio of this talk, click on http://followingjesus.org.za/sermons/following-jesus-vision-and-plan/

Hello fellow travellers on the journey of Following Jesus! I invite you to take time to prayerfully read this very important letter summarising our decisions regarding the 2020 Vision & Planning process.

The journey: Alexander was inducted as team leader/Senior Pastor of Following Jesus on 20 January 2013. His vision was to ‘replant’ the church by a) re-gathering and healing people, and b) re-laying a foundation of what it means to truly follow Jesus – how we do life, church, leadership, ministry and mission – represented in the circled triangle of our core values: Following God, Forming (in) Community, Fishing the World.

Alexander came with a clear conviction of his life MISSION and that of the church he would lead – this church! The OT (Oversight Team/eldership) accepted and adopted it as our church mission. A Mission Statement is one’s reason for existence, of being; answers ‘who are you?’; giving a sense of identity and calling under God. What is your personal life mission? Our church is committed to this stated mission: Following Jesus and making followers of him, learning to live a life of love just as Jesus loved us. Continue reading Following Jesus Pastoral Letter: 2020 Vision & Plan

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My Ministry Trip Report, 10-23 March 2014

First, thanks so very much to those who prayed for me. I was conscious of God’s grace not only sustaining me, but empowering me in all the ministry I did.

Vineyard pastors retreat, 10-14 May 

I was honored to be invited by Costa and the National Leadership Team to lead our annual retreat. God gave me a word for the Vineyard in Matt 14:22-36. I built the retreat meditations around the idea of this text: God is calling the Vineyard, after an extended period of night struggle against the wind, to see Jesus coming to us in a new way, to leave the security of our boat and go to him, with fresh focus on and pursuit of his ruling presence. The four sessions with input and extended periods of silent meditation and corporate sharing, went exceptionally well. All the feedback was affirming and directive in that we can confidently say the Lord is calling the Vineyard to a renewed vision of him, to true intimacy with him in our first love (HIS love for us that was there at first) and to go out and catch fish (people) for him – in his love. A big weakness in Vineyard SA is lack of evangelism of unchurched people. Pray that we may be faithful in responding to what God is saying to us, that we may become truly fruitful. Continue reading My Ministry Trip Report, 10-23 March 2014

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Post Resurrection Encounters – Peter’s Call Renewed (Part 2)

The text: John 21:15-23 (continue from previous sermon). The audio is available to listen online or download with notes.

This is Peter’s story: the emotional drama of how Jesus tenderly restores him, renewing his calling to follow… to minister… and to lead. How does Jesus do this?

Firstly, by the miracle of the large catch of fish (John 21:1-14), re-enacting Peter’s first encounter with Jesus, thus renewing his call to follow, form and fish (Luke 5:1-11).

Secondly, by making a fire of burning coals, re-enacting and reversing Peter’s threefold denial, which took place around a fire (read John 13:36-38 cf. John 18:15-18, 25-27).

Reflection: Jesus takes us back to unresolved pain and failure, to relive and resolve it in light of his intervening and healing presence. When & where has this happened for you?

Meditation on John 21:15-23: become silent before God; live into the scene by imagining you’re Peter around the fire, now warm and fed. Jesus probes your depths… the key issue is: Jesus wants to know if you truly love him – love for him to be THE motivation for your life, your following of him, your ministry, and leadership (if you’re a leader)

John 21:15 Why did Jesus use his full formal name, Simon son of John (after he had changed his name to Peter – ‘rock’, strong & stable, John 1:40-42)? Does God ever do this to you? Continue reading Post Resurrection Encounters – Peter’s Call Renewed (Part 2)