
And so some tastes of new home (Dunedin) and old home (Scotland) mingled for us today.

Explorations, reflections and journeys on the many dimensions of mission
1 The spirit of the Lord God is upon me, because the
Lord has anointed me; he has sent me to bring good news to the oppressed, to
bind up the brokenhearted, to proclaim liberty to the captives, and release to
the prisoners; 2 to proclaim the year of the Lord's favor, and the day of
vengeance of our God; to comfort all who mourn; 3 to provide for those who
mourn in Zion— to give them a garland instead of ashes, the oil of gladness
instead of mourning, the mantle of praise instead of a faint spirit. They will
be called oaks of righteousness, the planting of the Lord, to display his glory.
4 They shall build up the ancient
ruins, they shall raise up the former devastations; they shall repair the ruined
cities, the devastations of many generations
10 I will greatly rejoice in the Lord, my whole being shall
exult in my God; for he has clothed me with the garments of salvation, he has
covered me with the robe of righteousness, as a bridegroom decks himself with a
garland, and as a bride adorns herself with her jewels. 11 For as the earth
brings forth its shoots, and as a garden causes what is sown in it to spring up,
so the Lord God will cause righteousness and praise to spring up before all the
nations.
The Church rests on the grace of God, the judging, atoning, regenerating
grace of God which is holy love in the form it must take within human sin.
Wherever that is heartily confessed and goes on to rule we have the true
Church. P.T Forsyth
Simplicity is often at the heart of genius. Luther reached straight to the
heart of things, disregarding all peripheral issues and fussy details. In
his....very popular and influential book of prayers for lay people, his aim was
to provide an alternative to a calculating piety which weighed sins against
merits and sought to insure against failure by multiplying devotional exercises
and good works... removing legendary accretions and all Uberfluss, or
superfluity of words. What God really wanted from us was our sighs and tears.
(122)
Today we had borrowed road signs and set them up with cones leading into the building and then in the entry and in the church space itself. We took time in gathering for worship to acknowledge that we are a part of a long story of God’s creativity. (Psalm 78). We spoke of beginnings, we told again the Exodus liturgy, we considered exile and ‘home’ and wove throughout it our sense of journey with signs of God in our mission today aware of the past signs guiding and the signs we need to have eyes to see for today. We had everyone with a postcard of signs and got them to answer some questions –
::There are signs all around us each day, but as
Christians what are God’s signs to us as a church today ?::Things from our past that I think we should still hold onto today...
::Given the way God has always led his people into new ways and given our sense of God leading us today, I think the following ways of being the church in mission
on Highgate should be considered...
After response time we asked everyone to hear these words of offering our
selves as God’s people -
So here’s what I want you to do, God helping you:
Take your everyday, ordinary life—
your sleeping, eating, going-to-work, and walking-around life—
and place it before God as an offering.
Embracing what God does for you is the best thing you can
do for him.
—Romans 12:1,
We then got up, with music from ‘Furious Angels’- (Rob Dougan, track –Will you follow Me?) and placed our offerings and all went outside for the Blessing, physically and visibly reminding us that the story we had heard this day was for this purpose of our being ‘sent out as God’s people’ there was a sense of being on the edge of something impossible and bigger than us that calls us to trust in the impossibilities beyond our management and in the incomparable possibilities with God.
the end of modernity requires a critique of method in scripture study. It is
clear to me that conventional historical criticism is, in scripture study, our
particular practice of modernity, whereby the text is made to fit our modes of
knowledge and control. As we stand before the text, no longer as its master, but
as its advocate, we will have to find new methods of reading (p11)
The movement from hostility to hospitality is hard and full of difficulties...So today we had some new families present, one with Paul who cannot speak and was in a wheel chair. What touched me was to see and hear how people from the congregation responded and welcomed and laughed with this family. It was not forced or awkward. I pray we continue to grow into being a congregation that with Christ in our midst, and in our weaknesses practices resistance and has the identity as a people who care with the fervour of God and reveals that care in hospitality in and through the precious gift of friendship. LAment encourages us to be such in these 'exile days', and we too must ask and face the honest question 'What are we afraid of in the face of love?'
But still - that is our vocation: to convert the hostis into a hospes, the
enemy into a guest and to create the free and fearless space where brotherhood
and sisterhood can be formed and fully experienced. (Henri Nouwen in Reaching Out , p64)
I find the images of the desert and the market place speak to me very
powerfully of my need for withdrawal, for times of solitude and silence and contemplative prayer, while at the same time I am engaged in all the noise and
pressures of ordinary daily living. If I am to survive all the demands that a
busy, active life makes upon me, then I must make sure that I also take
seriously the demands which a contemplative life of prayer makes. The two must
somehow be held together. Prayer is the anchor which brings the inner strength
to my daily activity; my daily activity informs that prayer and anchors it in
the reality of today's world.
Esther De Waal (p101 in Living with Contradiction.)
::
My dream, if you ask? To offer a ‘Place to stand’ that is a place
of worship where people come closer in their walk wit God through various forms,
but perhaps especially through the Ignation, Benedictine, reformed and other
spiritualities informing us; a place of quiet, to cease and rest; a place
of hospitality; a place of learning, my hope would be to have teaching on
mission that helps and encourages and that there is a sense of and dynamic here
of worship, learning (study and reflection) and some experience of this in
community that is set in and around mission contexts in Dunedin. My
posture, our posture then in mission one of faithful obedience.::
'Focal concerns’ are those important aspects which give our lives
meaning and purpose and toward which we direct our attention. The root here is
‘focus’ meaning hearth. A useful metaphor for us. In terms of Christianity the
focal concerns are love of God and love of neighbour. So she asks do we live by
such focal concerns?
Death of culture; LOSS: Truth, authority, community; Quick-fix,
breakdown in disciplines/practices; Pluralism; Rejection of actuality of ‘sin’.
the commodities of our society are so attractively packaged and soI am especially struck by the virtual. Baudrillard speaks of simulacra where something virtual, simulated in the end becomes the real. I wonder in what ways beyond what Dawn mentions church has become a simulacra, when in fact we are missing so much more. If church is a thing and a part f the machinery then it involves us very differently. Reflecting through Lamentations, it might mean then that we become ‘communities of honest sadness’ (Brueggemann) who wrestle with issues and faith, but who know what it is to worship the living God, to live a daily faith, to be friends, to love and serve one another. In other words to organize our lives in ways that love God, love neighbour and begin to make a difference from the margins where we refuse to be DRIVEN any longer in ways that make the church a device/commodity a mere simulation of the God-reality it is called to be.
alluringly
advertised that churches sometimes don’t trust their own identity
and think that
they have to be similarly glamorous, even seductive, to
appeal to the seekers in
their communities, to announce their relevance, to
provide all that their
members need, to make a difference in the world. In
the process the churches are
adopting the culture’s device paradigm… and
thereby enter into a spiral of
weakening – becoming less and less what the
Church really is and then having
less to offer. My particular concern in
this book is that adopting these
misplaced priorities means that
congregations have no ability to equip their
members to question the
paradigm by which the church itself is functioning.(89)