Sunday, 27 April 2014

Doubting Thomas

Bloomsbury Central Baptist Church

27th April 2014, 11.00am

Listen to this sermon here.

John 20:19-31  When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, "Peace be with you."  20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord.  21 Jesus said to them again, "Peace be with you. As the Father has sent me, so I send you."  22 When he had said this, he breathed on them and said to them, "Receive the Holy Spirit.  23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained."  24 ¶ But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came.  25 So the other disciples told him, "We have seen the Lord." But he said to them, "Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe."  26 ¶ A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, "Peace be with you."  27 Then he said to Thomas, "Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe."  28 Thomas answered him, "My Lord and my God!"  29 Jesus said to him, "Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe."  30 ¶ Now Jesus did many other signs in the presence of his disciples, which are not written in this book.  31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.

1 Peter 1:3-9   Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead,  4 and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you,  5 who are being protected by the power of God through faith for a salvation ready to be revealed in the last time.  6 In this you rejoice, even if now for a little while you have had to suffer various trials,  7 so that the genuineness of your faith-- being more precious than gold that, though perishable, is tested by fire-- may be found to result in praise and glory and honor when Jesus Christ is revealed.  8 Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy,  9 for you are receiving the outcome of your faith, the salvation of your souls.

Locked in my heart there’s a child,
knocking the door to get out.
Asking the questions that hurt,
and sometimes there’s a question of doubt.
I can’t pretend that it’s easy,
I can’t pretend that I win.
When your search in this life is over,
that’s when the struggle begins

And if I don't find out the search is not in vain
And if I don't find out…
I treasure the questions, as they rage in my mind.
I treasure the questions, some day I will find.
I ran out of answers, such a long time ago,
and I treasure the questions, wherever I go.

Searching Sahara's of sorrow,
trying to understand why.
But the journey has brought me so much closer;
I don't have to stand here and lie.
Over and over I cried in the darkness,
over and over to see:
the crime is to sit and not wonder,
renewing my mind set me free.
            Martyn Joseph.

Some years ago, I found myself part of one of those conversations over the meal-table,
            you know, the ones where you begin to wish
                        that everyone was talking about something else!

The topic had turned to questions of doubt and faith,
            and one of my dining partners had expressed the firm view,
            that a Christian with doubts wasn’t really a Christian at all.

I’m afraid I found myself rising to the bait dangling before me,
            and replied that it seemed to me
                        that the kind of belief which never questions itself
            is not only doubt in denial, but also potentially dangerous.

After all, I went on, who can honestly say
            that they haven’t woken up some mornings,
                        and wondered whether the whole faith thing is just a big mistake,
                        or some figment of the imagination?

“Simon Woodman,” came the reply, “you are a very wicked man!”
            Well, similar things have been said before,
                        and will probably be said again before I’m done with this life.

But on this occasion I stand by what I said:
            Faith without doubt seems unlikely to me,
            and I certainly don’t experience them as incompatible opposites.

And yet, as Christians,
            we are so often afraid to talk about doubt,
            we’re so often afraid to talk about the things we don’t believe,
            we’re so often afraid to own the hesitations, misgivings,
                        qualms, and uncertainties,
            that lie behind the articulation and practice of our faith.

Thomas, or ‘Doubting Thomas’ as he has forever become known,
            isn’t one of the biblical heroes of the faith; he’s a wuss!
He’s the guy who famously doesn’t get it,
            the one who needs a special appearance from Jesus,
                        complete with wounds that he can poke his finger into,
            before he can bring himself to utter his own statement of belief.

Or so we’re led to believe… However…

Firstly, despite the lurid depictions
                        of pretty much every artistic representation of the scene,
            there is no actual record of Thomas prodding his finger curiously
                        into the gaping wound in Jesus’ side.
            Rather, he responds to Jesus’ invitation to do so
                        by uttering the greatest confession of faith
                        to be found in any of the Gospel narratives.
            ‘My Lord and my God’ he declares,
                        putting into words the ultimate truth of the gospel,
                        which is that in Jesus, God has become frail flesh.
            These are not the words of a doubtful prodder,
                        they are the confession of an archetypically faithful disciple.

But secondly, the verb ‘doubt’
            doesn’t even appear in the story of Doubting Thomas
                        as we might think we know it from John’s gospel.
Oh, it’s there in the English alright,
            the translators of the NRSV and other versions have helpfully added it,
            having Jesus say to Thomas, ‘Do not doubt, but believe’ (v.27).

However, in the Greek of the original,
            what Jesus says to Thomas is not ‘do not doubt’,
            but rather, ‘do not be faithless’.
And the positive antithesis that follows is not ‘believe’,
            but ‘be faithful’.

It’s not doubt that Thomas must leave behind,
            but faithlessness.
And it’s not belief that he must embrace,
            but faith.

Which, I think, puts quite a different spin on the story,
            as most of us have grown used to it…

Thomas isn’t ‘Doubting Thomas’ at all;
            he’s a man on a journey towards faithfulness.

As, I hope, are well all.

In his letter to the Corinthians,
            Paul lists ‘faith’ as one of the gifts that comes by the Spirit (1 Cor. 12.9)
And it’s surely significant that Thomas,
                        the disciple still on his journey towards faith,
            was absent for the first visit of Jesus to the locked upper room,
                        missing out when Jesus breathed his Holy Spirit the others (20.22).

The other disciples have already had a personal experience of the resurrected Christ,
            they have already received his Spirit,
                        they have already moved from faithlessness to faithfulness.
But Thomas has yet to make that journey,
            and he struggles to take it on trust
                        from those who claim it to be true.

And I don’t think I’m so different to Thomas on this one:
            I have always struggled to believe things
                        just because somebody has told me that I should.
Apparently, as a small child, my favourite question was ‘why?’
            followed by ‘What’s going on now, Daddy?’
And whilst I no longer have to ask my father to interpret everything for me,
            I think the desire to know ‘why’, the desire to question,
                        the desire to dig deeper, to know more,
                                    remains as strong for me now as it ever did.

It’s one of my fundamental convictions
            that no question is un-askable.
No dogma is unquestionable,
            no truth is unshakeable.

When I went to university in my late teens to read Biblical Studies,
            one of the well meaning elder members
                        of the congregation that I had grown up in
            took me to one side and warned me
                        that going to study the Bible in a secular context
                        might be quite damaging for my faith.
I’m not sure now how I answered him,
            but I can remember thinking that if faith couldn’t withstand
                        the most difficult questions that one could ask of it,
            then it wasn’t much of a faith, really.

The other memory from that period
            was of a former minister, long retired and living locally,
                        inviting me round for dinner a week or two before I set off
                                    on my journey of questioning and knowledge-seeking,
                        and he said something that has stayed with me very powerfully ever since.
            What he said was this, that ‘faith is a relationship, not a theology’.

Faith is a relationship, not a theology.

And what I hear this to mean
            is that faith in Christ is predicated
                        on a relationship with the risen Christ by his Spirit.
Faith it is not predicated on a set of theological propositions,
            which must be assented to in order to ensure orthodoxy.
And it is not predicated on a list of things one must believe
            in order to be a Christian.

Faith is a relationship, not a theology.

This is one of the reasons why I have always resisted
            any attempt to make me sign anything that looks like a statement of faith.
I don’t think we need lists of things to believe in
            in order for us to be in faithful relationship with the risen Christ.

We know the risen Christ by his Spirit,
            not by a carefully worked out and systematic belief system.

And this takes us to the heart of the difference
            between belief and faith.

Belief implies a set of propositions,
            to which one must either assent or dissent.
Whereas faith implies a state of being;
            faith is about being "in Christ", as Paul would put it.

So, to return to Thomas, and his journey towards faith:
            According to John’s gospel, he finds faith
            through a personal experience of the risen Christ.
He does not get there
            by believing what others tell him about their experiences of Christ.
And neither does he get there
            by assenting to their propositions about an empty tomb.

Thomas discovers that faith in the resurrected Christ
            is the product of a relationship with Christ,
            which comes to him as a gift from the Spirit of Christ.

Faith, for Thomas, is about a relationship, not a theology.

And so also with us.

I think that the key question for faith
            isn't whether we believe in the historical proposition of the empty tomb.
Rather, it is whether the resurrection of Jesus,
            to which the gospels bear testimony,
                        becomes true in our lives,
                        as by faith we discover the new life that is ours "in Christ"

For Thomas, the journey towards faith
            wasn't about him becoming convinced by the testimony of others
                        that the body of Jesus had been reanimated,
                        and could pass through locked doors.
Rather it was the appropriation in his own life
            of the resurrected power of the risen Christ.

It was this experience of resurrection that generated
            the gospel's ultimate and culminative articulation of faith
                        - the naming of Jesus as God.

There is a delicious irony in the fact that the only person,
                        within the narrative of the gospel,
                        to grasp the point of the gospel,
            is Doubting Thomas.

Only Thomas echoes the authorial assertion of the prologue that Jesus is God,
            only Thomas grasps that ‘in Jesus’
                        the regenerative love of God has taken flesh
                        and become real in the lives of all of those bound to mortal flesh.

It takes the doubter to grasp faith,
            and this is because for Thomas it's not about doubt and belief,
            it's about the lived experience of the resurrected Christ.

It might be worth taking a moment at this point
            to consider the difference between truth and historicity.
After all, this is at the core of Thomas' story.

What does it mean to confess faith in the resurrection of Jesus?
            Is it the same thing as asserting belief
                        in the physical resuscitation of the body of Jesus?

It may indeed be that the two are synonymous,
            and certainly the dominant consensus within the Christian tradition
                        has been that to have faith in the resurrection of Christ
                        is to believe the proposition of the empty tomb.

But the thing is, the Bible itself is somewhat more ambiguous on this point.

Here in our story from John's gospel,
            it is clear that the disciples' experience of the resurrected Christ
                        was of a different order of experience
                                    from that which had characterised their engagement with him
                                    during his earthly ministry.
The resurrected body of Jesus is able to pass through locked doors,
            and moves around despite continuing to be scarred
                        by the fatal wounds of crucifixion.

Mark's gospel, the earliest of the four, originally ended at the empty tomb,
            with the resurrection narratives inserted later in the tradition.

Paul, who wrote the earliest texts of the New Testament,
            spoke at length and frequently
            about the necessity of faith in the resurrection of Christ,
but never once did so in terms of a physical body resuscitated after death.

Indeed, Paul’s own experience of the resurrected Christ
            had something of the mystical, visionary nature of Thomas’s experience.
For Thomas, the resurrected Jesus appeared mysteriously in a looked room,
            while for Paul he appeared mysteriously in a vision on the road to Damascus.

The stories of physical resuscitation in the New Testament
            are all to be found within the later documents,
in those gospels written a generation or more after the time of Jesus,
            as Christians sought language and stories to express their lived faith
            in the resurrected Christ.

I will put it boldly;
            Thomas did not come to believe in the resurrection,
            he came to faith in the resurrected Christ as his Lord and his God.

I sometimes thing we get it round the wrong way:

The truth of the story of the resurrection
            is to be found in the realisation that
the tomb is empty because Jesus is risen,
            rather than that Jesus is risen because the tomb is empty.

The empty tomb does not prove the resurrection,
            rather, the experience of the risen Christ
            means that the tomb is empty.

This is the purpose, of course,
            of the original, shorter ending of Mark’s gospel.
Mark deliberately leaves the narrative hanging at the empty tomb,
            because he invites his readers to answer in their own lives
            the question posed by the empty tomb.
Where is Christ? Why is the tomb empty?
            It is empty because Christ is risen,
and he is present now by his Spirit
            in the lives of those who have, by faith,
                        encountered him in life-giving relationship;
            as, by the power of his Spirit,
                         he brings transformation and resurrection
                        to being in the lives of all those who come to him in faith.

How do we know Christ is risen?
            We know this because we know the risen Christ.
And we know him by his Spirit at work in our lives,
            bringing to birth the fruits of resurrection.
We know him as he breathes his Spirit on us,
            and speaks words of peace and reconciliation over and into us.
We know him as we gaze upon his wounds,
            and realise that God-made-flesh
                        has entered into the depths of human pain, and sorrow, and suffering,
                        to open the path through death
            to new life, to new hope,
                        to resurrection, and forgiveness,
                                    and peace, and love.

As Archbishop Rowan Williams puts it,
There is no hope of understanding the Resurrection
            outside the process of renewing humanity in forgiveness.
We are all agreed that the empty tomb proves nothing.
            We need to add that no amount of apparitions,
            however well authenticated, would mean anything either,
            apart from the testimony of forgiven lives communicating forgiveness.

Or, as Jesus himself put it,
            in the parable of the Rich Man and Lazarus:
If they do not listen to Moses and the prophets,
            neither will they be convinced
            even if someone rises from the dead.’ (Luke 16:31)

Faith in the resurrected Christ is a gift of the Spirit of Christ,
            it is not the product of evidence or theological assertion.

Faith is a relationship and not a theology.

And, faith is not incompatible with doubt.

As Philip Yancey has put it:
I’m an advocate of doubt,
            because that’s why I became a Christian in the first place.
I started doubting some the crazy things
            my church taught me when I was growing up!

Doubt is the skeleton on which faith is built,
            and yet too often churches have taught, either verbally or tacitly,
            that to doubt is to sin.

Well, you have heard it said, that doubt is despicable,
            but I say to you, question everything,
                        and treasure the questions,
            because in the questioning, the resurrected Christ is to be found and known.

As Peter himself puts it,
the genuineness of your faith
            -- being more precious than gold that, though perishable, is tested by fire—
            may be found to result in praise and glory and honor
                        when Jesus Christ is revealed. 
Although you have not seen him, you love him;
            and even though you do not see him now,
                        you believe in him
            and rejoice with an indescribable and glorious joy,
for you are receiving the outcome of your faith,
            the salvation of your souls. (1 Peter 1.7-9)

Sunday, 20 April 2014

Raise your eyes above the horizon

Bloomsbury Central Baptist Church
Easter Day, 20th April 2014, 11.00am

Colossians 3:1-4  So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.  2 Set your minds on things that are above, not on things that are on earth,  3 for you have died, and your life is hidden with Christ in God.  4 When Christ who is your life is revealed, then you also will be revealed with him in glory.

Daniel 7:9-14
    As I watched,
    thrones were set in place,
        and an Ancient One took his throne,
    his clothing was white as snow,
        and the hair of his head like pure wool;
    his throne was fiery flames,
        and its wheels were burning fire.
    [10] A stream of fire issued
        and flowed out from his presence.
    A thousand thousands served him,
        and ten thousand times ten thousand stood attending him.
    The court sat in judgment,
        and the books were opened.

 [13] As I watched in the night visions,
    I saw one like a human being
        coming with the clouds of heaven.
    And he came to the Ancient One
        and was presented before him.
    [14] To him was given dominion
        and glory and kingship,
    that all peoples, nations, and languages
        should serve him.
    His dominion is an everlasting dominion
        that shall not pass away,
    and his kingship is one
        that shall never be destroyed.

Historians will tell us
          that in order to understand the present
                   we have to have an understanding
of the past,
and that this is why it’ so important
          to study history.

because, they will say,
it’s only through the study of where we have come from
          that we will truly understand where we are now

And despite those who might echo Henry Ford’s assertion
          that ‘History is Bunk,
nevertheless, I think that there is some truth in this…
          after all, none of us live in a vacuum,
          isolated from all that has gone before.
Rather, we are, each of us, the sum of our past,
          and the way we understand ourselves
          is informed by where we have come from.

Of course, this doesn’t mean
that we are necessarily condemned by our past
          into certain courses of action
          or certain ways of living.
Each of us has some choice as to what life we will construct
          with the building blocks of our history
          as they have been handed to us

But the raw materials of who we are
          come from the past,
and to properly understand who we are today
          we need a proper understanding of our history.

For example, there are too many of us
who spend our adult lives
weighed down with low self esteem,
seeming utterly unable to shed
our feelings of poor self-worth.

But it may well be that such a person,
if helped to journey back into their memories of their past,
might discover events which have contributed to
their ongoing experience of crippling self-doubt.
Of course, an understanding of our history
          doesn’t automatically solve the problems of our present.
However, it can at least provide us with some insight
          with which to work as we try to re-build our lives differently.

Sometimes people will speak of their experience of therapy
          as analogous to a rearranging of the pieces
          of the jigsaw that makes up the picture of their history.
Taking the events of the past and fitting them together in new ways,
          to see if greater sense can be made of their experience of the present.

And so I could go on, giving other examples
          of how it’s important to understand the past
          in order to properly understand the present,
not only at a personal level,
          but also at a communal level,
          as we seek to understand the communities of which we are a part,
          whether they be churches, families, or even nations.

And it seems that Paul, in his letter to the Colossian church,
          written nearly 2000 years ago
          had a similar insight.

In this letter, Paul starts off by seeking to remind the Colossians
          where they have come from,
in order that they can better understand their present.

In our reading today, from the beginning of chapter three,
          we’re joining Paul about half-way through the letter,
and we’re skipping over the bit where he reminds them
          that they used to be people
                    who lived lives directed and controlled
                    by earthly desires and passions.

In the opening two chapters,
          he reminds his readers
                   that they used to be people
                              who were weighed down by their actions
                              and distant from God

And, above these things,
          Paul also reminds them
          that through their faith in Jesus Christ
                   they have died to this old way of life.

Just listen to these few verses from Chapter 2

God set all your sin aside, nailing it to the cross (v.14)

Therefore do not let anyone condemn you… (v.16)
          do not let anyone disqualify you… (v.18)

If with Christ you died to the elemental spirits of the universe,
          why do you live as if you still belonged to the world? (v.20)

Do you see what Paul is doing here?
          he’s trying to help the Colossians understand where they have come from
          so that they can better understand their present situation.

He’s trying to show them that they were once a people
          who lived by the world’s rules
But that since turning to Jesus they have died to that way of living
          and that therefore in the present
                    they should not be living as people
                   who are ruled by the things of this world,
          but rather as people who live in obedience to the things of Christ.

Through the second chapter,
Paul has been trying to free his readers
          from the legalistic religion and damaging philosophies
                   that they had inherited,
by reminding them of the truth of the gospel they have received,
          and of the effect that the good news about Jesus
          has already brought about in their lives.

But just in case they haven’t got the point,
          Paul tries a different tack in the short passage
          that the lectionary takes us to this morning:.

In the first four verses of chapter three,
          Paul doesn’t point them to the past
                    to help them live properly in the present.
Rather, he turns it around
          and says that his friends can only truly understand where they are now
          if they have an understanding of where they’re going.

Listen again to how he puts it…

Col. 3:1-4 NRSV
    So if you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. [2] Set your minds on things that are above, not on things that are on earth, [3] for you have died, and your life is hidden with Christ in God. [4] When Christ who is your life is revealed, then you also will be revealed with him in glory.

Up until this point in the letter, Paul has been concentrating on the negative…
          he has been saying, in essence,
          that the Colossian Christians should try and get a handle
                   on the fact that they have died to their old selves,
          and that this means that they have also died
to certain ways of behaviour
which are no longer acceptable
in the light of the change that Christ
has brought about in their lives.

Well, if in chapters 1 and 2 Paul has been concentrating on the negative
          here in chapter 3 he begins to show the positive alternative

Rather that saying “Don’t live like that”
          Paul starts to say “Do live like this”

The dominant image which Paul had been working with
          when he was looking at the past
          was that the Colossians had died with Christ
                   to their old way of living
It was, if you like, a very ‘good Friday’ way of thinking,
          focussing on the significance of the death of Jesus for the Colossians.

But here in chapter three
          where Paul starts to look to the future,
          the dominant image changes
          and becomes the fact that they have been raised with Christ
                   to a new way of living:
he moves from good Friday and the crucifixion,
          to Easter day and the resurrection.

And so the positive, future orientated way of living
          that Paul starts to put forwards here
          is one that is rooted in the resurrection of Christ.

Now, of course, you can’t have resurrection without death
          so it was appropriate for Paul to spend the first couple of chapters of his letter
                    showing the Colossians
          that they are free from their old ways of living
          through their unity with Christ in his death.
But what it’s important to get hold of here
          is that dying to our old selves
                    is not the whole of the gospel of Jesus Christ
                   - because it misses out the resurrection.

I worry about some of the attempts to present the Christian gospel
          that I have heard some people putting a lot of store by

I’m sure you know the kind of thing I mean…

The evangelist starts off by highlighting the nature of sin
          and showing how it can wreck lives
                   and weigh us down with guilt

Then he goes to say that sin also separates us from a God who loves us
          and that it prevents us having a relationship
                   with the perfect God in whom there is nothing sinful.

So, the evangelist asks, is there any way
of crossing this sin-induced divide
that exists between us sinful humans and the God of love?

Of course there is!
          explains the preacher…

The bridge is crossed by the sacrificial death of Jesus on the cross
          because when Jesus, God’s son, the perfect human being
          died unnecessarily on the cross
                   he took to the grave with him
                   all the burden and consequences
          of all the wrong things we have ever done wrong
                   and therefore we can be united with Christ in his death
                   and our sins can be lifted from us
                             and our relationship with God can be restored
                             and we can be free to stop living our old lives
                                      and start living as the children of God

Which is, of course, all very well and good.
          But it is not, according to Paul, the whole story.

That kind of presentation of the Gospel
          is a gospel based on chapter two of Colossians,
          without going on to include the insights of chapter three.

It is a presentation of the gospel
          which is focussed entirely on the events of the past.

It’s a negative gospel,
          based on what we once were
          and what we are not any more.

It is also a very contractual understanding of the gospel,
          based on who is going to pay for what and how
          and who is going to take whose punishment.
It is, as I said, a very ‘Good Friday’ understanding of the Gospel.

All very logical, all very neat
          but, in and of itself, lacking something.

And what it lacks, and this is why I worry about it,
          is any mention of the resurrection.
It is a gospel that is stuck at Good Friday
          without moving forwards two days to Easter Sunday.

And any presentation of the gospel
          which is informed entirely by the death of Christ,
          but which doesn’t need to mention the resurrection,
                   is only telling half the story.

Because it is only in the re-creative and disruptive act of the resurrection
          that the way is opened for us to start living the new life in Christ.

The death and resurrection of Jesus
          are two sides of the same coin
          and you can’t have one without the other

The message of the cross, without the resurrection,
          is not gospel, it is not good news.
It is, at best, a mechanism
          for addressing the consequences of human sinfulness.

And a call to embrace the implications of the cross,
          without a call to also embrace
the implications of the resurrection,
          is, frankly, inadequate.

Because the good news of Jesus
          isn’t just about what we have died to,
                    it’s not just about our old way of life,
          rather, it is also about what we have been raised to
                    it’s about our new way of life.

And, as I said, I worry
          that in a desire to appear logical and easily comprehensible,
some of those who offer an explanation for the Christian faith
          are actually only telling half of the story.

And so we end up with death-focussed Christians,
          who remain blind to life-giving power of the resurrection.

I am concerned
          that evangelical Christianity’s obsession
                    with the substitutionary death of Jesus
          has crowded out the life-giving gospel of resurrection.

And this worries me profoundly,
          because I do genuinely believe that without resurrection,
          we have no good news to proclaim…
All we have, if we have no resurrection,
          is a deal to explain.

If our understanding of the gospel
          is predicated on the death of Jesus on the cross
                   then it’s not good news we’re proclaiming
                    it’s a legal deal we’re explaining.

Do you get my point?

Christ is not simply an historical figure
          whose writings we can study
          and whose death we can commemorate
                   as we share bread and wine in remembrance of him.

Rather: Christ is risen, he is alive.
          and is exalted to the right hand of God in heaven.

In our reading earlier from the book of Daniel,
          written a couple of hundred years before the time of Jesus
we heard part of Daniel’s apocalyptic vision of heaven,
          as he turned his eyes away from the earth
          to catch a glimpse of the heavenly realm.

And what Daniel saw in his vision
          was ‘one like a human being’
                   standing in heaven before the throne of God.

It’s this image that Paul has in mind,
          when he offers his own vision to the Colossians,
          of Christ, seated at the right hand of God.

From an earthly perspective,
          it might appear that Christ is in his tomb,
          and the god-emperor of Rome in enthroned over all.
But the visionary perspective
          is that Christ is raised,
          and is enthroned above all earthly powers and dominions.

The tragedy is that so many of us live most of our lives
          as if Christ were not raised and exalted
For goodness sakes, we even present the gospel of Christ
          in ways which don’t require him to be raised and exalted.

And, perhaps worse, when we do turn our attention to the resurrection
          we can end up in danger of reducing it
to some kind of divine publicity stunt
whose purpose is simply to validate
          the real work of God
                   which is Christ’s death on the cross.

After all, some might say, how would we know about the cross
                    if Jesus had not been raised?

          Perhaps this is where the resurrection fits?

          Perhaps it’s God’s way of letting the world know
                    that the cross was effective?

Is that right?

Not that’s NOT right. It might be compelling.
          It might be easy to understand.
          It might even by logical, after a fashion.
But it’s NOT right.

Paul wants his readers to lift their eyes from the earth for a moment,
          and to focus above the horizon of heaven
          to catch a glimpse of the raised and exalted Christ.

Paul wants Christian believers to re-orientate their lives
          so that who they are is not determined
                    by the events of the past,
          but rather, is determined by the lived reality of resurrection.

Paul says, in effect:
          stop looking backwards,
                    and start looking forwards.
          Stop looking down,
                    and start looking up.

And so he presented the Colossian Christians with two alternatives

Either they could live lives firmly rooted to the ground
          looking no higher than the satisfaction of their physical appetites
                   and the social manipulations of power and influence.

Of they could start living with an eye on heaven
          discovering a way of living
          which takes it’s starting point from a vision of the risen Christ
                   exalted to the right hand of God

And we have the same choice.

Are we going to live our lives, even our faithful Christian lives,
          whilst never lifting our eyes above the horizon?
Are we going to be forever concerned with the things of the past?
                    forever occupied with the battles of the present?
          Are we going to let the powers that be determine our identity?

Paul encouraged his readers
          to be a people whose spirituality
          was marked not simply by an appreciation of the cross
but by a total devotion to the resurrected Christ
          who is enthroned above all other powers.

In Colossae, there was a false philosophy
          taking hold in the church

There were those who were peddling a legalistically-based religion
          of “do this” “do that” and “do the other”s!

And these false teachers were trying to persuade the Christians
          that if they wanted to get close to God
          then they needed to do certain things
                   to bring that relationship about

And Paul’s way of countering this
          was to take the believers back to the heart of their faith

He reminded them that they had died with Christ
          to their old way of living,
and that they have been raised with Christ
          to a new way of living.

So therefore they needed no bolt-on extras to the Gospel
          because the good news of a resurrected Christ
          is complete and sufficient in its own right

It’s only if we present a half-gospel
          of a crucified Christ,
                    but with an inadequate understanding of the resurrection,
that we need the extra’s
          that the modern day equivalents to the Colossian false teachers
          will try to peddle.

And I have to say that these false teachers are just as prevalent today,
          peddling gospels of quick-fix Christianity
                   and feel-good spirituality
          selling gospels of prosperity
                    and healing for all who believe.

These are the false teachings of our day
          and we are susceptible to them
          when we lose sight of resurrection.

But when we orientate our lives to Christ,
          raised and exalted above all powers,
then we gain the perspective of heaven
          on the way we live our lives from day to day,
          in the world of the everyday.

We still have to live in the real world
          but lives lived in the light of resurrection
          are lives lived out of a hidden resource,
                   as we discover our still centre with Christ in God.

And so we find ourselves at the Baptismal pool,
          dying and rising with Christ,
leaving the old behind,
          and learning to live with our eyes fixed above the horizon,
          as we learn to live out the reality of resurrection in our own lives.

And we find ourselves at the Communion table,
          remembering not just the death of Christ,
          but the resurrection that it prefigured.

And we find ourselves at the empty tomb,
          wondering with the women
          at the disruptive power of Christ
                   as he breaks the controlling power of death
                   over the lives of human beings.

And we find ourselves lifting our eyes above the horizon,
          to the one like a son of man,
          enthroned above all powers:
The lord of life calls us to follow him

          and to enter into the promise of new life today, and for all eternity.