Category Archives: Theology

Remembrance Sunday: How to Love Your Enemies

I was born on 27th July 1953. Not a particularly significant date in Britain but in South Korea, where I have been this week, it is hugely significant. The Korean war which began in June 1950 saw the Republic of Korea (South Korea), supported by the United Nations and British Commonwealth, defend its borders against a surprise attack by the Democratic People’s Republic of Korea (North Korea), at one time supported by China and the Soviet Union. Over three years the battle lines moved up and down the country leading to over 1.2 million deaths, at least half of whom were civilian non-combatants. The armistice was signed on July 27, 1953.

It was designed to “insure a complete cessation of hostilities and of all acts of armed force in Korea until a final peaceful settlement is achieved.” But no “final peaceful settlement” has been achieved yet. So while the Cold War in Europe ended when the Berlin Wall was torn down in 1989, North and South Korea have remained in a perpetual state of war. How have the two nations responded?

North Korea has made repeated attempts to invade the South. On Tuesday I entered one of the tunnels dug by the North, deep underneath the DMZ using slave labour and dynamite. Only 44 km (27 miles) from Seoul, the tunnel was discovered in 1978. It is 1.7 km (1.1 miles) long, 2 m high and 2 m wide. It runs through bedrock at a depth of about 73 m (240 ft) below ground. It was  designed for a surprise attack on Seoul, and could easily accommodate 30,000 men per hour along with light weaponry. A total of four tunnels have been discovered so far, but there are believed to be up to twenty more. Furthermore, North Korea has 9,495,000 active, reserve, and paramilitary personnel, which makes it the largest military organization on earth, even without its nuclear weapon programme. How has South Korea responded?

Through its ‘Sunshine policy’ it has been giving millions of pounds each year to provide vaccines, medical care and food for North Korean children. It has built a railway to bring the two countries together and opened factories in the north to further economic ties. But most significantly of all, while the North has built the largest army in the world, the South has sent more Christian peacemakers into the world, as a proportion of its population, than any other country in the world. The first evangelical missionary to Korea was a Welshman, Robert Thomas. Aged 24, he landed in Shanghai with his wife Caroline in 1863. She died of an endemic disease just a year later, and Robert himself, became a martyr on the shores of the Daedong River in 1866. But a church was born. Even though the Evangelical church in Korea is just 150 years old, numerically, after the USA, there are more South Korean missionaries in the world than any other country.

Two nations – North and South – two very different responses – one fuelled by hate, the other fuelled by love. Today we rightly remember and honour those from our community who made the supreme sacrifice to defend our freedoms and values. It is one thing to risk your life to save a friend or even to put your life on the line for your neighbours. It is quite another to give your life to fight a formidable enemy to defend your country. But at best, all we can hope for is an Armistice – a cessation of conflict. In our gospel reading today from Matthew 5, Jesus wants us to take one step further, to realise that, whether in war or peacetime, God wants to enable us to transform our enemies into family. This is the kind of radical motivation that characterizes an authentic follower of Jesus Christ. Let’s make three observations.

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Conciliation with Board of Deputies of British Jews

I am very happy to announce that following meetings with conciliators appointed by the Bishop of Guildford, the complaint brought against me by the Board of Deputies of British Jews has been resolved on terms set out in the Conciliation Agreement.

Whilst pleased that this matter is now concluded, I am saddened that it has taken so long to reach this stage. Towards the end of 2011, concerns were raised about an article on my Facebook page which linked to a website named “the Ugly Truth.” In recognition of those concerns, I offered to meet leaders of the Jewish community but this offer was never taken up. Instead, in October 2012, Mr Arkush on behalf of the Board of Deputies of British Jews, made a formal complaint against me alleging “a clear and consistent pattern” of misconduct “unbecoming or inappropriate to the office a work of a clerk in Holy Orders”.

The Board of Deputies also took the unprecedented step of publishing it in full on their website. I refrained from publishing my formal Response until the complaint was resolved. I am therefore doing so today.

The complaint alleged that I had made anti-Semitic statements and had deliberately introduced my readers to anti-Semitic websites. I have always maintained that these allegations were untrue and am confident that I would have been vindicated had I been forced to contest them at a clergy disciplinary tribunal. That said, I am pleased that these issues have sensibly been resolved.

As many will be aware, I have long been an enthusiastic user of new media. The internet allows us to communicate with a mass audience at the press of a button, but with it comes the risk that we might publish our thoughts without adequately reflecting on our choice of words or how they might be interpreted. I will do all I can to guard against this risk in the future. Whilst the web is a rich source of reference, it also contains a great deal of material with which one would not wish to be associated. It is important that those using new media to conduct political debate ensure that they do not inadvertently associate them with such material.  It is for this reason that I have undertaken to take greater care over links in the future. In addition, my blog now contains a disclaimer identical to that which appears on the Board of Deputies’ Fair Play website.

It is my sincere wish that disputes such as this will be avoided in the future. The conciliation agreement includes a number of principles that we agree those engaged in political debate should follow. They emphasize that free speech does not cease to be legitimate simply because it might cause offence to some, whilst at the same time affirming that care and sensitivity should be employed in the use of language. As someone who has been virulently attacked in the past for my political and theological views, I will do my best to abide by these principles, but my hope is that my critics will do so too.

I care passionately about the safety of the Jewish people and the right of Israel to exist within internationally agreed borders. I have always opposed racism, anti-Semitism and Holocaust denial as well as Islamophobia and the denial of the Palestinian right to self-determination and will continue to do so.

Jesus calls his followers to be peacemakers and to fulfil a ministry of reconciliation. The New Testament reinforces the mandate of the Jewish prophet Micah, “And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God.” (Micah 6:8).

Revd Dr Stephen Sizer
Christ Church, Virginia Water

23rd October 2013

Form 2 Stephen Sizer
Response to the Complaint of Misconduct from Stephen Sizer
Letters of Support
Conciliation Agreement

Jeremy Moodey of Embrace the Middle East writes “Stephen … has an outstanding legal bill of almost £4,000 as he has sought to respond to the BoD’s bullying. The defence fund is in my name, audited by Steve Leah. Please give what you can to support the right of free speech.”

Sort Code: 08-93-00, account no 80407856.

For international money transfers, the additional details are:

Co-op Bank SWIFT number CP BK GB 22.
Bank’s head office address: The Co-operative Bank PLC, 1 Balloon Street, Manchester, M60 4EP.

 

On Being a Good Neighbour

 

the-good-samaritan-after-delacroix-1890-Vincent-van-Gogh-1920x840Did you realise that once broadcast, TV signals begin an endless journey outward into the cosmos at the speed of light?  That means our earliest TV broadcasts are probably travelling through star systems more than 400 trillion miles from earth. Do you realise that our neighbours living 60 light years away are watching the first episodes of the Lone Ranger in black and white. 50 light years away they are now watching Bonanza. 40 light years away they have moved on to the original Star Trek series. 30 light years away they are able to watch the Dukes of Hazzard. Just 20 light years away it’s the Sopranos. Those only 10 light years away are being blessed by countless episodes of Lost. Scientists tell us that the further away your neighbours live, the more likely they are to hold outdated, inaccurate and stereotypical views of you.

Does it worry you what your neighbours think about you? What impression do you give them? Is it accurate or a distortion? When they see you coming, are they welcoming or do they lock the door and hide? Does it matter what impression you give? What about the people next door? Over the road? Down the street?

The people you meet every day on the train? The people you work with? It may have been questions like this that prompted a certain lawyer to ask Jesus the question, “who is my neighbour?” meaning, “who do I bear some responsibility for and who can I ignore?” We answer this question all the time whether we consciously think about it or not. We answer this question by the way we treat other people. In reply to the lawyers question, Jesus told a story, a parable.

A parable is simply a story with a kick in the tail, a story in which we find ourselves an active if unwitting participant rather than an objective observer or innocent passerby. This parable of Jesus is as topical and controversial today as it was to those who first heard him. Jesus’ audience would have been very familiar with news of hapless victims, robbed or murdered on that very road. Even today the road from Jerusalem down to Jericho isn’t the kind of place to take the family on a Sunday afternoon picnic. So Jesus had their attention. Christ talked about violence and danger – and we certainly have plenty of that today. He talked about crime, racial discrimination, fear and hatred. In this parable we also see neglect and concern, we see love and mercy. We know very well what the parable says, but what does it mean?

The key to understanding the parable is in the wounded traveller’s condition. It is not a curious incidental. Jesus says he was unconscious and naked.  These details are skillfully woven into the story to create the tension that is at the heart of the drama.  The Middle Eastern world was made up of various ethnic-religious communities.

You could identify a stranger coming toward you in two ways. By their accent and their clothing. In the 1st Century the various ethnic communities within Palestine used an amazing array of dialects and languages. In addition to Hebrew, one could find settled communities using Aramaic, Greek, Samaritan, Phoenician, Arabic, Nabatean, and Latin. Not without reason was the north known as the Galilee of the Gentiles. No one travelling a major highway in Palestine could be sure that the stranger he might meet would be a fellow Jew. But a short greeting would reveal their language if their clothing had not already given away their nationality. But what of the man in this story? Jesus tells us he is stripped of his outer clothes and is unconscious. He is thereby reduced to a mere human being. It was such a person that the robbers left beside the road. So who will turn aside to offer aid?

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Sexual Ethics in the 21st Century: Canon Dr Chris Sugden

Does the Church have anything useful to say on this controversial topic? Canon Dr Chris Sugden is an ordained minister of the Church of England. After an assistant pastorship in Leeds, where he also worked in the BBC, Chris and his wife, Elaine, spent 6 years with their children in India. In 1983 they returned to England and helped establish the Oxford Centre for Mission Studies. (OCMS).

He is Executive Secretary of Anglican Mainstream, a network of evangelical and orthodox networks in the United Kingdom, which is part of the Fellowship of Confessing Anglicans (FCA) and Global Anglican Future (GAFCON).

Harvest: Investing our Talents for Jesus

Why do we celebrate Harvest Festival? To thank God for our food and drink. How do we thank God?  We thank God by sharing our food and drink with others in need. Like the Food Bank.  We also remember that God has given us our gifts and talents to share with one another – like Tools with a Mission. Who do you want to be when you grow up? Jesus told this story to help us realise that you’ve got talent! God has invested in us. He has entrusted us with gifts and talents. He wants us to develop them to serve. He wants a return on his investment.  God has made each one of us unique. He has given each of us gifts and talents, and skills and passions. How can we find out what talents God has given us?Ask these questions:

  • What am I good at? (Skills)
  • What makes me sad?  (Concerns)
  • What do I like doing? (Passion)
  • If I could do anything, what would it be? (Vision)
  • What has God told us all to do? (Responsibility).

Keep asking these questions and as you grow up, your role will become clearer.  Allow your passion to become your purpose and one day it will become your profession. But it’s not just about discovering my talents. It’s also about discovering how to use them.  I can use my talents to make lots of money for myself or I can invest them for the benefit of others. I can use my abilities to hurt people or to heal people. I can use my talents to build up or tear down. I can use my talents for myself or for God. This glove represents my life or your life. When we try and use our talents for ourselves this is what happens (blow the glove up) – we are just full of hot air and soon wear other people out.

But when we realise we are servants of the King and invite Jesus to live in us, He breathes his life in us so he can use our talents and gifts for his glory. That is why we must daily be filled with His Spirit.

Have you ever watched the programme on TV called The Dragons’ Den?  To help you apply Jesus story and discover God’s plan for your life, I’d like to make an investment in you. As long as your parents agree,

I would like to invest in you by giving you some shoe polish, a cloth and a glove. I’d like you to clean your shoes and the shoes of your family, and maybe of people who come to your house. Please don’t ask for money but if people offer to give you some, say ‘thank you’ and explain it is going to help people in Syria who are suffering. Like the man in Jesus story,

I am going away for a month, but when I come back, I expect you to return my investment in you, hopefully with interest.  Please bring back the polish and any money to the Christ Church December Family Service. We will then give any money raised to help people suffering in Syria.

And when you clean the shoes, put the glove on. It will remind yourself that you are doing it for Jesus and need his help to do it for the right reasons. It will also keep you clean.

Now this is not a competition to see how much you can make with your talent.  What matters is that we are thankful for the talents God has given us and we use them with a servant heart.

The Parable of the Dragons’ Den

There are many ways people differ. Bill Hybels observes there are cat people and there are dog people. There are tennis people and there are golf people.

Some people like to sleep with the windows open and some people prefer to sleep with the windows closed – and they are usually married to each other. Some people keep a pen and notepad by the telephone while other people just have children. There are breakfast people and there are people who don’t remember what breakfast is. There are A type people and there are the rest of you. There are Tigger people and there are Eyore people.

There are blue sky optimist people and there are chicken little – sky falling in people. And every team has at least one of each. When it comes to finances, some are cheque book people and some are cash people. There are Windsor farm shop – John Lewis – Waitrose people and there are Staines market – Poundland people. There are carefully balanced every month cheque book people and there are shut the cheque account down every two years and start over people. And you know who you are. There are people with stock brokers and there are people perfectly capable of going broke without them.

We were all brought up differently. But we all have one thing in common. We have a range of assets, talents and skills that we can invest or waste, use or lose.

In Luke 19 Jesus told a parable – I’ve called it the Parable of the Dragons’ Den, because whether you love or hate the programme, the fact is God has invested significant assets in you and he expects a return on his investment. I invite you to turn to Luke 19 with me.

This is a most unusual parable because it’s the only parable, as far as we know, Jesus told that was based on an actual historical event. What historical event lay behind this parable and why tell it at this moment? The answer lies in our first observation:

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The Blessed Hope and the Marshmallow Test

Walter Mischel was a psychologist working with children on the campus of Stamford University in the 1960’s. In one experiement, he told the children in the pre-school  that they could have a single treat, such as a marshmallow, right now. However, if they would wait while the experimenter ran an errand, they could have two marshmallows. Some pre-schoolers grabbed the marshmallow immediately, but others were able to wait what, for them, must have seemed an endless 20 minutes. To sustain themselves in their struggle, they covered their eyes so they wouldn’t see the temptation, rested their heads on their arms, talked to themselves, sang, even tried to sleep. These plucky kids got the two-marshmallow reward. The interesting part of this experiment came in the follow-up. The children who as 4-year-olds had been able to wait for the two marshmallows were, as adolescents, still able to delay gratification in pursuing their goals. They were more socially competent and self-assertive, and better able to cope with life’s frustrations. In contrast, the children who grabbed the one marshmallow were, as adolescents, more likely to be stubborn, indecisive, and stressed.  Nature or nurture? It really doesn’t matter. Walter Mischel forgot to factor in one further dimension – the supernatural one. God can and does transform us supernaturally. That was one reason the Apostle Paul wrote this short letter to Titus.

 

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Jesus and Amos – Jacob’s Fallen Tent

I know it’s only September, but it’s never too soon to start thinking of Christmas is it? Remember Charles Dickens’ play, A Christmas Carol? It’s the story of how  Ebenezer Scrooge tried to deny a Christmas break to his staff. On Christmas Eve, late at night, Scrooge is visited by three ghosts that night—the ghost of Christmas past, the ghost of Christmas present and the ghost of Christmas future.  He sees himself as he really is. He sees the love and kindness of those he has mistreated. He sees the consequences of his wicked life. He wakes up on Christmas morning a changed man. In our passage today we see where Dickens might have got his inspiration. God instructed Amos to preach a lament for the dead, except the people were still very much alive. A lament is a poem of mourning over the death of a loved one. The most obvious example in the Bible is the book of Lamentations where Jeremiah laments the destruction of Jerusalem as they are carried off into captivity. But in Amos, God laments Israel as if they had already died.

Israel was a prosperous country. The economy was booming. The military was strong. They had never had it so good. And here comes this poor, working class outsider, lamenting their death. They probably reacted the same way Scrooge reacted to Marley the first time. This lament is a good example of Hebrew poetry.  God seems to love poetry because Scripture is full of it. This particular poem was written with a common Hebrew form called a chiastic structure. Don’t get hung up on the term. Just put an A next to verses 1-3 and another A next to verses 16-17. Put a B next to verses 5-6 and another B next to verses 14-15. Put a C next to verse 7 and a C next to verses 10-13. Finally put a D next to verses 8-9. This is called a chiasm. The first and last are parallel. The next two are parallel, etc. The beauty of a chiasm is that it was written that way to put all the focus of the poem on the middle. Imagine an Oreo cookie and the way the two biscuit halves sandwich the most important crème filling in the middle. Here’s the outline.

1. Destruction is coming (5:1-3; 16-17)
2. Hope is waiting (5:4-6; 14-15)
3. Evil is abounding (5:7; 10-13)
4. God is reigning (5:8-9)

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