Sunday, 19 October 2014

What Belongs to God - a sermon for Freedom Sunday


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Please note that although this starts off the same as the sermon preached on this Sunday in 2011 and 2008, it finishes very differently.

Has anybody got penny on them? Or even a pound coin? Okay, whose picture is on the front of it?

We’re used to our coins, aren’t we – we barely even notice that they have a picture of the Queen on one side, and a few odd remarks in Latin printed round the picture. They basically say Elizabeth, and then DG, which means by God’s grace; Reg, short for Regina, means Queen, and FD means Defender of the Faith – a title, ironically, given to Henry the Eighth when he wrote a book supporting the Pope against the Protestant Reformation, long before he wanted to divorce Katherine of Aragon and had to leave the Catholic church.

When I was a little girl, though, before decimalisation, coins were even more interesting, as they didn’t all have pictures of the Queen on – the old shillings, sixpences, florins and half-crowns had often been issued during the reign of George the Sixth and pennies were often even older – it was not unusual to find penny that had been issued during the reign of Queen Victoria, even! My father used to make us guess the date on the coin, based on which reign it was, and if we were right we got to keep it. Not that we ever were right, so it was a fairly safe game for him, but it made sure we knew the dates of 20th-century monarchs!

Different countries have different things on their coins, of course; if you look at Euro coins, they have a different design on one side depending on which country issued them: the German ones have a picture of the Brandenburg gate, Austria has a stylised eagle; the Irish ones have a harp. Those Euro countries which are monarchies have a picture of their monarch on them, as we would if we joined the Euro, and the Vatican City ones have a picture of the Pope! I don't know what the newer Euro countries, like Estonia and Poland have, but it wouldn't be impossible to find out! That might be a nice game to play with my grandsons when they are a little older, perhaps – but they would learn them too quickly, I think.

This convention, of showing the monarch on your coins, dates back thousands of years, and was well-known in Jesus’ day. But unfortunately, this raised a problem for Jesus and his contemporaries, as the Roman coins in current use all showed a picture of the Emperor, and the wording round the side said something like “Son of a god”, meaning that the Emperor was thought to be divine.

You might remember how the earliest Christians were persecuted for refusing to say that the Emperor was Lord, as to them, only Jesus was Lord? Well, similarly, the Jews couldn’t say that Caesar was God, and, rather like Muslims, they were forbidden to have images of people, either. So the Roman coins carried a double whammy for them.

They got round it by having their own coins to be used in the Temple – hence the money-changers that Jesus threw out, because they were giving such a rotten rate of exchange. But for everyday use, of course, they were stuck with the Roman coins. And taxes, like the poll tax, had to be paid in Roman coins. You might remember the episode where Jesus tells Peter to catch a fish, and it has swallowed a coin that will do for both of their taxes. But that was then, and this is now.

Now, Jesus is in the Temple when they come to him – in the holy place, where you must use the Jewish coins or not spend money. “They”, in this case, are not only the Pharisees, who were out to trap Jesus by any means possible, but also the Herodians, who actually supported the puppet-king, Herod.

The question is a total trick question, of course. They come up to Jesus, smarming him and pointing out that they know he doesn’t take sides – so should they pay their poll tax, or not? If he says, yes you must, then he’ll be accused of saying it’s okay for people to have coins with forbidden images; it’s okay to be Romanised; it’s okay to collaborate with the occupying power. And if he says, no don’t, then he’ll be accused of trying to incite rebellion or terrorism.

So Jesus asks for a coin. I expect it was the Herodians who produced one – the Pharisees would probably not have admitted to having one in their pockets, even if they did. And he asks whose image – eikon, the word is – whose image is on the coin? And they said, puzzled, Caesar’s of course, whose else would it be?

And we all know what he said next: Give to Caesar what belongs to Caesar; give to God what belongs to God.

It’s kind of difficult, at this distance, to know what he meant. Was he saying we need to keep our Christian life separate from the rest of life? God forbid, and I mean that! If our commitment to God means anything at all, it should be informing all we do, whether we are at worship on Sunday or at work on Monday or out at the pub on a Friday! There is a crying need for Christians in all walks of life; whether we are called to be plumbers or politicians, bankers or builders, retired or redundant! Wherever we find ourselves, we are God’s people, and our lives and values and morals and behaviour need to reflect that.

So what is Jesus saying? It’s about more than paying taxes or not paying them. It’s not about whether we support our government or whether we don’t.

I think he’s saying that there doesn’t have to be a conflict. The image of Caesar is on the coin – but we, we are made in God’s image! If we were coins, the writing around us would say “A child of God”, not, as for the Caesars, meaning that we are gods ourselves, but meaning, quite literally, that we are God’s beloved children. There isn't really any difference between what belongs to Caesar and what belongs to God, because, ultimately, everything belongs to God.  Even the holy people, the Pharisees, had to use these coins when they went to the market.  There isn't really much difference.

Yes, we need to be good citizens – both Jesus and Paul make that clear, one way and another. And yes, that includes voting as and when we're entitled to do so, and paying such taxes as we rightfully owe, but it also includes making a fuss when things aren't going as they should.

For instance, why do we still need food banks and soup kitchens? I think it's disgraceful in this day and age, and I emailed my MP about it; of course I only got back the vague sort of answer that if and when his party came to power they would Do Something About It – I'd really like him to be asking Questions in the House every week or so to find out what the Government is doing about it.

And maybe we should be writing to him – or her, if you're up this end where it's Kate Hoey, rather than down my end where it's Chuka Umunna – about traffiking. As I said at the start of the service, we've been asked to think about that today, as yesterday was World Anti-Traffiking Day.

We've all read horror stories about people who came over here in all good faith, thinking they were going to be found a sensible job and somewhere to live, and then they found themselves enduring slavery, and worse than slavery. There was even a case here in Brixton, not just so long ago. And the people involved are afraid to get help, as they are here illegally, and may well have fled very difficult situations in their home countries. The people who offered to “help” them, quote unquote, were preying on their fears as much as on their hopes.

There was the case of the Chinese cockle-pickers, some years ago, in virtual slavery up in Morecambe Bay, who were forced to work when it wasn't safe and were drowned.

We have all read stories about girls forced into prostitution, and so on. And I have a horrible feeling that these ones are only the tip of the iceberg. We must and we will pray for these people, obviously, but also, if you even suspect anything like that is going on near you – report it! If you don't want to go to the Police, I'm sure Anti-Slavery International or Stop the Traffik would help – in fact, I recommend a visit to their websites as there is a lot of information on there, including ways in which we can help.

You see, there isn't really much difference, is there, between giving to Caesar what is Caesar's, and giving to God what is God's. These poor people are, each and every one of them, someone for whom Christ died. Someone who God loves so impossibly much he couldn't love them more. I'm sure God's heart breaks when one of his beloved children is sold into suffering, raped, beaten, overworked, not paid at all.... and I'm afraid it happens rather more frequently that we would like to admit it does.

One of my favourite books is called These Old Shades, and in it, a child character is taken to Versailles, where the King is holding court. And on the way home, the child says, “The King was lovely, just like on the coins”. I often wonder whether, if we were an image on a coin, people would recognise us. Perhaps, if we are whole-hearted about giving to Caesar what belongs to Caesar, and to God what belongs to God, and recognising that really, there's very little difference, maybe they would. And in the meanwhile, let's do what we can to stop the injustices of our modern world. Amen.

Sunday, 28 September 2014

Children's talk - two brothers

Unfortunately, I made a nonsense and failed to record the main sermon - probably just as well, since I hadn't much voice!  It is almost identical to the one I preached on this Sunday three years ago, the text of which may be found here.


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Once upon a time, long, long ago in a galaxy – well, a country, anyway – far away, there lived a man with two sons. Not unusual, of course – there are lots of people who have two sons, my daughter does. But these two boys, and their dad, feature in several of Jesus' stories.

Daddy was a farmer, we are told, and one morning at breakfast-time, he said to the boys, “Right, lads; busy day today, I'm going to harvest the big field. Either of you free to come and help?”

The younger boy shakes his head. “Sorry, Dad; I'm booked, I'm afraid. Told Sammy I'd go round to his today.”

“Not a problem,” said his father. “What about you, Joe?” to the older boy.

“Yes, I can come!” says Joe. “What time do you want me?”

“Oh, make it about 10:30, we'll be able to use you then. Great. See you later!”

All very well and normal, you might think. But then what happens? Joe, in the hour or so between the end of breakfast and 10:30, when he said he'd be at the field, begins to have second thoughts. It's a horribly hot day, he could go swimming with his friends; Dad wouldn't really mind, there were plenty of other helpers.... and eventually, his brother sees him heading off with his trunks and a towel under one arm, obviously not heading for the harvest-fields.

So the brother does a bit of thinking himself. Yes, Sammy was half-expecting him, but harvest was harvest, and it was pretty sure he'd be wanting to help his Dad, too. So he grabs a passing servant and sends him round to Sammy's with a message that he couldn't come, after all, and heads off down to the field.

Well, that's the story Jesus told. And one of the reasons he told it was to tell us that it's never, ever too late to change your mind, not in this life. If you've not been quite sure about God, about being Jesus' person, you can still change your mind.... it isn't too late!


Sunday, 31 August 2014

Not Helping

I was unable to record the children's talk as my MP3 recorder decided to die on me; luckily I had another one (more reliable) to record the main sermon, the text of which can be found here.  The text below is roughly (allowing for heckling from certain Swan Whisperers - who did apologise afterwards) what I said to the younger ones, and the recording is of the main sermon: 


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So, you younger ones.
Do you have to help at home?
What sort of jobs do you do?
Perhaps you make your own beds,
or keep your bedrooms tidy,
or do you help Mum in the kitchen?
I expect some of you help with the cooking sometimes, too.
My older grandson likes to help making pastry and cakes,
although as he is only four there's not all that much he can do.
But he doesn't like to help clear up again afterwards,
and sometimes we have to get a bit cross to get him to help clear up after lunch!

When my daughter was little, she had to keep her room tidy,
and she had pet mice,
so she had to keep their cage clean
and make sure they had enough food and water and so on.
And later on she used to cook sometimes –
she's a great cook, and I love going to meals round at hers.
When I was a little girl, we had to make our own beds and help with the washing-up after meals –
my parents didn't have a dishwasher back in those days.

But sometimes, when you try to help, things go wrong, don't they?
I remember several dropped plates when I was trying to dry the dishes –
that wasn't very helpful.
And I vividly remember burning a panful of sausages beyond recall, which was also not helpful –
I didn't know how to cook them, and guessed wrong.

Can you think of some times when you tried to help and it all went wrong?
In our reading, Peter was trying to be helpful, and it didn't quite work.
And I'll be looking at some more ways in which we can be unhelpful after the hymn.

Sunday, 17 August 2014

Being wrong; putting it right


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Our Gospel reading this morning is a very odd sort of story, isn't it? Here we have Jesus telling his disciples that what goes into your mouth doesn't matter, it's what comes out of it – what you say, even, perhaps, what you think – that matters. And then he goes and says something that everybody, certainly today and, I suspect, throughout a great deal of history, finds incredibly offensive.

Well, the first bit is easy enough to understand. Jews and Muslims both have very strict dietary rules, and believe that breaking them makes you unclean, and unfit to be in God's presence. And they also have strict rules about washing yourself before worship, being clean on the outside before, one hopes, being made clean within.

But Jesus was able to see, as his followers couldn't, that what you eat doesn't actually matter. Many of the rules – about not eating pig, or shellfish, for instance – made sense in an era where there was no way of refrigerating food. Eating them might give you a tummy-upset, but it wouldn't be the end of the world if you did. What goes into your mouth, says Jesus, eventually passes through and comes out the other end, but what comes out – well, that just shows what kind of a person you are!

And then a few days later – we don't know the exact date, that wasn't the kind of thing that the first gospel-writers thought important – a few days later he's off in a non-Jewish region, and he is so incredibly rude to the woman who comes begging for healing. What is going on?

Of course, the traditional explanation is that he was testing her. Well, that may or may not be the case, I don’t know, but it’s what people often say because it’s what they think Jesus is like.

The difficulty is, of course, that we can't hear the tone of voice he was speaking in. Did he snap at her, which is a bit what it sounds like? He had ignored her for some time until the disciples asked him to deal with her or send her away. Was he trying to be funny? I wonder how you “hear” him in your head when you read this passage, or one of its parallels.

I tend to hear him as being thoughtful, trying to work it out. You see, in the time and place when he was brought up, he would have learnt to assume that the Jews were God's chosen people, and nobody else mattered. Some things, it would appear, given the situation in Gaza today, never change. But the point is, Jesus didn't know any better, which I think today's Israelis ought to.

It might sound strange to say “Jesus didn't know”, because after all, He is God, he is omnipotent and so on. But we believe – or at least we say we do – that He is also fully human. Unlike the various gods and goddesses of Greek myth, he wasn't born already adult, springing fully formed from his father's forehead, or something. He was born as a baby.

Think about it a minute. A baby. Just like (if there's a baby in the congregation, point to it) or my younger grandson. My younger grandson is eleven months old, and just learning to crawl and to pull himself up to standing. And, of course, he has to learn what he may and may not play with, and what is and is not appropriate for him to put in his mouth – although he is beginning to outgrow that habit. And I bet Jesus had to do the same. He will have chewed on Mum's wooden spoon when his teeth were coming through, and when he was of the age to put everything in his mouth – and later, he will have discovered that it makes a lovely noise when you bang it on the table, and have to learn that not everybody enjoys that noise!

And so on. He had to learn. We are told he grew in learning and wisdom. Remember the time when he was a teenager and got so engrossed in studying the Scriptures that he stayed behind in the Temple when everybody else had packed up and gone home – and then, when his parents were understandably cross, he said “Oh, you don't understand!” Typical teenager – and, of course, Jesus was learning the whole time about the Scriptures, about who God is, and, arguably, maybe a tiny bit about who He was.

And here, perhaps, he is learning again. We can't rely on the Gospel-writers' timelines, they tend to put episodes down when it suits their narrative. And here is Jesus, perhaps having slipped away for a few days' break into Tyre and Sidon, where he was less likely to be disturbed than in Galilee. And then this woman comes and will not go away.

We don't know anything about her, other than that she was a foreigner – Mark says she was Syro-Phoenician, Matthew, here, calls her a Canaanite. Either way, she was basically Not Jewish. An outsider.

You know, the Bible is full of stories about outsiders coming to know and trust Jesus! Just off the top of my head you have the centurion whose servant was healed, the other centurion who Peter went to after his dream to tell him it was okay to do so, and the Ethiopian treasury official. Oh, and Onesimus, Philemon's slave. Philemon himself, come to that, but I think by the time the letter was written, it was becoming more widely accepted that non-Jews could be Christians, as well as Jews.

But at the time, these people were outsiders. No good Jew would have anything to do with them. And Jesus ignores the woman, until his disciples ask him to get rid of her. And even then, he doesn't heal her daughter. Instead, “It's not right to take the children's meat and give it to the dogs!”

But I wonder. Do you remember the wedding at Cana, which we are told is his first recorded miracle? And his mother came to him and said “Disaster! They've run out of wine!” His first reaction was basically, “So what? What's that got to do with me?” but then he went and got the servants to fill those huge amphorae and the water turned into wine. He changed his mind. His first reaction was not to do anything, but if there is one thing he appears to have learnt, it is to listen to the promptings of the Spirit.

And in this case, too. The woman, consciously or not, said exactly the right thing: “But even the puppies are allowed the crumbs that fall from the children's table!”

And to Jesus, that was God's answer. Yes, he could and should heal this woman's daughter. So he did. With the comment that right then, her faith was probably greater than his!

You know, the first time I heard this sort of interpretation of this story, my immediate reaction was “No way!” Jesus couldn't be like that – he couldn't have got things wrong! You may be thinking the exact same thing, and I really wouldn't blame you!

But, you know, it wouldn't go away. Like a sore place in one’s mouth, or something, I kept on thinking about it and thinking about it.  Why was this so totally alien to my mental image of Jesus?

Then I realised that, of course, it was because I was confusing “being perfect” with “never being wrong”.  There’s a difference between being mistaken and sinning!  And, as I said, Jesus had to be born as a human baby, to learn, to grow. And he may well have learnt, consciously or unconsciously, that as a Jew, he was one of the Chosen, and thus superior to everybody else. But he had already learnt, as we found in the first part of our reading, that keeping the Jewish Law wasn't what made you clean or unclean – so perhaps it wasn't such a huge leap to discover that being Jewish or not didn't actually matter. God still loved and cared for you, whoever you were.

And in the end, I found this thought very liberating.  It made Jesus far more human.  I realised that, while I had always paid lip-service to the belief that Jesus is both fully human and fully divine, in fact, I’d never really believed in his humanity!  For me, he had always been a plaster saint, absolutely perfect, never making a mistake, never even being tempted.  I realised I’d envisaged him overcoming those temptations the gospel-writers talk about with a wave of his hand, not really tempted at all.  But, of course, it wasn’t like that!  St Paul tells us that he was tempted “in every way that we are”, and if that doesn’t include really, really, really wanting to do it, then it wasn’t temptation!

But if Jesus could be mistaken, if he sometimes had to change his mind, if being perfect didn’t necessarily mean never being wrong, then that changed everything!  Suddenly, Jesus became more human, more real than ever before.  The Incarnation wasn’t just something to pay lip-service to, it was real.  Jesus really had been a human being, with human frailties, just like you and me.  He had had to learn, and to grow, and to change.  Suddenly, it was okay not to get everything right first time; it was okay not to be very good at some things; it was okay to make mistakes.

And, what’s more, it meant that the Jesus who had died on the cross for me wasn’t some remote, distant figure whom I could aim at but never emulate, but almost an ordinary person, someone I might have liked had I known him in the flesh, someone I could identify with.

As I have frequently said, these Sundays in Ordinary Time are when what we think we believe comes up against what we really believe. Do we really believe that Jesus, as well as being divine, was also human? Do we think of him as having had to learn, to grow, to change. Do we think of him as having made mistakes, having to change his mind, having to – to repent, if you like, since that basically means changing one's mind because one realises one is wrong?

And if that is so, if Jesus is not some remote plaster saint, but a human being just like us – how does that change things? How does that change our relationship with Him? And how does it change things when we make a mistake?


Sunday, 10 August 2014

Waving or Drowning


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If you wish to read the text of this sermon, please click here. It is very nearly the same, just one paragraph in the middle changed.

Little brothers - a children's talk


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Well, that was not a very nice story, wasn't it? I don't know how well you know the story of Joseph, and I'll be going into a bit more detail in a little while, but what you need to know is that he had ten older half-brothers, and one younger full brother, and his father loved him very much. I'm sure he loved the older brothers, too, but he was a bit silly about Joseph and made him a special coat, which none of the others had. And Joseph had dreams about his family bowing down to him, and because he was a bit spoilt, he told all these to his brothers, and infuriated them! And in the end his brothers took action to make him disappear.

Do you have a little brother or a little sister? They can be a right nuisance sometimes, can't they, especially when they are naughty and you get into trouble for it. Like when they snatch your toys and insist on playing with them, and you get told to share nicely..... I dunno. My family all tell me that having a big sister is horrible, too – I wouldn't know because, you see, I was the big sister, and of course I was lovely – well, some of the time. But no matter how infuriating my brother and sister were – and trust me, your younger siblings don't stop being infuriating at times even when you're my age. Do they? Anyway, no matter how infuriating they can be, we wouldn't really want to get rid of them, would we? Not seriously, not like Joseph's brothers did. Of course, when we get really, really angry with them and scream “I hate you, I hate you!” at them, at that moment we might wish they didn't exist, but not most of the time.

But being angry can hurt a person! Jesus tells us not to be angry with people in a destructive way, putting them down and calling them a fool and an idiot, even if they are. Well, Jesus doesn't actually say even if they are, he says firmly not to do it at all. So what can we do when we get really, really, really angry with our brothers, or our sisters for that matter? We aren't allowed to leap on them and bash their heads on the floor, no matter how much they deserve it. All we can really do is go and hit a pillow somewhere and tell God all about it. God understands – after all, they wouldn't have put this story about a seriously irritating younger brother in the Bible, otherwise. The thing is, you can always tell God about how you're feeling, even when you're absolutely incandescant with rage. God always understands. Amen.

Sunday, 6 July 2014

God gets involved

This is similar, but not identical, to the sermon I preached on this Sunday three years ago.
Link to permanent podcast. 
Two weeks ago, when I was last with you, we looked at the story of Isaac and Ishmael, and we saw how God was with Ishmael and his mother Hagar, even in the middle of the desert when all hope seemed lost. I don't know what you looked at last week, but if I'd been here, I'd have been talking about what's called “The binding of Isaac”, when Abraham almost sacrificed Isaac, but God sent a ram just in time – did you know, because I didn't until I began reading around for these sermons, that Muslims think it was Ishmael who was nearly sacrificed, not Isaac? Or some do. And now, this week, we come to a nearly-grown-up Isaac, and his search for a wife.

Scholars seem to think that these stories of Abraham, which had been an integral part of the Jewish tradition, were collected together and written down during the 5th and 6th centuries BC –this, you remember, was when the Israelites were in exile, the Temple had been destroyed, and they had no king of their own. Only a very few Israelites were left in Jerusalem, and they had rather lapsed from their traditions and practice. So the various stories were collected and written down, possibly somewhat haphazardly, in case it should all be lost.

Abraham himself is thought to have lived in the early part of the 2nd millennium BC. Apparently the earliest he could have been born was 1976 BC and the latest he could have died was 1637 BC. This was in the Bronze age –he would have had bronze tools, not iron, and possibly still a flint knife.

When Robert and I were in Italy a few years ago we visited the town of Bolzano, where they have the museum where the body of Oetzi, the ice-man, is stored. You may remember that he was found in the Alps about 20 years ago, having been preserved in a glacier for over 5,000 years. The point is, this was even longer ago than Abraham – he only had a copper axe, as they hadn't discovered about bronze yet. But the things that were found with him – his axe, his coat, his trousers, his bow and arrows, his knife and so on, you could see just how they were used, and he was really a person just like you or me! That makes Abraham feel less remote, as he, too, would have worn clothes we recognise, and carried tools we'd know and so on.

Abraham had felt called by God to leave his home-town of Ur in the Chaldees, which in his day was allegedly highly civilised. They had, apparently, nineteen different kinds of beer and a great many fried-fish shops, if you call that being civilized! However, they did enjoy other kinds of food, such as onions, leeks, cucumbers, beans, garlic, lentils, milk, butter, cheese, dates, and the occasional meal of beef or lamb. Just the sort of food I like!

There was wine available, to make a change from beer, but it was expensive, and drunk only by the rich. They played board-games, enjoyed poetry and music, which they played on the lyre, harp and drum, and were generally rather well-found, from all one gathers.

The only thing was that without many trees in their part of the world, they had to do without much furniture, and tended to sleep on mats on the floor, for instance, instead of beds. But definitely a sensible and civilised place in which to live. When you hear it described, it doesn't sound all that remote, does it? They were people like us, and had similar tastes to us.

But Abraham had felt called to leave there, and to take his family and household and to live in the desert. And they had all sorts of adventures, and sometimes things went very wrong, but mostly they went all right.

And now Isaac has grown up and Sarah has died, and it is time for Isaac to marry. Abraham is urgent that he marry a woman from his own tribe, not a local Canaanite woman, who wouldn't have known about God, so he sends his servant back to Ur, to find a suitable relation for Isaac to marry.

The servant explains, rather earnestly, how he asked God to show him which the right woman was –would she offer to draw water for his camels, or not? That wasn't an easy task – camels, which can go four or five days without water, like to drink A LOT at one time, so she'd have needed a fair few bucketsful!

Rebecca's family would have liked a few days to get used to the idea, but the servant says he needs to get back as soon as possible, and Rebecca agrees to leave next day. So she and her various maidservants – one of them may have been her old nurse – got packed up and ready, and set off. And eventually they get home safely, and there is Isaac coming to meet them. And they get married, and live more-or-less happily ever after!

We sometimes get alarmed about arranged marriages these days; we know that in those communities where they're still more-or-less the norm, things can go horribly wrong – think of those so-called “honour killings” we hear so much about! Even in this day and age, it isn't always easy for someone to escape an abusive situation if they don't know where to go. But as I understand it, an arranged marriage can be every bit as happy and as successful as one where the bride and groom have chosen one another; we all know that you have to work at being married, whether you knew your husband for years beforehand or whether you met him a few days or weeks before the wedding – or even at the wedding!

I think Rebecca was very brave going off with Abraham's servant like that; she had no way of knowing who or what was awaiting her at the far end of the journey. The servant had bigged up Abraham's – and thus Isaac's – wealth, and had given her lots of gold jewellery, but was he telling the truth?

But one thing stands out about this story and that is that God was involved from beginning to end! And God led them all to a happy ending.

I wonder how much we actually believe that God is really involved in our lives? I know we say we do, but these Sundays in Ordinary Time are very much places where what we think we believe tends to come up against what we really do believe! After all, not all of our stories have happy endings, do they? Some do, many do, and for these we give thanks, but what happens when they don't? Does God get involved in our lives? And if so, how does this work, and how can we work with God to ensure a happy ending?

Well, the Bible definitely tells us that God is involved in our lives, and I am sure most of us could tell of moments when we were perfectly and utterly sure of this. But equally, most of us could tell of moments when we really struggled with it! Where was God when this or that bad thing happened? Does God really care? We thought about this a bit two weeks ago when we looked at Ishmael and Hagar in the desert. And we found that God was there with them, even though it hadn't felt like it.

Many of us have lived through enough bleak times to know that one comes out the other side. We know that, when we look back, we will see God's hand upon it all. God may not have led us to a happy ending, exactly, but we can see how God has worked all things together for good for us.

It's not a matter of God waving a magic wand and producing the happy ending we want; we all know God doesn't work like that. And it's not a matter, either, of God having set the future in stone so that nothing we can do can change things. Nor is it a matter of God simply sitting back and letting us struggle as best we can, although everybody feels at times that this is what is happening.

It's more as if God is working with us, moment by moment. Sometimes we – or other people – do things that mean the situation can't come out as God would have wished. God has a detailed plan for creation, but his plan for our individual lives isn't – can't be – mapped out in moment-by-moment detail since we are free to make our own choices. But God truly wants the best possible life for each one of us. The idea, I think, is to stay as close to God as possible, trying to be aware of each moment of decision and what God would like for us to do.

But, of course, as St Paul points out in the letter to the Romans, that isn't actually possible! We're a bit crap at actually doing the right thing, no matter how much we know we want to! It was impossible for Paul to keep the Jewish law in its entirety, no matter how much he wanted to. And although we know we're, and I quote, under grace not under the law, we do tend to find it easier to try to follow a set of rules and regulations than to follow Jesus! And, of course, we don't follow those rules and regulations perfectly – how could we?

But Jesus points out that his burden is light! Sometimes we don't feel as though it is. “Come unto me all you who are burdened, and I will give you rest!”

I am sure Abraham's servant must have felt incredibly burdened when he went back to Ur to find Rebecca. But the servant, at least, spent his time moment-by-moment in God's presence. He trusted that God would lead him, step by step, to the right woman and that God would bring the whole journey to a happy conclusion. “Come unto Me all you who are burdened, and I will give you rest!” Abraham's servant trusted God.

I wonder how much we trust God? It isn't always easy, is it? Last week's story, how God asked Abraham to kill Isaac, was very much about trust. Abraham didn't even argue with God – he just went ahead and did as he was told, leaving it very much up to God to do the right thing! Even Isaac didn't struggle – he was a young man at that stage, not a small boy, and he could easily have overpowered his elderly father. But no – he allowed himself to be bound and laid upon the altar.And God did do the right thing, as it were, and produced the ram.

And now God did show the servant his choice of wife for Isaac. And so was born the Kingdom of Israel. We never know the consequences of our choices – they may be far more far-reaching than we expect. But we do need to practice involving God in our everyday lives, otherwise, when the crunch comes, we'll find it much harder than it need be to rely on him. “I will give you rest,” says Jesus, but if we don't know how to come to him for that rest, how can he give it to us? Amen.