Reprints of current Services - Discussions

Alternative Service in Bentleigh, Saturday 5 May
Elder: Mark Herrmann

Introductory music – Ingrid Laemmle-Ruff

Good evening and welcome to this service, which I loosely advertised in the Templer Record as an Alternative Service. The obvious question to ask is alternative to what? One answer is tradition and habit.

I often wonder about attendance at our regular services. Are we doing enough to offer an alternative to the usual Sunday service, the only general variation being whether it is held in the morning or afternoon? With today’s busy lifestyles the notion of Sunday as a day of rest and going to church as an obligation has long past us by. We have other commitments and priorities constantly vying for our input and attention, and we make choices about how we want to spend our time. For many, comfortable in an increasingly secular world, religion – whatever we take that to mean – does not rank highly, if at all. With such changes in our routines, have we also been open to the challenges of reassessing the way we do things within our community?

Some of my fellow Elders questioned the sense or purpose of a non-Sunday service, asking who would come. Naturally, I didn’t know in advance, and could only suggest that if we didn’t try, we’d never know. Of course, I worried about only one or two people coming. If not a soul came, I would ask Ingrid to kindly play her piano music for my listening pleasure, I would warmly thank her, pack up the chairs and we’d both go home. The trial of a Saturday service – at least at this particular time of day and year – could then be confirmed as an abject failure. But, only a handful coming, apart from proving inconclusive, would have presented a rather uncomfortable sense of connectedness and forced intimacy for all concerned, particularly in this large space. Thankfully, a few more of you have ventured out this evening. Would you have come tomorrow (that is on a Sunday) anyway? Have you just come to offer support and bolster the numbers? Only you know the honest answers to these questions. Nonetheless, I thank you for braving the elements and sacrificing your customary viewing of the football or curling up with a good book beside the fire or sharing a good red wine at a dinner party with friends or whatever you usually do on a Saturday night.

So, having established you’re probably all here under false pretences (!), let me proceed with my thinking about tradition and habit. I will try to do this in a religious context that is in a fashion I can relate to and make some sense of. But, first, I need a basis from which to work. Housed in its Religious Perspective publication, under various headings including God, Jesus, Kingdom of God, Mankind and Bible, the Temple Society, as an independent, dogma-free Christian community, offers a succinct statement of the essence of its identity, faith and practical concerns in current times. As the preface declares, the statement is intended to serve as an agreed frame of reference and clear guide for our own members, and also as a useful point of departure for discussions and for exchanges of view with adherents of other Christian denominations or of other faiths. As you will have recently read in the Templer Record, the Elders are seeking to enhance this publication with excerpts from a collection of past services and other relevant material, thus providing examples to extend and broaden our understandings under these same headings. The Religious Perspective framework provides the scope for community members to formulate their own personal beliefs. And scope it certainly does provide. I well remember the publication’s initial printing and circulation to all members a few years ago. It sparked some resignations from individuals unable to reconcile their faith with the booklet’s contents. This is each individual’s right and is certainly not intended as criticism. What I found intriguing, however, was the fact that some resigned their membership because they considered the subject matter too religious, yet others resigned in disagreement with material they deemed not religious enough! Undoubtedly faith is a personal perception and experience. Apart from the Temple Society’s faith framework providing scope, I find another attraction to be its ability to accommodate change and development in the outlook of one’s belief. I shall return to this publication and its contents shortly.

Let us now sing together hymn number 2 "A New Commandment", twice, its text taken from a verse in the Gospel according to John.

In Alfred Klink’s final service, here in Bentleigh in November last year, he spoke about changes in our understanding of cosmology over the last 400 years. The astronomer Copernicus proposed a new way to visualise the solar system by displacing the Earth from the centre of the universe. However, because this by itself did not improve the understanding of what was seen in the sky, the proposal was not supported. Only through the subsequent work of Kepler and Galileo, involving the rotation of the Earth on its axis, did the Copernicus proposal gain credence and become the revolutionary step forward in our understanding of the universe. Apart from showing a keen interest in the subject matter, Alfred used the example to illustrate how people are reluctant to give up an idea, a way of thinking, they are used to or have become accustomed to. Again, tradition and habit … For me this then begs the question how much tradition and habit in what and how we believe is capable of change.

In his service Alfred also made reference to the writings of John Shelby Spong, the controversial American bishop, now retired. I sensed a resonance with some of my own thinking and decided to explore a little further. I borrowed one of Spong’s recent books – entitled "A New Christianity for a New World: Why Traditional Faith is Dying and How a New Faith is Being Born" – from the library, although, here I do have a confession to make. I am not a reader, preferring numbers to words, particularly when looking for "answers". After all, I have a love of mathematics with its penchant for a solution. But here, and I must stress this, in the area of one’s faith and convictions, there can be no correct or incorrect answer. What I believe in and can reconcile in my mind, need not be what you believe in and can reconcile in your mind. In grappling with concepts and arguments that are powerful, confronting and challenging, and for which there is no prescribed solution in the back of the book, I believe one must be comfortable and honest with the assessment, interpretation and application of one’s faith. I did make an attempt to read Spong’s book and actually succeeded in tackling most of it. However, given I am far from a religious scholar, a firmer grasp of the concepts posed would probably benefit from at least a second and more thorough reading. Despite the less than familiar territory, I found that Spong builds his arguments carefully, thoughtfully and, I think, logically and convincingly.

Spong writes, "To suggest that God and one’s own understanding of God are the same is not only to stop growing, it is to die to the quest for truth." To me, this indicates the need for a belief system, not rooted in tradition and habit, but capable of growing and evolving with us. Spong realised his previous book entitled "Why Christianity Must Change or Die" had only shown hints, not well-developed ideas, about the evolving directions in which he hoped the Christianity of the future might move. The unanswered questions that had been raised for him by his readers now flooded his mind, crying out to be addressed. What does God look like beyond theism? Does such a God matter? Who is Christ when traditional concepts such as incarnation, atonement and the Trinity no longer communicate any meaning? Spong defines the theistic God as "a being, supernatural in power, dwelling outside this world and invading the world periodically to accomplish the divine will." He says, "Everybody wants a parent figure in the sky who is supernatural and will take care of me. Nobody wants to grow up and accept that we’re responsible for the world we live in." It is this concept of God, and with it much of what has traditionally defined the content of the Christian faith, that Spong proceeds to deconstruct. He finds himself prepared to lay the literalness of traditional Christianity aside in order to chart a new Christian future.

As Templers, Spong’s frequent references to a "new", a "future", a "reformulated" or a "radical" Christian vision may cause you to quietly smile to yourself. Already in the book’s introduction, I thought it was clear that Spong and the Temple Society have much in common. But I was wary of taking Spong’s interpretations of such concepts as God, Jesus, Kingdom of God, Mankind and Bible out of context and so read on with increased fascination. I will now try to show the strong parallels I believe exist between his thinking and the framework in which the identity, faith and practical concerns of the Temple Society are expressed.

I hope this fairly detailed revisiting of the Religious Perspective booklet will not prompt any new resignations of membership!

If Spong and others like him provide a distinctive echo to the work and endeavours of the Temple Society, are we – its members – prepared to embrace and share with them? I have made some copies of the slides presented should anyone be interested. I invite further examination and would also encourage the possibility of future group discussion.

Sadly, I suspect that John Shelby Spong is blissfully unaware of the Temple Society’s existence and the fact that it was established close to 150 years ago. He is coming to Sydney in August of this year as part of an international gathering of religious progressives to affirm the contribution of reasonable and tolerant religion to public discourse in our society. A number of Elders have expressed interest in attending the conference and associated workshops promoted under the banner of "Common Dreams – progressive religion as a transforming agent". I wonder how receptive to the Temple Society and its ideals Spong and others at the conference will be upon being introduced. I view this as an occasion to be firmly grasped with both hands.

Let us now sing together hymn number 91 "Pebbles", both verses, because of the opportunities I think this comparative assessment – TSA and Bishop Spong – presents to us.

In 1999 the New York chapter of a humanist organisation presented Spong with their "Humanist of the Year" award. Almost immediately some of his ecclesiastical critics suggested that he was not really a Christian at all, but a humanist. In their minds being a humanist and being a Christian were mutually exclusive. This rhetoric revealed that in their minds a Christian was one who was defined by a negative view of humanity. The opposite of a humanist, Spong insisted, is not a Christian but either an anti-humanist or one who is inhumane. To those who say Spong’s religion is little more than a facile form of secular humanism, he replies that Christianity should issue in humanism, or it will issue in inhumanity, and he sees nothing wrong in becoming more human.

There are questions, questions and more questions, but the primary question Spong seeks to raise in his book is this: Can a person claim with integrity to be a Christian and at the same time dismiss, as he has done, so much of what has traditionally defined the content of the Christian faith? I am sure this same question has been levelled at Templers too. Spong himself is in no doubt, saying that his problem has never been his faith but the literal way that others have chosen to articulate it.

I have focussed much of this service on an examination of Spong’s book, borrowing considerably from its contents. I hope I haven’t given the impression that I am fully cognisant of all of the subject material. I struggle with concepts of spirituality, divinity and what could be called the "non-real" – notions beyond our earthly reality. What does make sense to me though is internalising God and understanding "Acts of God" – both good and bad – as human endeavours, consistent with the definition of a non-theist.

I acknowledge that much of this "religious" language takes some getting your head around – I have had the benefit of slowly becoming more familiar over a matter of weeks of preparation – and fear that for many good secular people it is probably a turn off. Yet, I hope that anyone who is prepared to live fully by sharing deeply, to love wastefully by spreading and giving away love, and to risk all in abandoning their defences and their self-imposed or culturally constructed security systems – irrespective of whether they acknowledge a belief framework or not – could feel comfortable and be honest with themselves in the midst of our community. But that, I feel, must wait for another day’s discussion.

As a concluding example, which reflects my limited level of progress but also offers a way in which I think the realisation of the Kingdom of God on earth can move closer, I offer this passage from Spong: "Human love begins as a love for the image of ourselves that we project onto others and then receive back onto ourselves. That projection is what happens when we love those who are, initially, only extensions of ourselves. We love our primary caregivers first, and then in ever-widening circles we move to our immediate family, our extended family, our friends, our neighbours, our tribe, our nation, and finally humanity itself. We pause in a kind of fearful anxiety at every boundary that marks a transition into a larger orbit. The further out we venture, the more difficult we discover it is to love; for increasingly, as the circles widen, we begin to see that we have to love for love’s sake, not for our sake."

Let us finish by singing together hymn number 108 "The Blessing", twice, where in place of "our God" you should feel free to sing "your God".

I thank you for stepping outside your comfort zone to attend this evening’s service and offer my appreciation to Ingrid and all the helpers. Please stay for a cuppa and biscuit which, though hardly a tradition, is still a very good idea!

Concluding music – Ingrid Laemmle-Ruff

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SAAL im Altersheim Bayswater, 15 April
Elder: Rolf Beilharz

Lied: 50, In allen meinen Taten, Verse 1, 2 und 3.

Text: Matth. 16: 13 - 20.

Meines Erachtens ist dieser Text erst später in den Mund Jesu's gelegt worden. Denn der Text drückt ja ganz genau aus was nach Jesu’s Tod geschehen ist. Seine Zeitgenossen hatten alle schon Jesus als jemand ausserordentliches erkannt. Daran konnte niemand zweifeln. Denn Jesus hatte während seiner Lehrerzeit viel Aufsehen erregt. Er hatte nicht wie andere gepredigt, sondern mit Autorität. Und er hatte nicht das Gleiche wie die anderen religiösen Lehrer, die Priester und Rabbis, gesagt, sondern Neues, das oft von den Autoritäten gar nicht gern gehört wurde. Deshalb hatten auch Leute sich Gedanken gemacht ob denn Jesus vielleicht doch Johannes der Täufer war, obwohl man gehört hatte dass dieser von Herodes umgebracht gewesen war. Oder war vielleicht Jesus einer der früheren Propheten wieder auferstanden?

Als Jesus dann selbst getötet wurde, am Kreuz, haben sich die Jünger als erstes nach ihrer Heimat, Galiläa, geflüchtet. Danach fanden sie wieder Mut, sammelten sich in Jerusalem und fingen an zu predigen über Jesus. Unter sich hatten sie die Gewissheit bekommen dass Jesus wieder lebte. Auf jeden Fall waren sie sicher dass der Geist Jesu, das was er ihnen mitgegeben hatte, ewige Wahrheit hatte und auf immer weiterleben würde. Ihr Glaube dass dieser ausserordentliche Mensch Jesus doch mehr als normal gewesen sein musste, dass er also doch der von den Juden erwartete Messias war, obwohl die Juden das nicht anerkannt hatten, wurde immer stärker. Und dieser Messias war ja Gottes Sohn, der Erleuchtete, also der Christus.

Nur die am Anfang ganz kleine Gruppe um die Apostel, die ehemaligen Jünger, hat damals behauptet dass Jesus der Christus Gottes war. Die zeitgenössischen Juden haben das strikt abgelehnt obwohl sie zugeben mussten dass Jesus ein ausserordentlicher Mensch gewesen sein musste. Diese Gruppe ist aber gewachsen und aus ihr ist die Christenheit entstanden. In dieser ersten christlichen Gemeinde hat Simon Petrus die führende Stelle gehabt und man konnte gut sagen dass er in Sachen Christenheit, alle Dinge binden und lassen hat können. Er hatte die Autorität und was er nicht erlaubte geschah auch nicht. Und er war der Fels, der Petrus, auf welchen sich die Gemeinde bauen konnte.

Heute weiss man dass die Evangelien erst 30 bis 50 Jahre nach Jesu Tod entstanden sind. Kann man erwarten dass alles was darin steht bis ins letzte Detail genau stimmt? In unserem Text stand im letzten Vers den ich las, dass Jesus seinen Jüngern verbot dieses Geheimnis, das er damals ihnen gesagt hat, weiterzuerzählen. Eben deshalb meine ich dass diese Geschichte erst später, als man schon erlebt hatte wie die Christenheit sich entwickelt hat, geschrieben worden ist, so als ob Jesus alles schon vorausgesagt habe. Warum denn? Warum liess man es nicht bei den genauen Tatsachen?

Als erstes war man sich nach mindestens dreissig Jahren nicht mehr ganz sicher was denn alles Jesus in den Einzelheiten gesagt hat. Man wusste den Sinn seiner Lehre, worauf er hinaus wollte. Aber es ist nicht zu erwarten dass nach so langer Zeit alle Einzelheiten bis ins letzte Detail stimmen. Aber viel wichtiger ist dass man in der Zeit Jesu die Ursachen des Weltgeschehens ganz anders verstand als heute. Menschen damals fanden es viel leichter an übernatürliche Wunder zu glauben. Der Gedanke dass Jesus direkt von Gott gezeugt wurde, und deshalb von einer Jungfrau geboren wurde, kam auch auf und wurde von vielen geglaubt. So ist es nicht übelzunehmen, wenn die ersten Christen immer mehr gewiss wurden dass Jesus, als Gottes Sohn, auch übernatürliche Gaben hatte. Die Christen konnten so ihren Messias gegen ihre ungläubigen Mitmenschen verteidigen. Wahrscheinlich half es der jungen Christengemeinde Anhänger zu finden wenn ihr Anführer mehr als normal menschlich, also göttlich, war. Wie Ihr wisst ist dann später Jesus in dem Symbol der Dreieinigkeit ganz als Teil der Gottheit anerkannt worden.

Ich meine also dass in der damaligen Zeit, aus ganz verständlichen Gründen, die frühen Christen den Menschen Jesus vergöttert haben. Das ist nicht nur bei Jesus geschehen. Auch Gründer von anderen Religionen sind vergöttert worden. Früher geschah das viel leichter als heutzutage, obwohl man auch heute noch in manchen Sekten Tendenzen in dieser Richtung findet.

Ich habe diese Betrachtungen über unseren Text gemacht um zu fragen: Ist Jesus uns mehr wert als Gott oder als Mensch? Zu wem haben wir mehr Vertrauen, zu Jesus dem Gott oder zu Jesus dem Menschen? Brauchen wir in dem Gründer unserer christlichen Religion übernatürliche Fähigkeiten, oder ist es uns lieber dass der ausserordentliche Charakter, der solch einen großen Einfluss auf die Weltgeschichte hatte, ein Mensch war, genau so wie auch wir es sind. Lasst uns mal diesen Gedanken etwas weiter verfolgen.

Wenn Jesus übernatürliche Fähigkeiten gehabt hätte, so zum Beispiel dass er voraussehen konnte wie die Christenheit sich nach seinem Tode entwickeln würde, dann wäre sein Leben als Beispiel für unser Leben weniger wertvoll als wenn Jesus nur Mensch gewesen war, genau so wie wir. Als Gott musste er mehr bewirken, mehr dulden, mehr aushalten können als unsereins. Sein Leiden und sein Durchhalten bis ans Ende wäre dann für uns nicht maßgebend, denn ein Gott kann sich über menschliches Leiden erheben. Er ist ja mächtiger als wir.

Dagegen wenn Jesus ein Mensch war genau so wie wir, dann ist sein Leben wahrlich ein erhebendes Beispiel für unser Leben. Die Weisheit seiner Lehre, die er in bildhaften Gleichnissen so klar uns mitgab dass ihr Sinn über Jahrhunderte hinweg bestehen blieb, ist überwältigend gross. Er hat Menschen so gut verstanden. Er hat gespürt was sie drückte, woran sie litten und worüber sie sich sorgten. Und er hatte großes Mitleid mit ihnen. Das biblische Bild ist so schön. Er sah die armen Menschen wie eine Herde Schafe die ihren Hirten verloren hatte, verängstigte Tiere die nicht mehr weiter wussten. Und sein Mitleid führte ihn dazu dass er diese Menschen beruhigen, aus ihren Ängsten befreien wollte, um ihnen den wirklichen Frieden zu bringen.

In der Sprache und in dem Glauben seiner Zeit sprach er ihnen Mut zu. Ihr sollt euch Gott als einen gütigen Vater vorstellen. Gott wird euch beschützen, habt nur vertrauen. So, und durch seine Gleichnisse in welchen er den Hörern zeigte wie sie sich untereinander zu verhalten hatten, beruhigte er sie, erlöste sie von ihren Ängsten. Er schuf eine Einstellung der Menschen untereinander worin die Liebe zum Nächsten, welche im praktischen Leben die Liebe zu Gott ausdrückt, ernst genommen wurde und so ein freudiges Leben, auch unter armen Leuten, zustande kam. Es ist kein Wunder dass die ersten Christen sich von ihren Ängsten und Sorgen befreit fühlten, durch die frohe Botschaft, dieses Evangelium, welches Jesus gebracht hatte. Bei vielen ging diese Besserung ihrer Umstände so weit dass sie dabei auch körperlich gesunder wurden. Jesus, als Mensch so wie wir, hat viele Leute gesund gemacht, weil sie auf ihn gehört haben, ihm vertraut haben, und sich in ihrem Inneren ganz nach Jesus umgestellt haben. Diese große Umstellung zum Besseren hat der Mensch Jesus, mit den gleichen Kräften und Möglichkeiten die auch wir besitzen, fertig gebracht. Ist das nicht ein erhabenes Beispiel? Und fordert es nicht uns auf uns mehr in die Lehre dieses Jesus zu vertiefen, so dass er auch noch jetzt uns weiterhelfen kann, und dass wir, dem Beispiel Jesu folgend, auch unsere Fähigkeiten zum Wohl unserer Mitmenschen einsetzen so gut wir es können.

Soweit mal was er uns gelehrt hat. Beinah noch mächtiger als Beispiel und Leitfaden für uns ist seine Leidensgeschichte bis zum Tode am Kreuz. Dieser wunderbare Mensch Jesus hat gewusst dass wenn er nach Jerusalem zum Passahfest ging seine Sache schief gehen könnte, und dass er durch diese Reise sein Leben verlieren könnte. Trotzdem ging er hin. Er glaubte dass seine Lehre besser war als die herrschende jüdische Religion, mit ihrem Gottesbilde von einem gerechten aber grausamen Gott der arme Leute heimsuchte, wenn sie seine Gebote nicht alle immer einhielten. Auch gegen die Scheinheiligkeit der jüdischen religiösen Führer, mit ihrem äusserlichen Waschen aber innerlichen unmenschlichen Gedanken, hatte er stark gekämpft. Jesus wusste aus der Erfahrung seiner bisherigen Predigten dass er Menschen mit seiner neuen Gottesauffassung, worin Gott der liebende Vater ist, froh und frei machen konnte.

Wenn er recht hatte, dann musste er auch seine Auffassung in Jerusalem, bei der großen Volksmenge, vortragen. Er konnte nicht einfach wegbleiben, nur weil es um seine Haut gehen könnte. Denn, wenn er wegblieb, was sollten dann seine Anhänger von ihm denken? Also musste er hingehen.

Er trat dann auch gewaltig auf, gleich am Anfang, als er den Tempel, das Haus seines Vaters, von allem kommerziellen Betrieb, allem Ungöttlichen, säuberte. Er musste das tun wenn er seine Auffassung konsequent vertreten sollte. Aber mit welcher Gefahr ging das einher? Denn ein großer Teil der in Jerusalem führenden Menschenschicht wurde dadurch direkt vor den Kopf gestoßen und in ihrem leichten Geldverdienen gestört. Das hat dann auch seine Folgen gehabt. Die Priester und Schriftgelehrten suchten ihm Fallen zu stellen und die Menge ihm untreu zu machen. Sie taten das mit Erfolg, die Menge die Jesus so jubelnd am Palmsonntag empfangen hatte fiel von ihm ab, soweit, dass am Ende Jesus nur noch einen ganz kleinen Haufen Anhänger hatte.

Jesus hätte immer noch sein Leben retten können. Nach dem gemeinen Mahl mit seinen Jüngern hätte er immer noch Zeit gehabt Jerusalem zu verlassen. Die Geschichte vom Garten von Gethsemane zeigt den inneren Kampf den Jesus kämpfen musste um gerade diese Möglichkeit. Aber er beschloss bei seiner Sache zu bleiben, auch wenn er dabei sterben müsste. Er ergab sich ganz in den Willen Gottes. Und dieses Vertrauen in Gottes Willen hat ihn nicht verlassen bis er am Kreuze starb. Noch mit Wunden, noch als er am Kreuze hing, hat er seine Sache nicht aufgegeben. Er hat Leute noch getröstet, noch seinen Mitgekreuzigten den Weg zu Gott gezeigt. Seine Bekannten hat er, der Sterbende, noch getröstet. Und das hat der Mensch wie wir, unser Vorbild Jesus, fertig gebracht.

Deshalb ist mir Jesus, als Mensch, so ein grosses wichtiges Vorbild. Wenn es uns mal schlecht geht, wenn wir krank sind, vielleicht auch wenn wir wissen dass wir dem Ende unseres Lebens zusteuern, dann dürfen wir an Jesus denken. Warum sollen wir Menschen nicht auch so aushalten können wie Jesus? Was hindert uns solch Vertrauen wie er es hatte, zu zeigen? Warum sollen wir nicht trotz unseren Gebrechen anderen Menschen helfen. Wenn wir das fertig bringen dann zeigen wir dadurch dass wir Jesus verstanden haben und ihm nachfolgen wollen.

Wir wollen beten: (Vaterunser auf Seite 269 im Gesangbuch)

Choral: 113: Verse 1, 3 und 4.

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Good Friday Service in Bayswater, 6 April
Elder: Renate Beilharz
Text: Mark 14:53 -72
Music: Jessica Blackwell

Welcome to today’s Good Friday service. Unlike Easter Sunday, where we celebrate new life, Good Friday is traditionally a sombre and reflective day. I remember that as a child, we used to only have Good Friday services in the Temple Society, and I distinctly remember everyone entering the hall very quietly and solemnly. Only after the service did we greet each other with the words ‘Frohe Ostern’ ‘Happy Easter’. In the house, Easter decorations did not appear until Easter Saturday or even Easter Sunday. Good Friday has it purpose, it is a day to contemplate our current lives and reflect on the conduct of our lives in the knowledge that our existence here on earth will end one day.

We will start by singing the hymn number 120 – Von Guten Mächten, By gracious powers. The words are on the separate sheet provided. Verses 1, 2 and 3.

Most of us would recognise the basic events in Jesus’ life that lead to the event remembered on Good Friday.
● Jesus’ entry into Jerusalem on a donkey, as celebrated on Palm Sunday.
● Jesus final days of preaching in Jerusalem, and his rage in the Temple over the money changers
● The Last supper with his disciples
● Jesus’ arrest in the Garden of Gethsemane, and his betrayal by Judas
● Jesus’ trial in High Priest’s house
● Pontius Pilate’s sentence
● The crucifixion, burial and resurrection.

I must admit that I first became very familiar with the story over thirty years ago when I was obsessed with Jesus Christ Superstar, the Andrew Lloyd Webber musical, which dealt with these events. I knew nearly every word of the musical, and a result of this had developed a broad knowledge of the story of Jesus’ last days. When I came to read the gospels themselves, I found myself humming the songs that match the words in the Bible. Webber did an excellent job of using the actual text in the gospels for his musical, but a closer look at the events as told in the gospels reveal more information and messages for us than the musical can provide. As a 11 year old Jesus Christ Superstar aficionado I could not claim to understand the stories. As a 45 year old, I still listen to Jesus Christ Superstar every Good Friday, and still cannot claim to a full understanding of the meaning of these events.

Hopefully today we can come a bit closer to an understanding of Jesus’ last days.

The text allocated for today comes from Mark chapter 14, and tells of events that took place during the night before the crucifixion. The text tells of Jesus’ trial and of Peter’s denial of knowledge of Jesus. I will deal with each of these events separately, and then draw together some common themes at the end.

The trial of Jesus takes place directly after Jesus is arrested in the Garden of Gethsemane, where he had gone with his disciples to pray after they had celebrated the Passover meal, now know as the Last Supper.

Mark 14:53-65

This is the first of a number of trial-like events that took place before Jesus was crucified. This one took place in the High Priest’s house in the middle of the night. The next morning Jesus was again before the Council, then later taken to Pilate, possible via a visit to Herod Antipas, if you follow the gospel of Luke.
Jesus was taken to a gathering of the Sanhedrin, which was made up of scribes, Pharisees, Sadducees and elders of the people. The Sanhedrin usually followed very strict rules on how a trial was to be conducted, but in this case many of these rules were broken, showing the Jewish leadership’s desperate need to put an end to Jesus.

The Sanhedrin traditionally met in the Hall of hewn stone in the Temple, but this meeting was in the home of Caiaphas, the High Priest. Criminal cases were to be only held during the daytime, and completed during daytime, again obviously not the case here. There is a brief mention made of a meeting of the chief priests, elder and teachers of the law the next morning, ‘to make their plans’. This may have been an attempt to legitimise the midnight meeting. The other Sanhedrin law which was broken was that trial were not to be held during Passover at all.

The Jewish authorities had difficulty finding any evidence against Jesus. According to the rules all evidence against the accused had to be guaranteed by two witnesses, separately examined, and having not contact with each other. This explains why in our text it said that many witnesses came forward, but no two stories agreed, even on the accusation that Jesus said that he would tear down the Temple and build it again in three days. Jesus also refused to answer any of these charges brought against him, which as defendant he had the right to do. It was the law, that no person on trial could either be asked, or compelled to answer, any question which would incriminate him. It is interesting to note that in these aspects, procedural law seemed to be followed.

The main business of this night meeting of the Jewish authorities was to formulate a charge against Jesus. They were looking for a charge of blasphemy, a charge based on religious reasons. So the High Priest asked the vital question of the trial – Are you the Messiah, the Son of the blessed God?

This question is the crux of the whole trial. If Jesus has said no, he may have been able to walk out of there a freeman, as there was no possible charge against him. Instead Jesus answered ‘I am’, and qualified the yes with a quote from the book of Daniel in the Old Testament. This gave the assembled Sanhedrin the evidence required for a charge of blasphemy, and the High Priest tore his clothes, a customary action when a death penalty is to be applied, and, after the unanimous vote against Jesus, some of the gathering let out their anger and hatred against Jesus by spitting on him and hitting him. In this way the meeting in the evening, which began as a court of justice, ended up in a display of hatred, in which there was no attempt to maintain even the superficialities of impartial justice.

Why did the Jewish authorities want to get rid of Jesus so desperately? Jesus challenged and antagonized the religious authorities over many issues such as keeping the Sabbath, use of the Temple, and the strict observance of the law. Jesus taught differently, and was a threat to the established power of the Temple and the Jewish authorities. Further Jesus was seen as a political threat to the stability of the balance of power held by the Jewish authorities under the Roman Empire. In the gospel of John, High Priest Caiaphas is recorded as saying: ‘Don’t you realize that it is better … to let one man die for the people, instead of having the nation destroyed’. This shows that the political reality was as important as the religious imperative to get rid of Jesus, from their point of view.

There different points of view as to why the Jewish authorities involved the Roman authorities in getting rid of Jesus. There is evidence that the Sanhedrin had the authority to have criminals stoned to death, even under Roman law. On the other hand one gospel records that they went to Pilate, because they, that is the Jewish authority, had no right under the law to put a man to death. Nevertheless, they convinced Pilate that Jesus was inciting the Jews to revolt against the Roman authorities, and therefore Jesus received a Roman death penalty, with the charge of ‘Jesus of Nazareth, King of Jews’ written at the top of the cross.

However legal or illegal the trial was, and for whatever reasons Jesus was crucified, there’s one important point in this story. Jesus made a conscious decision to set the wheels in motion for his death. He chose to respond to the question put to him by Caiaphas, Are you the Messiah? in the positive. He could have kept as quiet as he had through the rest of the trail, or could have refuted the charge. But Jesus was on a path he had set for himself a while ago. He had chosen to go to Jerusalem where there was a distinct possibility of a confrontation with the Jewish establishment. Jesus chose to teach in the Temple, and even made a scene there by over turning the money changer’s tables. Jesus affirmative to the question, Are you the Messiah? was just one more step on the road he had chosen.

According to the gospels, Jesus had the ability to look ahead, to see what the consequences of his decision would bring, and he did not turn back from what he believed he was meant to do. He had the courage to face the consequences of his actions, in the belief that what he was doing was right. He had faith in himself, faith in God that his actions would have the right outcome in the end, even though it brought his death very early in his life. Jesus never shied away from his convictions.

I will pick up this theme again later, after discussing Peter’s actions. Before this let us sing the last three verses of the song we began earlier: number 120 – Von Guten Machten, By gracious powers. The words are on the separate sheet provided. Verses 4, 5 and 6.

Please fold the sheets in half and place then in the hymnbook at number 120.

The second part of today’s text deals with the disciple Peter. To make sense of the story we have to go back to the Last Supper, where Jesus predicts Peter’s denial. Mark 14:29-31.

At the arrest of Jesus, all the disciples ran away, but Peter did follow at a distance and ended up in the courtyard of the High Priests house this was recounted in the first part of the text.

The story is taken up as follows, in Mark 15:66-72.

Mark’s gospel is considered by some scholars to be the preaching material of Peter written down, the earliest gospel. So while this story does not reflect well on Peter, he chose to tell it to his followers, showing his fragility, weakness and dishonesty.

On the other hand this story shows a man of amazing courage and love for Jesus. Peter was the only disciple who followed Jesus to see where his captors were taking him. He had the bravery to enter the High Priest’s courtyard, in the centre of the house of the man who had ordered Jesus’ capture. This was akin to going into the lion’s den; nevertheless Peter did this, and sat by the fire there to await events. Even after he was initially recognized as a follower of Jesus, Peter did not run away, he only withdrew to the forecourt, or porch of the house.
But in the end Peter’s avowal at the Passover supper, that he would die for Jesus, did not stand the test of reality. He quickly denied being a follower of Jesus after he was recognized the first time, and then again denied knowing Jesus a second time. His accent gave him away as a man from Galilee, and his third accuser used this as evidence that he was a follower of Jesus. At this stage Peter was very scared and even swore an oath the he didn’t know Jesus. These actions are instinctive for a person who is scared of the consequences of telling the truth. His love for Jesus took him as far as the courtyard, but he could not face the penalty associated with being a companion of Jesus, the man currently being tried by the Sanhedrin.

It was the cock crow that reminded Peter of Jesus’ words to him at the last supper, and caused him to finally run away in tears from the situation with which he could no longer cope. Peter loved Jesus, but was unable to face the consequences to being pointed out as a follower of Jesus.

Peter was quite arrogant in his declaration at the last supper that he would stand fast with Jesus, even if he had to die with him. But Jesus, just as he had a good understanding of the consequences of his own actions, understood human weakness as well, and being aware of Peter’s imperfections, led him to predict Peter’s three-fold denial of him.

Both Jesus and Peter were put into difficult and fraught situations during that night. They were both confronted with situations that were not of their own making, and had to make hard decisions on how to react to events they were caught up in. Jesus chose the hardest path, the path that he felt was the correct one to take. Peter also followed a path of his own making, but in the end disappointed himself, that he did not live up to his own previously expressed beliefs. Nevertheless, both acted out of love. Peter out of love for Jesus, a love that made him weep, when he realized he had betrayed that love. Jesus out of love for his world, love for God and for what he believed was the right path for himself. Even though he was put into a situation where the laws could be bent to suit the authorities, Jesus never lost his love for others. Even on the cross, Jesus asked God’s forgiveness for those who crucified him.

It is the choices they made that shaped their lives. It is the same for each of us here today. Often we believe that life controls us, that we are buffeted by the winds of fate, and have no power over events. But, just as with Jesus and Peter, it is our choices that determine how our lives play out. We choose how we react and respond to events around us. Jesus chose the hard and difficult road, while Peter opted off the path he was on, choosing to retreat from a situation he could no longer control.

I think a lot of us can identify with Peter. We have high ideals, best intentions, but when it comes to the crunch we don’t live up to these standards. We may make some headway towards achieving our goals and ideals, but never quite meet the challenge. The Jesus of the gospels, on the other hand, is much harder to identify with. He is the ideal. He lived his life in full consciousness with God, fully conscious of what he did, fully aware of the consequences of his actions. Jesus is the model, the model of love, for which we can strive.

Good Friday is a time of reflection on our lives, on the choices we have made in the past and the choices still to be made. I hope that when my life is drawing to an end, I will be able to respond in the affirmative to the words of the final verse of a song we used to sing at school:
In the evening of my life,
I will look to the sunset.
In the evening of my life,
When the day id through.
And the question I shall ask,
Shall be never changing,
Have I been brace and strong and true?
Have I filled my world with love,
My whole life through?

Jesus is the model of bravery, truth, strength and love. Peter also showed these qualities, but in a more human way.

Let us pray:

Let us live in such a way
That when we die
Our love will survive
And continue to grow.

Our Father in heaven,
Hallowed your name,
Your Kingdom come,
You will be done on earth as in heaven.
Give us today our daily bread.
Forgive us our sins,
As we for give those who sin against us.
Lead us when in temptation and deliver us from evil.
For the Kingdom, the power and the glory
Are yours forever.
Amen.

The final song that we’ll sing is a brighter, more upbeat song. It is called Lord of the dance. This is a favourite song of mine. I love the image of Jesus dancing through his life, even during his blackest hours. I’d like to think that I, we, can also aspire to follow his example and dance through our lives.

Lord of the dance, song number 66, all verses.

Thank you for your participation in today’s service. Thank you to Jessica for playing so beautifully. Thank yo to the flower ladies, the chapel looks terrific. Today’s collection will go to the Boromaer Sisters in Jerusalem, where the events of Good Friday took place. This is one donation where we can be sure that every cent goes directly to helping orphans of all cultures. The collection boxes are in the foyer.

Have a lovely and blessed Easter.

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Bayswater Chapel Sunday 18th March 2007
Elder: - Renate Weber
Pianist: - Monika Strasser
Hymns: - 109. The butterfly song
31.Geh aus mein Herz
108. The blessing
Text: - Mark 14 32-42

The choir “Kommt Ihr G’spielene” and “An die Freunde”
BELL?

Welcome to “Sommerfest” 2007. My name is Renate Weber. I know we have a few overseas visitor here today? Eberhard Bizer, any one else? Friends from Interstate? Friends from the country? Some one who has come to their first Templer Service? Welcome one and all
I am going to share a butterfly story with you today. So to set the scene we will sing the Butterfly song Hymn 109. Monika will play it for us first
Now to the story.
1.One day a man observed a cocoon hanging on tree. He noticed it had tiny opening and for a long time he watched the caterpillar try to force his way out.
2. Suddenly the struggling stopped. It appeared that the butterfly could get no further. He had gone so far and had no more strength to continue.
3. The man decided to help. He took a pair of scissors and carefully opened the cocoon. The butterfly was able to emerge very easily but he had a crippled, tiny body and shrunken wings.
4. The man continued to observe what happened next because he expected the wings to open any minute, he expected they would expand to their full size to support the butterfly and give it flying power. (elasticity)
5. But nothing like this occurred. The butterfly spent the rest of his life with a crippled body and shrivelled up wings. He was never able to fly!
6. What the man in is his attempt to aid the butterfly did not realise was the tight cocoon and the narrow opening are nature’s way of getting fluids flowing from the butterfly’s body to the wings and in this way the butterfly is prepared for immediate flight as soon as it frees itself from its cocoon.
7. Sometimes the constriction, impediment, challenge is what is needed in our life. If we go through life without any challenges we would be bored and “lame” we would never be capable of “flight”.
8. I asked for strength and I was presented with challenges to make me strong.
I asked for wisdom and I was given problems to solve to increase my wisdom and knowledge. I asked for prosperity and was given a brain and muscles in order to work.
I asked for courage and was given obstacles to overcome.
I asked for love and was given troubled restless people with problems so I could stand by them and give them support.
I asked for decisions and was presented with opportunities.
I received nothing I asked for but I received everything I needed!
Live your life without fear, meet all life’s challenges with the knowledge you can and you will overcome them!
This lovely story comes from my Stepsister in Backnang in Germany and it seems to fit with the reading for today. The Bible reading comes from Mark Chapter 14 32-42. The gospel of Mark presents Jesus as a man of action and authority. We see him preaching in Galilee, choosing his apostles, and we read of parables like the sower, of the mustard seed and of hiding your light under a bowl. Jesus speaks of himself as the Son of man and he tells the Disciples that the Son of man will be handed over to men who will kill him, Three days later, however, he will rise to life. He also proclaims the greatest commandments. “Love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength”. The second most important commandment is this, “Love your neighbour as you love yourself” There are no other commandments more important than these two.
Jesus shares a last supper with his disciples and then they go to the Mount of Olives.
The next morning Jesus prays at Gethsemane and this is the reading from Mark 14 32-42
32 They went to a place called Gethsemane, and Jesus said to his disciples, "Sit here while I pray." 33 He took Peter, James and John along with him, and he began to be deeply distressed and troubled. 34 "My soul is overwhelmed with sorrow to the point of death," he said to them. "Stay here and keep watch." 35 Going a little farther, he fell to the ground and prayed that if possible the hour might pass from him. 36 "Abba, Father," he said, "everything is possible for you. Take this cup from me. Yet not what I will, but what you will." 37 Then he returned to his disciples and found them sleeping. "Simon," he said to Peter, "are you asleep? Could you not keep watch for one hour? 38 Watch and pray so that you will not fall into temptation. The spirit is willing, but the body is weak." 39 Once more he went away and prayed the same thing. 40 When he came back, he again found them sleeping, because their eyes were heavy. They did not know what to say to him. 41 Returning the third time, he said to them, "Are you still sleeping and resting? Enough! The hour has come. Look, the Son of Man is betrayed into the hands of sinners. 42 Rise! Let us go! Here comes my betrayer!"

Last year I was in Israel and was able to physically visit and see where Jesus had been. It was an interesting experience. The Mount of Olives was still as I imagined it in Jesus’ time. Gnarled old olive trees standing in uneven rows, gaps where some have died. Most of the significant sites near the Sea of Galilee were not in their original place but had been moved many years ago to give pilgrims easier access.
But I could imagine Jesus with his disciples as he faced the fact that his end was nigh. I think we are all a little apprehensive about death. It is the great unknown of the world. Science has progressed so far in so many areas but what happens after we take our last breath we all still have to experience!
So Jesus in this reading appears to me in his most vulnerable human like form. He has fears, he faces death with uncertainty, and he asks his Father "everything is possible for you. Take this cup from me” But already in his next breath he states “Yet not what I will, but what you will." He finds his disciples sleeping. They had been eating and drinking red wine the night before and the day had made them drowsy. But he is also trying to ensure that they do not fall into temptation because the task in front of them is enormous. How often have we jokingly or seriously said the “The spirit is willing, but the body is weak." Finally Jesus accepts his fate and he turns to face his betrayers.
I saw similarities with the butterfly story. Jesus asked God to open the cocoon so he could escape the difficult emergence he was facing. If God had listened we wouldn’t be calling ourselves Christians today.

Just as in the Butterfly story “I asked for strength and I was presented with challenges to make me strong.” Jesus was presented with his betrayers. Even his disciples let him down.

“I asked for wisdom and I was given problems to solve to increase my wisdom and knowledge”. In the days leading up to Jesus’ death The Pharisees kept challenging Jesus on points of law. For example when the Pharisees question him about paying taxes he asks to be given a coin of the land -this bears the Emperor’s Head. Jesus then states “pay to the Emperor what belongs to the Emperor him and pay to God what belongs to God”.
“I asked for prosperity and was given a brain and muscles in order to work”. Jesus tells the rich man to sell all he has goods and give the money to the poor and concludes, “How hard it is for rich people to enter the kingdom of heaven”

“I asked for courage and was given obstacles to overcome.
I asked for love and was given troubled restless people with problems so I could stand by them and give them support”.
I feel the message we can take away from today’s service is
I asked for decisions and was presented with opportunities.
I received nothing I asked for but I received everything I needed!
Can you think of times when you asked for something and at the time were disappointed that the events didn’t turn out as you had desired them, only to find later that what actually ensued was the right answer to the question you asked. How wonderful if we can apply these two sentences in our daily life.

It is traditional that we sing the joyous song “Geh aus mein Herz” “Sing oh my heart” number 31 on this day. It fits in with thanksgiving in Germany and also reminds them that summer has arrived. We will sing all 5 verses.

What a different picture here in Australia! We have experienced a severe drought, our lawns are brown and we face level 4 water restrictions if it doesn’t rain more soon. But today we shouldn’t let that stop us from enjoying one another’s company sitting in the shade under the trees, watching our children and grand children play and romp around together, catch up with old friends we only see on this day and enjoy a simple meal of “Kartoffelsalat and Wuerstchen” Potato salad and franks.

The choir will conclude today’s Service with two happy songs. “Kommt Ihr g’spielenen and An die Freunde”.
Thankyou !
I will ask you all to stand briefly if you are able for a final prayer
Dear God,
Today as we celebrate Sommerfest with family and friends let us give thanks for all the opportunities and challenges offered to us to assist us to grow and travel successfully along life’s journey, rather than complain about all the obstacles and impediments.
We think of those who are no longer with us and give thanks for their lives and their influences on us. We will make a special effort say thankyou to all our friends today who accompany us along the way. Let us say the Lord’s Prayer together.
Our father in Heaven
Hallowed be your name
Your Kingdom come
Your will be done on earth as in heaven
Give us today our daily bread
Forgive us our sins
As we forgive those who sin against us
Lead us when in temptation and deliver us from evil
For the Kingdom the power and the glory
Are yours forever. Amen

Let us join together to sing The Blessing on page 108

Thank you to all the people who have worked hard to make today possible Helga and Immi for the flowers Monica for the music, the choir for their contribution and all of you for coming to listen and share as a community.
There are a couple of notices. Easter Sunday Service in Bentleigh has been moved to 10.15 and a there won’t be a bus to Phillip Island but one will go to Bentleigh. It will leave at 9.30 in front of the TTHA.
The Wall hanging group have put up a display of pieces embroidered over the last 12 months, and you can go and see it and a DVD between 1.30 –2.30.
The collection from today’s service will go to the Baromea Sisters in Jerusalem, which I think is most appropriate. We visited them during our time in Israel and they do much good with very limited means.
Ich wuensche euch Einen schönen Sommerfest Sonntag! Have a happy Sommerfest Sunday and I invite you all to move to the new senior playground to the official opening by Mandy .May all those who play on it do it with enthusiasm and in safety.

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Thanksgiving & Presentation Service
Sydney 4th March 2007 10:30am

Elder: Herta Uhlherr

Music: Erni Weller

Hymns: No 20 & 127 Creation in Australia v.1, We plough 1 & 3 (same tune)
No. 122 We share the joy
No. 21 Thank you
No. 108 The Blessing

Text: John 1

For the last few moments before we begin, I invite you to settle down and quietly collect your thoughts...

Prelude – Erni Weller

Welcome – A warm welcome to you all, especially to the families whose children are being presented today. I will be indicating what happens in this Thanksgiving and Presentation service as we go, and we hope that visitors will feel welcome and comfortable.

I bring you greetings from the Templers in Melbourne, from the Regional Council and the Elders, and past Sydneysiders like my Mama Meta, whose 96th birthday we celebrated recently, and my husband Hermann, and Elfriede Bechert at TTHA.

We will begin Thanksgiving by singing hymn No. 20, probably new to you, so we’ll ask Erni to play just the melody, which is the same as No. 127: we’ll sind that in a moment. One of the things we give thanks for is that we are able to learn new things.
Sing No. 20 Creation in Australia ( 1 verse) then No. 127 We plough... v. 1 and 3. Sing in English preferably. (Melody first)

Presentation services are about babies, so if odd little noises occur, let’s stay relaxed about it – after all, we’re delighted to have the children here!

Now a short prayer, followed by a few moments’ silence to help us get centred. (Please remain seated).

Prayer – We give thanks for life and for the many good and beautiful people and things in our lives. Each day we awake to the opportunity to choose to live caringly and responsively. Each day we can build the pathways that lead from where we are to what we can be. For these gifts of life, choice and the opportunity to build, we give heartfelt thanks.

We open our hearts and minds to the warmth of communal celebration – may we be conscious, in and around us, of the Presence of the loving, creative Power many of us call God... (silence) – Amen.

Plan – Today I want to share a few thoughts about giving thanks, about the meaning of presentation and about some of the things we ought not to overlook in raising our children.

Summer will shortly turn into autumn – the equinox is not far off. This is a time when many communities, especially the agrarian ones, celebrate a harvest festival, often combined with a thanksgiving service. This appropriately reminds us not to take the Earth’s bounty for granted – especially now with climate change. While most of us no longer raise animals or cultivate fields, apart from perhaps a vegie patch, we still depend for our food on those who do. At this time, Templers traditionally give thanks not only for the fruits of the Earth (see display – thanks!) but for God’s greatest gift, our children. Last week in Bentleigh, however, there were no children to be presented.

Human beings everywhere, whether ‘primitive’ or ‘civilised’, whether in ancient times or today, have always had a sense that the arrival of a new being in their midst calls for some kind of special acknowledgment. By bringing their babies before the community, the parents invite us to share in their joy, introduce their children and allow them to be greeted and surrounded by great goodwill. By their presence here, members of the community signal the open-hearted welcome they extend to the babies and their parents.

Our Presentation gets its name from the account of the infant Jesus’ presentation in the Temple at Jerusalem, described in Luke 2:22.

Templer presentation is an acknowledgment of several things:

Firstly, our heart-felt gratitude for, and celebration of, the safe arrival of these children.

Secondly, that making the effort to participate in something more formal, like this ceremony, helps to deepen family bonds and to strengthen community ties.

Thirdly, that being totally responsible for the physical, mental and spiritual welfare of a mysterious, vulnerable little being is pretty awesome. When this realization sinks in, many parents are moved to ask for the blessing of the higher powers on their baby, and on their own endeavours to guide and nurture this precious individual, as he grows and seeks to find his own way in the world – and to unfold his full potential. At presentation, we all ask together for blessing, because asking together, of one accord, is more powerful than asking alone.

And lastly, that, although most of us feel reasonable strong, clever and competent, it is nonetheless reassuring to have a community network to support us, should we become unable, for a time, to do as well as we would like by our families. As a community we pledge to stand by these families, should the need for our involvement arise. And we will try to do what we can to make this world a safer place for these children, and for all children.

Before we proceed to the actual presentation, let us sing hymn No. 122. We share the joy, all 3 verses. Erni will play the melody through first, then we’ll join in.

Sing No. 122.

The families with children to be presented today are:

Russell Cooke and Marita née Beck with their second son, Sebastian Michael Cooke, born 2nd May 2006, a brother for Sam, and
Mark Turner and Ingrid née Slip, with their second son, Oliver Harry Turner, born 13th January 2006, a brother for Oscar.

Congratulations, and a sincere and heartfelt welcome to Sebastian and Oliver!

Mark and Ingrid, Russell and Marita, we encourage you to give your children access to the wisdom and richness of great teachings and philosophies, so that your children may come to understand the importance of the message of faith, hope and love that wise teachers like Jesus proclaim. He said that he came so that we might have life in all its fullness – a ‘full-filled’ life; we believe that his ideas are worth devoting time and thought to.

We trust you to be good examples for Sebastian and Oliver and their brothers, and to surround them with truth, goodness and beauty, with the values that bring harmony to their hearts and minds, to your family and to the world. It is your duty in the coming years to offer your children a broad and balanced view of life, and encourage them in the virtues we all agree are good – like honesty, integrity, concern for others, fairness and love for others as yourself.

It is not always possible for grandparents to involve themselves in the development of their grandchildren, but when they do, it is a great bonus and blessing. Their important role is to pass on cultural values. They help children to find their identity and their self-worth and to integrate themselves into society. Often a special relationship of trust and mutual enjoyment and fun develops between child and grandparents. They help him learn his lineage and his history, as well as many skills and values, and these add depth and meaning to his life.

Since numbers allow, I have asked the boys’ grandparents if they would like to offer a short wish or blessing for their grandson.

I now call on Hartmut and Ursula Beck to come forward.
Now Harry and Gerlinde Slip and David and Judy Turner.

For Oliver Turner
We hope that Oliver will use his talents creatively, that he is allowed to achieve his full potential and bring joy into the lives of many people, and above all, that Oliver will both give and receive loving kindness.
From his grandparents on his mother’s side, i.e. his Omi and Opi, Gerlinde and Harry Slip.

Thank you.

Would Russell and Marita with Sebastian, and Mark and Ingrid with Oliver, now come forward.

Blessing of each child plus certificate.

Blessing
May the Lord bless you and take care of you;
May life’s richest joys be yours, amid whatever may happen.
May you unfold your potential as you grow in mind, body and spirit.
May love, wisdom and peace guide you always,
and may it be your good fortune
to play some worthy part in making life richer and better
for those whose lives you touch.
Amen

Parents stay – please rise for prayer.

Prayer
Dear God,
We give thanks for the safe arrival of these children and for the love and goodwill that surround them. May they take their place in the world with confidence and strength, in touch with Your Spirit of love, creativity and joy that is within them, and may their lives bring a sense of fulfilment, and uplift those they come in contact with.

Bless these parents and all parents, grandparents, carers, teachers and mentors, so that they and the children they bring up may be filled with Your wisdom, serenity and patience, and shine as living expressions of Your love – as Your temples. Amen

(Parents resume their places)

To celebrate babies and the wonder they inspire, Ingrid (Turner) will sing ‘I believe’ for us.

Text – Our text for today comes from the first chapter of the Gospel of John, which starts with the grand, cosmic statement ‘In the beginning was…’ and then speaks about life and light, about existence. Verse 3-4 says: All that came to be was alive with His life.’ V.9: ‘That is the true light that lights up everyone who comes into the world,’ or, another translation: ‘The true light was in being (in existence – in the great I AM – ) which gives light to everyone who enters the world’ (Note in REB). It is by virtue of this that each one of us can say with truth – I AM – I exist, I have the Light of Life in me – I AM a temple of God, with the divine, creative Life-force in me.

This concept is a simple – yet wonderfully profound – gift. Not long after babies come into the world, you can see the light of life shining in them and radiating from them – from their sparkling eyes to the tips of their kicking toes (strampeln). You can see Life and Intelligence expressing and asserting itself in a new form, in another totally unique human being. He may exhibit some characteristics a little like others: for instance he may have Uncle Bob’s red hair, or grandma’s smile, or Dad’s blue eyes…, but otherwise he is different from the quadrillions of human beings before him. He can say (when he learns to talk) I am an individual. When we think about that – the infinite variety that Divine Intelligence continues to create – we can only marvel in awe and give thanks!

Consider also how quickly a baby’s inner light touches and enchants its parents and grandparents – these little souls have enormous power! Okay, it’s a question of survival for them; if they can’t work their magic and bond their carers to them, they may not make it. So they instinctively shine their light to engage, to speak to, the light in us. We are all temples of the Light of Life, of the Divine Intelligence – we can all create – and spread love and goodwill.

V.5 The light shines in the dark, but the darkness has not understood, or overcome it – die Finsternis hat’s nicht ergriffen. How often we forget and are like sleepwalkers in darkness which has not understood – or has not dared to grasp – the glory and magnificence of the Light of Life in us and every human being. So we rush around being busy, without noticing the dozens of little things that could flood us with delight – like a row of dewdrops glinting rainbows along a blade of grass, or a shy person’s special effort to make a friendly gesture, or the bursting open of a long-nurtured bud in the garden – each a small miracle in its own way. But we don’t see it, or take it for granted… and so miss out on living with delight and gratitude, which is what Dankfest reminds us of.

Worse, we thoughtlessly destroy life, not appreciating the wonder of its existence and – either through ignorance or arrogance – do harm to ourselves and our fellow inhabitants of this planet by not taking wise care of ourselves and creation. And then we rage at death, forgetting that life on earth is precarious and never guaranteed.

Why am I dwelling on this today? For several reasons:
· To emphasize the preciousness of life, and of new life.
· To remind us to have reverence for life and that all forms of life are an expression of the Life-force manifesting itself.
· To provide perspective for when we get bogged down and so stressed about little things that come and pass and that are not important in the greater scheme of things. (As a book title says: ‘Don’t sweat the small stuff.’) But the trials of the moment do loom large at times.
I remember times when my children were small, and sick, and I was so exhausted and unsure and sometimes desperate – so bogged down. then suddenly being reminded that the creative Life-force – God – was on my side, ready to help. So I asked for help, and strength did come, to hang in there and to what had to be done. So I remind you that Jesus said: ‘Ask, and it shall be given’, and ‘ask, believing, and it shall be done’. Do practise having faith that the universe wants to support you. But you need to ask, believing. Life is a gift, to receive with gratitude for the possibilities it offers us. Including the possibility to grow in love and wisdom, in courage and endurance, in competence and maturity, in friendship and joy and thankfulness. I have observed that having children really accelerates your own growing up – if you want to stay ahead of them.

Reading – Emmy Simmer – A child learns what he lives. If a child lives with criticism He learns to condemn. If a child lives with hostility He learns to fight. If a child lives with ridicule He learns to be shy. If a child lives with shame He learns to feel guilt. But If a child lives with tolerance He learns to be patient. If a child lives with encouragement He learns confidence. If a child lives with fairness He learns justice. If a child lives with security He learns to have faith. If a child lives with approval He learns to like himself. If a child lives with acceptance and friendship He learns to find love in the world.
At a Presentation service it is appropriate to remind ourselves that bringing up children is sacred work – one of the most important things we’ll ever do. It is sad, and rather foolish, that Western society generally does not acknowledge this in its chase for the dollar and for instant gratification. We are given our children in trust, to care for and nurture for a while. We will most likely be required to sacrifice some personal comfort and convenience in attending to their needs. – It occurred to me that the words sacred and sacrifice may well be related. When you are tempted to resent having to make sacrifices for your children, it may help to remember that your child-rearing is sacred work and serves not only them, but the divine Life-force, Life with a capital L. We can ask for wisdom, for patience, for the ability to be good examples for our children. And we can look after our own inner light by nourishing our souls with quiet and peaceful moments, with music and beauty, with whatever restores us – so that we are able to nurture the light in our children, our partners, our parents… and so that we may be strong and shining building stones in a community that radiates the Light of live and life.
Let us turn to hymn No. 21 – Danke, Thank you – it goes to a very simple happy tune. (Erni, please play it through). Sing. As we come towards the end of our service, let us recap:· We have asked together for life’s rich blessings on Oliver and Sebastian.
· We have asked for blessing on our efforts to be wise and loving guides for them and to create a positive environment for them and all our children.
· We want to increase our awareness of the Light of Life – of the Godforce – within us, and to help one another remember to let it shine in our being – for our own and everyone’s benefit, especially our children’s.
· We have been reminded that our children are given us in trust; we don’t own them, but serve Life by taking good care of them.
· By keeping these things in mind, we build string, close families and a vibrant community in which each individual, as well as the whole community, functions as a ‘temple’, shining the light and the joy of life.
May God give us the wisdom to guide our children to be open to the spirit within them, to become not just clever but wise; to have vision and not be blinded by the superficial glamour of the world; to be cooperative and compassionate, not selfish and greedy. May we develop the patience to allow our children to grow and develop in the way that is right for them.

Let us pray – please rise if that’s not hard for you.
We give thanks once more for life and opportunity, for the people we love and for our community, for the warm and joyful fellowship we can experience when we celebrate together, and for the guidance available to those who ask for, and are open to it.
We’ll say the Lord’s Prayer together, in whichever form you know it – the main thing is to say it consciously.
Our Father in heaven,
hallowed by Your name,
Your kingdom come,
Your will be done on earth as in heaven.
Give us today our daily bread.
Forgive us our sins,
as we forgive those who sin against us.
Lead us when in temptation,
and deliver us from evil.
For the Kingdom, the power and the glory, are Yours forever,
Amen.

Thank you to all who have helped with setting up, with music, flowers, the Erntedank display, the coffee and cakes that will be available in a moment. There is a collection plate here. Now let us sing. The Blessing No. 108.Postlude – Erni.

I wish you all a happy Sunday! -----Hartmut Beck, Community Head, thanked Herta, and the Community sent regards to Melbourne.

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