Introduction
It is sometimes easy to feel overwhelmed and powerless to do anything about the conflicts and catastrophes we learn about from our news media. In the 21st century, however – no less than in the 7th and 8th centuries BC, the time of the prophet Micah – or in the 1st century AD, the time of Jesus and the Early Church – the message of the Jewish and Christian traditions reminds us that there is always something we can do.
Context
The inauguration of President Donald Trump, and the ensuing worldwide protest marches (even in Antarctica!) are just the latest symptoms of the divisions that are setting nations, communities and individuals against each other all round the world: divisions that seem destined to characterise at least the first quarter of the 21st century.
The ceaseless conflicts in the Middle East and the western powers' involvement in them, the burgeoning economic power of China and India, the military and political struggles in many African countries, the hostility shown to people fleeing war and starvation, and even the continuing tussles about the UK's proposed secession from the EU – all these betray a human race profoundly at odds with itself.
Reflection
Our awareness of these events comes predominantly from the internet and the ‘rolling news’ from our media. These enable us instantly to inform – or misinform – ourselves in ‘real time’ about situations across the globe as they develop. Our unprecedented level of access to knowledge about our human sisters’ and brothers’ lives is something that earlier generations could scarcely have imagined.
However, while our unprecedented awareness of international events may make us the best informed generation in human history, this very awareness may also be a factor in spreading what once would have been only local divisions, across the world. This in turn enables – and sometimes encourages – people to take sides in conflicts and struggles in other countries, and of which our forebears might have remained blissfully unaware.
Amid all this turmoil, there remain small communities of people who have glimpsed the vision of a different model for human relations. In their worship and in their outreach, these communities continually commit and recommit themselves to seek out, to welcome, to shelter and to aid their brothers and sisters of every background and experience. Churches – though, tragically, not all Churches – understand themselves as called and equipped to be just these kinds of communities. Not only Churches, of course, there is an all-but-infinite variety of compassionate communities.
Those who are poor in spirit, who mourn, who are meek, who hunger and thirst for righteousness, who are merciful, who are the pure in heart, who are peacemakers, or who are persecuted for righteousness’ sake, find their natural home in these communities. Their work is characterised by the justice, kindness and humility of which Micah spoke. They are blessed with a blessing that comes from Christ living and working within them; and not from the material rewards and public adulation that comes from outside. Their actions may not be regarded as newsworthy, but to those whose lives they touch, they are revolutionary and transformative, and may even have unexpected and/or far-reaching effects.
Prayer
This might be used at the end of the sermon or address, or as a post-Communion prayer.
God of love,
amid the conflicts and catastrophes of our times,
may our resolution never waver to commit ourselves continually
to the justice, kindness and humility of which your prophet spoke,
that we, and all whose lives our lives touch,
may experience the blessings that you hold out to us
in your Son, our Saviour, Jesus Christ.
Amen.
Questions
- In what ways do we set justice, kindness and humility at the heart of our Church’s ministry and mission?
- Who are the people whose lives we can touch with justice, kindness and humility?
Action
Invite people to think of issues about which they, or others, have conflicting views (‘Brexit’ might be an interesting topical example). Then ask them to suggest ways of resolving, or living with, difference. This might begin with finding out the facts together, rather than relying on opinion or hearsay, or simply agreeing to disagree.
Young people
Take a bowl of water, the wider the better, and place labels or symbols around the edge to represent any situations in the world that are of concern to those present. Demonstrate how even a very small pebble (e.g. a piece of gravel) – or even just a grain of rice – dropped in the middle (‘where we are’) can produce ripples that reach all the way to the situations at the edge. Invite those present to drop a small grain of gravel or rice into the middle of the water themselves.
The Church is sometimes described as an ark or a ship. Place a small model boat in the middle of the bowl to represent ‘our Church’, and ask those present to suggest people, or groups of people, who might need you to make room for them to join you in your boat.
Robert Beard is Pastoral Adviser at St Andrew’s URC, Sheffield, and a freelance writer.
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