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Ten Commandments. Ten possible ways to mess up? Or Ten Invitations into a new life? I’m sure many of you have preached on them. The first four focus on Yahweh. Honouring him, worshiping him. The second six focus on humankind’s bodily life and how to live well. It looks like that, doesn’t it, until, hold on . . . the last one. Number 10. Do not covet. What’s that one doing tacked on at the end? Covet isn’t a word we use much nowadays. You don’t see it in the news. You don’t hear it much in church. ‘I’m struggling with my coveting, brother. Can you help me?’ Nope, not going to happen. Commandment 10, however, might just be the one which makes sense of all the others. How can that be? Well, after the first four, we shouldn’t really need the others. If we honoured God with all we are and all we have, we wouldn’t end up murdering, stealing and lying. But there they are. God clearly thought we needed them. However, there is a problem with 5-9. They’re the kind of commandments that you can put a check against and say, ‘not me.’ Jesus, you’ll remember, goes to the heart of their meaning in his Sermon on the Mount. But we’re still tempted, aren’t we? Murder? No. Adultery, not that either. I’m doing fine. Until you arrive at Commandment 10. 5-9 have to do with behaviour. Outward behaviour. But number 10 drives a skewer right through the self-righteous. It goes for the heart. Number 10 tells us we can sin before we even get out of bed. We are in need and we haven’t actually done anything at all. So what’s special about number 10? It tells us how we’re doing with the first four. Because when God is right at the centre – honoured and worshiped as he should be – we’ll live lives of joy and contentment, thoroughly satisfied with who God is, and what he supplies. Coveting has its source in our discontent with the sufficiency (and worthiness) of God. Which brings us to Covid. Commandment 10 talks about oxen, donkeys, wives and neighbours. I love the end of verse 17 in Exodus 20, ‘or anything that belongs to your neighbour.’ Oxen, donkeys, wives, servants, you know, I don’t even know why I’m drawing up a list here . . . I mean the whole shebang. Everything! So today, why don’t we include ‘my neighbour’s church?’ Ever coveted your neighbour’s church? My friend, Pastor Bill, he doesn’t have to put up with Komplaining Katie, who sends an email every Monday morning, moaning about something from the Sunday service. And Terry on leadership team? Can that guy be any more irritating? As for these Covid-secure rules, no one can agree on how to implement them. I bet Rev. Bigger-Church-Than-Mine doesn’t have to put up with all the arguments. Well, dear reader, others may not have Katie or Terry, but they have other problems. The grass isn’t greener over there, it’s the same shade of ‘panicky pink’ and ‘overwhelmed orange.’ So what’s the answer to coveting? Today, in thoroughly evangelical fashion, I will give you three responses with the same letter. Just like your sermons. Grace – Receive it, extend it to others. Live in it. Delight in it. Allow it to fill you up with wonder. For God is worthy because of who he is. He is gracious towards us. Gratitude – Thankfulness turns us outward from our worries and reminds us of all we have. I love this verse from 1 Chronicles. But who am I, and what is my people, that we should be able to offer so willingly in this manner? For all things come from Thee, and from Thine own have we given Thee. (1 Chron. 29.14) From thine own have we given Thee. Such beautiful words. So be grateful. Generosity – This is perhaps the most important of all. Coveting derives its power from a sense of insecurity and fear about the sufficiency of God. Instead of looking at all that we have, we play the comparison game, and that never ends well. By contrast, generosity drives the boat in the other direction. It’s a way of demonstrating our gratitude; it’s a means to express how wonderful God’s grace is, by extending that grace in generous giving to others. When I say ‘give’ I mean all three T’s. Time, treasure and talent. Be generous with all that you are and have, because God has been generous with all that he is and has. We enjoy his generosity every single day and when we’re grateful, we receive it as an act of his gracious hand. I hope these brief reminders will encourage you as you navigate the world of Covid. Strike that. It isn’t the world of Covid. And we won’t feel safer by putting the word ‘secure’ on the end. It’s the world that God has made. Our all-sufficient Creator, who is gracious, generous and good.

To those with the wobbles By this stage in the pandemic, a lot of us are feeling shaky. Some of us have a full-blown case of the wobbles. We might be putting on a brave face, but inside we feel like jelly. We’re afraid we might collapse at any moment. Maybe we even think that way about the world. It doesn’t look like this virus is going to wipe out our species (that film you watched won’t come true), but it does feel like things are much less certain than they used to be. Is our economy on the verge of collapse as national debt snowballs and businesses go bust? Is the whole world system, or at least the Western world, teetering on the brink? Will we ever recover? It’s not comfortable when the world is shaking all around you. It wasn’t comfortable for the ragged masses of Israelites camped at the foot of Mt. Sinai. The ground was literally shaking as God’s sound and light show enveloped the mountain before them, and their leader, Moses, was somewhere up there in the clouds (see Exod. 2-3 and Deut. 4-5). The only thing more frightening was the realisation that it was God’s voice in the thunder (Exod. 19.9; 20.22). So shaken were they that they begged Moses not to let God speak directly to them again (Exod. 20.19). Yikes! HEBREWS 12 The writer of Hebrews recalls those events, but, as he always does, he shows how the word of God we have received is superior to the one God spoke to Moses. Mount Sinai shook. The prophet Haggai foresaw a time when God would once again shake the earth (Hagg. 2.6). He doesn’t foresee a local earthquake to affirm the giving of his law to his people, but a global quake that will shake kings from their thrones and bring down every kingdom that stands against him. Hebrews 12 quotes Haggai and looks forward to that eschatological hope. God’s intervention in the future will entail shaking off everything that stands against Him and His people. It’s a powerful reminder of the temporary nature of this physical world. The whole universe shaken. The heavenly bodies burned up, melted and dissolved (2 Pet. 3.10,12). Wow! Now, we must remember that after this world passes away, there will be a new heaven and a new earth (Rev. 21.1). We aren’t hoping for an eternal disembodied existence. There will be restoration and resurrection. However, this vision of the universe being shaken by God should cause us to pause and think. There’s an idea gaining traction in evangelical circles that we are participating now in God’s restoration of all things. As if the physical things we shape and make in this world will carry on into the new world. That simply isn’t true. There are excellent biblical reasons to care for God’s creation and to have compassion on His creatures, but the idea that we can preserve them or transform them into the perfection God intends is false. The world remains subject to corruption – our bodies included – and only the decisive intervention of God will bring about its final restoration (Rom. 8.18-25). So we must tend to people’s wounds and clean up our ecological act, but we mustn’t forget that our priority is the eternal kingdom of God that people enter only through new birth. That kingdom is unshakeable (v.28). When God shakes down the universe, only His kingdom will be left unchanged. It will be revealed in all its glory, though for now it grows, often unseen. We aren’t in the middle of the last big shake-up. But surely when things are shaken as they are now, it’s a challenge to us. To whom do you look for security? Your buildings? Your programmes? Your creativity and ingenuity? Technology or broadband? Traditions and theologies? Perhaps your guilty pleasures? What about your relationships? The only firm foundation is God’s kingdom. That’s what the Church is inheriting. It’s what we seek. The writer beautifully contrasts that with Sinai. A crescendo of seven words in verses 18-19 builds dramatic tension in his account of Sinai. Another set of seven ideas is listed in verses 22-24, where the writer tells us what we are approaching. We have come not to Mount Sinai but Mount Zion, the city of the living God, the heavenly Jerusalem. We join in festal celebration with myriad angels. We rejoice because our names are written in heaven under Christ’s. We acknowledge God, the judge of all, as Father. We fellowship with those saints whose journey, though ended, is perfected in His presence. We have Jesus as the mediator of our covenant. We have His blood speaking for us. What more could we want? How tragic that we moan because our church gatherings are lack-lustre! We want the sound and lights of Sinai when we’ve already got the real deal. I know church gatherings aren’t what they used to be or what we’d like. We are limited by screens or masks, we sit at a distance, we sing quietly or not at all. But the Church doesn’t consist of any of those things, and God’s kingdom isn’t constrained by them. There’s no distancing – social or otherwise – when we meet in spirit with the perfected saints and the angels. It’s a party of millions, not a bubble of six. Viewing church this way can inspire us to ‘offer to God acceptable worship, with reverence and awe’ (v. 28). Very soon, we won’t be content to play around with entertaining ourselves or putting on a show. We will want to know Him, to honour Him, to praise Him and to serve Him. Worship here - as always in Scripture – is a response of both hearts and hands. We pour out our hearts in appreciation of Him, and we live obediently to serve Him. We need both. So, when you gather, bring Him true worship of the heart. And when you are scattered, offer obedient lives to express the worship He is due. I haven’t given you much practical guidance on what this means. Hebrews 13 might help you, but you’ll also need to work it out in your context. My point, though, is that as we rebuild and reshape our churches amidst ‘the shaking of the pandemic,’ our primary focus must be to bring acceptable worship to God. That’s what church is for. Too often we turn it into something else – programmes that meet our needs or keep our children engaged or give us a buzz. Then when trouble comes – as it has recently – we lose interest. Only a vision of God’s glory and His eternal kingdom, followed by a response of reverence and awe will keep your people committed. If there is one thing that needs shaking up, it’s consumer Christianity. And COVID is certainly doing that. The same principle applies to our hearts. If you’re wobbling inside, feeling like you’re falling to pieces, take courage. Stop and worship. Thank God for Jesus, enjoy His goodness and glory, and join in the angels’ party. Then look around you. Who can you bless by bringing them a reminder of God’s presence? Are you able to do this even if you can’t hug them or shake their hand? I believe you can. Who can you serve by providing for their needs or taking time to listen to them and pray for them? I’m sure you have people in mind even as you finish reading this post. So worship God with a grateful heart, and serve Him joyfully by serving His people. As I finish this series, let me leave you with the words of verses 28-29: Let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire. We're continuing to update and expand our library of articles to help you in your walk with the Lord and your ministry. New this week: Part two of David Partington and friends exploration of addiction. This week's article discusses how people end up with life-controlling problems, and the first steps to recovery.

To God’s forgetful children Why does God allow viruses to exist? It’s tempting to dismiss them as a result of the Fall. We could be forgiven, because their press is so bad. Mind you, we used to think that way about bacteria too, but since the advent of probiotic yoghurts, they’ve had a PR makeover. But viruses? They’re still high on the list of public enemies. Colds, flus, Ebola, HIV and the dreaded COVID - just bad bad bad, right? Well, not exactly. Our problem is that we know so little about viruses. In fact, there’s increasing evidence that viruses can be beneficial. Like most things, in the right place and in the right quantity, they serve a useful purpose. It’s when they jump over to another species, or mutate, or enter a person whose immune system is already worn down by pre-existing medical conditions that they become harmful. And the truth is, we’re not entirely without blame. Not when you consider the way human beings have encroached into ecosystems, upsetting biodiversity. Consider also markets selling caged animals with woeful sanitation, or the weaknesses in our health systems. All of these are human practices which increase our risk of infection and its impact when it happens. But let’s stop for a moment, because this isn’t a post on virology, politics or apologetics. It’s actually about God’s purposes in our struggles. No matter how many potential benefits may arise from viruses, they are still outweighed by the pain of losing a loved one to coronavirus or being isolated from normal social contact. However we rationalise this pandemic, it still hurts. So, what is God up to? Well, a good place to begin is by considering who God is. HEBREWS 12 In my last post, I mentioned that God is a consuming fire – jealous in His holiness (Heb 12.29). But there’s another picture of God in Hebrews 12. He is a loving Father. We need to grasp both of these truths. If we forget His holiness, we might diminish God by caricaturing Him as a cuddly grandfather, whose childcare strategy is indulgent entertainment until he ships us off. If we forget His love, we’re in danger of dismissing God as a harsh judge, whose condemnation is worked out in the hardships of life. Understanding God as Father is key to appreciating how He works through our circumstances. The writer says, ‘we have had earthly fathers who disciplined us and we respected them’ (v.9). I’m sure that was a generalisation even back then, when there was a clearer understanding of fatherhood than in our culture. Not everyone grows up with a father, not every father knows how to discipline (or comfort), and not every child respects a father who does. But we all know what the writer means, don’t we? Whatever imperfections our fathers had, and even if we had no father (or an abusive one), we wish we had a perfect father. And that’s what God is. The passage acknowledges the limits of earthly fathers. Even good fathers only did what seemed best to them. They didn’t always get it right. But our heavenly Father lacks neither insight nor wisdom. He always works for our good. Nowadays, discipline is rather out of fashion. Our culture prefers to emphasise unconditional love and affirmation. But the best research suggests that good parenting requires both affirmation and limits (discipline). Children thrive when they know they are accepted and when they’re given clear direction. Both are needed in human parenting because they reflect the Father heart of God. It’s not that we imagine a perfect heavenly Father to make up for the imperfect earthly ones, but that earthly parents learn from him how to nurture their children. So, we need discipline. And that’s what God does as we go through hardships. We don’t need to figure out whether He causes them or merely permits them – that’s a theological conundrum for another time – but we do need to remember that His goal for us is always good. Now, that raises another question. What is good for us? We might have all sorts of ideas about that, but our Father knows best, and his definition of good is this: ‘that we may share his holiness’ (v.10). That’s always how God defines good. It’s true in the Law of Moses. It’s there in the Sermon on the Mount. And it resounds from Romans 8, where the good towards which God works everything (Rom. 8.28) results in our conforming to the likeness of His Son (Rom. 8.29). So, I can tell you – without a shadow of a doubt – the outcome that God desires for you and your church through this pandemic: it is that you grow to be more like His Son. Nothing more, nothing less. He doesn’t want you simply to survive. And He’s not primarily concerned about making you stronger. ‘What doesn’t kill you makes you stronger’ is a line from Nietzsche, not Scripture. Survival and resilience might be good things, but they aren’t the ultimate good. Better to die godly than to endure godless. There are two ways that God accomplishes his goal for us. One is primarily individual – that we become holy, set apart. We turn from our sin and we dedicate our lives to His service. The other is communal – that we live together in harmony. The sins I considered in the last post relate to this – immorality is counter to holiness and bitter hearts destroy peace. The fruit God wants to grow in us is peaceful and righteous (v.11). Furthermore, He calls us to ‘strive for peace with everyone, and for the holiness without which no one will see the Lord’ (v.14). Maybe you immediately recognise what I’m talking about. Perhaps, every time you call one of your church members, they are bursting to tell you how God is growing the ‘peaceful fruit of righteousness’ (v.11) in them, rather than weighing you down with complaints. In your team meetings, your focus may have been on the pursuit of holiness and unity, rather than perfecting live streaming or maximising the use of the building. Wouldn’t it be wonderful if we were all crying out for grace to be made more like Jesus, rather than becoming consumed by worries about ‘getting church right?’ I hope I don’t sound flippant. I don’t mean to be. I certainly don’t wish you to be. But I do want to challenge and encourage you. Our priorities must be God’s priorities. It’s vital right now to seek God’s kingdom and righteousness above all else. Our prayers need to focus on His will for us and our communities. In tough times, we need to work hard at forgiving those with whom we disagree. We must be be gracious towards those who hold different views on meeting together in person or online, singing, and wearing visors and masks. Let’s remember the part of the Lord’s Prayer about forgiveness, just as much as the line about our daily bread. Our programming should prioritise the making of disciples, and the inclusion of everyone in our community. Our pastoring should help people frame their struggles within the good shepherding of Jesus. Let’s encourage believers to hear His voice and to stick with the rest of the flock. Let’s lead our congregations by following our Good Shepherd through the valley – comforted by rod and staff - all the way to the wonder of enjoying that ‘overflowing cup.’ How would you rate your leadership right now? Temptations abound, don’t they? (see my last post.) The pandemic also threatens our unity. How do you keep a church together when some are meeting in person, some are online, and some (usually the most vulnerable) aren’t able to do either? How can you prioritise the weaker members? How can you communicate in ways that don’t weigh people down with guilt instead of releasing them into grace? And what about the danger of creating what looks like an in-crowd? How will you ensure no one feels like they’re consigned to the edges of the group? We need sensitivity, attentiveness and wisdom. Lots of wisdom. In my next post, I’ll write more about what it means to be ‘the church’ during a pandemic. For now, though, take a look at your sermon notes and your diary. Are the dominant themes the pursuit of peace and holiness? They should be.

To the idolatrous and immoral What’s your biggest struggle in this pandemic? Maybe that seems like a stupid question, but it’s an important one because when we’re faced with challenges, we can fool ourselves into thinking that the challenge is the greatest struggle. We just need to survive. Or we need to keep clear of the virus. Or we need to figure out how to get our church community back into the building. Or we need to know how to care for people who have been bereaved or made redundant. These are all important. But none of these is the greatest struggle facing you. Hebrews 12 The first readers of Hebrews weren’t in the midst of a pandemic. Their challenge was opposition from their community and families because of their Christian faith. Strikingly, though, the writer doesn’t even see that as the main challenge. He describes their principle ‘struggle’ as being ‘against sin’ (Heb. 12.4). That’s always the biggest challenge. Our problem isn’t primarily ‘out there’ in the world, struggling with coronavirus, but ‘in here.’ Our greatest struggle is against the temptation to commit sins, that are always ready to entangle us (Heb. 12.1). In Hebrews 12.15-17, the writer identifies three. He challenges us to watch out for these in ourselves and in other believers. Those of us in leadership will have a special role in this oversight (see Heb. 13.7), but mutual care and attention to the well-being of all is the responsibility of the whole community. The ultimate danger the writer is warning against is apostasy – that some of his readers might abandon Jesus altogether and return to Judaism. The sins of verses 15-17, in their fullest form, would be nothing less than a rejection of the faith. But apostasy isn’t usually an overnight decision. Its seeds are sown long before its fruit is eaten. So, I think it’s important to identify these sins in their earliest stages, and to guard our hearts against them. The first sin is the basis of the other two: the possibility that we fail to obtain God’s grace (v.15a). Earlier in the book, the writer urged his readers to come confidently to God’s ‘throne of grace, that we may receive mercy and find grace to help in time of need’ (Heb. 4.16). So, the question isn’t whether God’s grace is available – it’s abundant – or whether we can do enough to earn it – it’s free – but whether we receive it. Will we come to God through Jesus? Times of struggle should be times of increased prayerfulness. God’s gracious provision saves us from the other two sins described in verses 15-17. The first sin is becoming a ‘root of bitterness’ among God’s people (v.15b). The phrase comes from Deuteronomy 29.18-20, describing a person who produces bitter fruit because they have turned from God to worship other gods. On the surface, this person seems like part of the covenant community. However, in his heart, he convinces himself that his idolatry is justifiable because he’s covered by the words of the covenant. He’s described as ‘stubborn.’ And stubborn hearts bear bitter fruit. This certainly happened in Israel, where people began to grumble against God and His appointed leader, Moses. The rebellion of the nation started with hearts that one by one became bitter and fell into idolatry. Playing around with idols impacts the whole community. We can cause trouble and defile many. In Hebrews, the writer warns against people who sow division and discord rather than pursuing peace with one another. In verse 14, he urges the people to be united in pursuing Jesus. You’ve seen it in your church, haven’t you? I’m sure you’ve met those who allow their problems to dominate their thinking, so that they inevitably slip out in conversation. They spread negativity and criticism among God’s people. Instead of encouraging others, they are a discouragement. Thanksgiving is squeezed out by complaint. Generosity to people who differ from us on non-essentials (for example, how to interpret government guidance on physical meetings) is replaced with judgementalism and gossip. When we behave like this, we damage others and we may even defile many. First, make sure that isn’t you, but second, don’t let it get a grip in your community. Nip it in the bud. Speak to such people and focus on the heart. You won’t remove the bad fruit unless they renovate the bitter heart. Captivate them with Jesus. Encourage them in the gospel. Inspire them with grace. And if they won’t receive God’s grace, keep praying and be ready to discipline them for the sake of the whole community. The second sin that sets in when we don’t receive God’s grace is immorality (v.16-17). In Hebrews, the standout Old Testament example of this is Esau, who lost the promises because he despised his birthright (Gen. 25.29-34; 27.1-40). Here was a man who couldn’t see past what this world offered – a bowl of stew – to the inestimably greater promises of God – his birthright and his line in the covenant. We may not reject God altogether as Esau did, but during struggles, it’s easy to veer to the right or left into temptations to indulge our appetites, sexual or otherwise. When we feel weary or hardened, we’re prone to indulge our appetites as a way to distract us. We use them to compensate for the burden we feel. As we do that, we spiral further away from the throne of grace. We need to confess these sins, and break the habits that support them. Here are just a few: Staying up too late. Mindlessly browsing the internet. Flicking through the channels, binge watching without discernment. Stocking our cupboards with high sugar foods. There are many more. It’s time for an honest assessment of our hearts. What forms of immorality have crept into our lives over these months? And what about the people we lead? Are we asking them? Are we challenging them? Do we know them well enough to recognise the signs? Of course, COVID has made it harder to visit people, but faithful shepherds won’t leave the sheep unsupported. In our preaching, we need to be honest about the sins that so easily entangle us. In our pastoral conversations, by Zoom or in a garden if not on the sofa, we need to listen well, and help people see their need of grace to forgive. God’s grace is well able to sustain them through temptation. Remind them of this. We cannot play around with sin. God is a consuming fire (v.29). He loves us with a jealous love, and He will have no rivals. Furthermore, He wants us to bear the peaceful fruit of righteousness (v.11). More of that in the next post, when we’ll look at God’s goals for us as we go through trials. For now, though, you need a bigger vision of His holiness, and so do your people. You also need a greater grasp of His grace, and so do they. So make God’s holiness and grace the great themes of your teaching and your life. This week, we're releasing the first of David Partington's articles on addiction, called "Garbage, or Grace and Glory?". In this article, David Partington and friends explore addiction and provide an "insider's view" on how God can be at work.

To the weary and discouraged Anyone feeling weary or discouraged? I certainly am. Getting through this pandemic is a long, hard slog. Emotionally draining. Empty homes, missed family members, isolation, grief. Practically challenging. A quick trip to the shops has become a military operation: kitting up with my mask; calculating distances and navigating one-way systems; negotiating aisles at (anti-)social distance from enemy troops who seem to confuse metres with feet; coming under friendly fire from unmasked, contact-starved acquaintances in the car park. And let’s not even mention the challenges of keeping church going... In this short series, I want to draw out some helpful principles from Hebrews 12:1-13. Later, some practical suggestions, bur first, we need to start with our own hearts. That’s what verses 1 to 3 do. The life of faith is a race (v.1) – not a sprint, but a marathon – and the writer is concerned that we might ‘grow weary or faint-hearted.’ (v.3) I think weariness and faint-heartedness arise from the two responses which people opt for when under pressure: activism and apathy. Activists think if they just make a bit more effort, they can overcome any challenge. They work harder and harder until, eventually, they hit a wall of exhaustion. Activist leaders have responded to the pandemic by producing daily video devotions, adopting live streaming technology from the get-go, and organising socially distanced gatherings. Nothing wrong with those at all, but now the challenge is whether they can be sustained for another six months from a diminishing pool of reserves in the leader. Endless working without proper rest and pacing breads weariness. Burnout threatens! The apathetic, by contrast, lose heart and their motivation fails. They collapse not from weariness but from faint-heartedness. Apathetic leaders are slow to envisage new ways of being church, and they withdraw from active engagement with people. It’s not that they don’t care, but temperamentally they’re disposed to negativity. When they don’t receive encouragement, their courage falters. Dropout threatens! It’s important to spot the warning signs in ourselves: persistent negativity, lack of pleasure, constant fatigue, a feeling that you can’t keep going. If any of those describe you, beware and take measures to put things right. The first step towards healing is to acknowledge your need. It’s ok to not feel ok. Even if you’re a leader. (Check out Marcus Honeysett’s blog post entitled It’s OK not to be OK.) When you are weary or faint of heart, your reserves to fight them are diminished. It’s as if you’re limping along – “lame” as verse 13 puts it. If you keep going as you are, you are in danger of putting your spiritual limbs out of joint. You can do damage that will take years to repair, and you may even be lost to ministry for good. You need healing! Healing starts with refocusing our gaze on Jesus, “the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God” (v.2). He is the antidote to both activism and apathy, because He is both the founder and perfecter of our faith. I’ve often read that verse and thought of Jesus as an example to inspire me. That’s not wrong, but the writer isn’t really making that point. Jesus is much more than our example. Activists need to remember that Jesus is the founder of their faith. You didn’t earn your salvation. All that activity? It doesn’t add a thing to His work for you. Working hard is fine within limits, but you’re in grave danger when you think that your salvation, or the salvation of your church, depends on your efforts. You are bound to grow weary. Those are burdens you can’t carry. And you don’t need to. Jesus founded your faith. He founded THE faith. Salvation depends on what He has done, not on what you do. So, straighten your paths (v.13). Keep every step focused on obedience to Jesus. That means cutting out anything that isn’t centred on Him and making Him known. Overwork that focuses on the wrong things damages your ability to concentrate on those top priorities. Think carefully about what programmes you’ll sustain or restart. Creativity is good, but simplicity is great. Aim directly for Jesus with no detours. Apathists (Not a word, but it should be!) need to remember that Jesus is the perfecter of their faith. Perseverance doesn’t depend on pulling yourself up by your bootstraps. Jesus is the one who brings you safely to glory. You don’t need greater self-belief, you need more Christ-confidence. He endured what you could not and He was victorious. In Him, you have all you need to keep going. He will perfect your faith. He’s still interceding for you. Perseverance depends on what He is doing, not what you can do. So, straighten your posture (v.13). You can’t run when your arms are dragging, Neanderthal-like, and your knees are bent. Try it! It won’t work. Instead, lift your eyes from your circumstances and look to Jesus. You may not be able to sprint just now – that’s OK – but you can do better than limping along. Don’t let laziness set in. Decide what you can do and do it. One step at a time, with your head held high, not with pride in self but with joy in Jesus. In the next post I’ll be taking a look at the sins that easily entangle us in times of pressure and our Father’s agenda for us. But for now, straighten your posture and paths by focusing on Jesus. Let Him bring you healing.

Phil is a teacher in your church. He’s married with two small children. His wife cares for her sick mother. They are busy parents and they have no time during the week to volunteer for any of the social action projects run by the church. Week after week, Phil listens to announcements in church extolling the virtues of the food bank, the café for Internationals and the debt centre. He feels left out. What will you say to him? One of the questions which arises with social action is this one: should a social action project always include a mention of Jesus? Phil thinks the gospel of God’s grace is getting lost in all the activity. He’s worried that Jesus is playing second fiddle to rotas, donations, volunteers and the numbers game. 400 people fed. 25 people out of debt. But are any of these coming to faith? Isn’t that the goal of the church? To produce converts? Questions like these stir our emotions. We find ourselves siding with one side or the other. Perhaps, however, it’s best to ask how such questions could possibly have arisen. How have we reached a point where we’re pitting bodily care against soul care? Greek philosophy split the body and the soul. In the early years of the church, another belief system, Gnosticism, went so far as to cast the body as evil, irredeemable. Far better to reach for a higher plane of consciousness. The Bible, rooted primarily in Jewish thinking, instead affirms the value and integration of both body and soul. When Jesus carried out his public ministry, he cared for both body and soul. The Kingdom of God is the rule and reign of God in the whole person. So . . . 1) Whenever you catch wind of any mood within your church which pits body against soul (or vice versa), it must be called out and corrected. Social action projects are not better than bible studies. Caring for a sick parent has just as much value as the evangelist, who in turn is no more important than the person serving coffee. To help with this teaching . . . 2) 1 Corinthians 12. Preach it a lot. We are all given different gifts. We all have a part to play in the body of Christ. Affirm and celebrate the value of everyone in your church. Working in a bank, a hospital, caring for children, studying, God is at work in all our lives when we trust him. All this leaves that thorny question I mentioned last time. Should Jesus always be mentioned during social action projects? In a word, no. But with qualifications. 1 John 3. If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and in truth. Caring for the body is an expression of the love of God. Caring for the poor is especially dear to the heart of God. Christ did not always speak of repentance and faith. He treated the person before him with compassion. Social action, so-called, is a vital function of the church, demonstrating the new life we have received in Christ, displaying his love for the world. However, Is repentance and faith, Christ’s sacrifice for sins of no account? Of course not. Absolutely not. Paul writes in the book of Romans, ‘How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?’ Rom 10.14. Should we take every opportunity to share the wonder of God’s love in Christ, the new life that can be found through surrendering our lives into God’s care? Of course we should. But patrolling social action projects to ensure that Jesus is mentioned sufficiently is clearly not the answer. The job of the leader is to equip and release the saints for the work of ministry. It’s also to teach. So if you’re a leader, it’s your job to teach clearly about God’s compassion for the whole person. Both body and soul. Phil, our teacher, is seeking an answer. He wants to know that his life means something. And of course it does. Don’t allow him to feel left out. He needs to be reminded that each person in the congregation is valuable, cherished by God. Social action projects are not privileged activities, any more than bible studies, evangelism and coffee preparation. Leaders must not allow their congregations to see these activities competing with each other. Because we are both bodies and souls, we are ALL called to different expressions of God’s love. Teaching, caring for parents, feeding the poor, studying, working, it’s all essential in God’s world. Good leaders will affirm the value of each member of the body. Those with and without jobs, those old and young, those in need and those with plenty. God is at work in bringing in his Kingdom. We are a body, in desperate need of each other. But the one who is essential to all of us is the Head. The Lord Jesus Christ. When I come to church, I want to learn about Jesus. And I want to be encouraged by what He is doing in and among all of us. In the wonderful variety that makes up his body, the church. He is the one who unites us. Our Lord and Saviour, Jesus Christ. To Him be the glory. This week, we're releasing the second of Alan Palmer's articles on ministerial burnout. His two articles are an excellent resource if you're feeling stressed and overworked. View the second article here. Living Leadership exists to help leaders who are overburdened. View our Refresh ministries to find out how we can support you.

Last time, I looked at some of the reasons why churches engage in social action. Today, the reasons why it’s so very important. Extravagant grace – Christ intervened and provided for us when we were yet sinners. He saved us when we could not save ourselves. When we see those who cannot save themselves, we are called to act in a similar way. Charity cannot save a person, but it can express our heart of compassion, a heart which is responding to the grace we have received. Extending grace is a hallmark of those who have received grace. The Kingdom of God – Christ’s primary preaching subject. The incoming Kingdom is one which encompasses the whole person. Christ ministered to the whole person, body and soul. God’s rule covers all of creation and so we, as members of his Kingdom follow our gracious King in bringing restoration to both body and soul. Justice - If you have grasped the meaning of God’s grace in your heart, you will do justice. If you don’t live justly, then you may say with your lips that you are grateful for God’s grace, but in your heart you are far from him. If you don’t care about the poor, it reveals that at best you don’t understand the grace you have experienced, and at worst you have not really encountered the saving mercy of God. Grace should make you just. This is my own version of a quote from Generous Justice by Tim Keller. His words find their source in 1 John 3, where the Apostle John writes, If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person? Dear children, let us not love with words or speech but with actions and in truth. When you take in the powerful reasons why a church should engage in social action, it’s impossible not to be moved. It’s impossible not to act. So why all the fuss? A distorted view of the human-being. The body-soul division is false. I love Greek philosophy (especially Plato) but it has a lot to answer for. It’s essential that we understand that while human beings have souls, we are fundamentally a combination, a fusion if you like, of body and soul. We are integrated wholes. If we serve only the body, we preach a false gospel. If we preach only to the soul, hoping to save the soul to a spiritual heaven, we preach a falsehood. Jesus never did either of these things. Jesus addressed the whole person. His actions called for a response of repentance and relationship with God. To those healed from leprosy, he said, ‘Go to the temple and make your offering.’ Once your body is healed, now express thanks (and relationship) through the sacrificial system (which of course would later be replaced post-Resurrection). Historically, churches have tended to emphasize either body or soul. When I was growing up, it was the soul. The gospel was all about forgiveness of sins, being reconciled to God. Today, there are some churches who spend almost all their energy on serving the poor. Reconciliation with God, repentance and forgiveness are barely mentioned. Neither of these approaches is right, because each omits an essential ingredient of what makes up a human being. And that brings us to the thorniest question of all. Most churches today do not fall on either extreme end. They preach a gospel of God’s grace and they serve the disadvantaged. Yet, a tension exists. Remember Phil from my first blog post on social action? He was the teacher whose lifestyle and priorities severely limited his ability to take part in the social action projects in his church. He doesn’t object to them, but he feels left out. And so he asks this question about social action projects: Should social action projects always include a specific mention of Jesus? That’s one of the questions I’ll address next time.

Social action. A good thing, right? In recent decades, the local church has become transformed. More and more churches reach out in practical ways to those in need. Breakfasts for the disadvantaged. Toddler groups on council estates. CAP debt centres. It’s all going on. Praise God. No question. Praise God for his work among his people. But while many good things are happening, this move, generally called ‘social action,’ can cause division. There are some in church who feel left out. There is confusion over the rationale behind social action. There is confusion over the term, ‘the gospel.’ Regrettably, the very thing which is helping so many, is also causing distress. Church leaders, you are at the forefront of all this. The choices you make, the messaging you use, the values you affirm – they all create a culture within your community. So, here are some thoughts on this important issue. Your church needs to understand why it engages in social action. So let’s start with some dodgy reasoning. 1) It makes us feel good. Virtue is never about rewards for the virtuous. Giving generates endorphins; it feels good to serve others. What a buzz. That is, in part, why over half the volunteers at the food bank where I work are not Christians. They just love being part of something ‘satisfying.’ But for Christians, that’s not a reason to serve. We need something much much more substantial. 2) It shows we’re relevant. ‘Relevant’ is a word to express sloppy thinking. It essentially equates to ‘something which the world affirms as important.’ But the church should never act in response to what the world thinks or values. Tagging our behaviour to a desire to be seen as relevant hands all the cards to the enemy. We’re no longer acting from conviction, but from a vain desire to ‘find approval.’ That’s never good. 3) Enhancing our reputation. Closely related to 2) above. This is the most subversively appealing of the three. ‘Look, the local council loves us! They’re asking for our help in these straitened times. We can show we’re relevant at last!’ No, no, no. The church’s reputation in the local council is of zero importance. Yes, I meant that. Zero importance. Why? Because the church’s reputation is – or should be – based on its foundational truths alone, or it will be dragged around by every whim of the world. Christians shouldn’t engage in social action in order to find approval from the world. Ever. ‘Oh, but if they like us, maybe they’ll listen to us when we talk about Jesus.’ Sorry, but that’s a weak argument. If you want to form relationships with your local councillors, then be my guest. Fantastic if a councillor wants to come to church or attend Alpha. But please don’t start making decisions about your church’s allocation of resources based on the desire to be ‘well thought of’ by the world. It’s folly. As Os Guinness once wrote, we live for an Audience of One. Nothing but serving our Lord is our guiding priority, whether that lands us in prison or results in rejection of the harshest kind. So why social action? Today, the beginnings of an answer. 1) God is love, so we should love people. 2) We should be good people and good people help others. Both of these come under the heading, 'Virtue.' We should express goodness by living virtuously, reflecting the character of the God we serve. It isn’t enough, but it’s a pretty good start. So let’s affirm the value of these motivating ideas. It goes without saying, doesn’t it, that Christians should live virtuously? Love God, love neighbours – it’s not hard to see that social action is an expression of that. And goodness is listed by St. Paul as a fruit of the Spirit. Surely helping the disadvantaged is a sign of that. But while the fruit of the Spirit is an important reason and motivator, social action requires a stronger justification. We need reasons which dig more deeply into the Scriptures. That's what we'll do next time. This week, we're also releasing the first part of a two part series by Alan Palmer on ministerial burnout. If you're facing stress in your life of ministry, these two articles are excellent. This week, Part One focuses on the problem, but don't despair. Part Two will provide some very helpful responses to the problem. For Part One, click here.

Let's talk about social action. Feeding the hungry. Clothing the needy. Providing a place where the marginalised are welcomed and given resources. What’s not to like about this? First, the Bible’s take. Well, the Bible is packed with both prophetic judgement and commands to Israel concerning the foreigner and the poor. (Isaiah 1.17 is a classic: Learn to do good; seek justice, correct oppression, bring justice to the fatherless, plead the widow’s cause.) The word ‘justice’ in the OT is not just about ethics, it’s about caring for those who are left out, the marginalised. Gleaning on the edge of the fields – see the book of Ruth – is an example of a command to be generous to those on the outside, those with very little. For more on this subject, I recommend Tim Keller’s book, Generous Justice. In the NT, James gives a definition of religion as a mode of life which has the care of widows and orphans at its heart. Most importantly, we see Jesus attending to both the body and the soul. Healing physical illnesses, feeding the five thousand, teaching his followers to give both body and soul to the task of the Kingdom, a kingdom which includes the whole person. Indeed, the new heavens and new earth in Revelation – our ultimate destiny – is framed in language which envisages a transformed, physical reality. We don’t end up floating around on clouds. The whole person – body and soul – is saved for life with God. Nowadays, this isn’t even controversial. Every church leader I know acknowledges the basic biblical principle that the church is called to care for the disadvantaged. Now, almost every church runs a breakfast, a single mother’s group, a debt centre perhaps, even a food bank. Which is fantastic. However, it is a sad fact that social action projects can cause division. Why is this? First, the messaging. Make no mistake, social action projects make great headlines. The numbers fed, the relationships formed, the hustle and bustle of a church building with lots of people engaged in caring for others. It’s not a surprise that churches with lots going on tend to publicise these during Sunday services. And that can create a problem. Messaging is really important in church, yet very easy to get wrong. The words we use contain many assumptions, which are often left unclear. Reach the city! What does that really mean? Here are some questions from a confused, rather disgruntled member of your congregation. Let’s call him Phil. He’s a teacher, married, with three children. His wife looks after her elderly mother. He asks, 'What’s the purpose of the church? We spend a huge amount of effort feeding people – with a Jesus talk tacked on – but I don’t see many conversions. In fact, I’ve heard that sometimes Jesus isn’t even mentioned.' 'What about me? I’m at work all day. I don’t hear my role mentioned much from the front.' 'What about my wife? She cares for her mother. Isn’t her role valuable? And what about my teenagers at school?' He goes on, ‘I’m just confused. Is the purpose of the church to generate lots of activity or preach the gospel? I feel like our message is getting lost in all this activity. And most of us who go to work, we’re being ignored.’ Phil deserves an answer. He’s a valuable member of your congregation and he’s not alone. As leaders, we’re responsible to provide clarity on this issue, and ensure that Phil – and others like him – understand the theology of social action, what we mean when we use the word ‘gospel,’ and perhaps most importantly, the reason why every single person has a valuable role in the church. This is Part One of a series of posts on social action. Next time, I’ll suggest some possible responses to Phil, but let me finish on a positive note. I’m so encouraged by the change which has swept through the people of God. In the 1970s, when I grew up, social action was done by charities. Now, we’re all involved in different ways. God has transformed us by the clear teaching of his Word, leading us to care for those in need in ways we had neglected for too long. It’s critical that we don’t allow this wonderful work to be a cause of division. It is the work of God’s Spirit that now – more than ever – we are caring for the whole person. To God’s glory.

This is, beyond a shadow of a doubt, the hardest post to write in this series. It is also, I’m afraid, the longest and considerably beyond our usual post length (I hope some courageous readers will bear with me). That's ironic, because I hesitate to say anything about the shape of church after lockdown for two reasons. Firstly, I hesitate because I can claim no special insights. Whatever suggestions I make reflect my understanding of Scripture and the times as well as my reflections on what I have heard from church leaders through this time. Secondly, I hesitate because your context is not identical to mine and your ecclesiological convictions may not be the same as mine either. You will need to filter my ideas through your own convictions as you apply them into your own context. With these caveats, let me tentatively suggest four respects in which what we rebuild may be different in future: personal lives of leaders; leadership teams; church gatherings; and church people. I say what we rebuild may be different. In some cases it will be different if we don’t work to keep it the same, while in others it won't be different unless we choose to change. The overarching question that should, I believe, guide our rebuilding is ‘What do we believe to be most important?’ What are our non-negotiables – things we must do – and what are our values – things we care about that may shape how we do those non-negotiables and what other things we do in addition. The first area for rebuilding is the personal and family lives of leaders. At this point I need to remind you that this is the final post in a series in which I have already argued that rebuilding should come after refreshment and reflection. Please don't read on if you are weary to the point when the thought of doing so is just a burden and come back when you feel excited about what you might discover. Some have discovered a new freedom in their diaries due to cancellation of programmes, reduction in travel or even furlough and being confined to home has allowed them to give more quality time to their families and their relationship with the Lord. Others have filled any gaps in their schedules with new activities and have been busier than ever, while being working exclusively from home has precipitated a blurring of boundaries between work and family life and a drift into unhealthy or sinful patterns. As we look to the future, pressures that had been lessened may return and even greater loads may be added on top of those we have carried as we seek to find yet another way of working. It is imperative that we set clear and wise boundaries on our time and habits. We must prioritise friendships and family relationships, maintain freshness in our devotions, deal with ingrained sin habits and establish rhythms of rest. If you need help in any of these areas, Living Leadership’s ministry staff and associates are here for you, so please contact us. We need to rebuild our private lives as leaders. A second area for rebuilding concerns leadership teams. In churches where there was no leadership team, lockdown has exposed the limitations of sole leaders to a greater degree. In those which have a leadership ‘team’ that isn’t really a team, but rather a group from whom an individual leader occasionally seeks advice or to whom that leader regularly issues instructions, the myth has been debunked. Where there was a team that is immature relationally, with limited trust, relationships have sometimes been strained, sometimes strengthened. Even some established and trusting teams have struggled to operate as a team in these altered circumstances. Some of this may have been unavoidable and some may have been helpful – in times of crisis it is often necessary for an individual to provide directive leadership. I would, however, suggest that churches can weather prolonged times of challenge more effectively and bounce back more quickly where there is a strong team exercising spiritual leadership in true plurality. I am convinced there are biblical and theological reasons underpinning this practical benefit. Much more could be said about leadership in teams, and we in Living Leadership are devising a Formation Course to help churches develop and enhance leadership teams. We hope to launch it online in Spring 2021, but for now you can register your interest. We need to rebuild leadership teams. The third area for rebuilding is our meetings. What will we be allowed to do and where can we do it? What elements are non-negotiables for us? The challenge here for most churches is to decide at what point a return to physical meetings in the church building. It is helpful in such times to return to Scripture and remember that a building is not essential for church – meetings in homes are an option – but also that it is vital to maintain the unity of the congregation under its spiritual overseers – house meetings must not be allowed to become disconnected from the whole. Unless, of course, we take the more radical approach of separating our larger churches into multiple smaller groups that can meet in homes. That is certainly an option and may have some advantages in the contemporary world as well as having excellent biblical precedent. Whatever approach we take, though, we must be careful to ensure that our churches remain committed to the gospel and retain a self-understanding as part of the whole Church. Concerning the content of meetings, we should think carefully and creatively about what constitutes the church. Some people are concerned that they cannot have refreshments. Some wonder what church will be like if we cannot sing as a congregation. The bigger concern, in my view, should be around the ordinances (or sacraments if you prefer) – those things commanded by the Lord and constitutive of the Church. How can we baptise and break bread? I think our relative lack of concern about having lost the ordinances (at least in some traditions) reflects the poverty of our ecclesiology and a gnostic non-physicality in our spirituality. Some congregations which normally have weekly communion have not celebrated the Lord’s Table for months. I realise there is a serious concern for some that a virtual communion where people aren’t eating from the same loaf in the same place or with an ordained minister presiding in person is not truly communion. There is no space here to discuss that question. As we move back towards physical meetings of some sort, however, we must prioritise the question of the ordinances. Can we find a way to take communion together while maintaining the biblical meaning and symbolism of the act? How might we perform baptisms when the need arises? This is part of a wider question of priorities in public worship. I suggest we need to be careful not to create services in which people come and receive from one person from ‘the front’ rather than participating without asking how this reflects our understanding of the church. I suggest too that the priorities of the first church in Acts 2:42 should be ours – teaching what the apostles taught, caring for one another, breaking bread and prayers. I was impressed the other day when a church elder told me that his congregation has started to use their building midweek for a prayer meeting first. This is an expression of their desire to hear from God but also to avoid some of the problems with public services. We need to rebuild our church gatherings. A fourth area for rebuilding concerns people. Who engages with our gatherings and how are they growing in discipleship? I know some church leaders are concerned that some people will drop off, simply not returning when we recommence meetings. Some of these may be lost sheep who have drifted from the Lord. Others may simply be consumers who found a ‘better option’. We will need to be careful to focus more on the former than the latter, making our approach more pastoral/evangelistic – seeking the lost and bringing them back – than commercial/marketeering – boosting our advertising to regain market share. Thinking of those who identify with our congregations, the idea of returning to buildings needs to be weighed carefully against continuing online services. Many of our church buildings will be unable to accommodate all our people with social distancing. How, then, will be allocate the few available spaces among the many? Most will, I think, be understandably uneasy about turning people away at the door, in which case they will need to have some system of booking or allocating places in advance. There are significant risks that some may be inadvertently disadvantaged, or at least feel they are. We will need to be scrupulous in avoiding favouritism or unfair advantage to some. Older and vulnerable people (groups at extra risk from coronavrirus) are less likely to able to come and may be consigned to being online spectators of an event happening in the building. Of course, these same people may be the very ones who struggle to access online services anyway. Might our efforts be better expended in equipping them for virtual access rather than reopening buildings for a select few? Or might an alternative be for small groups – in some cases, where a vulnerable person is concerned perhaps only two households, meeting together to watch an online service or engage in one through video call technology? As I write this, I can’t help thinking that these groups have been outsiders in some churches for quite some time before lockdown. How well does your church include the older and less able members? Inclusion of people with disabilities is about so much more than making our building accessible. Are they invisible in the background or are their contributions valued equally to those of others? This moment is an opportunity to address such questions more deeply that we have for some time. The biblical pattern, it seems to me, is that these parts should be given greater honour. A second question concerns families who may have become used to worshipping together during lockdown, with members of different generations watching the same content (either intended for adults or for children or both) on screen and perhaps discussing or applying it together. Will we return to the standard pattern in many churches of children being in age-specific programmes during at least some of the service? Is that desirable? It certainly hasn’t been the norm throughout most of church history and we would do well to weigh up the advantages and disadvantages before we assume it should be the norm today. A third question surrounding inclusivity in services relates to evangelism. Many of our churches have become accustomed to Sunday services being their ‘front door’. But can we really expect unchurched families to register for seating in a church service? We will need to be more creative and consistent in relational evangelism and also less dependent on services as a way into the church. We need to rebuild our sense of inclusivity for all our members and outreach to those beyond our number. I have more thoughts on all of the above, but this post is already too long. I may return to some of these issues in the autumn and I’d love to hear your questions or suggestions, but I hope for now this is some food for thought. If you are feeling overwhelmed by it all, then I suggest again that you may need to take two steps back. Get refreshed. Then reflect. And only then, in the Lord’s strength and by His wisdom start to rebuild. Your church will not fall apart just because you take a little longer to restart things. Honestly, it won’t! I know that because it isn’t really your church and I am persuaded that you can trust the One who is its Chief Shepherd, Lord and Lover.

‘Mirror, mirror on the wall, who is the fairest of them all?’ It’s a classic moment in fairytale lore. The wicked queen asks the question but is horrified by the mirror’s honest answer. Instead of assurance of her own superior beauty, she discovers that Snow White has surpassed her and her response is a jealous rage that spirals, ultimately, into self-destruction. I wonder if you’ve ever wanted a mirror like the queen’s. I’m not sure I want to be told the unvarnished truth. I do think it’s important, though, for us to reflect - to think carefully about who we are and how we’re living. Søren Kierkegaard reportedly wrote, ‘The irony of life is that it is lived forward, but understood backward.’ It is in the rear view mirror that we learn most about life, discovering vital principles we can apply to our future plans. Why is the reflective process so important? When we don’t reflect, our practice is impoverished. At best, when we don’t learn from past experiences, we don’t take the opportunity to make even minor changes that can help us in the future. We miss the chance to take wise counsel and simplify our disordered lives. At worst, we fail to recognise that our behaviour is actually wrong, inconsistent with our own theological convictions. Scripture calls us to something more than this – wise actions that flow from a true understanding of the person of God. Non-reflective action is not honouring to God. As we face the challenges presented by the pandemic, especially as lockdown eases and we think about the shape church should take in future months, reflection is vital. So, what is it? I define reflection in the context of Christian ministry as follows: Reflection is active, persistent, prayerful examination of personal experience and beliefs in light of Scripture and Christian tradition in order to learn about oneself and about God and so make plans for greater faithfulness. Notice the various parts of that definition. Reflection is active – it requires effort, it doesn’t happen naturally. It should be persistent – it should become a habit. It must be prayerful – we aren’t simply seeking our own understanding, but God’s perspective. It looks to Scripture and tradition for insights – it’s like holding up a gem to the light, so that you can see both its beauty and its flaws. It leads to knowledge of self and God, thereby helping us plan for more faithful service in the future. Reflection is a stage in a cyclical process of action, reflection, theorising, planning and further action. My suggestion in this series is that reflection should come before rebuilding. We need to take time to pause, step back and learn from our experience of church during lockdown. This entails a series of questions. What happened? Reflection begins with remembering what actually happened. Replaying the experience in our minds, often in conversation with others who recollect details we may have missed. Some of what occurred happened to us, while some of it happened because of us. Disentangling the two is not always easy but it’s often helpful. Coronavirus and the government restrictions that came as a result happened to us. However, we also did some things to mitigate them, or in response to them, and we must recognise those too. How did we react to these events? What did we feel and think? What were people saying? What emotions surfaced? This pushes beneath the surface of our experience and uncovers our hearts. It’s important to gain a clear understanding of our values, desires, loves and fears. Some things we enjoyed; others we found draining. It’s not enough to stop there, otherwise we end up with unproductive introspection. It’s a starting point from which we can begin to learn about ourselves and God. Why did we react that way? What do our emotional and mental responses to the experience tell us about ourselves, about God and our relationship with Him? This is where we push deeper into evaluating our strengths and weaknesses, as well as the discrepancies between what we profess and how we behave. It’s an opportunity to gain genuine self-knowledge that goes behind the masks we wear to impress others and protect our egos. If you enjoyed something during lockdown, why was that? What did your response to the crisis tell you about yourself? What was God saying? This is the deepest level of our reflection, as we seek to understand what lessons the Lord has been teaching us. It’s essential to turn to God’s Word, and we should include input from fellow believers who’ve been on a similar journey. The light of other perspectives often reveals things we had not seen. What should we do now? Reflection is not complete until we plan for the future. Which things from lockdown are worth holding onto, and which should we jettison? Remember how it was before? How much should be reinstated? Are there some things that should now be brought to a close? I hope these five questions will help you as you look back on what you have experienced during the past few months. The results of the process should give you thoughts and ideas both for yourself personally and for the church you serve. I’d like to finish, though, by reiterating one of the points above. Reflection is active. It takes time and effort. I pray that you will be able to take time to do it effectively, and with the support of others. If you would like input from us at Living Leadership, then do give us a shout.

Please don’t misread my title. No one is offering refreshments here. And I’m not talking about the sensitive subject of post-service beverage offerings. I’m not a late entry into the refreshments war. I refer, instead, to the need for refreshment of your whole being – body, soul and spirit. We need it right now more than ever, but where to find it? That’s the question. For many, the answer is straightforward. You need a break. It’s striking how many church leaders have had to cancel holidays during lockdown. Many can’t even envisage what a break would look like if they can’t go away from home. Now that the restrictions are easing, though, the options are opening up. Either a short break away or even a ‘staycation’ are becoming possibilities, but they won’t happen if you don’t plan them. If you have children at home, you owe them a break. The simplest level of refreshment is about paying attention to your body and your heart. We must avoid the trap of thinking that such attentiveness is unspiritual. We need a healthy, integrated understanding of ourselves. When you’re physically and emotionally weary, you’ll struggle in your relationship with the Lord. That’s not a denial of the Spirit and His sustaining power, but an acknowledgement of the biblical truths that it’s your body that the Spirit indwells and your spiritual act of worship is to offer your body as a living sacrifice to God. Food, sleep and exercise are all good gifts from your Father. Savour them. For many of you, though, there is another aspect to refreshment. You need regular breaks. A while ago, I wrote a blog post entitled, ‘Coming out of COVID: Celebrating Sabbath’. It was a reflection on my own experience of having had the virus (I’m perfectly fine now, by the way). In that post, I discussed the Bible’s teaching regarding the Sabbath. Recently, I was preaching from Leviticus and was struck again by the importance of rhythms of rest: a Sabbath day each week; a Sabbath year one in seven; and a Sabbath of Sabbaths once a lifetime in the Jubilee. God gives rest to his people and to the land, because He has woven it into creation and calls us to it through redemption. We need Sabbath rest because we are created to need it, and because we need the God who gives it to us as a good gift. Yet church leaders often tell me that they haven’t had a proper Sabbath day in months. I’m not shocked, because I’ve been there myself. This is not about inducing guilt, but you know where I’m going, don’t you? Please start taking proper Sabbaths. Every week. No excuses. I’m not dragging you towards legalism here, but instead inviting you into liberation. Close down the laptop. Silence the email notifications. Lock up the study. Free up the diary. Just do it. Lastly, may I ask you to consider another means of finding refreshment? Living Leadership was founded specifically to help leaders find rest and refreshment in God. Our flagship (and longest running) annual event is our Pastoral Refreshment Conferences. The couples and individuals who come to these conferences in England testify to how beneficial they are. We’re hoping they can run as normal in February 2021 and you can register your interest if you want to be kept up to date. We’re also exploring possibilities of Refreshment Days in other regions of the UK and Ireland. At times, you may need more structured input to refresh your vision for God, your love for Christ and your dependence on the Spirit. The word ‘Refresh’ describes our support ministries, including Refresh Groups, in which a mentor guides leaders together in mutual support over a period of time, and Refresh One-to-One, when one of our staff or associates meets with a leader or couple for mentoring or pastoral care. We would love to serve you in these ways. Please let us know if we can.