He didn’t look like a threat of any kind, this visiting minister. Taller than what we’re used to, certainly, but of otherwise benign aspect, I unwittingly settled into my pew and surveyed that Sunday morning’s ‘Bulletin’ – and there it was: undeniable proof that we were actually dealing with a dangerous radical. Psalm 118, right enough, but the Sing Psalms version, to be sung while the elements were laid for the celebration of the Lord’s Supper.
Trying to quell my panic, I looked up at the pulpit, and saw our own minister leaning forward, whispering something to the visitor. Ah, I thought, he’ll be pointing out the mistake; he’ll sort this out. Imagine, then, my feeling of betrayal, of abandonment – which I’m quite sure the rest of the congregation shared – as we rose to sing the modern rendering after all.
He had mentioned in his sermon about our tendency towards ‘Jesus plus’. We’ve all heard this before, this human propensity to complicate the saving truth of the Gospel, and to believe salvation requires some input from ourselves. Of course, it doesn’t; God saw what our efforts were worth back in the Garden of Eden. But this radical visitor elaborated on the theme. Adding to Jesus can take many forms, including – he said – our own preferences.
These words came back to me as I sang 118, not to the old, familiar Coleshill, but another tune entirely. Did it matter? Or was I just taken a little bit outside the comfort zone of tradition? I like what I’m used to, but it’s hardly the end of the world if something happens a little differently.
In my folklore classes, I try to teach students about the notion of motifs in traditional tales. There are many versions of, for example, ‘Cinderella’, from a lot of different cultures. Some aspects of it vary from place to place: the characters’ names, perhaps, or their occupations. These things don’t matter very much to the integrity of the story, however. What remains the same becomes a motif, an essential ingredient that cannot be removed without altering the whole message and nature of the narrative.
Well, so it is with celebrating the Lord’s Supper. If he is the host, and we are his people; if we are there to remember his death and be strengthened in faith by meditating upon who he is and what he has done, does it matter which version of a psalm we sing? He is the author and finisher of our faith, not us.
Why, then, would we think that Christ needs our help? This same Jesus who, our visitor pointed out, had been subject to all the traps of this world, yet evaded them in order to present Himself, blameless and clean to God as a sacrifice in our stead – what could we possibly add to Him? I know that I am still liable to be trapped by sin, and even to willingly permit myself to be when it comes to certain of my pet failings. Contrary to what the world thinks we believe of ourselves, Christians do not esteem themselves perfect; it’s just that we recognise sin but – sadly –still sometimes do it anyway.
I suppose that’s one of the main differences between Christians and the world. Having had that meaningful encounter with Jesus, the absolute of truth, you can see where your life is out of true. After all, a line will only be recognised as squint when it’s compared against one that is perfectly straight. If you have not met and been changed by Him, however, you have absolutely no chance of knowing just how far your life has departed from the right road.
So, when we are witnessing – actively or passively, through our conduct – the first, last and most important thing we can do is show people Christ. Otherwise, we risk repeating the mistakes made by the Kirk Session at Cramond who tried to impose godliness on the people of the parish. I’ve been reading Alison Hanham’s book, ‘Sinners of Cramond’, based on the minutes of the Kirk Session over two centuries, and it offers a black and white account of just how futile this is.
It is why, despite much criticism, I stand by what I have said previously about picketing Pride marches or other worldly gatherings. Unless we are telling people about Christ or – better still – bringing them to Him, we are simply exercising our own vanity. We are, whether we intend this or not, being perceived as saying, ‘I’m better than you; I would never live as you do’.
This is why we have ongoing debate about Sunday opening in Lewis. People like me have unwittingly given the impression that the day is the thing that matters; it isn’t. What matters is that people would know Christ for themselves. Then, neither golf nor swimming, nor coffee, nor films would seem all that important – because life would no longer be all about pleasing themselves.
But we have to get better at communicating that fact. I love Sundays in Lewis because they are, for me, an oasis in a frantic week in which I can spend proper time in prayer, in reading, in worship, and in rest. It isn’t my job – or my right – to prevent others spending their Sunday as they wish. It is, however, my privilege to do everything in my power to change their minds so that they will submit freely to the power of Christ.
Others did as much for me. I was not won over by the suggestion that it was sinful to stay away from church, but I was drawn in by the irresistible message of salvation. Christ is enough. And, after last weekend, I am more persuaded than ever that all He requires of us is to point to Him, to His beauty, and to His sufficiency. Show them the Way, and He will bring them home.