Over the past few years, I’ve been on an exploration, probing the intersection between the impact of my everyday decisions such as what or how much I consume, and what it means to follow a God who loves all people with a holistic, radical and sacrificial love.
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Over the past few years, I’ve been on an exploration, probing the intersection between the impact of my everyday decisions such as what or how much I consume, and what it means to follow a God who loves all people with a holistic, radical and sacrificial love.
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My decision to stop buying new clothes - my “fashion fast” - was initially a reaction to the industry’s known issues with ethical labour and environmental impact, but it became more than that; like any fast, it became a spiritual discipline prompting me to pursue abundant life in God rather than in an abundance of things.
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Isaiah’s main message is that the community should mirror the holiness of God. Yet, what does it mean for God to be ‘holy’? Usually definitions include either moral purity, or a sense of transcendence and separateness, or both. God’s requirement of holiness for the community includes cultivating their moral and ethical life. For Isaiah, holiness is practically expressed through ethical lifestyles and justice for the whole community.
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Here, God invites us to a life which serves the other. And what it suggests to me, is that we are ‘wired up’ for good, we are designed to do the ‘right’ things.
This happens in the same way that the human body is designed to feel better and function better after exercise, when it comes alive and healthy.
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Beauty has been described as the manifestation of various elements in right relationship. What we perceive as beautiful is often a balance of symmetry and uniqueness, familiarity and novelty. Justice, like beauty is also the result of right relationships. It is the fair and appropriate treatment of all.
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Conference partners GMP reflect on societies return to labels and what we as Christian’s can contribute to the public narrative.
The stranger is a threat and some have, understandably, become fearful of mixing with others. Anxiety has increased.
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It is almost a truism that the Gospel of Luke is a gospel which challenges our perceptions of social justice. Consistently throughout the gospel, we see Jesus acting to confront inequality and injustices, often also offering a critique of the systems which facilitate these issues. Jesus constantly transgresses boundaries; he touches unclean people, speaks with slaves, and eats with the wicked, in doing so exposing the deep-rooted prejudices inherent to his 1st century context, and challenging his followers to change their mindset.
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There aren’t many events in life that will turn one's life upside down more than a global pandemic and the birth of your first child. For my husband and I, these two occurrences took place almost simultaneously. We arrived home on the first day of March with our son, knowing deeply that our world had irrevocably changed. What we didn’t know was that the whole world was also irrevocably changing at the same time.
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Phillip might have been a somebody, but out here, he is not. He’s a lone wanderer on a road to somewhere unknown. He encounters someone who’s social, ethnic, economic and sexual identity is ‘other’. Again Phillip hears from God, this time the Holy Spirit according to scripture. Beckoning him to draw near to this ‘other’, and to stay.
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I saw God as concerned with personal salvation, but not overly bothered about issues of injustice and suffering, and I was struggling with this.
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