mental health

Singing praises while feeling low

A sermon based on the lectionary for this week: Psalm 30 and Galatians 6:7-16 exploring how we can continue to praise God despite poor mental health. (The links take you to Nathan Nettleton’s paraphrase of the readings which spoke to me particularly this week)

Preparing my sermon has been particularly difficult this week. We’ll be holding a meeting after church about future and whether we might be able to adapt what we do on a Sunday morning to help us to grow in the depth of our discipleship and in numbers. Trevor’s chairing and I asked him if there was any particular theme it might be useful to address to support that meeting. Not particularly he said,  but “we might have a focus on God’s love and goodness towards us and a real opportunity to worship”.

This seems quite innocuous, except that it’s not particularly in tune with how I’ve been feeling recently. For perhaps five years or so I’ve struggled on and off with my mental health. Quite a lot of the time I feel fine but every so often I go through patches when I just feel low and drained. I find it difficult to concentrate and start to feel very tired quite early in the day. Given this there are often days when I don’t achieve very much and this can make me feel worse. Feeling tired I can be tetchy and irritable and my family suffer.

Over the period when I’ve experienced these feelings I’ve got to understand them more but I still don’t know what triggers them. There’s an element of feeling helpless and devastated when I look at the challenges that face us in all in the 21st century, climate change, Brexit perhaps. It didn’t help to go into Manchester on Wednesday evening and be confronted with all those people living rough on the streets. It doesn’t help[ that my mother is in hospital with much, much deeper depression than I have. But there is something internal as well, something darker, which I can’t explain.

I do know that given time, a couple of weeks perhaps, I’m likely to start feeling better, again without really knowing what drives this. Then I’ll be relatively fine for a period. It doesn’t feel serious, just like having a minor physical ailment that recurs every so often and knocks the sparkle out of life. It does mean, however, that leading a service of worship focusing on God’s love and goodness and offering the congregation a real opportunity to praise is a challenge.

I’m not alone of course. The statistics estimate that at any one time as many as 1 in 6 of us has some sort of “common mental disorder” (that’s the official term). I’m sure many of you will recognise the symptoms I describe. Some will be feeling like me now, others will have been through periods like this in the past. Many may have family members who are affected. An increasing number, like me, will be finding that this is the way life is, and learning to live with it.

Although the statistics suggest an increase in mental health problems within our society it is something that has always been there but has been hidden or has manifested itself in different ways in the past. Today’s psalm was written by someone who clearly knew ups and downs in their life. There is nothing in the psalm to suggest whether this was physical or mental (or indeed whether it had anything to do with health at all), but the words speak to me. I see in them a reflection of my own situation. I also hear, in them, a note of hope. The psalmist is someone who has experienced darkness in the past but has felt rescued by God and he gives thanks correspondingly:

You turned my tears to laughter;
you set my dragging feet dancing;
you dusted me off and dressed me up for a party.
So now I’m singing your praises
from the bottom of my heart,
and no one can shut me up!

I may not feel good about myself now, but I have hope that with God’s help, it won’t be long before I start to feel better and am more in the mood for celebration.

One of the risks of responding to the psalm in this way, and of a certain more general strand in Christian thinking, however, is that we respond to our situation passively. We can get trapped into thinking that all we have to do is to offer our situation to God and wait for him (or her) to act. This is almost exactly the opposite of what modern psychology prescribes. The worst thing that most people with mental health problems can do is give in to the feelings of hopelessness and despair and wait for something to happen. Rather than abandoning ourselves to God we need to open our lives to him and work with him. What is required is not passive surrender but active engagement.

The passage we heard read from Galatians earlier is, at one level, a collection of throw away lines that Paul assembles to encourage the readers after he’s given them a particularly harsh talking to about a completely different issue. But just as in the words of the psalmist I recognise a description of how I am, so in Paul’s words I see a description of what I can do about it.

What you put into life determines what you’ll get back.

This is not a gospel of passive acceptance of where we are, of allowing God to do all the work. It is an invitation to start thinking about how we can make a contribution to life.

If your investments are all in your selfish impulses, they’ll pay out a dividend of degradation and misery.

If when we are low we give into the demons and allow ourselves to sink to where they are dragging us then we will only get worse.

But if you invest in the way of the Spirit your investment will yield rich dividends.

If despite how low we feel we can invite God back into our lives then we are on the road to recovery. The paraphrase uses the concepts of investment and rewards whereas a literal translation would speak of sowing and reaping. Whichever, the important message is that if we do small things now then we set ourselves onto the path to a better place sometime in the future.

If we don’t lose patience, but stay in for the long term, we will be richly rewarded.

If we expect dividends immediately, we will be disappointed. People with mental health conditions very rarely just snap out of it, but if they start taking small steps, moving in the right direction, they can get better. Once we start to walk with God, God will start to walk with us. It is, as Paul says, a matter of patience, and we can trust that if we stay in it for the long term we will be richly rewarded.

The final relevant point that Paul makes in this section is that the key to improvement is to move away from introspection.

Let’s take every opportunity, then, to contribute our energies to making the world a better place for everybody.

The fundamental task of Christians as individuals and the church is to work for the coming of the Kingdom. In the passage that was set from this letter for last week Paul makes the commandment to love our neighbour the single most important test of everything we do. It is through giving for others that we find ourselves. Probably the most restorative action that anyone feeling low can take for themselves, is to do something caring for someone else.

And as a starting point, let’s especially care for our co-workers in the community of faith.

The easiest place to start is with those who are closest to us, our families, our neighbours our colleagues and our co-workers in this community of faith. Let this community be a place in which we can all support each other. Importantly let’s value what each and everyone has to offer. It’s very tempting to be most accepting of what is offered by those who are dynamic and thrusting and forceful, but let’s also be receptive to accept from those who are timid and lack confidence. Let’s welcome the meek, because they will inherit the earth.

There is hope even for those who feel at their lowest. There is hope for me, who’s only feeling a little bit down. The psalmist talks of passing from that place of despair and death to one of hope and healing. This is not some fiction, it is lived experience of how God can restore once we have invited him into our lives. It is an experience that was real to the psalmist 3,000 years ago and can be just as real in our lives. If we don’t experience it today then we can still hope for it in the future. I can give thanks and praise in anticipation.

Paul maps out the pathway to that healing. We need to open ourselves to God and to work with him. Our expectation should not be of immediate, miraculous, recovery requiring nothing form us. Instead we are offered an opportunity to start to walk with God and each other. The progress we make with each small step may be imperceptible, but over time and with patience, those steps will mount up and bring us closer to coming Kingdom. Our lives will be restored and one day we will sing God’s praises once more. Let me give thanks and praise now for that promise of a brighter future.

Who is church for?

A sermon based on the lectionary reading telling of Jesus’ rejection in Nazareth after he first preached to his local community as told by Luke (Luke 4:21-30, click here for the Australian paraphrase that I used).

When I first read the passage set for this morning my first response was a sense of puzzlement. It feels like half a story – the second half of last week’s story (Luke 4:14-21) to be precise. Both passages are quite short and could easily been cobined for lectionary purposes. Assuming that the creators of the Lectionary were not just trying to spin the material out to fill the weeks available, why have they chosen to split the story up like this?

The lectionary reading last week told of Jesus’ first pubic words after his baptism and temptation in the wilderness. If you remember, he was handed the scroll of the Book of Isaiah and opened it to a passage which promises good news to the poor, freedom for the prisoners, sight for the blind, and the coming of the year of the Lord’s favour. When he has finished reading, he handed the scroll back and told his listeners that this scripture had been fulfilled in their hearing.

But that was last week’s reading, this week’s takes off from there and records his audience’s response. Initially they seem pleased, they were impressed at how graciously spoke and expressed surprise that this was Joseph and Mary’s son, a local lad made good. Jesus keeps on speaking, however, and within minutes has managed to turn this favourably response into a riot in which he gets extremely close to being lynched. If this passage is important, if the creators of the lectionary have been genuinely insightful in how they’ve divided Luke’s Gospel up, then the key question for this morning is, “What was it that Jesus said that had such a disastrous effect on his audience?

On frist reading there doesn’t seem anything particularly offensive in what Jesus says. He says some stuff about a prophet never being popular in his own town, which is a bit odd seeing as Luke has just told us how well he has been received, and then retells two rather obscure stores from the Hebrew Bible. The first is about Elijah travelling to help a widow in Sidon and the second about Naaman, a Syrian, coming to visit Elisha to be healed of leprosy. What was so offensive about this, and what can we learn from the situation today?

Well we are clearly going to have to think of the context and use our imaginations. This is taking place in Nazareth, a small town in Galilee. Galilee was known at the time as a hot bed of radical Judaism. It was a remote province with no big cities and was not subject to the game of power politics that the Temple priests in Jerusalem played with their Roman overlords. The local people were far more influenced by the pharisees who fired them up telling them that they were God’s chosen people, they were the fragment that were holding God’s true purpose. When salvation came through the promised Messiah then they, naturally, would be the first to be saved. They were special.

But Jesus is having none of it. First, he exposes their underlying feelings, “you’ll start demanding that I do here in my hometown the things that I’ve done elsewhere”. He identifies that there is something greedy and self-serving about their expectations. Then he picks two stories very carefully, two stories about God’s wider purpose. These are actually quite difficult to find in the Hebrew Bible which is almost entirely about God’s covenant with the Jews. The stories are about earlier prophets offering God’s message to gentiles rather than Jews. The first is about Elijah who, during a crippling three-year drought which was causing misery in Israel, travelled well over 100 kms, presumably on foot, to help a gentile widow in Sidon to the north or Israel. The second is about Elisha, who despite living in a country in which leprosy was endemic chose to offer healing the Naaman the Syrian who had travelled a similar distance to see him.

Jesus was telling the local congregation, you’ve got it wrong, God’s Kingdom is not about you, or at least not just about you. It is about something much bigger, it is about the whole world and people who are poor, in prison or blind wherever they are and whether the worship God the way you do or not.

This is what inflamed the local community. They saw the way they worshipped God as the only way to worship God, they saw the relationship they had with God as exclusive. They had come to regard God as being for them. Jesus told them they were wrong. They should not see God as existing for them, they should see themselves as existing for God. It was this that turned them against him.

There’s a warning here for us isn’t there? Because the assumption that we are doing things the right way and that we are particularly special in the eyes of God is a very human failing. It’s what has fuelled the formation of almost every new Christian denomination over the last 400 years. We can get very comfortable within congregations and assume that way we have always done things is the right way. Our mission comes to be to draw people into the way we worship, the way we express our faith, the way we have always done things, rather than to empower them to find fresh ways of expressing their faith that are meaningful to them (and who knows, might be reinvigorating for us as well).

At a time of falling church attendance we need the humility to accept that the way we have done things in the past, the way that many of us feel comfortable in expressing our faith through worship, is not working for the wider population. Maybe we need to be challenged by this morning’s reading to move away from the comfort of the way we have always done things to explore fresh ways of being church which might be more meaningful to those who come from different backgrounds.

One of the reasons that I found this passage so engaging at the moment is that we’re have had a very strong response to our Living Life to the Full wellbeing classes. The current classes are over-subscribed with 29 booked in and a further 7 people waiting for the next series. They are coming for a series of eight 90-minute sessions on our premises. Some are church members, but the majority have no previous connection with our church. The temptation is to see them as potential recruits to the way we do things, to see them, through increasing our numbers as a way of enhancing how we worship. But the passage we have read this morning alerts us to a danger in this way of thinking, our mission should not be driven by a concern for what we need, it should be driven by a passion for what they need.

So this morning I’m asking for your prayers. Prayers first of thanks that so many people, who may not have been inside a church for a considerable period of time, are attending these classes. But prayers also that we will find ways of helping and supporting them to live out their lives to the fullest in ways that are meaningful to them. Prayers that, if necessary, we can put aside assumptions that our way is the only way, and work imaginatively to draw them into the love of God in new ways.

Let us pray that God’s Kingdom will come, not necessarily as we assume it should come, but in ways that include everyone, whoever they are, whatever background the come from, whatever life experiences they struggle with. After all it was Jesus who first prayed, “yet not my will, but yours be done”.

 

Living life to the full with God

A sermon about the church’s response to the current mental health epidemic based on Luke 5:27-32 and Philippians 4:4-9.

31 Jesus answered them, “People who are well do not need a doctor, but only those who are sick. 32 I have not come to call respectable people to repent, but outcasts.”

Luke 5:27-32

These words of Jesus were considered to be important enough is recorded by Matthew and Mark as well as Luke.  Given this we assume that they were considered important by the early church. If you think about it, however, they run rather counter to the vision of mission that the church has adopted since that time.

For most of church history, however, the driving theology of Christian mission, which comes from many other parts of the Bible, is that all people need salvation. This is at the root of Methodism and summarised neatly by the first of the Four Alls, an early 20th century summary of the theology of John Wesley:

All need to be saved.
All may be saved.
All may know themselves saved.
All may be saved to the uttermost.

Can you see the difference? Jesus’ in the words we’ve heard read from Luke’s gospel,  defines his mission as to those who are sinners or outcasts, whereas the church from its very earliest days has generally assumed that its mission is to everyone. Of course you can pick other Bible passages to support this later view but if you look to the synoptic gospels (Mark, Luke and Matthew), which scholars generally assume were the first to be written and the most likely to reflect what Jesus actually said, then the focus of Jesus mission is definitely on the sinner and the outcast.

Of course the church has often got around this apparent contradiction by assuming that we are all sinners , the doctrine of original sin. Thus if the mission of the church is to save sinners then this must include everyone. I’m not convinced that this is what Jesus meant in these verses, however. He explicitly defines two categories of people, the healthy and the sick, or the respectable person and the outcast, and chooses to focus his mission on the latter rather than the former. If we really want to be inclusive, perhaps we come summarise it by saying that all need salvation but some need it more than others. Perhaps a more subtle variation might be that all people need salvation but some (the sinners and the outcasts) are more likely to appreciate it than others.

This is important because we have a problem with church growth in Western Europe, and have had for getting on for a hundred years now. Attendance at traditional churches and belief in Christianity within the population has been diminishing for a considerable period now. The Methodist church in the UK is facing a crisis as numbers fall and the age profile of those left behind increases. Bramhall has been able to buck the trend to a certain extent but we cannot be complacent about what the future holds. Considerable effort and resources have been put into mission over the years. There have been small pockets of success, but the overall picture has been unaffected.

Perhaps we’ve been focusing on the wrong people. Perhaps we’ve ignored these words of Jesus. Perhaps we’ve focussed our mission on the healthy and the respectable and ignored the sick and the outcast. Perhaps if we realigned ourselves with Jesus teaching and focussed our efforts on the sick and the outcast then we would find people who are more receptive to the gospel message, people who are more appreciative of the salvation that we offer.

But what does this look like in an affluent suburb like Bramhall? I’ve spent quite a lot of time recently looking at economic and health statistics that describe the two wards that this suburb is divided into (North and South) . This is one of the healthiest and most respectable places to live in Britain, certainly in Greater Manchester. If we want to focus our mission on the sick and the outcasts then how do we find them in Bramhall?

This is where we have to might benefit by looking at the one of the great challenges facing our society, the current mental health epidemic. I preached on this theme at a Thursday morning service in Mental Health Awareness Week in May and drew on figures that had been produced for a survey conducted by YouGov on behalf of the Mental Health Foundation. Three quarters of those questioned had been so stressed at some time over the last year that they had felt overwhelmed or unable to cope. Of those people nearly half reported depression, over half reported anxiety. About 1 in six had self-harmed at some point in their lives and almost a third had had suicidal thoughts or feelings. Around half a million people report clinical levels of work-related stress. If we look just at the National Service then 15 million working days were lost in 2016 to absences due to work-related stress.

Just pause, think of your own experiences at work, think of your colleagues, think of your family. These are not just statistics, this is a lived experience. If we want to take Jesus word’s seriously, if we believe that people who are well do not need a doctor but only those that are sick, then we have no shortage of people who are sick. The people of Bramhall may be wealthy and physically healthy, but there are plenty of people here who are struggling with their mental health.

Let’s extend that pause and reflect through the words of our next hymn: O Christ the healer, we have come, to pray for health to plead for friends.

So what would mission to people with work related stress and other health conditions look like? To work effectively here we need to marry our traditions and theology to the insights provided by modern medicine and clinical practice. If you go to the NHS Choices web-site you will find that contemporary approaches to mental wellbeing focus on five steps:

Connect
Be active
Keep learning
Give to others
Be mindful

With the exception of being active aren’t these the core activities of our church? What are we all doing in church, before church, after church, in our weekly activities if we are not connecting? The focal point of our worship is a sermon in which we also learn and teaching has always been a core focus of our Christian activities. We give to others monetarily and through our time. And Christianity has a traditional of meditative prayer which goes back two thousand years, well before the extremely recent secular alternative of being mindful. We don’t often wee physical activity as a core component of our faith lives but we can work on this. If you think about it the NHS is really advising people to go to church to look after their mental health (particularly if we can encourage them to walk to get there). Wouldn’t it be great if we could build on this and make this an explicit focus of our mission.

The only approach to treating people with mild and moderate mental health problems which has any serious evidence base is called cognitive behavioural therapy, CBT. It’s based around a simple theory of how our thinking, feeling, physical feeling and behaviour are inter-related. They are envisaged as being linked in a cycle.

CBT cycle

Starting off with our thoughts. If something happens us it might change the way we think about things. So for example if we lost a job we might think that this is because we are not good at that job or that we are useless. This can lead to altered thinking or emotions. We might feel guilty or ashamed or anxious or irritated. These emotions often lead to physical symptoms, anxiety can often lead to nausea or sleeplessness. This in itself can lead to altered behaviour. We might feel so tired from poor sleep that we stop doing things, even things we enjoy like going out, meeting people, getting to church. The really important thing is that this altered behaviour can then have a further effect on our thoughts. If we are not careful we get into a vicious cycle where things get worse and worse and worse.

The power of CBT is to recognise that whilst, if we allow ourselves to be altered in a negative sense we can get into a vicious circle, all our negative responses in each of these four areas will reinforce each other, if we can alter ourselves in a positive sense then those positive changes will also work in a reinforcing cycle. We will have a virtuous cycle which offers us a path our from where we are to a new life. We can choose to start this process at any part of this cycle and the most obvious is to start by altering our thinking.

Let’s go and look at that section of Paul’s letter to the Philippians that we heard read earlier:

In conclusion, my friends, fill your minds with those things that are good and that deserve praise: things that are true, noble, right, pure, lovely, and honorable. Put into practice what you learned and received from me, both from my words and from my actions. And the God who gives us peace will be with you.

Paul didn’t know it at the time but he is effectively recommending that the people in Philippi undertake a programme of CBT. He is recommending that they start thinking about the world in a different way and promising that if they do this effectively, following his teaching, that the God who gives peace to all will be with them. If we want to focus our mission on the sick as Jesus suggested then Paul is providing a methodology for doing this which is very close to contemporary clinical recommendations.

This is why I’m looking for your support for an initiative I want to lead for the new Church year. It is to offer a programme called Living Life to the Full with God to our local community. The programme marries insights from modern CBT with the traditions and theology of Christianity. It’s a series of eight classes, designed for people who want to improve their mental wellbeing, or support those they love in doing so using these tools. I’m looking for your prayers. I hope that the explanation you’ve heard today for my motivation will support you in doing this. I’d love to have practical support for anyone who feels they have time to help me offer the programme either through helping lead sessions or in providing hospitality for those who attend. I’m also looking for help in promoting this. If you feel you would benefit please come along but perhaps more importantly if you have family members, friends, neighbours or colleagues who might be interested then please tell them about it encourage them to come along. Planning is at its early stages at the moment, look out for details in Contact and the Notices.

Let’s take those words both of Jesus and Paul seriously. Let’s offer new life and the peace that passes all understanding to a community that so desperately needs it.

All may know that they are saved (now!)

A sermon for Aldersgate Day 2018.

Two people had a word with me last week to point out that today is Aldersgate Day. They thought it would be good if I could preach on the topic, I suspect what they really meant was that it would be good to sing some of Charles’ well-known hymns. I hope I’ve been able to deliver at least on that front.

It has been quite a challenge for me. The Wesleys are, of course, the founders of our denomination and I had to learn a certain amount about who they were, what they did and what they believed when I trained as a local preacher . For all that, however,  I find even the modern translations of John’s sermons quite impenetrable. It’s not just the antiquated language. They are sermons addressed to a specific context which is very different to the context in which we live today. There is a huge gulf in culture and concerns between mid 18th century England and the present day.

I think if we want to look for contemporary resonance in the Wesley’s theology we need to look to broad themes rather than individual sermons. Perhaps the best starting point is the four alls.

All need to be saved

All may be saved

All may know that they are saved

All may be saved to the uttermost.

I’d always assumed that these were framed by John Wesley. I discover, however, in my reading preparing for this sermon that they weren’t. They were actually first written down  more than a hundred years after his death by a Methodist minister called William Fitzgerald who, like me, was trying to make sense of all those sermons that John had written addressed to a different time and in a different context.

I haven’t got time to do justice to all four of these so I want to focus on the third. I choose this one because I think it is perhaps most distinctive contribution of John Wesley’s theology and also because I feel it is most relevant to the present day.

For most theologians before Wesleys (and for many since) salvation was fundamentally about what happens to us when we die. There is no doubt that the Wesleys saw salvation in this context, but they didn’t just see it in this context. Salvation for them was something that we start to experience in this life. Experience is perhaps an understatement. Salvation is something that transforms our lives now. The experience is so remarkable that we are granted complete assurance that we are now living in the power of God’s Spirit.

This wasn’t book-learned theology. This was their lived experience. John and Charles had been ordained clergy in the Church or England for over a decade. By any judgement, they lived model Christian lives. They term Methodist was coined to reflect their meticulous approach to living out their faith. Yet both knew that something was lacking in their lives. On this day 180 years ago John, at a meeting in Aldersgate Street in London, felt his heart “strangely warmed” and, as he later wrote, “I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.” This followed an uncannily similar experience that his brother Charles had had three days earlier. The point I want to emphasize today is that the Wesleys didn’t see this assurance as a promise of some salvation they would receive in the future, or confined to the question of what would happen to them after death. They saw it as a part of their lives from that time forwards.

The meeting John had been at in Aldersgate Street had been at a reading of Luther’s “Preface to the Epistle to the Romans”. If we read Romans we see the Apostle Paul describing this same experience that the Wesleys had had. Romans Chapter 8 verse 11, as we heard read from the Good News Bible earlier, says:

If the Spirit of God, who raised Jesus from death, lives in you, then he who raised Christ from death will also give life to your mortal bodies by the presence of his Spirit in you.

Just as in Wesley’s time, today we often assume that our salvation is primarily about what happens to us when we die. If we read this verse carefully though, we see a different picture, life is given to our mortal bodies, with the implication that it is given now, rather than to our immortal spirit (or whatever) after death.

Other translations make the point even more forcefully, take the Good as New Bible:

If God’s spirit has taken possession of you, then just as God brought back Jesus from the dead, so the same Spirit will give your humanity a new lease of life.

or JB Phillip’s translation:

Nevertheless once the Spirit of him who raised Jesus from the dead lives within you he will, by that same Spirit, bring to your whole being new strength and vitality.

or the Message:

When God lives and breathes in you (and he does, as surely as he did in Jesus), you are delivered from that dead life. With his Spirit living in you, your body will be as alive as Christ’s.

In this text salvation is not about a transformation after death it is about a transformation in the midst of life. It is a transformation we can experience now and be assured of forever.

In many ways this message is even more relevant to the modern world than the people to whom the Wesleys were preaching. Most people in Europe at the time believed literally in heaven and hell and one of their primary concerns was where they were destined for themselves. Many of them came to Christianity primarily to protect the fate of their immortal souls.

beliefThe modern world is very different. Most people in the UK now do not believe in life after death as revealed in numerous surveys. The most recent I came across (conducted on behalf of the BBC in February last year) suggested that only 46% of people in the UK believe in life after death (and amongst those about a third believe in reincarnation rather than in an afterlife).

It follows from this that if we want to proclaim a Gospel that will draw people to faith then we need to emphasis the transformative power of that Gospel within life (which will be relevant to everyone in the population) and focus less on its impact on any after-life (which only about a third of the population believe in anyway). The Wesley’s doctrine of a faith through which all may know they are saved does just this.

life after death

As well as exploring the implications of this survey for our mission to those outside the church it is interesting to reflect on those for Christians within it. The large majority (85%) of “active Christians” believe in life after death and it is important to emphasize that so did the Welsleys. Their belief in spiritual transformation in the midst of life reinforced their belief in life after death, to them it was a foretaste of the feast that was in store.

But the survey suggests that about 1 in 7 “active Christians” do not believe in life after death. These, I assume, are people who in the light of a modern understanding of how the person, the mind and the brain are inter-related cannot believe that the person can persist once the brain has died. If we extrapolate this number to the current congregation then there are perhaps 7 or 8 of you here this morning in this position. The first message is to reassure you, if you think like this, that you are not alone, there are 6 or 7 like-minded people here today – it’s just that you don’t know who they are. But the more important consideration is that the Welsleys’ conviction that salvation can be experienced in the midst of life opens an avenue for how the Christian gospel can make sense to people who can’t believe in life after death. I suspect the number of these people will grow as the implications of modern science become more widely accepted. In saying this I must acknowledge that nothing could have been further from the minds of the Wesleys living right in what was still, essentially, a pre-scientific age.

The promise of transformation within life is also increasingly important to the modern world in the light of the epidemic of mental health problems that we are facing. I spent considerable time exploring this last Sunday at the end of Mental Health Awareness Week and don’t want to repeat what I said then, but we are facing an extraordinary rise in the number of people who are stressed, depressed, anxious, obsessed and even suicidal. In medical terms these are people who are ill, but in theological terms they are people in need of salvation. That salvation needs to be a lived experience offering transformative change now rather than just a promise of a better life to come once their current torment has been lived through. This is exactly what the Wesleys’ theology is offering. It is also what Jesus and the early disciples offered when they cast out demons -and offered wholeness to the broken-hearted. There can be no more pressing need today than for the church to cast out the demons that blight the current age and offer wholeness and meaning to those who can see no purpose in life.

In summary then, on Aldersgate Sunday, I invite you to embrace our Methodist heritage. Let’s celebrate the promise that we can all be assured of our salvation now. None of you who know of my passion for Christian Aid will be surprised to hear me conclude by stating that this aspect of the Wesleys’ theology can be summarised by the most powerful advertising slogan I have ever heard – “We believe in life before death”. Let’s go now, and offer this to our community and our broken world.