Dear Friends,

Recently one of our daughters has been preparing a family tree as part of a school project. It is fascinating how memories of loved ones can fade with time. When I met Julie’s parents for the first time (nearly 23 years ago) there were some elderly family members present.  Julie’s maternal great- great aunt Eva was staying for a few weeks (she was in her mid 90′s then and lived to be 106) and her grandmother (aunt Eva’s niece in her late 70′s then). Julie and I were left to look after them while her parents took refuge in the Birkhill Inn, near Dundee.

It was fascinating to meet the elderly matriarchs of the family and hear their recollections about years gone by. Three of my own grandparents died before I was born so I had never spent much time with older people. At the time Julie’s paternal grandparents were alive and regularly on a Sunday afternoon we would visit them.

All of the elderly relations mentioned passed away some years ago now, but when a generation of people are lost in a family, something of the corporate memory of the family dies with them. It takes a disciplined person to keep an account of family history, although many people are interested in their family genealogies.

I often refer to the Church as the family of God’s people. We become children of God   our Heavenly Father by placing our faith in the Lord Jesus Christ (John 1:12). When we think of other believers we can think of them as brothers and sisters in the Lord. The apostle Paul uses the Greek noun oikonomos, to describe the local Church as a ‘household’.  In the same way a human family has a corporate memory, a local congregation will likewise share a corporate memory. A small number of people can recall what St Andrew’s was like nearly 60 years ago.  Another group can remember the different ministries that have served the congregation over the past 40 or so years. Some have been with us 20 years and so on.

The nature of the congregation has changed markedly over the years as Brussels has evolved with the coming of NATO, the development of the European Institutions, the establishment of company headquarters and all that comes with them.  Over the years the congregation has become more international in its makeup and more transient in its mobility. If transient members make up a larger sector of the Church community in the years ahead, I believe this will present a significant challenge to us. Perhaps we are already seeing signs of this?

Why have people worshipped in our congregation over the years and continue to do so? One reason is that despite all of the change that happens around us, God gives us the assurance that gospel of the Lord Jesus Christ remains the same.  The prophet Isaiah reminds us that “The grass withers and the flowers fall, but the word of our God stands forever” [40:8]

A second reason is that Jesus himself remains the same. Lots of people seem to reinvent themselves to remain popular; think of the modern-day diva Lady GaGa or the pop star Prince (who once renamed himself as ‘the Artist formerly known as Prince’).  Yet Jesus Christ never changes, he is always the same. The writer to the Hebrews says ’Jesus Christ is the same yesterday, today and forever’ [13:3].

Thirdly the fundamental needs and aspirations of people do not change. Down the ages and around the world people are the same; made in the image of God.  It makes no difference that world becomes ever more sophisticated in realms technology, medicine, engineering etc. Our inner need to relate to God who made us, forgives us and gives us meaning remains the same.

Your Minister and friend

Andrew

The four evangelists, Matthew, Mark Luke and John put their own distinctive mark on the particular gospel attributed to them. Each evangelist spends a disproportionate amount of time telling the story of Jesus’ death and resurrection. Once again there are differences in the way that each writer tells this part of the Jesus story, but here are common themes that all of the evangelists wish to convey.

Firstly, Jesus death was predicted. It is clear from the gospels that Jesus knew that he would suffer and die. In Luke’s gospel we find Jesus warning his disciples ‘The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life’ (9:22).  Jesus himself has a clear sense of his own messianic identity and a consequence of his self-understanding was that he understood the prophet’s Isaiah’s Servant Songs predicted his own particular suffering and death on the cross (see 52:13 -53:12).

Secondly, Jesus death was historical. In the ancient world crucifixion was the cruellest form of execution. The gospel writers go to some lengths to convey the fact that Jesus died on the cross. There was no mistaken identity. The Sanhedrin who falsely tried Jesus, Peter in the courtyard of Caiaphas’ residence and the bystanders at the foot of the cross had no doubt that it was Jesus’ of Nazareth who was condemned to death. The gospels are careful to describe the actual death of Jesus.  God the Son incarnate in human life experiences the full reality of human death. While the synoptic gospels emphasise that Jesus took his last breath, John says he gave up his spirit. John goes on to tell us that when soldiers come to Jesus, he was already dead and they proceed to pierce his side with a spear. The burial of Jesus in the tomb, provided by Joseph of Arimathea, is described in all four canonical gospels. The gospels are careful to record that Jesus did not survive crucifixion and make his Easter appearances after being revived in the coolness of the tomb.

Thirdly, Jesus death was purposeful. The New Testament clearly conveys that Jesus’ death was no random act of injustice but rather entwined into the providential purposes of God for the world. His death on the cross is the means by which the sinner receives God’s pardon. Paul writes to the Ephesians ‘In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace…’ [1:7]. It is this single act of forgiveness that makes good the broken relationship between God and humankind. Once again the words of the apostle Paul underscore this theological truth ‘But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, with out blemish and free from accusation…’ [Col 1:23].

Fourthly, Jesus resurrection was historical. The resurrection was the denouement of Jesus miracles. What was Jesus doing when he performed miracles? What does God say to the world when he performs signs and wonders? When a miracle is described in the scriptures then it is an in- breaking of the kingdom of God into the human realm (human life). God is reminding human beings that his kingdom is very different to the world and that we live in a world that is fallen and not how God intended it to be. The resurrection accounts carefully record the places where Jesus appeared and conversations that Jesus initiated. Although we may not have all the answers regarding the nature of his resurrection body, the evangelists tell us that this event actually happened (no figment of anyone’s imagination), to give those bound by human history the tangible hope of eternal life

Fifthly Jesus resurrection was purposeful. In Colossians 1:15 Paul writes that Jesus is ‘…the firstborn over all creation‘. What Paul means is that the resurrected Jesus is God’s first sign and seal of the new creation that God’s promises in the scriptures. Through faith in Christ, we are to share in his resurrection life and enjoy eternal life with him in the perfect glory of heaven. The resurrection is more than a mere demonstration of the Father’s power. It is the ultimate manifestation of the hope that we have in Christ. The Christian is commissioned to share Christ’s resurrection hope with those whom they encounter in their daily lives.

May you know the grace of God’s forgiveness and the hope of resurrection life this Easter time.

Your Minister and Friend,

Andrew

Dear Friends,

The four evangelists, Matthew, Mark Luke and John put their own distinctive mark on the particular gospel attributed to them. Each evangelist spends a disproportionate amount of time telling the story of Jesus’ death and resurrection. Once again there are differences in the way that each writer tells this part of the Jesus story, but here are common themes that all of the evangelists wish to convey.

Firstly, Jesus death was predicted. It is clear from the gospels that Jesus knew that he would suffer and die. In Luke’s gospel we find Jesus warning his disciples ‘The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life’ (9:22).  Jesus himself has a clear sense of his own messianic identity and a consequence of his self-understanding was that he understood the prophet’s Isaiah’s Servant Songs predicted his own particular suffering and death on the cross (see 52:13 -53:12).

Secondly, Jesus death was historical. In the ancient world crucifixion was the cruellest form of execution. The gospel writers go to some lengths to convey the fact that Jesus died on the cross. There was no mistaken identity. The Sanhedrin who falsely tried Jesus, Peter in the courtyard of Caiaphas’ residence and the bystanders at the foot of the cross had no doubt that it was Jesus’ of Nazareth who was condemned to death. The gospels are careful to describe the actual death of Jesus.  God the Son incarnate in human life experiences the full reality of human death. While the synoptic gospels emphasise that Jesus took his last breath, John says he gave up his spirit. John goes on to tell us that when soldiers come to Jesus, he was already dead and they proceed to pierce his side with a spear. The burial of Jesus in the tomb, provided by Joseph of Arimathea, is described in all four canonical gospels. The gospels are careful to record that Jesus did not survive crucifixion and make his Easter appearances after being revived in the coolness of the tomb.

Thirdly, Jesus death was purposeful. The New Testament clearly conveys that Jesus’ death was no random act of injustice but rather entwined into the providential purposes of God for the world. His death on the cross is the means by which the sinner receives God’s pardon. Paul writes to the Ephesians ‘In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace…’ [1:7]. It is this single act of forgiveness that makes good the broken relationship between God and humankind. Once again the words of the apostle Paul underscore this theological truth ‘But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, with out blemish and free from accusation…’ [Col 1:23].

Fourthly, Jesus resurrection was historical. The resurrection was the denouement of Jesus miracles. What was Jesus doing when he performed miracles? What does God say to the world when he performs signs and wonders? When a miracle is described in the scriptures then it is an in- breaking of the kingdom of God into the human realm (human life). God is reminding human beings that his kingdom is very different to the world and that we live in a world that is fallen and not how God intended it to be. The resurrection accounts carefully record the places where Jesus appeared and conversations that Jesus initiated. Although we may not have all the answers regarding the nature of his resurrection body, the evangelists tell us that this event actually happened (no figment of anyone’s imagination), to give those bound by human history the tangible hope of eternal life

Fifthly Jesus resurrection was purposeful. In Colossians 1:15 Paul writes that Jesus is ‘…the firstborn over all creation‘. What Paul means is that the resurrected Jesus is God’s first sign and seal of the new creation that God’s promises in the scriptures. Through faith in Christ, we are to share in his resurrection life and enjoy eternal life with him in the perfect glory of heaven. The resurrection is more than a mere demonstration of the Father’s power. It is the ultimate manifestation of the hope that we have in Christ. The Christian is commissioned to share Christ’s resurrection hope with those whom they encounter in their daily lives.

May you know the grace of God’s forgiveness and the hope of resurrection life this Easter time.

Your Minister and Friend,

Andrew

In our Sunday sermons on Paul’s letter to the Christians in Ephesus, Paul gives clear guidance about behaviour in the Church. In particular that worldly behaviour must not creep into the life of the local congregation. Paul uses two metaphors to highlight the distinctive nature of the Church. He describes the Church as a people under new management (4:20-24) and he calls us to ‘live as children of the light’ (5:8). If we turn to his first letter to the Christians in Corinth we discover that worldly and destructive behaviour has already taken a hold of the believers there. Of course there are some very positive pictures of the Church presented in the New Testament from which we should also learn (see Acts 3:42-47 & 5:32-37).

On Sunday 25^th March we will hold a congregational survey. This is requested by Presbytery and all of the congregations will participate so that Presbytery may glean information and observe trends from previous surveys (completed 4 years ago and longer). What has changed at St Andrew’s over the past four years?

There has been plenty of coming and going of people during that period. The nature of our congregation is one of a high turnover of people, reflecting the lives of the expatriate community in Brussels. Our mission is to make newcomers warmly welcome in the name of the Lord Jesus Christ and offer fellowship and pastoral care. Our aim is provide Christian nurture and worship that is biblical, meaningful and relevant to the challenges of living as a Christian in our context and time.

It is clear that we presently face a different set of challenges than we faced four years ago. The continued economic uncertainty in Western Europe continues to provide challenges for a number of families in the congregation. We live in an environment where the task of finding new employment for people at all levels in life is extremely challenging. As a congregation we offer our love, support, prayers and practical help    where we can.

Most churches in Belgium receive financial support from the state. In a time of budget cuts and reduced spending it cannot be guaranteed that the Belgian state’s generosity will continue along the same lines as has done in the past. The advancing secularisation of the western world is likely to have some effect on people’s attitudes.

So what of the next four or five years for us? This is a question that we will need to address as congregation. We will need to give our future some serious consideration when we receive our five-yearly (Quinquennial) visit from the Presbytery in November.  These visits have been reworked and material called Future Focus is now used as a framework for the meetings. Let us look forward to continuing to grow together in faith and commitment in Christ as the years continue. Will we be blessed with the same numerical growth that we have encountered in the past? What plans should we make to celebrate the 90^th anniversary of the Church building? No doubt the five-yearly visit will raise further questions to consider.

We have much to thank the Lord for when we reflect upon the past and a bright future ahead of us. However much of it depends on you as the congregation: your faithfulness, generosity, involvement, vision and the networks of fellowship and friendship you build within the congregation.

Your minister and friend,

Andrew