ICF - Professions of Faith

Sunday 10th August 2025 - 9th Sunday after Pentecost

Isaiah 1:1, 10-20; Psalm 50:1-8, 23-24; Hebrews 11:1-3, 8-16; Luke 12:32-40.
(Alternatives: Genesis 15:1-6; Psalm 33:12-22.)

Today's reading from Isaiah, echoed further in Psalm 50, outlines a powerful indictment of worship that fails to impact the daily lives of those who participate in it. God's disdain for the worship of Isaiah's contemporaries is unequivocal, but it arises not from the activities of the worship itself, which seem to be well crafted, but their failure to address significant issues of injustice and oppression within their society. The unavoidable questions that emerges from these stanzas is 'How will this act of worship affect our behaviour tomorrow?' - 'Are the faith values we declare in our worship, also embraced in our working lives? There is opportunity also to reflect on some of the expressions of care and compassion that these readings outline, recognise the working lives of those who are engaged in these spheres, and give thanks and intercession for their endeavours.

It is easy to engage with the narratives of the alternative Old Testament readings and see these only in terms of God's promise and protection. But even without reference to the specific passages above, it has to be recognised that these are words of covenant, a covenant that cannot be taken for granted, but places a responsibility on God's people to reflect God's values and God's compassion across their society. This provides opportunity to engage with some of the dynamics outlined in the paragraph above, albeit while using these alternative readings. The reference by Abram to a 'slave born in my house' is an uncomfortable reminder of the folly of seeking to accomplish God's purposes through our own ideas and endeavours. Thus it might remind a congregation to be reflective, prayerful and patient in every aspect of life and work.

The New Testament readings might appear to commend some detachment from the kind of issues that many will likely encounter through engagement with the world of work, yet are constantly grounded in contemporary reality. The giving of alms for example, does not represent a detachment from economic reality, but a re-calibration of priority and self interest. It seems that at the heart of each of these passages is a call to engage in every aspect of everyday life acting in anticipation of God's coming Kingdom and informed by its values. The reference to Abram in Hebrews, does somewhat overlook some of the human realities of his stories and those moments when faith gave way to human impulse. This offers an opportunity to recognise that many Christian believers will face realities where their confidence in God is challenged by the reality of circumstance.

Both New Testament selections convey a broad theme of what might be called 'long termism'. We are reminded to be ready for God's coming, and that those who act in faith may not always live to see the fulfilment of God's promise. This might present an opportunity to reflect on how many political and commercial decisions appear to be driven by short term goals and immediate outcomes, rather than long term impact and opportunity. A congregation might be invited to consider how, in the light of this, they may have opportunity to commend and pursue a different approach.