Only after disaster can we be resurrected. It’s only after you’ve lost everything that you’re free to do anything. Nothing is static, everything is evolving, everything is falling apart. — Chuck Palahniuk, Fight Club
Corruption has appeared throughout the land and sea as a result of people’s actions, so he will make them taste (the consequences of) some of their actions, so that perhaps they will return (to righteousness). — Quran, 30.41; and
The earth lies polluted
under its inhabitants;
for they have transgressed laws,
violated the statutes,
broken the everlasting covenant.
Therefore a curse devours the earth,
and its inhabitants suffer for their guilt;
therefore the inhabitants of the earth dwindled,
and few people are left. — Isaiah 24.5–6
Creation groans; and we are part of creation. So let me ask: did this last week frighten you? Like we’re on the edge of a precipice? About to fall into an abyss if we don’t burn to a crisp first?
To proclaim the bodily resurrection of Christ is to affirm that his whole person was restored to life. — Katherine Willis Pershey, ‘Making sense of chronic pain’, The Christian Century, 7 January 2015
There is nothing wrong with making sense of life from within the human perspective. That is what human beings do. After all, in Jesus Christ, God stands with us as a human being and empowers us to respond to God from our standpoint, as broken, messy, and complex as it is. The mistake, however, is to insist that all that life can mean is contained within the horizon of our own experience.… Jesus explodes the human horizon. There is profoundly more to life than just the human experience of it, even if that means we cannot wrap our heads around it. Death is not an ultimate condition for Christians, and it does not permanently bind the experience of life and its meaning. — John E Senior, Feasting on the Gospels—Luke, Vol. 2
Human lives are bordered by birth and death; and very often, human lives are bound by the fear of death.
I read a lovely article last Monday in which former US President Jimmy Carter said that when doctors told him in 2015 that his cancer had spread to his brain, he found that he ‘was absolutely and completely at ease with death’. While he would of course miss his family and his work, it didn’t ultimately matter if he lived or died. Though I’m sure he’s happy to be alive and still very active at the ripe age of 95.
In an argument with a religious group called the Sadducees, Jesus spoke about ‘Children of the Resurrection’. I think Jimmy Carter’s attitude to death suggests that he may be a Child of the Resurrection.
I’d like to illustrate what it means to be a Child of the Resurrection today, but first let’s recap that conversation Jesus had with the Sadducees in our reading from Luke.
Luke introduces the Sadducees as ‘those who say there is no resurrection’. There was quite the argument going on back then. While the Sadducees denied it, others like the Pharisees believed in newer ideas like the end-time resurrection from the dead. In this debate, Jesus sided with the Pharisees.
We had a guest preacher today: Dr Janice McRandal. Janice is a public theologian working out of Wesley Central Mission, Brisbane.
In April 1940 the DC Comics Batman strip introduced to the world the now well-known nemesis of their great American hero: The Joker. Always depicted as the dark otherside in the battle for good and evil, the Joker, with his warped and whacky humour and relentless attempts to cause chaos and destruction, played a crucial role in moving the Batman stories along. He was dark and twisted, and a villain who approached crime and weaponry with great creativity and flair. The Joker’s backstory was scant: indeed, for the longest time, we were told that the Joker was an ordinary man who fell into a vat of chemicals, bleaching his skin white, reddening his lips and, fatefully, driving him insane. It’s the kind of fantastical comic book origin detail that does just enough to create a villain and nothing more. The Joker was a plot mover slim on relatability and high on homicidal rage.
But the Joker story has shifted significantly over the last 30 years, and in 2019, the most controversial film of the year is a re-telling that throws everything we know up in the air. Entirely dedicated to the Joker backstory, the 2019 Joker is brought into a real world as a real-life character that might even make sense. In this psychologically heavy retelling, the chillingly plausible origin story of the Joker humanises this character in ways never thought possible. And suddenly the Batman and Joker story is not at all what we thought. It requires a different approach, a different way of thinking and analysing of the story. Something else is going on here.
The Pharisee is not a venomous villain and the publican is not generous Joe the bartender or Goldie the good-hearted hooker. Such portrayals belong in cheap novels. If the Pharisee is pictured as a villain and the tax collector as a hero, then each gets what he deserves, there is no surprise of grace and the parable is robbed. In Jesus’ story, what both receive is ‘in spite of’, not ‘because of’. When the two men are viewed in terms of character and community expectations, without labels or prejudice, the parable is still a shock, still carrying the power both to offend and to bless. — Fred Craddock, Luke: Interpretation series
We heard the Parable of the Pharisee and the Tax Collector today. So I have given in to the temptation of telling you this story:
Two ministers are on their knees at the front of the church, crying out to God, saying, ‘I have sinned. I am unworthy, I am unworthy’. Just then the cleaner walks in, and seeing this rare sight she also kneels with them saying: ‘I have sinned. I am not worthy, I am not worthy’. The first minister turns to the second. He sneers, ‘Now look at who thinks she’s unworthy!’
I had a conversation over coffee with a friend this week. She’s had very varied church experiences over the years, but for a number of good reasons it’s hard for her to be part of a local church right now. She told me that she had difficulties with the idea of going back to a pentecostal-type church because of the need they have to hide their vulnerabilities and present themselves as ‘victorious’ Christians. All. The. Time.
Later that day, the thought came to me: Thank God I’m not in a church like that! And I fell straight into the trap of the Pharisee in the Parable of the Pharisee and the Tax Collector.
See how I did that? It’s so easy to do, a game anyone can play. So let’s look at this parable, and let’s have a bit of empathy for the Pharisee from the word go.
The poet proposes a two-stage philosophy of history which is crucial for the full acknowledgment of exile and the full practice of hope in the face of exile. The negative has happened; the positive is only promised. The poem places us between the destruction already accomplished in 587 B.C.E. and the homecoming only promised but keenly anticipated. The oracle places us between a death already wrought and a resurrection only anticipated. — Walter Brueggemann, A Commentary on Jeremiah: Exile and Homecoming
The last couple of Sundays, we’ve been visiting the time of the Exile, which was around five hundred years before the birth of Jesus. Do you remember?—the people of Judah and the city of Jerusalem were taken as exiles to Babylon, and there they stayed until Babylon itself was defeated. Then they were allowed to go ‘home’, though of course most people who had known Jerusalem as home were dead by now.
It’s impossible to overemphasise the importance of the Exile—for Israel, for us as Christians, for the whole world.
It was in the Exile that they began to write much of the Hebrew Scriptures, or the Old Testament. They started to collect and put together the ancient stories of Israel were while they were in Exile.
Scribes gathered together the old traditions to write the stories of the past, stories like the Flood, or the life of Moses. At the same time, prophets such as Jeremiah spoke new words into the current age.
In Babylon, the exiles had to work out a theology that responded to a place of defeat. The old idea had been that Yahweh was Israel’s God, and the other tribes and nations had their own gods. Yahweh was just the best of the bunch. Until he wasn’t, because the Babylonian gods had defeated him and shown they were more powerful.
What could the exiles have done with this? I guess they could have decided the Babylonian gods with names like Bel, Nebo and Ishtar were the winners, so they should ditch Yahweh and pledge allegiance to them.
A weeping angel, but not from Dr Who: part of a mosaic in the Church of the Holy Sepulchre, Jerusalem, showing that even the angels weep at the death of Jesus.
Thirty-odd years ago, Karen and I were living over in Granville St. An elderly Greek couple lived across the road, and we were aware that the husband was very ill.
In the early hours of the morning, while it was still dark, a great wailing began in their house. It woke us up. We looked at each other; we knew his end had come. When it was light, we went across the road to offer our condolences and were welcomed inside. The house was packed full of people. We didn’t know any of them, and none of the conversation was in English. Everyone but us seemed to know what to do. We had a drink and nibbled on something, sat there for what seemed a long time (but really wasn’t) feeling useless and uncomfortable, and then said our goodbyes.
We tend to be uncomfortable with grief, and unschooled in lament. Today’s Old Testament passages are grief-filled laments. You may feel uncomfortable. I invite you to stay the course. Don’t bail, as we did.
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