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Good Friday
2/4/2021

Job 23:1-17
Psalm 22
Mark 15:25-39

‘My God, my God, why have you abandoned me?’

Early in our reflections on Job, we saw that Jesus’ question from the cross is precisely Job’s complaint: why have you abandoned me? And, like Job’s question, the question from the cross longs, yearns, cries for resolution.

For neither Job nor Jesus is this a question about the power of God. It is instead a question about justice. We have heard from Job this morning,

² ‘Today…my complaint is bitter;
his hand is heavy despite my groaning.
³ O that I knew where I might find him,
that I might come even to his dwelling!
⁴ I would lay my case before him,
and fill my mouth with arguments.
⁵ I would learn what he would answer me,
and understand what he would say to me. (Job 23.2-5)

Job is relentless: Let God justify himself. He allows no dualistic release from the tension in this, as if he must await the outcome of a struggle between a good god and an evil god. He models no punch-pulling pietism. Job is simply honest. Job believes that God has the power to overcome evil, and so the justice of God’s actions must be questioned. Where are you, God? Why do you not come with power, to set right what is wrong?

What would the power to overcome evil look like?

The gospel holds that such power looks like Jesus. This is not because he is the heroic saviour who will spend himself as a saving currency in his death on the cross. Jesus is God’s power simply because everything that Jesus says and does is intended to be effective. His confrontations with the powers active in the world are no mere prelude to the ‘main event’ of the cross. These confrontations are the prophetic word, uttered as a call to repentance – uttered in expectation of repentance. Jesus’ word is God’s power to overcome evil. The ministry of Jesus seeks to bring righteousness.

From this perspective, the cross is quite simply a disaster: the failure of God’s righteousness to find a home in us. (This failure Job also knows.)

But now, a question towards deeper understanding: if Jesus has been the prophet of God’s righteousness to this point, is what he utters on the cross still a prophetic word?

This is difficult, but – for Christ’s sake – let us not be timid. The charge of the prophet against the world now becomes a charge against God. To this point, Jesus has asked us, Why have you abandoned God? Now the charge is, God, why have you abandoned me? This takes us by surprise in the Gospel itself, although it is not new in the Scriptures. Job’s double defence of himself against the injustice of his friends and the injustice of God is the same kind of thing, as is the psalmist’s crying out against enemies and the delay of God.

The surprise of this charge against God ought to give us pause. It is not enough that we resonate with the sentiment, as we might with Job’s version of the question. ‘Where are you, God?’ is something we ask, of course, but do we expect it of Jesus? The messianic secret is now open: Jesus is ‘the Son’. He has just acknowledged the coming ‘cup’ of suffering, and committed to it (14.36). We don’t resolve the question by recognising that there’s a difference between knowing that this is going to hurt – that the cup is there – and it actually hurting – tasting the cup. The cry from the cross is on the lips of the Christ. What we see here, then, is not merely that physical pain shapes theology. Pain does inform theology, which is why we have Job and the Psalms in the Scriptures.

But, as it tells what Jesus does and what happens to him, the gospel is always concerned with who he is. It is not merely that he cries out which matters here; it is as the Son, as God’s prophet, that Jesus cries out.

Whom does God’s prophetic word address from the cross? This word is directed to God. The prophet speaks to God a word continuous with that he has spoken to his disciples and to the religious authorities and to those in the streets and byways of Palestine.

How does the prophet prophesy to God?

Christian confession knows that to speak to Jesus is to speak to God, but we only half know this. We know it in the way that delivers Jesus as a ‘human face’ for God, that makes God more ‘accessible’ to us: Jesus is ‘easier’ than God. This is how the children’s talk goes, and not a few sermons.

But this confession is much more profound. If our speaking to Jesus is our speaking to God, it is because for Jesus to speak to us is also for him to address God. When Jesus addresses us, he addresses God. This is not because we are divine but because when the Son speaks, he always ultimately addresses the Father. Only something like a trinitarian logic will make sense of Mark’s portrayal of Jesus here. More precisely, only a trinitarian account of creation – of ourselves in relation to God – will make sense of Mark’s Jesus, with his cry from the cross. What such an account would reveal is that there is no ‘parents’ retreat’ to which the Father and the Son can withdraw to get us – the ‘kids’ – out of their hair for a few minutes (oh, for such a thing!). There is no direct Father-Son conversation across the dinner table without interruption and discord darting back and forth across the other way (oh, oh, oh, for such a thing!). We are ever in God’s midst. God does nothing which does not involve us. There is no divine action in which we are not the cause or the means or the purpose of what God does. The prophetic word – at its harshest and at its most poignant – is directed both to us and to God, just as Job’s harsh case against his friends is his poignant case against God.

God is the end – the goal – of all things,s including God’s own word. Jesus’ cry from the cross, then, does not contradict who Jesus is and what he has done to this point. Rather, his cry intensifies his ministry. He addresses God now not ‘through’ us but as us – as one of us.

Jesus cries out as Job, who asks our suffering questions. And he cries out as Job’s friends who, having mocked him at the foot of the cross, finally discover that they have misunderstood God, for they have been so caught up in their knowledge of righteousness and sinfulness that they had nothing more to hear from God.

Jesus – God’s word to us – speaks our word to God. The sad song of God’s searching after us one evening in the Garden – Adam, Eve, where are you? – finds its harmony in our responding word in Job and Jesus one afternoon outside Jerusalem: God, where are you?

The answer to both these questions is, On the cross: in Jesus-as-Job, in Jesus the Son.

In this double word – Jesus: God’s word to us as our word to God – all things are reconciled in the only way they can be, in a world like ours, with a people like us, who reject the gift of God and ask for it again.

In this, the rule of God finally draws near: the reign of God among a people who would crucify God for God’s sake, and their own.

There is no resolution such as Job’s cry or the cry of Jesus on the cross would seem to seek, considered apart from who God is and who we are, together on the cross.

The cross is where it ends, but also where it begins again.

Repent, then, O Job – re-imagine yourselves and God – and believe the good news: the kingdom of the God we would crucify is come near, in that crucifixion.

In this way, God is finally ours, and we are God’s.

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Lent 5
21/3/2021

Jeremiah 31:31-34
Psalm 51
John 12:20-33

In a sentence
In baptism we take on the humanity of Jesus, and God’s love of him, as our own

In our reading from John’s Gospel this morning, some people approach one of the disciples and ask, ‘Sir, we wish to see Jesus’.

Gathering as we will soon around the baptismal font, what do we wish to see?

We will see a child – a vital energetic boy, who may or may not co-operate with what we are going to do him! We will see in him innocence – for the most part! – possibility, promise, hope. We will see his parents and their love and devotion to him.

Now consider, instead, that we were gathering today for the baptism of a middle-aged woman. Her couple of marriages – and a few other marriage-like ‘arrangements’ – haven’t quite worked out. She has said and done quite a bit she regrets, has hurt many of those who loved her, and her possibility, promise and hope have largely been exhausted.

Such a person would have much in her past to overcome; for little Finn, what might have to be overcome is still in the future. For Finn, what is going to happen today will be without his permission and quite beyond his comprehension. For our imagined woman, a baptism would be thoroughly intentional and with at least some modicum of understanding. She would speak for herself; today, others will speak for Finn.

It would seem that two such people are far enough apart in their history, their present reality and their prospects as to make their baptisms entirely different things. For what has infant possibility got to do with middle-aged actuality? What has open promise got to do with proven disappointment? What has innocence got to do with guilt? What has the non-belief of an unwitting infant got to do with the belief of a consenting mature adult?

We must be able to answer questions like these because the baptism of a lively infant and the baptism of a weary mature woman are the same. The water does not know whether we are young or old, and the prayers do not know whether we are innocent or guilty.

We must, of course, each be some of these things. We will be strong or weak, poor or rich, young or old, ill or healthy, wise or stupid.

But baptism is there for all of us, regardless of what we see in the mirror. We might say that, when we are in baptismal mode, we are all innocent, regardless of what we have done, or that we are all guilty, regardless of what we have done: we are – each of us – young and old; we are – each of us – promise and disappointment.

This is to say, then, that there is an important sense in which baptism is not about us at all – at least, not about us as we imagine ourselves to be. As we request baptism, do our preparation, make our plans, gather into this space, pray the prayers, splash the water and make our commitments, what is glaringly obvious to us is just us, we who are gathered here today.

But, finally, to get here and understand where we are, is to find ourselves equalised, levelled. It is these days only the most Christianly ‘religious’ people who are baptised but religion is not the point here. The point here is to say something about humanity – the humanity of the religious and non-religious – in all its height and depth, its richness and its poverty. We say to the one baptised – surely, a most strange thing – ‘You are human’. This is not because he is young, and healthy, and white, and has likely landed in secure social and economic station in life. Someone, of course, has to be these things, just as others are other things. But whatever we are – white or black, straight or gay, old or young, poor or rich – these things do not define us, do not set our outer limits. We exceed all that we appear to be. This exceeding – this ‘more’ – is our connectedness to each other.

I am not myself only – you are part of me. If we wanted to tell the human story properly, we would have to tell the story of everyone who ever lived. We cannot do that, of course. This is, in part, because there are too many stories to tell. Yet, more poignantly, it is also because we don’t really believe that all those stories have the same merit; some are less human than we. This is what we proclaim when we allow male to dominate female, white to dominate black, Christian to dominate Jew, Israeli to dominate Palestinian, rich to dominate poor. In these dynamics, we declare that our humanity is not extended by the other but diminished.

We cannot tell the story of everyone, and we also don’t want to.

To this inability and hesitation, baptism is an answer. In baptism we set in place one story ‘over’ every story. This is not the story of the person baptised – not today Finn’s story, just as it was not mine when I was baptised or any of yours when you were baptised. The one story we tell is that of Jesus. Instead of telling his story alongside mine and yours and everyone else’s in a hopeless attempt to be comprehensive, we tell his story and join ours to his, one baptism at a time.

Why the story of Jesus? Because of what is said of him in the Scriptures: he is the one both closest to God – the Son, the image of God – and as far from God as one can be, in death by crucifixion. He is the one-for-others whose very humanity is for and by his connections to his friends and his enemies, and he is also the one rejected because he is too dangerous to tolerate or to be friend of. Jesus is the one who extends us, and also the one who threatens our sense of our humanity, who does not extend us but would diminish us. Jesus is everything and nothing.

We began by asking, What has infant possibility got to do with old-aged actuality? What has open promise before us got to do with proven disappointment behind us? What has innocence got to do with guilt? What has the non-belief of an unwitting infant got to do with the belief of a consenting mature adult?

What has everything to do with nothing? To ask questions like these is to have in our mind that this or that characteristic is more worthy, more valuable, more human. Our faith contradicts this: it is not enough to see only those things we think matter the most.

‘Sir’, those old Greeks asked, ‘we wish to see Jesus’. Why? Because to see him is to see the fullness of human being – the everything and the nothing – in the form of just one of us. And it is not simply to see this breadth but to see it embraced by God. The cross is the depth of what we can do – the nothing – and the height of what God can do – everything.

God’s arms around Jesus, if we are joined to him, are God’s arms around us.

To see Jesus in God’s arms is to see ourselves there.

As we gather to baptise, this is what we should wish to see.

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Lent 4
14/3/2021

Job 24:1-17
Psalm 107
John 3:14-21

In a sentence
Moral righteousness can only limit and deny; God’s righteousness heals and creates.

The news has lately been filled with allegations of sexual harassment and abuse even within the highest house in the land. These reports are sad additions to the many horrific stories we have heard over the last few years. Victims – typically victims of powerful men – have begun to find their voice and, in the main, these voices are surely to be believed.

In all of this, we hear an echo of Job’s complaint about the way of the unjust in the world: the thief, the murderer, the abuser and the powerful act under cover of darkness: ‘deep darkness is morning to all of them; for they are friends with the terrors of deep darkness’ (24.17). The darkness, of course, extends beyond the dark of night. It can be behind the locked door of the school counsellor’s office or beyond the barbed wire of the concentration camp. It can be a detention centre on a distant island or mere social convention: the darkness which is our hesitation to talk openly about certain things.

The more recent voicing of Job’s complaint has led to increasingly loud calls for inquiries and commissions and investigations, has led to the demand for light. Strong and bright daylight is to be brought to bear to reveal what has been done in the dark, and by whom.

Such a seeking of light is not new to us. In the last generation, we have sought light via a significant inquiry into the separation of indigenous children from their families, royal commissions into institutional responses to child sexual abuse, into trade union governance and corruption, into child protection and youth detention, into banking and financial service, into aged care quality and safety, and into the exploitation of people with disability. And an inquiry into wrongs against Aboriginal people in Victoria is about to begin.

Not to put too fine a point on all this, we are experiencing a radical disruption: an exposure of works wrought in darkness which challenges assumptions about how the world does or should work. And many of us find ourselves blinking against the sudden light.

In our reading from John this morning, Jesus uses light and darkness to characterise the contexts within which people live and act:

And this is the judgment, that the light has come into the world, and people loved darkness rather than light because their deeds were evil.

For all who do evil hate the light and do not come to the light, so that their deeds may not be exposed.

But those who do what is true come to the light, so that it may be clearly seen that their deeds have been done in God.

Yet John’s account of light and darkness in his Gospel goes beyond the necessary but merely moral illumination of our formal investigations and commissions into the dark places in our midst. For the Gospel, light is not quite the ‘answer’ to darkness, not its moral opposite.

In the opening verses of John’s Gospel, we hear of the coming into the world of a light which the darkness does not overcome, extinguish or comprehend (1.4f). Yet, it not as straightforward as might first seem, to say that the light is not overcome.

We are to understand, of course, that the light is Jesus, which becomes more explicit later in the gospel (John 8.12; cf. also John 9 and the theme of blindness). But what are we make of the crucifixion? Does the darkness – if ever so briefly – overcome the light at this point? The easy answer is, Yes. We might imagine Jesus to be like one of those trick candles which, once blown out, flickers back after a couple of seconds. The darkness pulls Jesus under, so to speak, but he holds his breath and wriggles free and resurfaces. The overcoming of the light here is only fleeting and so, perhaps, doesn’t count.

But John would push us deeper here. At the beginning of our Gospel reading today, Jesus invokes an old story from Israel’s history about a bronze serpent lifted high on a pole as a sign by which people might be saved. The details needn’t bother us here today except that Jesus now likens himself to that serpent and its saving powers. The ‘lifting up’ of Jesus now, however, refers to the crucifixion and yet not only the crucifixion. Several times in John’s Gospel, the phrase ‘lifted up’ is used to denote both the cross and a flag-waving social, political and religious elevation – a kind of enthronement (cf. 8.28, 12.31ff). These two types of ‘lifting up’ coincide in the one moment: Jesus is ‘enthroned’ on the cross.

To jump a couple of steps and to compress into a single statement what this means for Jesus as the light, we might say that Jesus becomes the light in the crucifixion. The light which is Jesus and the darkness of the cross cannot be simply – morally – separated. The light which is Jesus is not merely ‘against’ the darkness. It is a ‘dark’ light, a light shining out of the dark cross. The darkness does not – even in the crucifixion – extinguish the light because the crucifixion is the light claiming the darkness, not so much washing it away as ‘un-darking’ it, putting it to work now not as darkness but as light.

Contrast this now with the necessary but merely moral work unfolding in the – entirely justifiable – outrage around us. Our exposés and inquiries and investigative commissions are in defence of those who, we might say, have been crucified by powers exercised in darkness. It doesn’t go too far to characterise the sexual harassment of a subordinate in this way, or the bloody backblock decimation of indigenous communities. Crucifixion was no mere execution. It was precisely about dislodging someone from their own self-perception into our own perception of them and does not require wood or nails to be effected.

But, as important as it is that we illuminate the dynamics of power and the real abuse which happens in our midst, identifying the crucified Jesus as the light of the world reveals something quite different from what can be revealed by the floodlights of moral outrage.

The moral light will reveal fault. It will reveal where power lies, who has it, how they have abused it. The moral light, however, can only condemn, demand restitution and regulate the lighting of more lamps so that the dark can’t provide cover again, at least in that place.

The dark light of the gospel doesn’t do this. The bright light of our justice brings condemnation but the dark light of the gospel does not: ‘Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him’ (John 3.17). The dark light of the gospel is concerned not with the dark but with what people do in it. It is concerned with the reality that we find the dark ‘useful,’ and with our capacity to seek out and create dark places. The light of the world ends up on the cross, and this is the judgement of the world: that darkness prevails among us. Moral indignation will not overcome this, whatever real good it might do for those subject to the darkness of others.

The light on the cross never leaves the darkness of the cross behind. The saviour – even risen from the dead – is always the Crucified One, always a dark light: a light which shines from dark things. God does not banish the darkness but works it into light. Like the bush in the old story, the cross burns with brilliant light but is not consumed; this light is always ‘crosslight’.

And so, crucified and risen, Jesus is the light of the world, not as a threat to dark places but their hope. The promise is not of a world morally erased, of persons morally cancelled, but of hearts transformed.

Put differently, we could say that, whatever else heaven might be, it is populated with agile cripples, the seeing blind, the rich poor, forgiving victims, forgiven perpetrators, holy blasphemers: all, in their own particular way, illuminated darkness, the risen dead. What is dark, debilitating, discriminatory, diseased and deathly – whatever marks us as victims or perpetrators – these things are the nothingness out which God creates, the grave out of which God resurrects.

This is the word of the cross, its foolish wisdom, its strong weakness, its scandal – its moral scandal. Our developing culture of cancellation is the sign that we cannot create out of nothing, bring life out of death. The light which is the cross is the sign that God can.

And more than can; God will create us.

For if the darkness of the cross is our own darkness – if it is, as we considered last time, we-in-Job who are crucified – then so also is the light of the cross our own: the light which God will make us to be.

It is in this light that we are to work, to live and to love: eyes being opened to the darkness, and looking to see it transformed by the grace of God.

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Lent 3
7/3/2021

Exodus 20:1-17
Psalm 19
1 Corinthians 1:18-25
John 2:13-22

Sermon preached by Rev. Em. Prof. Robert Gribben

Introduction

Our old friend, Professor Howard Wallace, used to remind both faculty and students that the psalms were not just another reading in the menu which the lectionary sets forth. In congregations like ours which regularly sing a psalm, it’s easy to think of it as a stepping-stone between the First and the Second Testaments, and to give it little thought.

Please listen again to the Ten Commandments, and to St Paul’s wonderful epistle, but today I’m with Howard, and I will stay with the psalm.

Sermon

‘Let the words of my mouth and the meditation of my heart
be acceptable to you, O LORD, my rock and my redeemer.’
(Ps. 19:14)

Many preachers have begun our sermons with that verse, the last in this beautiful and well-loved psalm. But it is more challenging than it seems: on what grounds would I assume that my words might be acceptable to God? Because a rock was a safe place, out there, exposed on the mountain before my enemies; the redeemer is the kinsman who pays the price of my release from slavery. These are the sinner King David’s images of the God on whom he depends for life and liberty.

The text of this familiar psalm in today’s service sheet will be new to you; when something is too familiar, it loses its impact, so I hope you may see some new things today. It comes from a new translation made by an official group of the Roman Catholic church, and I find it very fresh.

The psalmist begins by holding up two of the gifts of God, gifts which require a humble and grateful response: God’s creation and God’s law.

As a boy I used to go out at night into our backyard and look at the stars. In a small town in the Goulburn Valley in the 1940s, you could still see them. I was then – and still am when I manage to escape the urban light – utterly awed by the sight. You feel you are looking through a veil of lights to the infinite depths of space.

Pope Paul VI once began a homily – in French: ‘Le silence éternal de ces éspaces infinis m’effraie’.’ ‘The eternal silence of these infinite spaces frightens me’. I think it was at the time that the astronauts first tramped on the moon. It’s a thought, a pensée, of the French philosopher Pascal. The psalmist, however, is not frightened; the sight opens his eyes and ears to the Creator.

‘O burning sun with golden beam/and silver moon with softer gleam’., and ‘fresh-rising morn, in praise rejoice/and light of evening, find a voice’ as the praise of St Francis put it. The psalmist invites us to learn ‘the genius of God’s work’.

It begins with the silence: ‘without a word, without a sound, without a voice being heard, yet their message fills the world, their news reaches its rim’. There will be a Word, as St John reminds us, a word heard and seen and touched by humankind, but the morning light enlightens us and is its herald.

Pope Francis says in his beautiful encyclical Laudato Sí, ‘It is [the humble conviction of Christians] that the divine and the human meet in the slightest detail in the seamless garment of God’s creation, in the last speck of dust of our planet’ (#9). To look up is to look down at the earth we stand on, the earth which sustains us, the fragile earth on which everything living depends, and which today is under terminal threat – by us. ‘Day carries the news today, night brings the message to night’, but humankind has not looked or listened.

Of course, we don’t look at the Sun, but we observe its movement, as the psalm says – look beyond the sun to that vast blue dome. It is a magnificent canvas, an open marquee within which the sun makes its daily journey; its edges set the limits of its travel – for the limits of its power and purpose are set by God. The life-giving God launches the sun each day with the boldness of the bridegroom leaping from bed on his wedding day, of ‘an athlete eager to run the race’.

But this is not about stargazing and certainly not about looking at the sun, but as an ancient Mesopotamian poet put it, we are invited to read ‘the silent writing of the heavens.’ We’re also to feel it: ‘nothing on earth escapes its heat’. And think how often Jesus looked to the heavens, the waters and the earth for the lessons they taught.

So much for the first half, which may well have begun life as a separate poem, but someone joined it to the next one, the one about the law of God, the Torah. Christians might miss how Jews regard the Law unless we have the chance to be present in a synagogue on the Sabbath at the moment when the scroll is taken from the Ark, laid on the shoulder of the happy person honoured to carry it, and the congregation stands and sings – and dances. Everyone crowds to the aisle end of their row, and many reach out to touch it with their prayer shawl as it passes.  It is an ecstatic moment.

There is a slight relic of this tradition of our forebears in the procession into church with the Bible, which is intended to be a welcome to God’s Word, to indicate, in good Reformed terms, that everything that follows is a response to that Word. I sometimes wish we were a bit more excited about it!

So now we may join in the paeon of praise the psalmist heaps on God’s law. It ‘revives the soul’, it ‘guides the simple’, it ‘delights the heart and sharpens the vision’. Laws, rules, commandments, all have their uses, for the learned and the simple, when they speak of Good News. That is how Jesus applied the Law. ‘Let the children come’, ‘the sabbath was made for humankind’, ‘this temple I will rebuild in three days’, his answer to the question, ‘Who is my neighbour?’, all the parables. Even ‘Take and eat’ is a command. Such laws taste good, ‘richer than honey, sweet from the comb’.

But more: ‘Keeping them makes me rich, they bring me light; yet faults hide within us, forgive me mine’. We have failings we recognize, and we have ‘unwitting sins’, ‘hidden faults’ which we do not see. The writer prays, ‘Keep my pride in check, break its grip’, a direct and clear-minded, honest confession!

But – do Christians have quite such an exalted view of the Law? Let me remind you of what the Uniting Church’s Basis of Union says of the law as the Church uses it:

#17 …The aim of such law is to confess God’s will for the life of the Church; but since law is received by human beings and framed by them, it is always subject to revision in order that it may better serve the Gospel. 

We have not always held or practised such a godly, Christian understanding of our law, in church or society.

Thomas Cranmer did when he set the Ten Commandments to be read before the confession in his Book of Common Prayer:[1] they were meant to bring you to your knees – and we tend to hear them in that way; not so our father John Calvin: he placed them after the Confession and after Assurance of Forgiveness, for he saw the commandments as a guide to right living.

And, in any case, if they came from the God and Father of our Lord Jesus Christ, and are read in his Spirit, these laws are comforting, strengthening, guiding words, bringing order to the chaotic tribes on the edge of the desert, touching every part of community life. We have discovered, in recent decades, as Jews and Christians have begun to talk to each other again, that for both of us, God’s law is grace.

So, we end where we began, with the psalm’s final prayer:

Keep me, thought and word, in your good grace.
Lord, you are my Saviour. You are my rock.

[1]  In his second, more Reformed attempt, in 1552.