Jeremiah 2.1-13; Psalm 26; Mark 14.1-25
As a child I was very talkative. At the edge of the vast estates of barley, wheat and potatoes which dominated the landscape where we lived, were small stands of native bush: atop hills, on the steep slopes of mountains and along creeks. Whenever the opportunity arose, this is where I would wander. And as I wandered, I would talk. Not with myself (though many might see it that way) but with the trees and the ferns, the crows and the hawks, the wallabies and the potaroos, even the rocks and the waterfalls, that I passed on my way. I would greet them all cheerfully and enquire about what kind of day each was having. I would pause to watch and to listen a while, finally wishing each well and offering a prayer or an incantation seeking their good and their well-being. Sometimes I would tell them about me, my troubles, my hopes, my bewilderments. And I would hear their voices speaking back to me. Not in English, mind. Whatever the language, however, I understood. I heard wisdom. I heard care. I heard guidance. And, after a little while, I would return to my family, my school, and all the complex negotiations of civilised life, somehow calmed and refreshed.
As a teenager, another conversation-partner was added. The bible. I became fascinated with its
characters and voices, as many and as varied as I knew in the bush, though
considerably more violent. Here were people I recognised. People who suffered
great injustice, whose hopes and dreams were shattered. People who coveted all
that belonged to another. People who stole, raped, murdered, and committed
genocide in order to obtain what belonged to another. People who were afraid,
but who were able to overcome their fears through faith in God. People who were
able to change their hearts and their behaviour because they believed in the
mercy of God. People who carried great wounds and flaws, and yet were chosen to
become God’s emissaries. These days I marvel that a book as violent and as
tragic a testament to our inhumanity towards one another as ever was written,
could simultaneously bear a message from and about a God of love. But it does. On every page. For what the
bible finally proclaims, surely, is just this: first, that we are loved by God,
even as we fail, consistently and repeatedly, to love each other; and, second,
that because God has not given up on us, it is possible not only to recognise
and learn such love, and also to abide in its mysterious power more deeply and
consistently.
Thus says the Lord:
I remember the devotion of your youth,
your love as a bride,
how you followed me in the wilderness,
in a land not sown.
What wrong did your ancestors find in me
that they went far from me,
and went after worthless things, and became worthless themselves?
I brought you into a plentiful land
to eat its fruits and its good things.
But when you entered you defiled my land,
and made my heritage an abomination.
The priests did not say, ‘Where is the Lord?’
Those who handle the law did not know me;
the rulers transgressed against me.
Be appalled, O heavens, at this,
be shocked, be utterly desolate,
says the Lord,
for my people have committed two evils:
they have forsaken me,
the fountain of living water,
and dug out cisterns for themselves,
cracked cisterns
that can hold no water.
By commodifying this country and removing those whom the divine Spirit placed here to manage and cultivate its fruitfulness, colonists have polluted the sacred stream God provided for all of us as a gift, the stream of sacred lore designed to sustain us in life over many hundreds of millennia. Instead we have dug cisterns for ourselves, cisterns so badly designed that they can barely hold water: practices and structures and policies which have brought us to point of ecological emergency, and to the certainly, certainly I say, of a fundamental implosion in the biological operating-system of our planet. Unless. Unless we repent of our sin. Unless we turn again to the God whose wisdom and way may be discerned in both sacred text and sacred country.
In the world of politics and public policy, this means removing the puppets of capitalism from government and replacing them with people who are willing to listen to the still, small, voice of the divine Spirit. In our church it means jettisoning all that remains of that possessive, status-hungry, exclusionary impulse in every state-sanctioned church and replacing it with the disciplines of listening, hospitality, and prophecy. For unless the voices we generally exclude, ignore and belittle are welcomed to the table, then we shall be as guilty of killing the prophets and dancing on their graves as the kings of Israel and the priests of its temple. And we shall pay for it in the end by finding ourselves at the wrong end of the Magnificat: scattered to the bottom of the food-chain, rendered empty, nothing.
All of which is to offer an invitation for you all in this season of Lent. See, I place before you the way that leads to death and the way that leads to life. If you die to your self-importance, and the self-importance of the colonial imagination, you will be empty enough for God to fill you with life. But if you hang on to such things, you will find that you are already dead. And your deadness will continue to infect the systems and networks of which you are part, both publicly and privately. As the spiral of Lent into Easter is properly a return to the waters of baptism, to receive there, through repentance and the death of self, the risen life of Christ; so may it also be, for you, a turning to the rivers and creeks of country, through which that same God’s speaks a word of grace that will renew not only your own life, but the life of the whole planetary eco-system.
