Revolutions

Ruth 3.1-5, 4.13-17; Psalm 127; Hebrews 9. 24-28; Mark 12. 38-44

The book of Ruth is a parable, a story written in order to undermine the dominance of a certain kind of religious ideology that was prominent in Israel at the time of its composition.  You can read all about that ideology in the book of Ezra.  There you will read about the zealousness of a group of aristocratic religious reformers who returned from the exile in Babylon convinced that God had punished Israel primarily because its men had taken foreign wives to their beds, thus making it possible for corrupt (that is, non-Jewish) ideas and practices to flourish amongst the chosen people.  The reformers therefore forced or convinced thousands of ordinary men, most of whom had never in fact left Jerusalem at all during the exilic period, to ‘put away’ both their wives and their children as an act of religious duty.  Read against that background, one can see how the book of Ruth would have once been regarded as a revolutionary literature.  For in telling a story of the royal lineage of David, it also seeks to demonstrate that the God of Israel cannot be counted on to support such a programme.  In the verses we read this morning, the authors stress that Israel’s most lauded family only became what it was because God chose to bless and honour two revolutionary women who chose to buck the religious system of dos and donts.  Tamar, a Canaanite woman, disguised herself as a prostitute in order to get an heir for Judah, the great ancestor of the Davidic clan.  And Ruth, a Moabite woman with no firm legal or religious status in Israel, went out on a very thin and very dangerous limb in order to get a son for Naomi.  One must surely conclude, at least, that God is not one to honour our fear of ethnicities other than our own.  And perhaps we may also conclude that God will not be bound by any of our human fears or anxieties, no matter how deeply mythic or religious their origins seems to be.

Now, there is a message in this for our politicians, is there not? And for all those millions of Australians who support their current policies.  Allow me to paraphrase the Psalmist for a moment.  Prime Minister, Premier, unless God is in your vision for Australia, you dream in vain.  Unless God supports all your hard work in keeping the poor and the desperate from our shores, then you work for nothing.  In vain you rise early to plan for a strong and secure Australia, and in vain to stay up late to ‘protect’ our children from the poor and wretched, and so secure their future.  For unless God grants a future, in the sheer gratuity of his love and care, there is no future.  Unless God shares your vision, your vision will fail.  A happy and secure future, you see, is like having children.  It cannot be produced by our one’s will or effort, especially if such effort is motivated by such deeply held fears or anxieties.  Ask any parent you know, especially those who laboured anxiously to conceive for many months or years, and they will tell you that children come when they come.  They come from God, neither as reward for effort nor because of any sense of right or the privilege we could lay claim to.  They come as a gift, without reason or foretelling.  And so it is with our future, Prime Minister, Premier.  God will not labour with you to secure our children’s future by saving them from evil, dangerous immigrants.  Quite the opposite, I suspect.  Could it be, Prime Minister, Premier,, that in their arrival is our gift, God’s gift for a revolutionary future of peace and reconciliation amongst the tribes of the world?  If the parable of Ruth is to be believed, Prime Minister, Premier, then the gift comes always in the stranger, the one beyond the pale, the one who would cross a great boundary, a sea of impossibility, in order to reach us, in order to make the revolution possible.

But I am ahead of myself, for I wanted to talk about another of God’s revolutions, the revolution in which poverty becomes the most enriching experience in the world.  This is figured for us in the gospel story of the widow who gave all she had, all she had to live on, into the temple treasury.  Lest you think I am being romantic about her poverty, let me remind you of the situation such a woman would have faced in that time and place.  In a deeply patriarchal society, such as that of first-century Palestine, women are little more than goods to be bought and sold.  Upon marriage, they pass from their father’s ownership to their husband’s.  If that husband dies and there is no-one else, no other kin, who will marry her, then she reverts to the patronage of her father’s house.  But remember that we are talking about a desperately poor peasant society here.  Most men, because of hard labour and poor nutrition, could not expect to live beyond thirty five in ordinary circumstances.  Fathers and brothers would therefore be most unwilling, if they were still alive, to take the widows of their kin, especially if they had children already.  Jewish widows were, quite simply, at the bottom of the food-chain.  They were the ones left to fend for themselves when the going got tough.  And that often meant either Roman slavery, or prostitution, or both.  Often these options amounted to the same thing.  Now, add to all that the expectations of the religious elites who ran the temple, those whom Mark’s gospel calls ‘the Scribes and the Saducees’.  These groups had enormous power in Israel, in both religious and political terms.  They enjoyed the highest religious and social status because they were the heirs of the priestly casts.  But this also gave them enormous economic power, because, by declaring a person or place ritually unclean, they could also successfully blackmail any person who wished to claw their way back into a state of purity.  The phrase in Mark’s gospel, ‘they devour widows houses’ probably refers to precisely that practise.  It is likely that some of the priestly class, at least, were given to extracting money from pious widows in return for a declaration of cultic purity from sin.

Given all that, why does Mark record the story of the widow’s offering?  Wasn’t she being ripped off?  Why would she put in all that she had to live on, unless she was being blackmailed in some way?  Some commentators say that the story is told simply to highlight the evil practices of the scribes.  But I do not think this is so.  For later tradition will make explicit what is already right here in Mark’s text, namely, the intention to hold this woman up as an example of a truly revolutionary discipleship under very trying conditions.  For while it is true that the text does warn the reader against the false piety and moral blackmail of the priestly system, it does not propose an entirely socio-economic solution to the problem.  How could it?  How could a widow possibly be saved from economic ruin in such circumstances?  Is someone going to step in to give her more cash, or protect her from what the system makes inevitable?  There is no hint, in Mark’s text, that Jesus or his benefactors intend to do so.  So why is the story told?

The answer lies, I think, in a reading of the story which takes the whole flow of Mark’s gospel into account.  In chapter 1 we read that Jesus had come to preach the kingdom, to heal, and to exorcise.  In chapters 2 and 7 we read stories about Jesus’ willingness to confront or break the laws of the temple aristocracy in order to do so.  In chapters 8 & 10, Jesus tells his disciples that there is salvation only in being willing to die, to be baptised with his own baptism, to become the slave of all.  Also in chapter 10, in what I believe to be the key utterance of the gospel, Jesus declares that salvation, while impossible for human beings, is indeed possible for God.  Can you see where all this is heading?  By the time we come to this story of the widows offering, the reader couldn’t possibly believe that Jesus is offering some kind of socio-economic solution to the problems at hand.  On the contrary!  What Jesus seems to be implying is this:  that in order to overcome, to be saved, to be healed, to be liberated, or whatever, one must ultimately give the powers arraigned against us what they want:  our very lives.  Why?  Because Mark believe that it is in giving our lives over to the powers that be, that we shall ultimately gain our freedom from those powers.

Now, one can see how Karl Marx came to his stinging criticism of Christianity, can’t you.  Religion, he said, was an opiate to keep the poor in their place.  But this is of course to entirely miss the point of what Mark is trying to teach us!  You see, for Mark – and indeed for Paul who wrote before him – there are two powers in the world:  the power of religion or karma, which says that we get what we deserve, and the power of gospel and grace, which gives without reason or cause.  Now, in Mark’s world as in ours, it is the power of karma that appears to reign supreme.  We get ahead by paying our dues, working hard, and keeping our patrons happy.  Which implies, of course, that we want to get ahead, that we are happy to invest in the very system that enslaves us because we believe it will reward us.  But grace inhabits this world of karma in such a way that its power is stolen away.  The power of karma is death:  death is what the karmic system threatens us with in order to make us do and be what it wants.  But Grace says:  “in order to find yourself you must lose yourself.  In order to live, you must die.  In order to gain all things you must lose all things.”  In this way, grace promises that the moment of capitulation will ultimately become the moment of freedom, for it is in being willing to let go of what we cling to so desperately that we shall gain ourselves anew as a free people whose lives are hidden with Christ in God.  What seems ludicrous and impossible for human beings, is of course entirely possible for God.  This is God’s revolution:  the coming of a new and strange peace, at precisely that point when justice seems dead.

It is not surprising, therefore, that the new Matrix movie is called Revolutions.  In that story, it is at the precise moment when the new Son of Man, Neo Anderson, gives himself over to the power of inevitability - to the evilly karmic power of Smith who wants to repeat his banality over and over in the world until there is nothing left but the Same - that the revolution begins.  As he lies crucified upon the power of the machines, absorbed, it seems, into the power of the same old thing, a miracle begins to happen.  What was absorbed begins to absorb.  What was dead now begins to infect the whole system with life.  What had been given away now spreads through all the world, bringing light and life and peace where there was only darkness, death and enmity.  So it can be for us.  Jesus promises that if we give over to him that which controls us most, our desire to ascend the karmic ladder and become someone, then we can be saved.  Only in dying is there is life, only in stillness is there dancing, only in suffering the evil of what surrounds us is there freedom from it.  This is the revolution the gospel promises.  What is impossible for human beings, is possible for God.

Coca-Cola and Christ

Texts:  Jeremiah 23.1-6; Luke 1.68-79; Colossians 1.11-20; Luke 23.33-43

Today is the festival of Christ the King.  It is the last Sunday, and the last word, of the Christian year.  It serves to remind us that, in the end, God will be sovereign over all things. The English mystic, Julian of Norwich, captured the essence of that affirmation when she said, 'all will be well and all things shall be well'.  Now . . .  if you pause to reflect for a moment, you'll realise how laughably audacious that message appears to be.  In the middle of economic meltdown, wars and rumours of wars, in the middle of horrific poverty and environmental crisis . . . 'all shall be well and all things shall be well'?

Please, tell me if I'm wrong, but I would have thought that it was not God who was directing the fate of the world, but multi-national corporations like Coca-cola.  And I'm being absolutely serious here.  The Coca-cola Company is amongst the most powerful forces in the world today.  It owns and controls more subsidiary food and drink companies than any other.  It employs more people and has a greater cash-flow than many governments.  But what is more significant is the power Coca-cola has over people's hearts and minds.  You see, Coke was the first to create not just a product, but a need.  None of us actually need Coca-cola.  It's a sugary soft-drink with almost no nutritional value at all.  But if you go into the poorest village of India and ask people what you can do for them on a hot day, they are more than likely to ask for a Coke.  Before Coke came along, industries would create products to fulfil the needs of already-existing markets.  But with Coke, something quite new came into being.  Through the power of advertising, Coke actually began to produce the markets themselves.  To create needs that weren't there before.  The need for a sugary cola drink.  A tailor-made product to fulfil a tailor-made need.

Coca-cola's advertising is very, very effective.  It is omniscient.  It is everywhere.  If you're a young person these days, it's almost impossible to feel like you're having a good time unless you have a coke in hand.  Coke is the symbol of youthfulness and vitality.  It's also the symbol of western freedom.  I can do anything I want.  I can be anything that I want.  The Coca-cola market-researchers are very, very clever.  In the last few years they have even tried to tap into the renewed interest in things spiritual.  They present Coke as the pathway into other worlds, the elixir of the gods which can keep you forever young and deliver you from the boredom and tedium of everyday life.  With Coke, life can be an adventure with mystery and intrigue.

The Coca-cola company has used its power very subtly.  But the effects are devastating.  The people of Mexico City are very poor.  They have difficulty finding the money to buy enough food to maintain a good standard of health.  Yet they drink more Coca-cola than the whole of Australia put together.  Why?  Because they have been brainwashed by advertising.  I might be hungry, but if I'm drinking Coke, things can't be too bad.  Note, also, that the Coke company has a rather appalling record when it comes to labour policy.  Most of its operations these days are in the two-thirds world.  Impoverished workers are paid pittance to produce the sugary stuff.  They are hired and fired at will, with little or no compensation or redundancy measures in place.  Workers will therefore do pretty much anything for the company in order to keep their jobs.  Consider, too, that the Coke Company  is a large contributor to the environmental crisis that we now find ourselves in.  Huge tracts of rainforest have been removed, in some of the world's poorest countries, to make way for sugar plantations which supply the Coke juggernaut.  Clearing the forests has led to climate change, an extreme shortage of both land and firewood for subsistence farmers, water shortages, and the kind of landslides that regularly occur in places where land-clearing has become extreme.

Add to all that the capacity of Coca-cola to silence its western critics.  Not by the crude means you can get away with in the two-thirds world.  But by throwing around the sponsorship dollar.  An example.  The United Methodist Church in the United States, a church whose rhetoric for social justice is very impressive, tends not to say anything about Coca-cola because Coke contributes a very large sum of money to the running of one of its principal seminary at Emory University in Atlanta.  Now, if the church can be so easily pacified, governments even more so.

In a world run by companies like Coca-cola, where is the sovereignty of God.  How can all things be well, when the world is so obviously coming to grief?  Well, the very same questions were being asked on a hill outside Jerusalem, a little over 2000 years ago.  There, on a Roman cross, hung the man many had hoped would turn things around for the Jewish people.  He had been hailed as the Messiah, the chosen one of God, who would rescue the people from domination and poverty at the hands of the Roman invaders.  But now that particular dream lay in tatters.  There he hung, between earth and heaven, bleeding from the nails in his hands and the scourge of the whip.  Where was God at this moment?  Where was the power of God?  Why didn't God come down from heaven and nuke all those whom had put Jesus up there?  Why didn't God take back the world from the powers of darkness by mounting a counter-invasion?  Why didn't God make things right?

The words of Jesus on the cross give some clues as to why God didn't, and why God doesn't, do such things.  When the soldiers nail him there, Jesus says 'Father, forgive them.  They don't know what they're doing'.   God, you see, is not in the habit of forcing people to do what they are not inclined to do.  God is the maker of that most treasured of human qualities - freedom.  The capacity to do good, or to do evil.  The capacity to love or to hate.  The capacity to create good things, or to destroy.  The trouble with freedom is that all things can very easily come to grief.  And they did for Jesus.  When God created human freedom, God knew that God himself would eventually be caught up in what human beings do.  That God would eventually be nailed to a cross.  But he did it anyway.  And he did it out of love.  Out of love, God is willing to submit to our freedom.  Out of love, God is willing to forgive, and to suffer the consequences of our foolishness.  Out of love, God is crucified with the poor of India, and the disappeared of Pinochet's Chile, and the murdered priests of El Salvador.  And, out of love, God is willing to forgive them all.

You see, the power of God to be sovereign in the world is very different to that of Coca-cola or any of the other multinational powerbrokers.  And it is different to the power currently being wielded by the Synod of Victoria and Tasmania over other councils of the church.  God's reign of peace will come, not as a result of forceful or manipulative practices, but by the subtle and pervasive power of love.  The power of passive resistance.  The power of martyrdom and of prayer.  Christ himself is the trail-blazer in this regard.  He loved the poor.  He healed the sick.  He was a veritable presence of God for the little ones of his time.  And when he was crucified, he did not remain that way.  Somehow he rose to new life.  Not life as it had been, life in the shadow of death.  But life in all its fullness.  Life lived in the peace and communion of God.  The rumour of God, then, has never been put down.  It remains the strongest power in the world.  It whispers in the ears of political leaders.  It challenges the bullying practices of companies like Coca-cola and the Uniting Church.  It beckons to us each time we come to the place of dread, when we realise that life according to the vision of the advertisers is not all its cracked up to be.  One day, we believe, the rumour will cease to be a rumour.  That which has whispered in our hearts will be proclaimed from the rooftops.  Everyone will know that Jesus is the king.  And his glory will fill the earth as the waters cover the sea.

This homily was recently adapted from a sermon first preached at Devonport Uniting Church in 1998.