‘Boundless plains to share’: Why the National Anthem supports and encourages Australia’s original sin

Australians all let us rejoice,

For we are young and free;

We've golden soil and wealth for toil;

Our home is girt by sea;

Our land abounds in nature's gifts

Of beauty rich and rare;

In history's page, let every stage

Advance Australia Fair.

In joyful strains then let us sing,

Advance Australia Fair.

 

Beneath our radiant Southern Cross

We'll toil with hearts and hands;

To make this Commonwealth of ours

Renowned of all the lands;

For those who've come across the seas

We've boundless plains to share;

With courage let us all combine

To Advance Australia Fair.

In joyful strains then let us sing,

Advance Australia Fair.

These are the lyrics for the national anthem of Australia as officially adopted by the Parliament of Australia in April 1984. It is a song that I have never personally sung. On those occasions when, as part of a school or civic assembly, I was invited to sing the anthem, I declined. I still decline. Why? Because, as a trawloolway man whose family has lived in northern lutruwita/Tasmania for at least 35 thousand years, I will not sing the victory songs of the invader.

For make no mistake, this is a victory song. It is an anthem that entrenches and encourages the myth of terra nulius, that most destructive of colonial fictions. This fantasia about an empty land that has been legitimately occupied by free and hard-working pioneers who deserve the spoils of their adventuring on the other side of the globe does nothing but hide and obfuscate the truth of this nation’s history. The truth is this: that the continent was stolen from the most ancient civilisations on earth by largely absentee landlords from Britain; that the stealing was done through the agency of paid servants from the working and criminal classes who waged bloody war against the Aboriginal and Torres Strait Islander nations who were already here; that the survivors of these wars were removed from our lands and placed in camps where the speaking of our languages and the practice of our religions and cultures were outlawed; that we were forced into indentured servitude and slavery both in these camps, and on the newly stolen lands of white settlers; that, despite some gains, most of us still do not have access to our own lands, sacred stories or elders; that we remain amongst the most impoverished, unwell and incarcerated people on the planet.

For all that, we are still here, and we continue our fight to regain some of what has been lost or stolen. We cannot rejoice in the ethically questionable achievements of the colonising project called ‘Australia’ and we cannot rejoice in the immoral annexation of our lands and waterways.  For, in Australia, it seems, it is ONLY ‘those who’ve come across the seas’ that may share in the bounty that this continent has to offer without contest or question.

For Aboriginal and Torres Strait Islander peoples, a small change in the wording of one line in this anthem will make not an iota of difference to the overall character and message of the song: that this is a white country, and everyone else (especially the original inhabitants) must be content with the crumbs that fall from their master’s table.  We aren’t ‘one’ people and we shall never be so until the dense web of colonial injustice is unwoven.

In August 1996, the singing trio Tiddas made a poignant critique of the anthem in song that remains true:

This land may be beautiful

But it cannot be called fair

So don't sing me your anthem

'Til we've learned how to share

 

‘We are 'the lucky country'

Where anyone can win’ -

If you were born to the right family

And have the white-coloured skin

 

So don't sing me an anthem

'Cause the words can't be felt

What's pride in a country

Without pride in yourself?

I long for the day when ‘closing the gap’ will mean, alongside the usual indicators of improvements in health and wellbeing, a recognition of our ongoing sovereignty in this country. Until then, this anthem (along with Australia Day, the flag, Governors, and all the other apparatus of the colonial state) will remain, for Indigenous people, yet another symbol of white supremacy.

Garry Deverell

 

Fellow Heirs Through the Gospel

 Text: Matthew 2.1-12; Ephesians 3:1-12

We live in a world in which it is difficult to regard people of a different ethnicity than our own as human beings worthy of our love and care. We live in a world, in other words, that is racist to its very core.  Two personal stories will suffice to illustrate that contention.  A few years ago I spent a day riding the trains and buses of Los Angeles in California, and in doing so learned two things about that city that I hadn’t known before.  The first is that the population of Los Angeles is mostly Hispanic.  That was surprising to me, because most of the LA-based TV shows and movies I’ve seen are full of Anglo-Saxons, with an occasional smattering of African-Americans.  The second thing I learned about Los Angeles is that it fosters a segregated society.  The white minority seems to confine itself to living in the hills or by the sea, and to the suited professions for work, and to cars as a mode of transport.  I think that in the whole time I spent riding the trains and buses, I saw two Anglo faces, and they were tourists from New York.  I came away with the distinct impression that despite the enormously multicultural profile of contemporary American life, the enormous prosperity of the United States is still controlled by and for one particular ethnic enclave: white Europeans.

A second story.  At lunch a few years ago with a group of intelligent, sophisticated, Uniting Church ministers, the talk turned towards the role of Aboriginal people in our church.  Suddenly the talk became less intelligent and less sophisticated.  These people, whom I knew and respected, suddenly started to caricature, stereotype, and make fun of Aboriginal people in a way that seemed to contradict everything else they believed in.  Now, most of you know already that I am a blackfella with a white face, a native of lutruwita/Tasmania from long before the Dutch or the English arrived.  So the apparent fun of this turn in the conversation was far from fun for me.  Indeed, I felt deeply wounded by what was said.  So wounded that I was stunned into a tumultuous silence so confusing that I found myself unable to say anything to them about either how I was feeling or about the substance of what they were doing.  Now, you also know that I am rarely short of things to say, especially if I catch a whiff of injustice somewhere. So this was a really strange and bewildering experience for me.  It had been a very long time since I had felt that fearful, that powerless, and that small. But that is what racist taunts do to a person.  They makes you feel as though you are not a human being.  They bring home to you the tragic fact that there are people in the world who believe that you are unworthy of the respect they would normally extend to other human beings—simply because you belong, in some way, to an ethnic group that is other than their own.

So now I want to ask the ethical question “Why is racism wrong?”  The usual way of answering the question, in contemporary Australia, is that racism is wrong because human beings are equally deserving of respect and care, whatever their ethnicity.  Which I agree with.  But what if one were to then ask “but why are human beings equally deserving of respect and care”?  Now that is a question that Australians find much more difficult to answer, I suspect (not that we ask ourselves the question very much at all).  I know this because we Australians seem to so easily put our prohibition of racism aside, when it suits us—which says to me that deep down we don’t really know why racism is so very wrong.  Why did the Cronulla rioters chant racist slogans and beat each other up?  Why did the Aussie cricket fans at the Melbourne and Sydney tests make racist remarks towards the South African bowler Makhaya Ntini?  Why did the Australian people vote 'no', overwhelmingly, in the referedum on an Aboriginal and Torres Strait Islander voice to parliament?  Because, deep down, many Australians do not believe that the ethical injunction against racism is absolute.  We believe, rather, that the prohibition can be put aside when it suits us, when something more important comes along, like wanting to defeat or belittle a person or a group or a team that we perceive, for one reason or another, to be a threat.

Let me suggest to you, tonight, that there is, in point of fact, a reason why racism is wrong, why it is always wrong, and why the prohibition against racism should never be put aside for any reason whatsoever.  The reason is revealed to us in the event of the Epiphany, when Christ appeared in the world to show us that God loves and cares for everyone, without distinction, no matter what their ethnicity.  For that is the message Matthew wants to communicate in the story of the visit of the Magi to the Christ-child in Bethlehem.  He writes to a predominantly Jewish audience in one of the most multicultural areas of the Roman Empire—the province of Galilee.  Most Jews had traditionally believed that God had chosen them, exclusively, to be the recipients of his love and care, and there were apparently vestiges of  precisely this kind of theological racism in Matthew’s community.  In reading the gospel carefully, it becomes clear that Matthew’s predominantly Jewish constituency found it very difficult to accept that others—non Jews, Romans, Greeks, Cretans, Arabs—might also be welcomed by God into the divine covenant of love, peace and justice.

What Matthew says to his community, by way of a response, it this:  ‘Who were the first to recognise the significance of the Jesus’ birth?  Who were they, who were first called by God through the rising of the star, to come and worship him?  Who were they who were first called to be God’s evangelists and prophets, those who tell the good news that Messiah is born?  Are they Jews?  Are they members of the ‘chosen people’?  Actually no.  They are Easterlings, foreigners, infidels.  What they understood, and you must learn to grasp yourselves, is that the Christ born in Bethlehem is a light not only for Israel and for the Jews, but for everyone.  What he offers us, by his teaching, his way of life, and finally by his death and resurrection, is a light to guide the feet of all people into the loving embrace of God’.

What Matthew says to his community was, of course, foreshadowed by the writer to the Ephesians.  The mystery revealed in the gospel, he says, is simply this: that Christ has come to make all people, regardless of their history or ethnicity,  fellow-heirs with the Jews, of all that God has promised.  Crucially, he adds one more thing, however.  The church, he says, is the means by which this mystery of Christ’s universal love is made known in the world, and especially to those who are most powerful, the rulers and authorities who control things.  That means that we, the church, are called not only to preach the universal love of God and to oppose racism, but also to embody this gospel in our own communal life.  Which the church, to its shame, has not always done.  The church has become disturbingly silent in the face of racist oppression in both this nation and other nations. Our leaders prevaricate, for example, on the genocide that is occuring in Gaza.

And so I conclude my brief reflection with this.  Racism is wrong for one reason, and one reason only:  that in Christ we have learned that the divine loves and cares for all people without distinction.  Such pan-ethnic love is absolute, because it is of the very nature of God, whom the 1st letter of St. John names Love itself.  Therefore the prohibition against racism can never, under any circumstance or for any reason, be legitimately put aside.  Let us praise the God whom has made it so by the sending of his Son into the world.  And let us pray that racism shall wither way, both in our wider culture and society, but also within the dark seeding-places of our own hearts.

Garry Deverell

Adapted from a homily first published in Cross Purposes: a forum for theological dialogue 11 (2008): 3-5.

Two Poems. Christmas 2020

YB Yeats – The Second Coming (1919)

 

Turning and turning in the widening gyre

The falcon cannot hear the falconer;

Things fall apart; the centre cannot hold;

Mere anarchy is loosed upon the world,

The blood-dimmed tide is loosed, and everywhere

The ceremony of innocence is drowned;

The best lack all conviction, while the worst

Are full of passionate intensity.

Surely some revelation is at hand;

Surely the Second Coming is at hand.

The Second Coming! Hardly are those words out

When a vast image out of Spiritus Mundi

Troubles my sight: somewhere in sands of the desert

A shape with lion body and the head of a man,

A gaze blank and pitiless as the sun,

Is moving its slow thighs, while all about it

Reel shadows of the indignant desert birds.

The darkness drops again; but now I know

That twenty centuries of stony sleep

Were vexed to nightmare by a rocking cradle,

And what rough beast, its hour come round at last,

Slouches towards Bethlehem to be born?

 

Yeats wrote this poem in 1919 as the world lay waste in the wake of the Great War, and as Ireland held its breath to see how the British would respond to its independence movement, and as his wife lay sick in bed, apparently dying in childbirth, having contracted the Spanish flu. The poet expresses his real anxieties about both the future of the world, and about his personal and domestic peace.  What is to become of us, he muses, if the centre cannot hold, if the falcon can no longer hear the falconer’s voice, if every sense of order and meaning that one might have once counted on is no longer there? What if anarchy takes over and the notion of a common good is replaced by the rule of the angry mob or, worse still, the rule of  some kind of monstrous sphinx-like dictator who cares nothing for life or for common decency? Is the monster a man, or is it a virus, some kind of cosmic force? The poet doesn’t know. But he has a deep sense of foreboding and wonders whether an anti-Christ slouches towards Bethlehem to be born in a grotesque mockery of the birth of Christ. 

Greg Weatherby 'Birth of Jesus'

There are equally anxious voices out there in the ether right now, on this very night.  For it has indeed been the worst year many of us are able to remember. The Australian bushfires that raged from late December to mid-January were the most destructive on record, destroying 9 million hectares of forest, farmland, town and residential country in the states of New South Wales, Victoria and South Australia. In some places, the fires burned so hot that stone structures melted and even the biomatter below the surface of the ground was utterly obliterated. Ecologists are now saying that in such places, nothing will ever be able to grow again. Even where this is not the case, in parts of the forest where regeneration is possible, whole ecosystems – millennia in the making - have been utterly laid waste. It is also estimated that over 1 billion native animals perished in the fires, many of them belonging to species already close to extinction such as koalas and mountain pygmy possums. A large portion of those animals apparently died either because the fires were travelling too fast or because they could not make their way through fences erected by property owners.  The response of government is to continue to bury its head in the sand and go ‘la la la la’ with regard to the now decades of warnings about climate change that have been coming in, across the airwaves, from scientists and Indigenous peoples alike.  2020 has been the warmest on record, and next year will be warmer, so get used to the Australia you know going up in flames or being washed away by floods and gale-force winds.

And then there’s the pandemic. Not the Spanish flu this time, but Covid-19. To date Covid-19 has killed 1.8 million people and sent the global economy into its worst recession since the early 1930s. The disease has been cruel in the choices it forces upon both governments and individuals. Some have continued to work, to keep their businesses open, to meet with friends and family in the same way as we’ve always done.  The cost of this choice is very often contracting the disease and passing it on; many who chose this path have died.  The other choice is not so good either, really. To stay at home, to cease working in the social way we have been used to, to stop meeting up with friends and family in order to slow the progress of the disease through the community. But, for many, embracing this second set of options – often in the name of caring for others – has unleashed unprecedented levels of loneliness, isolation and, for some, a life and death struggle with that equally merciless killer, depression.  To avoid one kind of pandemic, it seems, many of us have had to throw ourselves into the path of another.

Climate change. Pandemics of body and mind. We could go on to consider the impact of these things on the refugee crisis, the plight of Indigenous peoples, international students, casual workers and so on. We could talk about Trump and Sco-Mo and Boris, we could talk about populism as a symptom of anxiety. But I will refrain.  You get the point. There’s a lot of anxiety out there, and the anxiety is not a response to things that aren’t actually there. There are very good reasons to feel anxious.  There are good reasons to believe that the centre can no longer hold, that the order of things we have come to take for granted is about to go belly-up.  Very good reasons.

I want to point out, however, that when Yeats wrote his poem in 1919 he conveniently forgot a few things. He forgot that the British has been brutalising and starving the Irish for several centuries already, and that the prospect of a new crackdown on the independence movement was therefore hardly unexpected.  He also forgot that the Great War was not the first conflict to have devasted Europe. It was simply the latest in a continuous series of conflicts that had already killed or maimed millions and destroyed economies utterly. Hardly new. He also conveniently forgot that the Spanish flu was not Europe’s first pandemic. There had been plagues and 'black' deaths for centuries.  Again, hardly unprecedented.  All of which is to say that whilst Yeats brilliantly captures the anxiety he felt in 1919, his poem can hardly be taken as a witness to something entirely new or unforeseen in the story of humanity. 

Quite simply, there has never been a ‘centre’, some kind of cosmic or moral order, that is suddenly falling into rack and ruin. Rack and ruin has been the name of the game from the beginning. There has always been war, there have always been bully-boy politicians, there has always been poverty. There has always been illness and death. At the time when Jesus was born, for example, the Jews had been ruled by foreign powers for three centuries already.  They knew well that everything had gone to pot. The life-expectancy of your average landless male peasant was around 30 years, and just 40 years if you happened to have a trade, such as carpentry. Most of the Jewish population now expected that life would be short, and it would be brutal. You were born, you worked yourself to the bone to keep your family from starving, and then you died very young, and usually left a widow but hopefully some sons and daughters who could take over the family business and do it all again.  To a family like that, just like that, Jesus was born.

It’s easy to give into despair. Very easy. Most days, especially in the lead-up to Christmas, I am sorely tempted to go there. Afterall, my own people were colonised by the British and felt the savagery of the moral 'order’, the ‘centre’ they wished to impose. I still carry the trauma of that in my mind and my body. So, too, this stolen ‘country’: our lands, seas and waterways. There are deep wounds in our dreaming-places wherever you turn. But I don’t go there: to despair, I mean. And the reason I don’t is actually very simple.  I believe that in spite of all that is wrong, there is a power in the world for right. That is spite of all that is brutal and cruel, there is a power in the world that is caring, and knows how to offer love and succour to all who are hurting. I believe that in spite of the darkness and ignorance that floods our country and our lives, that there is a power in the world for light and life, and for living with country as kin, as family. That this power is here with us - that it is all around us, that it waits patiently to seep into our minds and hearts at the first indication that we are willing and in need - I can never prove to anyone. Not in the unassailable manner that many expect, anyway. But I can testify to its reality, to its power, and to its essential character: love, kindness, welcome, shelter, hospitality.  I see and feel and know these things every single day.

Rather than rabbit on and on and on about love, and about Jesus as the way in which love shows itself to the world, I want to read another poem: a poem, this time, from a humble parish priest from the Welsh countryside, a place somewhat subaltern to the English seats of power. 

RS Thomas - The Coming

 

And God held in his hand

A small globe.  Look he said.

The son looked.  Far off,

As through water, he saw

A scorched land of fierce

Colour.  The light burned

There; crusted buildings

Cast their shadows: a bright

Serpent, A river

Uncoiled itself, radiant

With slime.

               On a bare

Hill a bare tree saddened

The sky.  many People

Held out their thin arms

To it, as though waiting

For a vanished April

To return to its crossed

Boughs.  The son watched

Them.  Let me go there, he said.

The Son did come here, to live amongst us, to teach us his way of love, and to save us from the worst excesses of our inhumanity and hatred of country. It is that coming, the coming of light and love and kindness and compassion, that we celebrate tonight, and to which we commit ourselves anew for a more hopeful future.

I wish you all a holy and most joyful Christmas.

Garry Deverell

Christmas Eve 2020

Not the Messiah, People!

 Isaiah 61.1-4, 8-11; Psalm 126; 1 Thessalonians 5.16-24; John 1.6-8, 19-28

Well, greetings everyone. Thanks for having me back. It’s an unusual thing, people having me back to preach more than once. It’s possible, of course, that you may have forgotten just how excruciating my preaching can be.  If that’s the case, don’t worry. I’m here to remind you!

You laugh, but I’m only partly joking. My homily will, I promise, be an immense non-event for many of you. For what do folks reasonably expect from a preacher when they get along to church?  Words of wisdom for a topsy-turvy age? Sorry, if I ever knew how to dance wisdom’s tune, I’ve now forgotten the steps. Words of comfort for a hurting world? Nope, fresh out of those too. I have no idea what to do with my own hurt, let alone anyone else’s. Practical solutions for practical problems? Nuh, I’m famous for my lack of practical know-how.  One reviewer of my most recent book said: ‘Dr Deverell is very good at lamenting the problem, but offers very little by way of practical solutions.’ So, here we are. Two paragraphs in and things are looking pretty grim already.

Still, I have one competent-preacher trick to keep your attention. Name-dropping. When Nathan and I were discussing my visit during the week . . .   Sorry, just messing with you. I really meant to drop the name of that other famous Baptist. John. John the Baptist.  I have great affection for John, even though I’m an Anglican. Why? Because he, too, was a lamentable preacher.

According to the account we have from the other John, John the Evangelist, when some faculty members were sent from the Jerusalem theological college to ask who John was, he replied ‘I’m not the messiah’.  I’m Not The Messiah. Which is another way of saying, ‘Nuh, not wise. Struggling to see a big picture in all of this. Nuh, not a healer of hurts.  Not a doctor or psychologist, people. Nuh, no practical solutions to our social and political problems. Not a canny politician.’ Nope. Not the Messiah. Not the bloke with the answers. No-one’s saviour. Not me. Nuh.

Now, it is extraordinary to me that the Jerusalem theologians didn’t leave it at that and walk away. I mean, John had told them clearly that he was nobody special and that there was nothing to see here. But hey! They’re theologians! Not particularly bright! So they asked him two more questions about his identity: ‘Are you Elijah?’, ‘Are you the prophet?’ Remember, people, that these were crazy times. The Romans had occupied the countryside and folk were desperate for a saviour.  So people speculated about the coming of a messiah, a saviour anointed by God, who would rescue God’s people from their oppressors. There were rumours that a prophet, a great preacher, would arise to announce the messiah’s imminent arrival, and it was possible that this preacher would be Elijah, one of the greatest, returned from the dead. Perhaps John was that prophet? Perhaps John was Elijah? 

Well, ‘No. I am not.’ That was John’s categorical reply. And I don’t think he was lying. Because liars, in my experience, tend to present themselves as saviours. Like Trump telling his supporters, in 2016, that he would ‘drain’ the Washington ‘swamp’ of its political corruption when his real plan was to corrupt it even more. Or Peter Dutton promising, this week, to save us from terrorists by granting himself the power to detain people without judicial review, when his actual plan is to discourage dissent by creating a legal apparatus to gag journalists and whistle-blowers. John the Baptist wasn’t like the Donald. Neither was he like Dutton. He didn’t lie by presenting himself as a saviour.  Instead, he was up-front and disarmingly truthful: ‘I am not Elijah, I am not the prophet, I am not the messiah.’ (Sings ‘It ain’t me babe, no no no, it ain’t me babe, it ain’t me you’re looking for babe’). Sorry, I digress.

Apparently John’s going all Bob Dylan just made the theologians even more curious. ‘Ok then,' they said. 'If you’re not Elijah, not the prophet, not the messiah, who are you? Give us an answer for those who sent us. For you wash people's sins away in the river, which looks like the kind of thing the prophet who announces the messiah would do.’ To which John memorably replied, and I quote:

I am the voice of one crying out in the wilderness, 'Make straight the way of the Lord,' as the prophet Isaiah said . . . I baptize with water. Among you stands one whom you do not know, the one who is coming after me; I am not worthy to untie the thong of his sandal.

Ooh. Now this is getting interesting. ‘I am a voice crying out in the wilderness’.  What does that mean? Can’t claim to know precisely, but that ‘voice’ reminds me of a couple of phrases in the 2017s ‘Statement from the Heart’, promulgated by a broad coalition of Aboriginal and Torres Strait Islander leaders. Amongst other things, the Statement calls for the ‘establishment of a First Nations Voice’ to be ‘enshrined in the Constitution.’ This ‘Voice’, the statement goes on to say, would be there to ensure that in our relationships with settler communities are built upon truth rather than lies. Truth. Truth about what has happened in this land. The invasions, the stealing of lands, the massacres, the removal of children from their parents, the exiling of elders, the slavery, the stolen wages, the destruction of language and culture. The truth. A voice to ensure that the truth is told. A voice crying in the wilderness. The wilderness of lies and denial. The wilderness of Australia today.

Perhaps the voice of John the Baptist is like the voice proposed by the Statement from the Heart, which makes no promises about a saviour but, more modestly, expresses a hope that the truth will be told; that someone, anyone, will become a voice of truth. For whilst lies and denials cover everything in darkness, truth uncovers things, reveals things, bathes them in light. Remember what the evangelist says of John at the beginning of his gospel?

There was a man sent from God, whose name was John. He came as a witness to testify to the light, so that all might believe through him. He himself was not the light, but he came to testify to the light.

John’s baptism was meant to be a testimony to the light, to the truth. It had to do with repentance, a washing away of all the shitty lies we tell ourselves. Especially the lie that we ourselves are the light, the source of our own salvation, or that a charismatic man of passion like John is the light, or that your favourite church or preacher is the light.  Newsflash people. John was no saviour! He bore witness to the saviour. He pointed away from himself toward the saviour. For the light was the messiah who was yet to come. It was Jesus, who came and lived amongst us, who taught us his ways, who was murdered by the state and exulted to the right hand of God. Who will come again in glory to judge the living and the dead and whose reign of justice and peace will have no end. It is he who is the true speaker of the words Isaiah records: 

The spirit of the Lord GOD is upon me,
because the LORD has anointed me;
he has sent me to bring good news to the oppressed,
to bind up the brokenhearted,
to proclaim liberty to the captives,
and release to the prisoners;
to proclaim the year of the Lord's favour,
and the day of vengeance of our God;
to comfort all who mourn;
to provide for those who mourn in Zion—
to give them a garland instead of ashes,
the oil of gladness instead of mourning,
the mantle of praise instead of a faint spirit.

One of the church’s most terrible mistakes was to take this passage to itself, as though it were we, the church, who take on the mantle of the messiah. We do not, not even as the ‘body’ or ‘temple’ of Christ in whom Jesus’ Spirit has come to dwell.  For the best way to ‘be’ the body of Christ is, somewhat paradoxically, to point away from ourselves to the Jesus who is not yet here, to the mystical, cosmic, body that has not yet entirely arrived. To be like John the Baptist. To tell the truth that we are nothing special, that our answers to the great questions are at best educated guesses, and that our ‘good deeds’ are worth little more than the thong of Jesus' sandal, so regularly do they fall short of the mark. But then we are called to look toward the horizon, toward the light that is coming into the world entirely of its own accord. And to encourage others to do the same, to follow our gaze, and to wait with eager expectation for the one who, alone, has the power to do some decent saving.

All of which is to say: If you’re looking for wisdom, look for it in Jesus. If you are hurting and in need of healing, look for the salve that is Jesus. If you need practical solutions to difficult problems, look for them in Jesus. Because your preachers and the churches that ordain them, we aren't really up to it. We can't be relied upon to know what we are doing. The most honest of us know that it is so, and cast ourselves upon the grace of God as our only chance for redemption. But some of us are also canny enough to point to Jesus, the first and only source of all such grace. Like a beggar telling other beggars where to find bread when you have none of our own. As every Baptist worthy of that name should.

Garry Deverell

This homily was preached at South Yarra Community Baptist Church on the 3rd Sunday of Advent 2020.

A voice cries out

Texts: Isaiah 40.1-11; Psalm 85. 1-2, 8-13; 2 Peter 3.8-15a; Mark 1.1-8

Let me begin with a story, a might of been, with regard to that voice crying out in the Judean desert. Down amongst the ruins that used to be Jerusalem, a voice cried out:

In the wilderness prepare the way of the Lord.
Make straight in the desert a highway for our God . . .
Then the glory of the Lord shall be revealed,
and all people shall see it together,
for the mouth of the Lord has spoken.

The voice drifted on the morning breeze to where Joseph and Baruch were cooking their breakfast on a nearby hill.  ‘What highway’s he on about?’ said Joseph to Baruch.  ‘The highway of the Lord’, said the other.  ‘Apparently God is going to restore our fortunes.  He’s going to come roaring down this new highway they’re making, rebuild the city, and set up court in the temple as if he were Moses himself!’   ‘Somehow I doubt it!’, said Joseph, and their laughter pealed across the valley. 

But after the silence had taken hold once more, Baruch said:  ‘Still, that’d be nice, wouldn’t it.  A king in Zion who’d give blokes like you and me a go.  I’m blowed if I’m going to slave my guts out to keep these new bloody nobles in their palaces!’ 

Joseph chewed his tripe thoughtfully.  ‘Time for a year of . . .  ah, what did they call it?  . . .  Jubilee, that’s it.  Time for Jubilee, when all that’s been lost or screwed up get put back to rights.  You know, it was the grandsires of these new bloody nobles that confiscated our clan-land back in the time of Uzziah’.  And then his eyes filled with tears.  ‘I’d swear my troth to a Jubilee King.  Bloody oath I would.  Bloody oath’.  The cry of an eagle lifted their eyes to the sun, while, in the valley below, a shepherd led his sheep through the ruins.

________________________________

‘So who is this Baptist fellow, anyway?’ asked Simon.  ‘A hermit’, said Uriah.  ‘He comes from a good family, by all accounts.  His father was a temple bureaucrat and he was being groomed for the priesthood.  But right in the middle of his training he had a bit of a turn and bolted for the desert!  Apparently he spent some time with that monkish crowd out near the dead sea.  What are they called?’   ‘The Essenes’, answered Simon.  ‘Yeah.  They’re pretty strange, by all accounts, waiting for their beloved Messiah to come!  My uncle Max (you know, the psychiatrist who trained in Rome) reckons that these separatist groups don’t have the ego-strength to mix it in the real world.  So they run away to the desert, where they can set up their own little fantasy.  Makes life simpler, I’m sure.  But it’s such a cop-out.  They could never cope with the real world that you and I know about, that’s pretty clear!’.

Uriah took a drag on his cigar and ordered another caráf of red.  ‘I went out for a look the other day’, he said, casually.  Simon nearly choked on his café-latté.  ‘You went out for a look?  My God, man, what possessed you to do something like that?  Surely you’re not having a mid-life crisis!  Not at the tender age of 35!’.  His laughter filled the restaurant, but Uriah didn’t join in.  Flushing, he stared into his drink.  Simon stopped laughing.  ‘I’m not sure why I went, exactly’, said Uriah, looking up and out, as if towards an empty sky.  Then he turned to look his companion in the eye.  ‘Listen, Simon.  This is going to sound weird, but . . .  I’m feeling a little jaded right now.  This ‘real world’ we live in, you and I, isn’t feeling like much fun at the moment.  What’s real about being part of the Jerusalem middle-class?  Most Jews live in landless poverty!  What’s real about doing legal work for the Romans? They’re the occupying power, for Moses’ sake!  I feel like I’m betraying my own people, stomping on their heads just to get a leg up!  Add to that the fact of my disaster of a marriage!  I work so hard that I hardly ever see my kids, and I really don’t know who Priscilla is these days, or what she gets up to  . . .’

Simon’s face has turned pale.  ‘Mate’ he said. ‘I can’t believe what I’m hearing.  Listen, life might not be all it’s cracked up to be at times.  But this is how it is!  This is reality!  This is reál-politics!  God Almighty!  What did that preacher say out there anyway?’   

‘”Prepare the way of the Lord”,’ said Uriah. ‘”Prepare the way of the Lord” . . .  that’s what he said.  He was baptising people in the river to wash their crappy lives away.  And he spoke of a Great One to come who would baptise not with water, but with the Holy Spirit.’  

Suddenly the space around the two men was different.  Something shifted, the world changed.  Even the sunset and the evening breeze seemed to speak in a different voice.  For a moment, Simon was caught there.  From a place deep in his people’s history he heard the mad voices of nomads, prophets and saints, crying out with anguish and longing for a world made new.  And for a moment, just a moment, he joined them in their longing.  But he shook himself free from the reverie, and rose from the table.  ‘Uriah’, he said, ‘you’re losing it mate’.  And away he walked.  Back to the real world.  The world of cafés and credit and weekends at the beach-house.

_____________________________________

When you come to worship, why do you come?  Is it to escape from the real world, to run away from the awfulness of life?  Or is it the opposite.  Did you come, perchance, to enter, albeit for a moment, a world which is somehow more real, a world that takes your reality seriously, and addresses you where you are afraid, and hurting, and in need of healing?

If this Advent season is about anything it’s about taking the voices that cry in the wilderness seriously, the mad voices of nomads, Indigenes and saints, the voices that tell the truth.  And what is the truth?  Simply this: that the “real” world is a fake; that capitalism and the mad rush to accumulate and consume is killing us all, body, mind, and spirit; that entertainment and celebrity are stealing away our capacity to lives our own lives.  Ha!   I remember a schizophrenic friend being afraid to turn on the television.  “When I do,” he said, “the demons suck my spirit away.”  I thought he was dangerously unstable at the time.  But now I’m not so sure.  Now I reckon he was on to something.

The voice that cries in the wilderness tells another truth too.  “Things can be different,” it says, “Thing can be different than they are today.  Why?  Because the glory of God is coming!  It is on its way, and it is nearly here.”  You see, what John the Baptist promised people out there in the desert was not just change, but metamorphosis.  What’s the difference, I hear you ask?  Well, let me put it like this.  Change is when you swap from Pears shampoo to Decoré.  Change is when you sell up in Balwyn and move to Canterbury.  Change is watching “Sixty Minutes” instead of “Today Tonight”.  But metamorphosis?  Metamorphosis is when a Tootsie family in Rwanda is able to invite their son’s Hutu killers to dinner.  Metamorphosis is when Senator Macarius of Rome becomes a hermit monk, and plaits ropes for a living in the Egyptian desert.  Metamorphosis is when the colonist reliquishes power to the point of making treaty with the colonised.

To be metamorphosed.  In the Greek of the gospel the word is metanoia, and it is expressed and performed in the practise of baptism.  In the early days of the faith, when the church seemed to have more enthusiasm for change than we do today, baptism was taken very, very seriously indeed.  For baptism was not just a ceremony of change designed to welcome people into a church they can neither comprehend nor belong to.  Rather, it was a powerful sacrament of metamorphosis, a piece of method theatre in which the candidate bound themselves so intimately to Christ that everything they had been before they heard his call was literally cast aside in order to make room for the new life which Christ had promised them by his love and his grace.  In approaching the waters, the candidate would remove their clothes.  Then they would descend, naked, into the waters, where the priest would pronounce the sacred words.  Then, when they emerged, the choirs would sing and they would put on the new garb of white, which symbolised the glory of Christ.  No longer would they live from their own powers.  From now on, they were dead, marked with the scars of the crucified Christ.  The life they now lived in the body would be that of the Son of God, who loved them, and gave his life for them.  Here there was no gap between ceremony and life.  Life became baptism, and baptism became the life in Christ.

In baptism we pledge ourselves to Christ, to become his slaves, to give ourselves into his hands completely.  But in doing so we in respond to a love and promise that always already precedes our decisions:   Christ’s promise to always be there, on the other side of the waters, there to raise us from the depths, and array us in the splendour of the redeemed.  The promise assures us that our time of penance is ended, that it is God, himself, to now comes to work the forgiveness, freedom and deliverance we so long for.   Without this promise, all of our being sorry and all of our determination to change makes for nothing.

In this we find out what Advent really means, as the season of promise par excellence:  that within and beyond the appalling squalor of our greedy, consumption-driven lives; within and beyond our self-hatred and despair; within and beyond the awful inhumanity of our politics; within and beyond all this, Christ arrives.  Christ arrives with love enough, with peace enough, with hope enough to make things very, very, very different.

Glory be to God—Father, Son and Holy Spirit—as in the beginning, so now and for ever, world without end.  Amen.

Garry Deverell

Forword to Duncan Reid's book 'Time We Started Listening'

What distinguishes white theology from Indigenous theology? This is not as straightforward a question as it might appear. Take the term' white', for starters. What, or who, is 'white'? In common parlance, 'white people' (meaning people with pale skin) are routinely distinguished from 'black', 'brown', 'red' or 'yellow' people. Of course, it is often said that 'white' people invented the categories, but that is not quite true. In fact, the people who invented the categories described themselves simply as 'people', with no qualifying adjective. For they saw themselves as the paridigmatic model, and everyone else as just a little deficient, somehow.  Later on, when those of us deemed 'deficient' learned to play this game, we started to call the game-makers 'white', which was both a clever move and a stupid move, at the same time. It was clever because it brought into focus the hitherto repressed fact that human beings participate equally in the ontological quality of humanness whatever subsequent qualifiers one might then apply, whether that be skin colour, ethnicity, gender, or whatever. It was stupid, however, at the very same time, because by playing the game in this way we who were hitherto 'deficient' conceded the game. We conceded, that is, that both the game and its most basic rules were legitimate.  We found ourselves, therefore, in an ethical double-bind: play the game, but by no means play the game.

A similar dynamic is at play in the word 'theology'. Those who invented the word were apparently residents of Athens in the fourth century before the 'common era' (itself a problematic notion which I cannot address here).  It was a term that found its way into Jewish and Christian thinking because of the colonisation of multiple regions and peoples - including Galilee and Judea - by the Greek empires of subsequent centuries. Following the destruction of the temple at Jerusalem in 70 CE, the franca lingua of Jewish and then Christian diasporas was Greek for many centuries: more permanently, of course, in the Eastern Roman Empire than in the West. But the Western (or Latin) forms, which came to dominate European Christianity from at least the 6th century CE, remained essentially Greek in character. Theology, as an intellectual discipline, might therefore be understood as a language game that is essentially colonial: an absorption and modification of first century events and stories from Roman-occupied Galilee and Judea into a larger hellenistic imagination. This leaves all Christians, even the few who remain in Galilee and Palestine to this day, with an unavoidable paradox: that the Jewish, aramaic-speaking, Jesus and his followers can only be encountered in their Greek versions. Which is to say, that the only Jesus we have is already a colonised Jesus. He is a 'jew-greek' hybrid. He is, as Derrida would say, onto-theological. Colonised by empire.

Thankfully the repressed is never entirely erased, and those rendered 'deficient' still have some agency. The crucified and risen Jesus was able to escape his colonial bonds and inspire multiple movements of liberation and release. Here in the lands now called 'Australia', Indigenous people are rising up to claim what has been repressed, destroyed or stolen: country, kin, dreamings. In doing so, some of us are claiming Jesus as an ally. For the colonised Jesus who, in the hands of missionaries and colonial gubbas alike, became a whip to keep us down, is also a gift from our creator-ancestors, a gift which can be deployed against our captors. In our hands, the Greek Jesus can become Jewish again by first becoming Indigenous. For he is like us, and we are like him. Together we belong to the great company of 'deficients' imprinted with his paschal story: 

We are afflicted in every way, but not crushed;
perplexed, but not driven to despair;
persecuted, but not forsaken;
struck down, but not destroyed;
always carrying in the body the death of Jesus,
so that the life of Jesus may also be made visible in our bodies.

                                                                                                      (2 Corinthians 4.8-10)

This tiny example of Indigenous theologising reveals, I hope, two things. First, that Aboriginal and Torres Strait Islander peoples will never entirely escape the fact that we are a colonised people. I write in an Indo-European language. I am educated in European intellectual traditions. I am as much Irish and British as I am Aboriginal. I am a Christian.  But the second thing my theologising reveals, I hope, is that I have not entirely lost my trawloolway identity and responsibility to country. I am seeking to re-read, to re-interpret, to re-imagine as much of the colonial inheritance as I can within that frame, for the sake of my people, and for the sake of our captors. For our colonial overlords are as much the victims of their Greek thinking as we are.

I am privileged to be alive in an era when a small handful of Euro-Australian theologians have decided to re-evaluate their faith through the eyes of First Peoples. Some of you will know their names: John Harris, Rob Bos, Norman Habel, Mark Brett, Chris Budden, Grant Finlay. To that very short list may now be added the name of Duncan Reid. In what follows, Duncan listens to what we are saying, treats what we are saying seriously, and seeks to articulate some measure of understanding. He is motivated, it seems, by a profound sense of crisis around the impotence of European theological traditions in the face of genocide and, especially, our global environmental catastrophe. I congratulate Duncan for this beginning, for it is only a beginning, and encourage both he and his readers to stay the course into deeper and yet more challenging waters.

Garry Deverell

Whose image do we bear?

Texts:  Exodus 33.12-23; 1 Thessalonians 1.1-10; Matthew 22.15-22

The Greeks tell of a fellow named Narcissus.  He was very handsome and loved to go down to the waterhole and gaze at his own likeness in the pond's surface.  After a while he became so enamoured of the image gazing back at him that he forgot himself and tried to embrace the handsome fellow in the water.  Of course he fell into the pond, the handsome image disappeared in an explosion of broken fragments, and Narcissus drowned.  

Our own society, like Narcissus, is obsessed with images and illusions.  The media bombard us with images of shiny happy people in shiny happy settings with shiny happy cars and houses and friends and bank accounts.  But all this is illusion.  It has almost nothing to do with the real lives that each of us live in the flesh.  Social media, which have become the dominant mediator of these images, are rarely a mirror which reflects who we are and how we behave.  It is we who have become the mirror, the pond surface, which now reflects back the world imagined by social media, a world in which a person’s ultimate value depends entirely on how many ‘likes’ or other responses they can marshal in response to whatever fashionable fiction they are presenting about either themselves or the world. When this virtual world of images and illusions becomes more 'real' than the world of flesh and blood and bodies—bodies that are able to feel and know and breathe the air—then something has gone tragically wrong.  Because when flesh and blood people seek to escape their mortal conditions in favour of a world of fashionable surfaces and manufactured happiness, we also lose our capacity for soul, for value and for meaning.  Like Narcissus, we awake to a reality which is so far away from who we really are, that we find ourselves 'all at sea', drowning in a tragic forgetfulness concerning who and what we are for God.

I suspect that when Matthew tells the story about Jesus and the image of Caesar on a coin, he is already reflecting upon a version of these same difficulties.  You see the people who approached Jesus to ask about paying taxes to the invading superpower, were themselves caught in a kind of twilight zone between reality and fashion.  They were the leaders of two significant political parties in Israel at the time, the Pharisees and the Herodians.  On the one hand, they wanted to see themselves as servants of Israel's God, people who bore the image and likeness of God in their bodies and, indeed, in all the business of life.  On the other hand, they wanted to present themselves as servants of the Emperor, whose image and insignia were everywhere in this occupied country—a constant reminded that Caesar would tolerate no rivals for the people's hearts and minds.  

Jesus sees the ambivalence of his interrogators immediately.  The one who, in his sermon on the mount, had said 'you cannot serve two masters . . .  you cannot serve both God and Mammon' sees immediately their predilection for doing just that.  So, he calls them 'hypocrites' because they are people who think that they can remain children of God, made in his image and likeness, even while they reach out to inscribe themselves with the image and likeness of the Imperium.  So, when Jesus says 'Give to the Emperor the things that are the Emperor's, and to God the things that are God's' he is certainly not being ambivalent.  In the context of Matthew's gospel as a whole, and the Sermon on the Mount in particular, it is clear that Jesus is issuing a challenge to his hearers, as well as to us: Whose image do we bear in this world?  Who do we seek to imitate?  Do we bear the image of the Emperor, seeking only to be what the dominant politics and commerce would make of us?  Or do we bear the image and likeness of God, who created us as free human people, purposed to love God and neighbour with a deep and liberating love?  Whose image do you bear?  According to Matthew, none of us may bear both.  We must all choose either one or the other.

But what does it really mean to reject the illusions begotten by worldly empires and bear, instead, the image of God?  When Moses returned from Sinai, having sat in the fiery presence of a fiery God for forty days and forty nights, his face shone (we are told) with the glory of the Maker.  One might say that his body was indelibly marked with the image of God's awesome presence and power.  Now much of Christian tradition has represented this moment in the highly romantic images of a Cecil B. de Mille movie, which has Moses coming down the mountain a taller, and somehow more majestic and mystical figure than when he ascended.  I really doubt, however, that this is really the impression that the writers of Exodus wanted to create.  Elsewhere in Exodus, God is represented as a consuming fire who first appears to Moses in a burning bush, and then destroys the firstborn of Egypt, and then leads the people through the wilderness in the form of a fiery pillar.  When the people arrive at Sinai, God makes it clear that it is very, very dangerous to come into his presence.  For his holiness is like a fire which consumes all that is not holy.  The people are commanded, therefore, to make their camp some distance from the mountain where the fire has come to rest.  

All of this creates in my mind the impression that Moses' glowing face, far from being transfigured after the manner of Jesus in the gospels, is more likely to have been burned or seared by the fire of God’s holiness, purged and purified as if by a refiner’s fire, so that he comes away not only with the wonderful commands of the covenant, but also with the face of a saint who, by a long struggle with God and his darkest self, now bears the wounds of an encounter with holiness.  Theologically speaking, Moses might then be understood to bear the image of God in a way which speaks of salvation through struggle and loss—a state of liberation and joy only attainable by human beings if they are willing to submit themselves to the refining fire of God's love.

Bearing the image of our God, you see, is both glorious and painful.  It is glorious, as Paul says to the Thessalonians, because it bears witness to our release from the false images and idols of this world, and to our newfound freedom and joy in the Spirit of God.  But it is also painful, because the true image of God creates controversy and persecution for all who bear it.  And this is clear from the story of Jesus himself.  No-one bore the true image and likeness of God so perfectly as Jesus our Lord.  The great hymns of Colossians and Hebrews call him the true ikon or image of the Creator, the exact representation of God’s being.  But bearing God's image clearly did not exempt Jesus from the storms of human fragility and pain.  Indeed, if one takes the message of the gospels seriously, it is clear that Jesus suffered and died precisely because he bore God's image, because he loved the poor and the godless with such a genuine sincerity and compassion, because he showed in his own being and behaviour the height and depth and breadth of God's love for our world.  Because of these things he was persecuted, tortured and murdered.  Wherever the true image of God's love and mercy is present, you see, the economic and political powers become very, very paranoid.  And they lash out to destroy it. 

Friends, let me summarize what I am saying to you very simply.  To bear the image and likeness of God is to love, and keep on loving, for God is love.  There is freedom and joy and peace in this, a peace which goes deep, like a river, to satisfy our longings and quench our thirst.  But there is also pain.  Paul said to the Galatians 'may I never boast of anything, save the cross of the Lord, by which the world has been crucified to me, and I to the life of the world' (6.14).  This 'world' of which Paul speaks is not the world of mountains and streams and all in human culture that it noble or beautiful or true.  It is the world of lies, of the false images of the good life; it is the world where the weakest and most vulnerable are trashed in the wine-press of corporate greed and nationalist paranoia.  If we are people who bear the image of a loving God to a world such as this, then we must expect that they will try to crucify us.  And we must be prepared to crucify those false images and idols in ourselves by confession, prayer and the worship of the crucified One.

Be of good courage, my friends. Be of good courage you imitators of Christ.  For the one who was crucified is risen!  In the power of his resurrection, Christ overcame the world, and created for us the space to love and be loved in the eternal circle-dance of the Trinity.  In his power, and for the sake of the world he loves, we are called to bear his image in these jars of clay, and to bear in our bodies the scars of Christ's compassion.  It is a high and difficult calling.  No doubt. But God is faithful.  I am convinced that neither height or depth, nor angels, nor demons, nor powers, not principalities, nor the present, nor the future, will ever be able to separate us from the love of God which is in Christ Jesus our Lord.  

Garry Deverell