Sermon to St James’ Church, King Street, Sydney
Pentecost 8
(a-os18)
3rd August, 2014.
Readings:
Genesis 32:22-31;
Romans 9:1-8;
Psalm 17:1-7, 16;
Matthew 14:13-21
‘The Kingdoms of this World and the Next’
A World Gone Mad
Tomorrow is the 100th anniversary of declaration of war on Germany by Great
Britain, and by extension Australia’s declaration too. This action was part of the two
months escalation that led to the beginning of the First World War. The War began
with events surrounding the assassination of Archduke Franz Ferdinand of Austria
on 28 June 1914, which was followed by a declaration of war by Austria against
Serbia a month later.
From then on through to the end of August the scope of the War increased with ever
more nations entering the conflict until all of Europe and much beyond was
engaged. This so called ‘Great War’ (ironically described as the ‘war to end all
wars’), lasted a little over four years until 11 November 1918, during which around
nine million people died. With further irony, it was the terms of the First War
Armistice in 1918 that sowed the seeds for the next great European conflict.
This Wednesday is the 69th anniversary of the dropping of the first atomic bomb on
Hiroshima, Japan. While this contributed to the end of the Second World War, it
also caused a huge loss of life, especially in the civilian population. The use of
atomic weapons went on to bring about the Cold War and further international
instability and conflict on through the second half of the twentieth century.
Indeed, the twentieth century proved to be a violent one for many nations. As the
Enlightenment aspirations of democracy, equality and liberty declined into the
totalitarian experiences of communism and fascism, we were reminded once again
of the brokenness and self-centredness of human nature. Yet, such conflicts and
destructive behaviours are never far from us. We therefore need to be eternally
vigilant, but it doesn’t seem always to work.
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War and conflict continues in our midst today with the persecution and murder of
Christians, Shias and other religious minorities in Iraq and Syria; with the neverending conflict between Israel and Palestine in Gaza and attacks on UN refuges;
with Russian separatists in Ukraine shooting down a Malaysian Airlines plane; and
on-going civil strife in Sudan, Egypt, Afghanistan and many other places.
Unfortunately, there always seems to be someone else to blame, someone to fear,
someone to persecute and deride, someone to be my enemy (who is that person
against whom I define myself).
In the light of this, it is tempting for we Australians to be smug and say what a
wonderful thing it is to live here without conflict. Yet all is not well, as Australia too
is criticised by the international community for its mistreatment of asylum seekers
(and especially children) on the one hand, and its indigenous peoples on the other.
We seem to live in a world of madness that has found little real comfort in itself; and
where, too often, compassion, generosity and self-sacrifice are seen as weaknesses.
Persecution
The followers of Christ are well aware of persecution and violence directed toward
them. Today’s gospel reading with Jesus hearing of the death of John the Baptist, an
innocent man killed by a mad tyrant for the entertainment of his guests. This
prefigured the death of Jesus, another innocent man, who the High Priest Caiaphas
thought was better dead than being allowed to continue stirring up the people.
Persecution followed the Christians in the early church; from the zeal of the Pharisee
Saul and other like-minded Jews, to official persecution under the Roman emperors
Nero, Diocletian and Galerius up to the fourth century. Sadly, once Christianity
became officially recognised by the state in the late fourth century, the church soon
became the persecutor of minority groups both within and without it.
Religious persecution is almost a constant in world affairs, and today we are
witnessing one of the most vicious persecutions of Christians and others in Iraq and
Syria by the so called ‘Islamic State of Iraq and Syria’ also known as ISIS.
Christians, who have lived peaceably in these places for around sixteen hundred
years are being given three choices: 1. Convert to Islam, 2. Hand over the bulk of
their assets to the war-lords, or 3. Be killed. Many have now fled and become
refugees; and I ask ‘will Australia welcome them?’ … and there is silence.
It is noted that around 140 countries around the world have policies that lead to
religious persecution, and the level of such persecution world-wide is on the rise;
this includes countries such as North Korea, Egypt and even Turkey, most of the
Middle-east, much of North Africa, and parts of South-east Asia. On the other hand,
former Communist Russia and the emerging China have had some relaxation of
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religious persecution toward favoured groups, yet it is maintained for others less
favoured.
Religious persecution is therefore widespread but, unlike the case with so many of
the world’s problems and challenges, there is considerable silence from both
governments and the media on this matter.
A Better Way to Live
Is there a better way to live? In this respect, Jesus came to offer us an alternative.
While many in the world despair at the spread of violence, greed and fear, yet
Christians take hope by following the one who was poor, persecuted and killed for
believing in and speaking out about a God who desires the triumph of love,
abundance and compassion over evil.
What helps Christians face persecution is the capacity to understand and experience
God’s presence in the world. We call it the ‘Kingdom of God’, which means the rule
of God over us. When we hand over our lives to God, and choose to live for God’s
praise and benefit, then a new perspective of the world is gained. For this
materialistic and violent world becomes less important when compared to the
business of bringing meaning, purpose and joy into people’s lives. This is about
ultimately discovering the spiritual dimension of life. It is for this reason that
Christians, instead of asking ‘how?’ things happen, tend to ask ‘why?’
St Paul wrote: ‘It is no longer I that live, but Christ that lives in me!’ (Galatians 2:20).
Or as in today’s reading from the Letter to the Romans: ‘…it is not the children of
the flesh who are children of God, but the children of promise…’ which means it is
those who choose to hand their lives over to God, as Christ did himself, that become
inheritors of the promise.
The sign of the Kingdom of God is also presented in today’s Gospel reading
concerning the feeding of the 5000. This story tells of compassion, generosity and
abundance – which is the nature of God’s Kingdom.
Jesus, told his disciples to give their food away to the crowd; which I’m sure they
did pretty reluctantly lest they go hungry themselves. Yet Jesus took what they had,
blessed it, and then gave it away. As it was, there was enough food present for
everyone and more than enough left over. Why did this happen?
I would understand it to be a revelation of the nature of God’s desire for a world in
which there is enough provision for everyone. For if only those who have more than
they could ever consume, gave (out of their abundance) to those who have little;
then there would be enough for all. Internationally, it is called ‘foreign aid’ and
locally ‘philanthropy’.
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A second aspect to the sign of the feeding is an example of what happens in
worship. In worship we gather; we acknowledge God and seek to restore our broken
relationships; we offer what we have to God and ask for it to be blessed; and finally
we receive back our offering in a transformed way so that we may be nourished and
sustained by it. This is the principle in Eucharistic worship, not only in the practice
of Communion, but also through the offering of ourselves and all that we have to
God.
Changing the World
Of course, the Kingdom of God sounds a bit idealistic and does not duly face up to
the practical issues regarding conflict. Indeed, idealism and pragmatism need to
dialogue in these matters.
After the mass destruction of two world wars in the twentieth century (along with a
number of smaller ones), the western nations once again came to understand that
war should be a last resort only undertaken when all other avenues have failed. Saint
Augustine of Hippo first suggested this idea in the fourth century, and it was further
developed by Thomas Aquinas in the thirteenth, and comes to us today as the ‘just
war theory’.
This doctrine for war encompasses the reasons for going to war, the conduct of the
war, and the question of the good that might be achieved by it. It is therefore
understood that while war in general is an evil that destroys the goodness of the
world, there are occasions when it becomes necessary after all other avenues have
been cut off. Nevertheless, it remains a sign of the brokenness of humanity; a
reflection of the ‘Kingdom of this World’.
On the other hand, the Kingdom of God is counter cultural. It rejects self-interest
and aggression, and instead calls for compassion and generosity, which has the
power to change people’s lives. As Christians, we need to be part of God’s activity
in the world and we are encouraged to do this through the reading of the scriptures,
through worship and the sacraments, through action, and through prayer.
This Wednesday evening we will gather at 6:15pm in our weekday service of Choral
Evensong to remember the commencement of the First World War and the
destruction it ultimately brought. We will also pray for our present violent and
conflicted world: for those who are persecuted, for those who are hungry, for
refugees, and for the innocent and weak who suffer because of the bad decisions
made by national governments. I invite you to pray also, that ‘God’s kingdom may
come, and God’s will be done on earth as it is in heaven’.