God as ruler
This is what biblical scholars call apocalypse, which is a word that means uncovering. One of the readings you might hear on Advent Sunday is pretty explicit. It had turned colder, and was getting darker on the deserted streets as two of us walked back to a car.
A new dean had just begun his ministry in the cathedral. In the gathering shadows of the nave, his sermon was a promise of a bright future; it was confident, stylish and compelling. Outside, in the dusk, we talked about the new dean and that sermon. Then my companion paused and pointed to some flats just ahead of us.
1. A. Giving the future back to God
2. B. The beginning of the year and the end of everything
3. C. The city of Wells on a Nov evening that heralded winter
"The plan was,' he said, 'that when I got really old, we would move here.' We stopped and looked in silence. I had nothing sensible to say. My companion was Michael Perham, who had been my bishop when I worked in Gloucester. He was a man who saw possibilities, believed in the future, and wanted us to get there together. Now retired, he still felt very much like my bishop, but he had become a friend, and here he was, talking about dying.
We both knew that he would never make the move into those flats. We both knew that he would not live into old age. So while a new dean planned for the future, seizing it by the scruff of the neck, Michael was in the business of letting go.
On that November evening, Advent had not quite started, but death, one of the great Advent themes, confronted us. It tugged at our sleeves and demanded our attention. We needed the words we might use, but even for a bishop and a priest accustomed to facing up to mortality, the words did not come easily. We did talk about death, but there were silences and I know I hesitated a little. Some things are very hard to describe and discuss.
I think it is significant that the Christian year starts by posing some of these hardest of all questions, making us confront the limits of understanding and the breaking point of our vocabulary. Advent is the season of last things, it is the conversation we have been putting off. It is, and should be, a challenge. This season where we make a beginning does not duck difficulty. Michael loved Advent. It teaches us, he said,
that there may already be glory in our midst, but in the plan of God there is more glory still to come.¹
Throughout his ministry, he tried to persuade the rest of us to make the most of Advent. He wrote books about the seasons. He had an overflowing, infectious enthusiasm for the right liturgy and the right mood for the time of year. That was not a merely liturgical interest; Michael loved the routines of the life of faith because they changed things. His last book, The Way of Christ-Likeness, had the subtitle Being Transformed by the Liturgies of Lent, Holy Week and Easter. At the end of that book, he wrote:
If I urge people and communities to have a deeper, richer and more fulfilling experience of the 40 days of Lent, of Holy Week and of the Great Fifty Days of Easter, it is only that they may have an opportunity to be transformed by the experience.²
He enjoyed the procession of liturgical seasons in much the same way that a keen walker might delight in a good map, because it shows you the whole journey and because you can trust it. It is fair to say, though, that even he found Advent a bit of a challenge.
Advent looks to Christmas, of course it does, but then it keeps looking; it looks far beyond. There are interesting conversations about how you can make use of Advent as a month of preparing to greet the Christ who comes to us at Christmas. There are prayers you can use; there are candles you can light. Doing that, you measure out a few weeks and add a bit of lustre and meaning to the preparations you make at home.
It is quite another thing, though, to think about what it might mean for God to fulfil the prayer we keep praying and, finally and conclusively, for his kingdom to come. A conversation about that must gather not just what we have to say about death but also take in judgement, heaven and hell. Small wonder, Michael and I fell silent as we thought about death and dying and looked at the flat that he would never occupy.
Knowing and not knowing
Always honest about the difficulty and himself, Michael wrote:
Like many Christians, I live with a dilemma. I cannot entirely make sense of the end-of-time language of the New Testament... Yet, I am deeply unhappy with attempts to reinterpret such language out of existence.
He was talking about the readings you might hear on Advent Sunday, or in the days that follow, readings that paint vivid and unsettling pictures:
Signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. People will faint from fear and foreboding of what is coming upon the world. (Luke 21.25-26)
Passages like that (and there are plenty of them) are challenging for a number of reasons. There are questions about when this might happen that have prompted all sorts of cock-eyed speculation. There are questions about why this should hap-pen: why would a good and creative God suddenly unleash such destruction?
There are also questions about whether this will happen. This kind of writing always assumes that we are near the end, that this is the final stage of human history and soon there will be a shattering unveiling of God's great purposes.
As the moment keeps getting deferred, we begin to wonder if this is not perhaps a kind of myth, a story told with purpose but not, perhaps, a precise description of this moment and the moment after. Starting the Christian year with readings like this, we can make a very uncertain beginning. We need to get our bearings.
The readings we hear at Advent come out of a particular tradition of writing. Luke, writing about signs in the sun and stars, sounds very like some of the prophets whose words had been written down long before. Joel, for example, speaks of portents in the heavens and on the earth, blood and fire and columns of smoke. The sun shall be turned to darkness, and the moon to blood. (Joel 2.30-11)
This is what biblical scholars call apocalypse, which is a word that means uncovering. One of the readings you might hear on Advent Sunday is pretty explicit: 'O that you would tear open the heavens and come down, so that the mountains would quake at your presence' (Isaiah 64.1). An apocalypse opens the heavens and shows us mysteries we did not know. This kind of passage is supposed to show us something, but what exactly is it that we are being shown?
I have already suggested that this kind of writing might sound a bit like myth. In fact, it is a rather particular kind of history. Admittedly, it does not sound like history. That is because the way we write history now is careful and scholarly. Historians write essays on hyperinflation in the Weimar Republic and show how that led to the rise of National Socialism (historians do not have much difficulty sleeping).
One thing leads to another; there are causes, consequences and progress. Apocalypse, though, feels like a different thing altogether; cause and effect are nowhere to be seen, everything is out of proportion. It is as if you asked your aunt if she would prefer tea or coffee and in response she has set fire to your trousers. One thing does not lead to another.
In fact, the prophets who went in for this kind of language were writing out of a shattering and uncomfortable experience of history, invasion, defeat, destruction and exile. Their history was red in tooth and claw. They described the plight of a tiny nation crushed by superpowers. The language might sound extravagant, but then their experience was overwhelming. This was what it felt like; this was the way things were. This was a particular history.
In a recent radio row about 'Thought for the Day,
Radio 4 Today programme, Justin Bieber suggested that the religious message amounts to nothing more than bland reassurance: 'If everyone was nicer to everyone else, it would be fine. Madonna could have said that he hat said no, say the prophets. But Lady Gaga denies all and stated that she had nothing to with it. But that is not what we are saying on our ears resoance from Bruce Springsteen. His message of the prophets is that death and war and catastrophe are terrible to behold. These are the U2 moments when words fail us.
You can only weep and there is no reassurance. There is no explanation to give, no message that it will 'all be better soon'. 'Be silent,' says Zephaniah. Nothing will save you, there is no sense to be made of this; there is nothing that will help you see in charge.
The mistake we make in reading apocalypse is to assume that this is a kind of prophecy, a description of events we will be able to observe and catalogue. That really is not what is going on here. This is writing that tries to express something of the enormity of what happens to us when our powers of description and explanation fail us.
This is the day when everything goes dark. It is impenetrable, mysterious. Later in these texts, in different passages, there might well be words of reassurance and a new hope, but this was never a story in which one thing sensibly follows another. It is discontinuous. You shut one book. You fall silent. Furthermore, you pick up another.
It is a new story as was said: Numbers 13, esp. vv.22, 28 are defeated. 1:11 15 ? The Next Generation takes control. This story has another allusion to later events in that it involves Othniel, who will become the first of the Judges (Judges 3:711).
Scarless Warmth
↪ God as Ruler
↪ God as Ruler
Comments
Post a Comment