Homilies by Rev. Andrew Collis unless indicated otherwise.
‘The power to choose’
The Last Temptation of Christ, directed by Martin Scorcese (1988), was met with fervent opposition on the part of some Christians unable to tolerate the thought of Jesus tempted away from his calling as God’s Chosen. Perhaps these were Christians unable to tolerate the thought (visualised in dream sequence) of Jesus as a sexual being – which is another way of saying human being. The film is based on a novel by a Greek Orthodox writer, Nikos Kazantzakis (1960). And this accounts, perhaps, for another intolerance – a Western Christian intolerance for the Eastern Christian doctrine of salvation as divinisation.
I need to say more about that. For Orthodox Christians human beings are saved by a process of divinisation, a being drawn into the Godhead. In Christ, humanity and divinity do not stand/pull apart but inform and infuse one another – the faithful human response of Jesus – the “obedience” of Christ – the faithful response of one reliant on Love alone – reveals both humanity in its depths and divinity in its fullness.
Ordinarily we think of God as all-
At our mid-
One commentator writes: “[T]emptation … tells us that we have retained the dignity of our humanity – the power to choose between good and evil … Those of us who wrestle with temptation are experiencing the fruit of Eve’s inquiry – the knowledge of good and evil, and the trial of conscious choice. Jesus, fully God and fully human, feels temptation as he is asked ultimately where his allegiance lies: will he choose the cross?” (Jude Waldron).
Another speaks simply of our Gospel in terms of resisting abusive power and embracing faithfulness. The Devil tempts Jesus to think of himself and his own needs – his own hunger and religious pride, his own desires to control and impress others. It is noteworthy that the Devil, in tempter mode, is quite adept at “proof-
Our prayer of confession this morning marks three liturgical years since the National Apology to the Stolen Generations, an apology a long time in coming, and one that has failed to overcome issues of prejudice and paternalism. Intervention stifles self-
“If we open our hearts and minds to their side of the story, we may begin to realise that the gods of success – of money, power and pleasure – are cruel gods. We need to learn from the people we have oppressed and despised, the Suffering Servant described by the prophet Isaiah as ‘wounded for our iniquities and bruised for our sins’ who points us to life rather than death. If so many of us seem to suffer from psychic numbing, perhaps it is because we are afraid to acknowledge our need to be forgiven and to forgive ourselves.
“The history that really matters in this sense is not the story of the winners but the story of the losers, of all those who were defeated, oppressed, raped, humiliated and robbed of what they held sacred: their land and their community. That story matters because it reminds us of our real task as human beings; not to be rich, powerful, famous or luxurious, but to know our place in the scheme of things, to live with respect for and with others, and for and with the earth. We must be generous, compassionate and ready to learn from our mistakes.
She concludes: “... When one person suffers, we are all wounded.”
Jesus has established the basis of his ministry: an allegiance to God that will not allow for consumerism, attention seeking or power plays. Our forty days is upon us. We are entering the wilderness, and giving up that which burdens us, that we may be fully equipped to walk the way with Jesus.
Lent is a time to re-
How might this Lent be for you an invitation to re-