• You’ll have had your apocalypse

    So, Mr Harold Camping has died. Do you remember him?  Sure you do. He was one of the most prominent predictors of the end of the world in recent years. There was quite a worldwide sensation in May 2011 when he predicted that all the true believers in the world would  be taken up to heaven – raptured in other words. This would be followed by a pretty grim time for all those left on earth who would have fire, and plague to deal with on their own without the true believers. This would be followed by the end of the world which was scheduled for October 2011. This was the first apocalypse of the twitter generation. The rapture quickly became the #rapture and Mr Camping was mocked, relentlessly mocked all around the world, not least when the end times did not appear. Mr Camping had the media on his side. Well, he had his own media empire on his own side anyway. He appears to have genuinely believed his folly and committed his radio network (Family Radio) to spread the word.

    Well apocalypses and their prophets come and go. One of the things that was interesting about the whole affair was how interested the world suddenly became in eschatology (that’s talking about the end of the world to those who don’t like theological words). With twitter going full pelt, all of a sudden, pretty technical theological words were being bandied about in jokes by the most surprising people.

    Of course, some used the whole thing to mock Christianity. For many detractors we are never going to be seen as anything other than an amalgam of the nutters and Mr Camping became symptomatic of all that seemed silly about religious faith in general and about Christianity in particular.

    It is worth pausing though as Advent makes its tumultuous way into the feast that follows, thinking about what Christians do really believe about all this.

    Firstly – most Christians would say that anyone claiming to know the exact date and time of the end of the world is neither to be believed nor indulged. Jesus himself led the way here saying that no-one knew the day or the hour. However, there is a great presumption in that – which is that there is a date and time for the eschaton in the first place.

    For me, it seems a shame for eschatology to be mixed up in all the cartoon buffoonery of mocking Mr Camping and his followers.

    Talk about the end times in Christianity is not, for me, all about some spooky day and hour that is just around the corner like a great cosmic bogey man. Some Christians, from voices in the new testament like Saul/Paul of Tarsus to Larry Norman appear to have believed precisely that. However, I think that is to miss the point. The apocalypse has failed to materialise often enough for Christians to make their peace with it and use it to inform the life of today.

    Here’s what I think the great stories and images of the bible have to teach people today:

    • Firstly, live as though you’ve not much time left. How much generosity, love, compassion and justice can you build into what you do today.
    • Secondly, life is fragile. Live with gratitude and thanksgiving for what you have.
    • Thirdly, learn the lesson that some sincere, devout, often holy people have got things wrong – even voices that appear in the bible.

    There are building blocks for a great experience of the world in that little list. Building blocks that make faith work and can help one to connect to a God worth knowing.

     

4 responses to “To be an Episcopalian is not to be respectable”

  1. Eamonn Avatar

    Superb take on this difficult story from Matthew, and the other stories of Jonathan Daniels and Robin Angus. Thank you.

  2. Philip Almond Avatar

    But Mark records Jesus as saying, ‘Permit first to be satisfied the children;for it is not good to take the bread of the children and to the dogs to throw[it]’. That word ‘first’ tells us that Jesus already knows that there will be a ‘second’, that his ministry will extend beyond the lost sheep of the house of Israel.

    These words of Jesus also suggest that ‘I was not sent except to the lost sheep of [the] house of Israel’ refers to this phase of his ministry.

    Also, if the following incidents were earlier in time than the incident of the healing of the woman’s daughter, your

    ‘In that moment, she seems to know his mission to save the whole world considerably better than he did. And she changes him. He thinks again’.

    is disproved.

    Luke’s account (chapter 4) of the visit to Nazareth, because Jesus’ reference to Naaman and the widow of Sidon suggest that he was aware that his mission, like that of Elijah and Elisha, would extend beyond the covenant people.
    Matthew’s account (chapter 8) of the healing of the centurion’s servant, giving rise to Jesus’ ‘And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth’.
    Jesus’ explanation (Matthew 13) of the parable of the tares of the field: the one sowing the good seed is the Son of man; the field is the world (my emphasis); the good seed are the sons of the kingdom; the tares are the sons of the evil one.

    What are your reasons for being sure that these three events are later in time than the healing of the woman’s daughter?

  3. Martin Reynolds Avatar
    Martin Reynolds

    We do not live for the poor, we do not live with the poor, we do not identify with the poor.
    We wear silk vestment adorn ourselves with elegant titles and eat at the best tables and are welcome in the highest corridors of power.

  4. Sarah Lawton Avatar
    Sarah Lawton

    Kelvin, thank you for your email today pointing back to this sermon. I appreciate your pointing to Jonathan Myrick Daniels, who was a friend of my parents. My mother always felt she had a part in his death, I think, because she was one of the organizers of the seminary group that responded to the Rev. Dr. King’s call for church leaders to go to Selma, and it was she who persuaded Jon to go. One of her last acts on this Earth was to help put his name on our Church’s calendar (first reading, General Convention 1991). But then, we are baptized into Christ and therefore each other, which is I think what you are saying in this sermon. That means we are implicated in the ills of this world but also share in Jon’s martyrdom. We live in the hope of resurrection but the way there is through the utter scandal of the cross. Jon in his latter months of life rejected theologies of complacency and also self-righteousness as he committed himself to a ministry of presence.

    Martin Reynolds, there is no question our particular church tradition has some history with money and power. My own little congregation identifies strongly with the poor, the folks sleeping rough right outside our doors, and the immigrant families of our neighborhood. Our Sunday services can be a little chaotic as a consequence of the varieties of folks in various states of mind who come on a Sunday, but our spiritual life as a congregation is pretty good; it honestly feels like a gift to be there in the communion circle. We’re a longtime LGBT congregation, so I think it’s part of who we are to have economic diversity and also a rejection of traditional social masks. We’re also deeply rooted in prayer, which is how we got through worst of the AIDS years and all the funerals.

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