10^th June 2013

Rev Dr Max Champion at St John's UCA Mt Waverley Sunday 2 June 2013

Lessons - Jeremiah 1:4-10; Galatians 1:1-12; Luke 7:1-10

Under what authority does the Church claim to preach the Good News? Can she speak confidently about the Word of God or is what she says about God's presence in Christ a matter of opinion? The child's question, 'Who says?', has become the hallmark of a generation that rebels against authority imposed from outside the self and rejects the claims of Christian doctrine and morality.

Paul and Jeremiah knew what it was like to have their authority questioned. Also they knew that their authority did not come from within themselves but from the God whose summons simply could not be ignored.
They were under orders. They did not, and would not, speak on their own authority. 'O Lord God! Truly I do not know how to speak. (Jeremiah 1:6)'
'The gospel I preach is not derived from any human authority. (Galatians 1:1ff)'

On his own authority, Jeremiah would be incapable of speaking a word of God's judgment on the pagan worship and foolish optimism of his fellow Jews. As it is, he is distraught over their stubborn neglect of God's mercy and righteousness. His grim forecast of Judah's impending demise under the Babylonians and his intimations of a distant hope (31:31ff) earned him the wrath of religious and political colleagues.

One does not embark on a mission to 'destroy and overthrow, to build and to plant' (v10) on one's own authority. Threats to life and reputation are real, causing a sense of dread that is calmed, not by one's own inner strength, but by the assurance of the One who authorised his prophetic ministry 'to the nations' (vv 5,10). 'Do not be afraid. I am with you.'
(vv 8,17,19)

On his own authority, Paul has nothing to say. He would be simply offering his personal religious opinions. His critics think that is what he is doing. They accuse him of claiming divine authority for his preaching when, in fact, it is derived from human authority. Paul is so put out by this charge that he interrupts his usual greeting, thanksgiving and encouragement with a vigorous denial of being beholden to any human- centred authority (Galatians 1:1,10-12).

Neither Jeremiah (c 600BC) nor Paul (c AD50) speaks on his own authority.
They are 'under orders' to preach the Word of God to those who should have known better but who hold in contempt God's grace-and-righteousness instead of declaring God's gracious and healing purposes 'for the nations'.

By what authority do preachers of the Word declare the Good News that, in Israel's history and in the person of Jesus, God's gracious purposes for humanity have been revealed and embodied? Is the claim to speak with divine authority really a smokescreen to hide human-centred beliefs and bolster their appeal? Is it breathtakingly audacious or frighteningly arrogant?

History is full of examples of tyrants who have invoked God's name to justify abuse of their own and other people. The present troubles in the Middle East, notably in Syria, are largely due to fierce rivalries between groups all claiming divine authority. In the West we see a backlash against religious authorities who failed to protect children, shielded perpetrators and did not admit guilt.

Is it any wonder that people are suspicious of leaders who claim to be acting under divine authority?

Criticism of the misuse of divine authority is welcome and necessary. But when it is replaced by authority that derives from us and our human- centred authority, a new - and equally sinister - form of authority arises. Banishing divine authority has not lessened our susceptibility to authoritarianism. New and anti-Christian forms of authoritarianism have arisen in public life. The Church's claim to bear witness to the authoritative Word of God in Christ is held in contempt by the mass media, shapers of public opinion and even some church leaders who have lost confidence in their faith.

We respond best to this crisis of authority, not by shouting more loudly, but by understanding more deeply the nature of divine authority. Properly understood, the authoritative Word of God in Christ frees us from being bound to human-centred authorities which focus on our achievements and experiences. We do not exist to stamp our authority on the world but to live fully in the world in obedience to the One whose sacrificial life made an indelible (authoritative) imprint on history.

The crux of the matter, as Paul points out, is not whether one speaks with religious conviction, but whether the Gospel of grace is truly preached.
The 'Gospel of Christ' (v7) must not be confused with 'other human-centred gospels' (messages) that twist and misrepresent the 'true Gospel' (vv 6,7,11,12). This requirement is well put in Methodist Ordination Service (1936-1977). Ministers were asked, 'Will you be ready, as occasion shall be given, to drive away all erroneous and strange doctrines contrary to God's Word?'

Paul certainly understood this to be part of his calling. In the letter to the Galatians he is particularly upset with Jewish Christians who rely on the law and Gentile Christians who rely on their experiences of the Spirit. In both cases, authority is located in human-centred experiences which have no need for the 'grace and peace of God our Father and the Lord, Jesus Christ who gave himself for our sins and was raised from the dead to set us free from the present evil age' (vv 1,3,4).

This 'revelation of Jesus Christ' (v12) is liberating. To us 'grace and peace' seem quite bland. But to Paul they refer to the attributes of God (the Father) whose unmerited love has been displayed in the crucifixion- and-resurrection of Christ. In him, once hostile people have been reconciled to God. They have been forgiven and freed from bondage to everything that mocks the goodness and mercy of God.

If, says Paul, it were not for this 'Gospel' humanity would be helpless in the face of the 'evil' (v4) that assaults and afflicts our lives. The power of sin and evil cannot be thwarted simply by obeying the law (Jewish
Christians) or appealing to our spiritual experiences (Gentile Christians).

That is why it is necessary to resist the counterfeit 'gospels' of conservatives (whose authority is the law), progressives (whose authority is openness) and charismatics (whose authority is their spiritual experiences). All stand under the authoritative Word of God - the God who judges evil, forgives wrong-doing and frees us to live fully in the world
as 'servants of Christ' (v10).

To live 'under these orders' is to be free to obey those who exercise authority for the common good and to challenge authoritarianism wherever it is found - in families, in the community and in the Church.

At times this will involve resisting political and religious authorities.
This was true of the Confessing Church in Germany (1930s), the Civil Rights movement in USA (1960s) and the confessing movement in South Africa (1970s). We are experiencing what can be described as 'anti-authoritarian authoritarianism'. It is becoming increasingly necessary in Western countries that were once strongly influenced by the authoritative Word of God in Christ. Despite claims to the contrary, this form of authoritarianism is hostile to the God to whom the Church bears witness and does not lead to freedom but to slavery.

The urgency of this task is not well recognised in the church, as can be seen in reports of the recent Synod. Developing yet another strategic plan is a very human-centred, institutional approach to turning things around.

Rarely today do we find enthusiasm for the Gospel and a determination to be 'servants of Christ' who rejoice in the grace and peace that God the Father has revealed to the world in his crucified-and-risen life. Rarely do we find preachers (and congregations) glad and willing to glorify God, point to God's authoritative Word in Christ and challenge bogus presentations of the Gospel. Today we are more likely to find church communities reliant, not on the sheer grace of God, but on their own spiritual and moral achievements!

As we suffer this crisis of authority and lack confidence in the Gospel, we do well to imitate the example of the Roman centurion in Luke's Gospel (7:1-10). He is neither a Jew nor a disciple but an outsider who knows divine authority when he comes into contact with Jesus. And he also knows what it means to be 'under his authority'. In Christ, he sees the 'grace and peace of God' which heals affliction and humbles the proud. This contrasts starkly with the Jews who asked Jesus to heal his slave because 'he is worthy' (vv 4,5). The soldier says, 'Do not trouble yourself Master, for I am not worthy to have you come under my roof; therefore I did not presume to come to you. (vv 6,7)'

He knows that the authoritative Word of God revealed in Christ is a word of grace and peace, mercy and healing.

Thus he shows us what it really means to live 'under authority' as 'servants' called to confess faith in Christ! The health and well-being of the Church and our society depends on recovering confidence in the authoritative Word of grace and healing that have been uniquely embodied in the crucified-and-risen Jesus.

Let us rejoice that, in judging all human-centred authorities, including the authority we claim for our religious, moral and spiritual achievements, the mercy of Christ frees us from pride in our own authority. May we also be so convinced of the grace and peace that God has fulfilled in Christ that we are emboldened to challenge forms of authority that mock God's revelation in him.

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Rev Dr Max Champion is minister in the St John's Uniting Church, Mt Waverley, Victoria, Australia. Dr Champion is Chair of the Assembly of Confessing Congregations within the UCA.