12^th December 2014

Rev Dr Max Champion at St John's UCA Mt Waverley Sunday 2 November 2014

Lessons - Psalm 34:1-10; Revelation 7: 9-17; Matthew 5:1-12

Preaching and teaching on the 'Apocalypse of John' is risky The book is a happy hunting ground for cranks and fanatics looking for evidence to calculate the end of the world. Its value has been debated: Jerome thought it 'beyond all praise' because of its multi-layered truth; Luther held it in 'small esteem' because the earthly Christ is not recognised. Its powerful symbolism has inspired great art (in the Sistine Chapel) and music (Handel's Messiah), but baffled others.

Its message on All Saints' Day is welcomed by persecuted saints but seems remote to Christians who live comfortable lives. Indeed, since the C18th many people have only been interested in Jesus' life and teachings. His significance for world history, the future of humanity and the universe have been ignored or downplayed. The important thing for them is what Jesus means for our daily lives, here and now. There is no place for speculation about the future.

For many reasons, we do not know what to do with Revelation. Its grand vision of hope for the whole creation and humanity is beyond anything that we can imagine from our daily experience. Yet, it uncovers the fullness of hope that is real but not immediately observable.

It answers questions that are never far beneath the surface:

* Is good stronger than evil?
* Is there is any ultimate purpose to human life?
* Where will it all end?

With these existential questions in mind, we come to the text itself. Written by an unknown 'John' living in exile on the island of Patmos in the Aegean Sea, it encourages the churches to keep faith in the face of severe persecution in the reign of Roman Emperor Domitian (AD 81-96). Using a form of Jewish literature common between 167 BC to AD 135, he depicts the Church's present suffering against the backdrop of the cosmic struggle between good and evil.

He encourages Christians not to escape from the world but to withstand evil in the world. They are called to protest against everything in public life that mocks God and demeans human dignity in the name of God who, having already triumphed in Christ, will bring 'all things' to perfection in him.
His splendid vision, which 'uncovers' the meaning of Christ's life, death and resurrection for world history, is a sign of hope for all 'who hunger and thirst after righteousness' now.

In Revelation 7:9-17, we hear the 'Song of Victory' which shall be sung by persecuted and martyred saints from 'all nations'. It is the hymn of courageous saints (symbolised by white) who have already suffered at the hands of the Roman State but continue to worship Christ (symbolised by palms) in the firm hope that they will share in the final triumph of his sacrificial love for the world (symbolised by the Lamb).

Suffering for Christian faith is an everyday occurrence in many parts of the world today. However, whilst it is remote to us we should not be complacent about the rise of intolerance in the West. As we have often noted, there is much in our society that mocks the love of the crucified-God and demeans our humanity.

The important thing to believe is that, in the resurrection of the crucified Jesus, God has revealed for us the power of his costly, redeeming love 'for the real world'. That is good news, not only for individuals and groups but for 'world history'. In spite of the terrible evil done to God and others throughout history, the world is promised a glorious fulfilment of God's good purposes consistent with what has already been revealed in Christ.

This does not mean that evil and death are of no account. The just and loving God does not condone or ignore torture, murder and suchlike. The Cross is the place where personal and collective sin is both judged and forgiven by the One who knew the full horror of evil.

Therefore, there is hope for our strife-torn world and encouragement for the saints in every generation who are not silent in the face of evil. In him history is given ultimate purpose. The past and the present are directed toward a grand future. Despite appearances, the world is not spinning out of control. It will not end in disaster. Good will defeat evil.

Such confidence would be absurd, as we have often noted, were it not for the resurrection of the crucified Jesus who experienced and triumphed over, evil and death in their full horror. If the ultimate purpose for world history is to be found in what happened in his ministry and fate, John's grand vision makes perfect sense.

It certainly makes perfect sense that we should hear this 'Song of Victory'
on All Saints' Day. It echoes down the years as countless members of the 'communion of saints' have put their hope in the triumph of God's
goodness-and- mercy. Faced with stiff opposition to their faith in Christ, and often beset by doubt and fear, they have resisted the pressure to conform to beliefs and practices that treated God and other people with contempt.

As we remember the 'great cloud of present and future witnesses' (v12) who have gone before us, we are invited to join them in this exuberant hymn of praise to the crucified-and risen 'Lamb of God'. In him, God's eternal purpose for each person, for all peoples, for world history and for the whole creation has been splendidly revealed.

So may we be encouraged by John to join choirs of angels and the whole creation in singing: 'Amen! Blessing and glory and wisdom and thanksgiving and honour and power and might be to our God forever and ever, Amen! (7:12) _________________________________

Rev Dr Max Champion is Minister in St John's Uniting Church, Mt Waverley, Victoria, Australia.

Dr Champion is a member of the Council of the Assembly of Confessing Congregations within the UCA.