Bloomsbury Central Baptist
Church - 9th March 2014 11.00am
Genesis
1:20 - 2:3 And God said, "Let the waters bring forth
swarms of living creatures, and let birds fly above the earth across the dome
of the sky." 21 So God
created the great sea monsters and every living creature that moves, of every
kind, with which the waters swarm, and every winged bird of every kind. And God
saw that it was good. 22 God
blessed them, saying, "Be fruitful and multiply and fill the waters in the
seas, and let birds multiply on the earth." 23 And there was evening and there
was morning, the fifth day. 24 ¶
And God said, "Let the earth bring forth living creatures of every kind:
cattle and creeping things and wild animals of the earth of every kind."
And it was so. 25 God made
the wild animals of the earth of every kind, and the cattle of every kind, and
everything that creeps upon the ground of every kind. And God saw that it was
good. 26 ¶ Then God
said, "Let us make humankind in our image, according to our likeness; and
let them have dominion over the fish of the sea, and over the birds of the air,
and over the cattle, and over all the wild animals of the earth, and over every
creeping thing that creeps upon the earth." 27 So God created humankind in his
image, in the image of God he created them; male and female he created
them. 28 God blessed them,
and God said to them, "Be fruitful and multiply, and fill the earth and
subdue it; and have dominion over the fish of the sea and over the birds of the
air and over every living thing that moves upon the earth." 29 God said, "See, I have
given you every plant yielding seed that is upon the face of all the earth, and
every tree with seed in its fruit; you shall have them for food. 30 And to every beast of the
earth, and to every bird of the air, and to everything that creeps on the
earth, everything that has the breath of life, I have given every green plant
for food." And it was so. 31
God saw everything that he had made, and indeed, it was very good. And there
was evening and there was morning, the sixth day. NRS Genesis 2:1 ¶ Thus
the heavens and the earth were finished, and all their multitude. 2 And on the seventh day God
finished the work that he had done, and he rested on the seventh day from all
the work that he had done. 3
So God blessed the seventh day and hallowed it, because on it God rested from
all the work that he had done in creation.
Genesis
2:15-17 The LORD God took the man and put him in the
garden of Eden to till it and keep it. 16
And the LORD God commanded the man, "You may freely eat of every tree of
the garden; 17 but of the
tree of the knowledge of good and evil you shall not eat, for in the day that
you eat of it you shall die."
Genesis
3:1-7 Now the serpent was more crafty than any
other wild animal that the LORD God had made. He said to the woman, "Did
God say, 'You shall not eat from any tree in the garden'?" 2 The woman said to the serpent,
"We may eat of the fruit of the trees in the garden; 3 but God said, 'You shall not eat
of the fruit of the tree that is in the middle of the garden, nor shall you
touch it, or you shall die.'" 4
But the serpent said to the woman, "You will not die; 5 for God knows that when you eat
of it your eyes will be opened, and you will be like God, knowing good and
evil." 6 So when the
woman saw that the tree was good for food, and that it was a delight to the
eyes, and that the tree was to be desired to make one wise, she took of its
fruit and ate; and she also gave some to her husband, who was with her, and he
ate. 7 Then the eyes of both
were opened, and they knew that they were naked; and they sewed fig leaves
together and made loincloths for themselves.
Genesis
3:20-24 The man named his wife Eve, because she was
the mother of all living. 21
And the LORD God made garments of skins for the man and for his wife, and
clothed them. 22 ¶ Then
the LORD God said, "See, the man has become like one of us, knowing good
and evil; and now, he might reach out his hand and take also from the tree of
life, and eat, and live forever"-- 23
therefore the LORD God sent him forth from the garden of Eden, to till the
ground from which he was taken. 24
He drove out the man; and at the east of the garden of Eden he placed the
cherubim, and a sword flaming and turning to guard the way to the tree of life.
Matthew
4:1-11 Then Jesus was led up by the Spirit into the
wilderness to be tempted by the devil. 2
He fasted forty days and forty nights, and afterwards he was famished. 3 The tempter came and said to
him, "If you are the Son of God, command these stones to become loaves of
bread." 4 But he
answered, "It is written, 'One does not live by bread alone, but by every
word that comes from the mouth of God.'"
5 Then the devil took him to the holy city and placed him on
the pinnacle of the temple, 6
saying to him, "If you are the Son of God, throw yourself down; for it is
written, 'He will command his angels concerning you,' and 'On their hands they
will bear you up, so that you will not dash your foot against a stone.'" 7 Jesus said to him, "Again
it is written, 'Do not put the Lord your God to the test.'" 8 Again, the devil took him to a
very high mountain and showed him all the kingdoms of the world and their
splendor; 9 and he said to
him, "All these I will give you, if you will fall down and worship
me." 10 Jesus said to
him, "Away with you, Satan! for it is written, 'Worship the Lord your God,
and serve only him.'" 11
Then the devil left him, and suddenly angels came and waited on him.
A few years ago now, Liz and I became parents for the
first time...
But, before any of you start to get too excited about this, I
ought to clarify.
We aren't biological parents - we're God-parents.
The young daughter of some
good friends of ours
was baptised in the Methodist church that they attend,
and at her own request, she’s now our God-daughter.
Some of you will have met
her,
as she comes to worship here with us sometimes.
When we asked our friend
what being God-parents involved
- having slightly worrying visions of us suddenly inheriting a
small girl
if anything were to happen to our friends
- we were assured that this wasn't what they were expecting at
all.
Actually, they put it this
way:
When she’s 18, pregnant, and wondering whether to have an
abortion,
they want her to have
someone to talk to
who they can trust to give her sensible support.
Part of me wondered whether
promising to take her in in the event of tragedy
might prove a more straightforward path,
but anyway, God-parents we became,
for better or for worse.
Actually, the task of being
moral and spiritual guides to this particular young woman
has been a challenging and demanding assignment;
but not because of any misbehaviour on her part.
You see, from a worryingly
early age
she has become something of a theologian,
not to mention a fairly sophisticated ethicist.
At a very young stage she
decided to join her father in his vegetarianism,
eschewing the occasional chicken-burger and bacon sandwich
which keep her mother and brother off that particular
wagon.
But this love for animals
and respect for all living creatures
took something of a turn for the worryingly extreme
not long after we began our stint as her God-parents.
What happened was that she
contracted conjunctivitis
- never a pleasant illness at the best of times,
and a trip to the doctor
resulted in a prescription for antibiotics and some eye-drops.
Well, the antibiotic tablets
were duly if reluctantly consumed,
but her parents faced enormous difficulty getting the eye-drops
in.
It became clear that this
was more than the normal dislike
for having things put in one's eye, that we all share,
and eventually her mum
exclaimed in exasperation:
"It's almost as if you don't want the eye drops to go in!!!"
Well, she went silent at
this point...
And, it turned out, this was exactly the problem.
She didn't want the
eye-drops in her eye.
When asked why not, she replied
that it wasn't fair...
Fair on who?
Fair on the bacteria causing the conjunctivitis, that's who!
The bacteria, she said, have
as much right to life as any other living creature,
and it’s not right of us to take action which would kill them.
So, there followed an
explanation about the role of the human immune system,
and the fact that the bacteria are going to get it in the long
run anyway.
But, she said – that’s fine,
no problem, that’s nature.
And this is where it started to get interesting…
She would happily watch
David Attenborough’s nature documentaries,
with lions killing and devouring Bambi-like gazelles,
and that’s fine, because
it’s nature.
But the idea of a human
taking a wilful action to kill an animal – any animal –
from cows and chickens to, it seems, bacteria,
posed, for her, a
fundamental ethical problem.
Death isn’t the problem.
Killing isn’t the problem.
This is no child-like attachment to the cute and the cuddly.
Rather, I think our
God-daughter
was trying to get to grips with something important,
something which we might call
the fundamental nature of human fallenness.
Why was it that, in her childish
ethical world,
it was OK for a lion to kill and devour a gazelle,
but not for a human to kill and cook a chicken?
Why was it OK for the human
immune system to destroy pain-causing bacteria,
but not for a human to put antibiotic cream in her eye to hasten
the process?
Well, in response to her
reluctance, her mother told her, with great clarity,
that what she needed to do was to ask Simon and Liz!
Talk about a pastor never
being off duty!
It seems that the role of
God-parent
construed as ethical and theological consultant
is far from straightforward!
Well, what answer would you have given, I wonder?
How would you have explained
to a small child
that while Eden-inspired vegetarianism (1:28-29) might be
an acceptable choice,
refusing antibiotics simply isn’t an option?
I think that what we’re
coming down to here, as I have already hinted,
is something profound about the fallenness of creation.
Let’s think for a moment
about David Attenborough…
I’m sure you know his style of wildlife documentary.
The viewer is taken on an
emotional journey upwards through the food chain,
from the small and cuddly to the large and predatory.
We begin with the fluffy
bunny, innocently nibbling the grass in the field.
But then along comes the fox,
silently and swiftly stalking up behind our little furry
friend.
Suddenly Flopsy realises
she’s in danger, and tries to make bolt for the burrow,
but evil fox is far too fast, and the bobbing tail seems more
like a target than ever
as the fox gets his jaws firmly round the bunny’s neck.
But then our focus shifts,
as we follow Mr Fox stalking off with the prey in his mouth,
and we realise that he is taking it back to feed the young cubs
in his den.
The camera magically tracks
him and we see his little cubs,
who would certainly die without their meal,
and we start to feel that maybe the rabbit didn’t die in vain.
So, the fox-cubs grow in
strength,
and in time they venture outside of the den to frolic in the
woods…
but then, on the horizon, we
spot Wily Coyote, waiting to pounce,
and so the cycle of death continues.
And what is interesting to
me in this presentation of nature
is that we are all the time being invited
to pass moral and emotive judgements on the natural world.
The rabbit is cute but the
fox is evil,
the fox-cubs are innocent but the coyote is wicked.
We find ourselves naming
evil and good in the created order.
And here’s the question…
Just as Schrödinger’s cat is
only known as alive or dead when the box is opened,
might it not also be the case that the natural world
only takes on characteristics of evil or good
when we observe and name it as such?
A fox killing a bunny isn’t
an act of violence until we name it as such.
Watership Down only works because we have the capacity
to endue the created world with the characteristics of good
and evil
that ultimately exist only within ourselves.
A natural disaster is only a
tragedy when humans name it as one
– without our presence on the earth,
events such as earthquakes, tsunamis, and hurricanes
are simply natural phenomena which result in the death of
some animals.
They only acquires moral
significance because we invest them with such.
It is our capacity to name
and comprehend good and evil within ourselves
that results in our understanding and naming
of the natural world as good and evil also.
Without our intervention,
nature is just nature.
Good and evil in nature are human constructs.
And so, the fallenness of
humanity results in the fallenness of creation.
We who consume the fruit of
the tree of the knowledge of Good and Evil
have acquired the capacity to become like God,
and so we both create and destroy
the goodness of creation
through our very understanding of it.
Just as in the Genesis
creation story
God gave humanity the ability to name every living creature on
the earth,
so also, after eating the
fruit of the tree,
humanity acquired the ability to name creation as good and evil.
And so we see creation inexorably
falling along with its keeper.
The innocence of God’s
creation is named as evil,
and that which was created good is re-interpreted as tragedy.
The goodness of creation is
undone,
as evil enters the world through the human thirst for knowledge.
It was Francis Bacon who
asserted that ‘Knowledge is Power’,
and in saying this he struck the heart of the Genesis fall
narrative.
Of course, what Bacon said
so succinctly,
the Wisdom Literature of the Jews had already hinted at:
Proverbs (24:5) warns that, “wise warriors are
mightier than strong ones,
and those who have knowledge [are mightier] than those who have
strength”
This human search for
knowledge gives us so much power.
Power for good, but also power for evil.
Power to kill, but also power to give life.
No longer are illness and
death simply a part of the cycle of life,
a part of the goodness of creation
– they are instead understood as enemies to be fought.
The death of a friend of
mine to meningitis at the age of 21
can only be understood
by me as a tragedy – as something wrong in the world.
And of course, had his
illness been diagnosed sooner,
and had antibiotics been administered earlier,
his survival would have been a cause for rejoicing
– an unambiguously good thing.
And yet when an animal dies
unwatched in the forest to an unknown virus,
this is simply nature taking its course – it is neither wrong
nor a tragedy.
The difference between the
two lies in our capacity
to understand and name good and evil.
As we name it, so it
becomes.
This is what distinguishes
us from the rest of the animals in Eden
– we are the only created being with the capacity to eat the
fruit of the tree.
This is what makes us human.
And having taken the
knowledge,
having acquired the power,
we also, of course, assume
the responsibility.
Knowledge, you see, brings
its own consequences.
It was only after eating the
fruit of the tree of the knowledge of good and evil
that man and woman gained the capacity to comprehend shame.
Up until that point, they
walked naked in the garden – innocence personified.
They weren’t shamed in their
nakedness
– because without the knowledge of good and evil,
their nakedness wasn’t shameful.
After all, when did you last
see an animal try to cover itself in shame?
Just as the goodness of
creation was named as evil by humanity
– so also the state of human innocence is ended
with the consumption of the fruit of the tree.
Knowledge begets not just
power but guilt.
And as we take God’s good
creation and name it evil,
there is much to be shameful of.
We have placed ourselves at
war with God’s good creation
and in the fighting of this battle,
we damage the created order irreparably
Instead of living in harmony
with nature
– part of the God-given cycle of life and death –
we rather find ourselves toiling to survive
fighting disease, afraid of death
determined to overcome creation at all costs
determined to exercise dominion in our own interests.
The state of humanity in our
present is experienced,
as a time of innocence lost.
This is what the Genesis
narrative is seeking to explore.
We may occasionally catch
glimpses of innocence within ourselves,
but our overriding experience is of shame, and loss,
and of far, far too much knowledge to ever go back.
The flaming sword behind us
makes sure of that.
And so we find ways to cope.
We make clothes to cover our shame,
we construct ways of containing our knowledge.
Household codes, the Ten
Commandments, the Levitical law,
habeas
corpus ad subjiciendum…
(You should) have/produce the
body to be subjected to (examination)
All attempts to put clothes on ethical nakedness.
And this unlocked human
thirst for knowledge is so inexorable,
and the power and the guilt that it unlocks are so pervasive,
that we have to find ways to contain our lust for knowledge.
We have to find ways of not
always seeking an answer to the question of
“What will happen if I push this boundary?”
We have to find or impose
limits on human inquisitiveness.
We have to find ways of recognising that with the knowledge
comes power,
and with power comes responsibility.
Jesus recognised this power
and responsibility
when he twice said to Peter and the disciples,
“whatever you bind on earth
will be bound in heaven,
and whatever you loose on earth will be loosed in heaven” (Matt
16:19; 18:18).
And he faced the temptation
to misuse great power for his own purposes
when he confronted Satan in the wilderness.
It really does seem that we
have become like god’s
with the power to name good and evil.
The solution suggested by
Jesus to this quandary
lies in giving back to God
the authority that is truly his alone.
It lies in taking a step
back from idolatry,
and giving God his due.
As Jesus said to Satan in
the wilderness:
'Worship the Lord your God, and serve only him.'
And as he said to the
scribes and the Pharisees:
Love your neighbour as yourself,
Love the Lord your God with all your heart and mind and soul and
strength.
Worship, you see, isn’t
about making God feel good about himself
– it is about undoing the fall,
it is about recreating a new humanity
where once again God is in his rightful place.
It is about restoring order to creation.
There is no going back to Eden
– as Genesis puts it, the flaming sword behind us bars the way.
But there is a journey
forwards into new creation,
and it is the role of the church to lead humanity in that
journey.
We are those entrusted with
the task of binding and loosing in a Godly way.
We are those entrusted with pointing to love of neighbour and
love of God
as the clothing for human ethical nakedness.
We are those with the message of God’s intervention in the
person of Jesus,
who died to redeem death, and rose to restore creation.
We are those who live the assurance
of a renewed heaven and a restored earth.
We are those who, with John,
hear the voice from the throne in heaven saying:
Rev
21:3-4
See, the home of God is among mortals.
He will dwell with them;
they will be his peoples,
and God himself will be with them;
he will wipe every tear from their eyes.
Death will be no more;
mourning and crying and pain will be no more,
for the first things have passed away.’
He will dwell with them;
they will be his peoples,
and God himself will be with them;
he will wipe every tear from their eyes.
Death will be no more;
mourning and crying and pain will be no more,
for the first things have passed away.’
So, where does all this get
us with the problem
posed to us some years ago
by our then eight-year-old God-daughter?
Part of me wondered whether,
given time, she’d just grow out of it
and that in a few years she’d be popping antibiotics
without so much as a second thought
After all, it’s inevitable
that she will mature
from her child-like understanding of the nature of the fall
and of the relationship between humanity and the created order.
Sadly, in due time, each of
us must grow from the childish innocence,
which so closely echoes the innocence of Eden
into a more adult, fallen, responsible, expression of humanity.
And once we get there, there
can be no going back;
the innocence of childhood is remembered as a golden age
with a flaming sword between there and now
One of the great
disappointments of growing up, it seems to me,
is the realisation that Eden
the realisation that innocence doesn’t last.
One of the tragedies of
maturing
is the recognition that all is not right with the world
and that we ourselves have played our part in that tragedy
The growth into guilt and
shame, into toil and responsibility
is part of the human condition
We each of us eat the fruit
of the tree of knowledge of good and evil
we each of us find ourselves naming God’s creation as evil
we each of us find ourselves at war with nature
we are each of us complicit in creation’s fall
It comes to us all, in the
end.
And so, with some sadness,
we simply ended up saying to our friends about our God-daughter,
‘Don’t worry – it’s just a phase - she’ll grow out of it’
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