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A sermon preached by the Rev’d Dr Daniel Dries Pentecost 18 Christ Church St Laurence – 18 September 2016 May the words of my mouth and the meditations of our hearts be acceptable in your sight: O Lord, our strength and our Redeemer. Amen.

“How is it that this man has learning, when he has never studied?”

During this past week, a rather controversial Australian Senator made the headlines with a predictably provocative speech. Curiously described in the media as her ‘maiden speech’, Pauline Hanson has been criticised for rehashing the same material that she used in her first maiden speech 20 years ago, albeit focussing on a different minority group.

Maiden speeches have the potential to clarify the views and objectives of a politician, after the promises made in an election campaign have already begun to fade in the memory of voters. In a sense, Mrs Hanson did not reveal any great surprises. She merely fulfilled the hopes and expectations, both of her supporters and her deriders.  John Chapter 7 possesses all of the hallmarks of a maiden speech, although it is certainly more revolutionary than anything we might hear in the Australian Parliament.

“How is it that this man has learning, when he has never studied?”

So asks the Jewish crowd as they listen to an untrained young rabbi from an obscure little village; an untrained rabbi who dares to speak in the capital of the Jewish world.

In the eyes of some Australians, Canberra may be the centre of the universe. However, it pales into insignificance when compared with first century Jerusalem, at least in the eyes of first century Jews.

Of course, the Jerusalem Temple was Yahweh’s footstool; it was the gate of heaven. However, we see in John Chapter 7 that Jerusalem was more than a religious centre; it was filled with political tension and drama that would rival even the agonising and interminable contest between Clinton and Trump.

In Christ’s day, faithful Jews would make three pilgrimages each year to The Holy City on the great religious festivals. It is at one of these significant festivals that Christ bursts onto the political stage, daring to suggest a new world order. As well as the internal political tension in Jerusalem, Roman occupation added a further element of resentment and instability. As Jews made their pilgrimages to the Temple, they would have been painfully aware of the Roman soldiers garrisoned on the outskirts of the city; poised to quell any unrest or uprising.

Throughout the Gospels, Christ makes several visits to Jerusalem. The political and religious tension builds with each subsequent visit. There has already been a controversial Sabbath day healing miracle, but in the seventh chapter of John’s Gospel, a healer and a teacher suddenly assumes the persona of a divisive political figure. At the time of the Festival of Booths, vast numbers would have assembled. In such an emotionally charged environment, the religious leaders and the Roman authorities would have been completely on edge. Christ speaks of a new kingdom and a new status quo; he speaks of a world in which the present balance of power will be seriously disturbed. He is calling the crowds to imagine something completely different.

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In our society, children are encouraged to use their imagination from an early age, but this has not always been the case. It is believed that, in antiquity, imagination was often seen as a dangerous thing. Biblical scholar Keiran Egan argues: “The imagination in both ancient Greek and Hebrew tradition represents a rebellion against divine order, it disturbs the proper harmony between the human and divine worlds, and it empowers people with a capacity that is properly divine.” i  “How is it that this man has learning, when he has never studied?”

As they listen to the teaching of a controversial Rabbi, the crowds do not really take issue with the content of his maiden speech; rather, they are offended that he dares to speak in such a forum. His training and credentials are called into question; he is exposed as a leadership figure without the appropriate training or experience. Although our world has been transformed a great deal in the last 2000 years, the way we assess our political figures has changed very little. We have just survived two elections in this country, and somehow, we are now even more engrossed in the political processes of a country on the other side of the world. As much as we might deny it, we are captivated by political tension.

As we read through John’s Gospel, we see political tension growing to the point of no return.

Christ’s maiden speech results in the Pharisees turning against him once and for all. As they are the religious and political leaders of the Jews, they have good reason to do so. Although the authorities claimed that political stability had been achieved, Christ calls the crowds to imagine a far greater reign of peace and justice. Although the religious authorities claimed complete understanding of the nature of God, Christ calls the crowds to imagine something infinitely more loving and mysterious. The authorities are right to be afraid; this maiden speech is calling for nothing less than a rebellion.

We live in a time in which ‘the crowds’ have become increasingly ambivalent and cynical about political power. We live in a time in which ‘the crowds’ do not blindly accept the teaching of religious leaders. In his contentious maiden speech, Christ challenges the crowds to look beyond human power and authority.

It has taken 2000 years, but something of what is Christ is calling for has come to pass. We live in interesting times; we are living in a period of history in which everything and everyone is questioned and called to account. Many commentators are suggesting they we are witnessing the end of Christendom. Another way to look at it is to say that the rebellion that Christ always intended is just beginning.

In the name of the Father, and of the Son and of the Holy Spirit. Amen. i

cited Bryant, J. A., John (Paideia New Testament Commentaries), 2011, Baker Academic.

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