This is a sermon for the commemoration of the naming and circumcision of Jesus, given in the “church next door.” The Scriptures it references are Psalm 8 and Luke 2:15-21.
Today we heard the story of Jesus’ being named and circumcised in our gospel reading. I wonder if you noticed, though, the way that Luke put it? “He was called Jesus, the name given by the angel before he was conceived in the womb.”
In ancient near eastern cultures, and thus in Scripture, names and their meanings are important. Who gets to name someone or something is about authority or power of some sort over the thing or person named. The point of Jesus being named by the angel is that no human being exercises that kind of authority or power over Jesus’ life and ministry, but only God himself (with the angel as a mouthpiece).
So I was interested to see that, in some ways, today’s Psalm explores some of the same sorts of ideas, but from a different direction. The Psalmist is marvelling at the heavens, the moon and stars, the awesomeness of all creation (“the work of God’s fingers”), and in light of the vastness and intricacy and wonder of it all, asks why God cares about us? Aren’t we pretty insignificant in the scheme of things?
And yet God, the psalmist notes, has crowned us with glory and honour, and given us dominion over the works of his hands; sheep, oxen, beasts of the field, birds of the air, fish of the sea, and whatever unnamed creatures lurk in the deeps. This points us back to the beginning of Genesis, and the story of Adam naming all the animals; just as the angel announcing Jesus’ name sets Jesus apart as being under the authority of God, the earth and its inhabitants have, in some sense, been delegated to us to govern in accordance with God’s purposes for it all.
So for Christians hearing these two passages this morning, we are being pointed in both cases back to the question of what God’s purposes are. What are God’s purposes which Jesus came to fulfil? And what are God’s purposes which God’s people have always been called to participate in, as we exercise dominion over the earth?
In the Scriptures, we’re given a picture of a God who creates, not just the material world and its inhabitants, but also a human society of community and justice. This purpose – the creation of a society of community and justice – underlies the whole unfolding story of the covenant with Israel, which in turn opens out to the salvation of the whole world. This means that when we consider what God has delegated to us, it’s not just about stewarding the material fabric of life but also justice and righteousness; and if righteousness is a word we often don’t really understand, I’d suggest that for the purposes of this discussion we could also just as well say “human flourishing.”
In the mind of any Jew steeped in God’s law, as the psalmist would have been, the “goodness” of the created world is mirrored in the “goodness” of right relationships and behaviour. The two belong together as part of the seamless whole of God’s creation, and the enjoyment of what we might call “the good life” materially cannot be separated from the worship of God who gave it to us and the ethical treatment of the other human beings who inhabit it alongside us.
What this suggests is that enjoyment of the good things of the world is not ethically neutral, but is bound up with matters to do with relationships with God and our fellow creatures. If the story of the garden of Eden (before the fall) gives us a picture of innocent enjoyment, it’s because in the garden there is harmony between the man and the woman, between them and the other creatures, and between them and God. And the harmony is not merely an absence of conflict or competition, but an actual interdependence, a being there for the other. The humans care for the garden (in a loving partnership of equals), so that it can be productive; the plants bring forth fruit; and God walks amongst them all at the time of the evening breeze.
But we are not in the garden, and the relationship between the moral life and the good things of creation is not so straightforward for us. Where our dominion was given to us so that we could regulate the security of every family and individual in the human community, living wisely and productively in our environment, when we look around at our reality we see that what we have wrought is, in the big picture, very different.
We live in a world where about one in ten people don’t have enough to eat. Where about one in eight children don’t receive life-saving vaccinations. Where about one in twenty people live in a war zone. Where about one in seven people are not educated enough to be literate. Where we have exploited our lands, waters and air beyond their tolerance limit, destroying habitats, poisoning what was once teeming with life, and playing havoc with the climate on which so much relies.
Why do I remind you of all that? Because this morning, as we ponder our dominion over creation, and as we ponder Christ’s dominion over us (after all, it is his name we bear from our baptism), we need to confront the fact that we have not lived in accordance with God’s purposes, at all. We need to confront the fact that social justice, peace-making, reconciliation, and the safeguarding of creation are not new and trendy ideas, which we can choose to take or leave as we prefer. They are obligations on us in the Christian life; they are, in fact, part of our very purpose for being here.
What are human beings that God is mindful of us, mortals that God cares for us? We are supposed to be partners in God’s purposes. We are supposed to exercise our power for the good of the planet and of human community. And I put it to you that we in the church do not ask ourselves often enough, as a community, how we are going to do that; today, this week, this month, this year?
As we remember Jesus being given the name God Himself had chosen; as we remember being given the name of Christ, each in our own baptism; as we remember the power we have each been given as the children of Adam, heirs of his dominion over the earth; I put it to you that we need to take these matters to heart, as a core part of our identity and purpose here, if we are to be all that this community is purposed by God to be.
The Lord be with you.