Ascension Reflections on Building the Life of the Church

Alexei Laushkin "Ascension Reflections on Building the Life of the Church"

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I Peter 4:12-19

Good morning. I’m Alexei, a member here. Let’s pray together. Father, as we consider these words, help them to manifest in us a wellspring of life. Lord, we pray in the name of the Father, Son, and Holy Spirit. Amen.

Last sermon, if you were here or if you had a chance to listen for Ascension Day, Father Morgan covered, among other things, the expectations of the disciples in terms of what would come next and the meaning of adoration. We heard a very long, but good, example of Father Morgan’s love of coffee as it relates to adoration today. I am given similar texts, but I’m going to weave the text a bit differently in terms of what we covered today. I will cover the preview of what is to come with the children of God, us, our active pursuit of building and how and by what means, and what contrast these momentous days of Ascension leading up to Pentecost will look like. We’ll look at the spiritual elements of this building up of the body and consider the persecuted church out of our First Peter passage, and its practical application, and how that draws us from the smaller loves into the greater loves of the body of Christ. We will consider how to be in the world and not of it, holding the body and how to navigate the times we’re in, and will consider how we can claim a love for even our nation and pray for it, but how that is a secondary love to the love of the body of Christ and how those two loves are in relation to each other. First, I’m gonna start with a bit of a reflection from Alexander Schmemann.

So, for those of you who might be newer to the Anglican church or might be newer to liturgy, you might notice that every year we make a big deal of our liturgy. It really, in many ways, for those of us who practiced in the Anglican tradition for some years, starts at Advent and it moves all the way through Pentecost. But sometime in this part of the year, Easter to Pentecost, we kinda lose a little bit of its meaning, or it can seem that way. And so Schmemann, I think, gives us a way to think about liturgy and the importance of liturgy again. As a church where we read the Book of Common Prayer, we’re common people, and we’re seeking uncommon transformation, and part of that is the liturgy. Part of that is the liturgy of this day and going into Pentecost itself. So let’s hear Schmemann on these words. Alexander Schmemann, for those of you who don’t know, is an Orthodox teacher and protopresbyter.

“In the center of our liturgical life, in the very center of that time which we measure as year, we find the feast of Christ’s Resurrection. What is Resurrection? Resurrection is the appearance in this world, completely dominated by time and therefore by death, of a life that will have no end. The one who rose again from the dead does not die anymore. In this world of ours, not somewhere else, not in a world that we do not know at all, but in our world, there appeared one morning Someone who is beyond death and yet in our time. This meaning of Christ’s Resurrection, this great joy, is the central theme of Christianity and it has been preserved in its purity by the Orthodox Church. There is much truth expressed by those who say that the real central theme of Orthodoxy, the center of all its experience, the frame of reference of everything else, is the Resurrection of Christ.

The center, the day, that gives meaning to all days and therefore to all time, is that yearly commemoration of Christ’s Resurrection at Easter. This is always the end and the beginning. We are always living after Easter, and we are always going toward Easter. Easter is the earliest Christian feast. The whole tone and meaning of the liturgical life of the Church is contained in Easter, together with the subsequent fifty-day period, which culminates in the feast of Pentecost, the coming down of the Holy Spirit upon the Apostles. This unique Easter celebration is reflected every week in the Christian Sunday, which we call in Russian ‘Voskresenie’ (Resurrection Day). If only you would take some time to read the texts of Sunday Matins, you would realize, though it may seem strange to you, that every Sunday we have a little Easter. I say ‘little Easter,’ but it is really ‘Great Easter.’ Every week the Church comes to the same central experience: ‘Having seen Thy Resurrection...’ Every Saturday night, when the priest carries the Gospel from the altar to the center of the church, after he has read the Gospel of the Resurrection, the same fundamental fact of our Christian faith is proclaimed: Christ is risen! St. Paul says: ‘If Christ is not risen, then your faith is in vain.’ There is nothing else to believe. This is the real center, and it is only in reference to Easter as the end of all natural time and the beginning of the new time in which we as Christians have to live that we can understand the whole liturgical year. If you open a calendar, you will find all our Sundays are called Sundays after Pentecost, and Pentecost itself is fifty days after Easter. Pentecost is the fulfillment of Easter. Christ ascended into heaven and sent down His Holy Spirit. When He sent down His Holy Spirit into the world, a new society was instituted, a body of people whose life, though it remained of this world and was shared in its life, took on a new meaning. This new meaning comes directly from Christ’s Resurrection. We are no longer people who are living in time as in a meaningless process, which makes us first old and then ends in our disappearance. We are given not only a new meaning in life, but even death itself has acquired a new significance. In the Troparion at Easter we say, ‘He trampled down death by death.’ We do not say that He trampled down death by the Resurrection, but by death. A Christian still faces death as a decomposition of the body, as an end; yet in Christ, in the Church, because of Easter, because of Pentecost, death is no longer just the end, but it is the beginning also. It is not something meaningless which therefore gives a meaningless taste to all of life. Death means entering into the Easter of the Lord. This is the basic tone, the basic melody, of the liturgical year of the Christian Church.

“And the real content of the Church life is joy. We speak of feasts; the feast is the expression of the joyfulness of Christianity.

“The only real thing, especially in the child’s world, which the child accepts easily, is precisely joy. We have made our Christianity so adult, so serious, so sad, so solemn, that we have almost emptied it of that joy. Yet Christ Himself said, ‘Unless you become like children, you will not enter the Kingdom of God.’”

We reflect on Schmemann, and he’s pushing us into this idea that our Christian year is in these days, these high days of Easter, these days of the Ascension leading us into Pentecost. We can get into some of our passage. We look into John 17, which is where we started. I just wanna cover a few pieces out of the Gospel of John. It’s really, when we look at it, a bit—this is a combination of very serious and also a bit comical at the very end. So He’s taken up into heaven, and the comical part: they look up, and then two men are dressed and stand and say, “Why are you looking up?” That’s the comical part. “This same Jesus has been taken from you into heaven and will come back in the same way you’ve seen Him go into heaven.” And so then, as we continue into 12 and 13 and 14, we notice that what the apostles give themselves into is an intense focus on prayer coming into Pentecost. This is tied into the very essence of our Anglican way of life. Our Book of Common Prayer—prayer is the anchor of the waiting as part of our Christian life. It’s the anchor, but it’s also part of the building.

I’m gonna move us into Genesis 11 a little bit. The Ascension, in many ways, is a kind of bridge, is one of the Exodus bridges. OK, so in the book of Exodus, you’re leaving from Egypt and you’re crossing the Red Sea. Jesus, in a very literal way, is ascending to heaven, creating a bridge for us. Do you see that parallel? He’s creating a bridge for us, an Exodus bridge. Second thing is, in the Old Testament, you have the Exodus, you have the wilderness, then you eventually have the coming into the Promised Land after a severe sequence of things that culminates in the Old Testament in the temple, the temple itself and temple worship. In the New Testament, what this whole culminates into—Ascension as a start and Pentecost—is the temple of our own bodies, our own bodies, the Lord dwelling within us. You can see, then, the seriousness of our bodies and our actions and our acts in the epistles, how seriously we take what we do with our bodies, why this is now the place where the Spirit, God’s presence, dwells with us.

You can see these parallels here now both the Old Testament and New Testament are dealing with a human tendency that I want us to look at in Genesis 11 as we start thinking about what is the Ascension mean for our life as a Christian that’s the tower of Babel so what I’m doing here is I’m contrasting new Old Testament the New Testament what is the human condition? What is life apart from God actually look like what does the scriptures have to say about it if you can see the connection because this is the starting point of ours ascension to worship Genesis 11 the whole world had one language in a common speech as men moved east where they found a plane in Shinar and settled there they said to each other come let’s make bricks and bake and thoroughly. They use brick and instead of stone and for mortar and they said come let us build ours of the city with a tower that reaches to the heavens so that we may make a name for ourselves two things are going on here that I want to draw our attention to one. Is that notice of the tower of Babel we’re moving from the natural to things that man makes brick.

Do you see that the technological development were no longer using what God has given us, but we are selves are making the equivalent the equivalent of their day the iPhone AI you know these things are still alive in the sense of what man breaks a generation or two ago cars and airplanes. The making of the brick is not necessarily the challenge meaning what man makes a lol more than it’s a challenge of what you what you’re making in your life your personal life what you do with your time in your energies it’s the second part to make a name for ourselves to make a name for ourselves to put us first to put our ways first. Think about this to put our ways first, but we’ll still exploit the poor in the town in the Babel system and then if you look in the New Testament Babylon takes on the same kind of archetype. Egypt is another architect to make our name for ourselves, but we will not have justice to make a name for ourselves, but we will not reform our hearts for peace patients kind of self-control to make a name for ourselves, but to worship ourselves not to worship God. 

The temple in the Old Testament is this place where you’re making sacrifices for sin in heaven and earth can then be in a place to make your to make it right with God, Jesus who’s made our way right with God ascend into heaven, and then gives us new tools, new tools for the body of Christ to move forward his patient kind of self-control. The new tools that are necessary to actually take conflict more slowly how many of you had conflict this week. Do you have conflict with anyone add conflict this week one way that the Ascension in the Christian life and the Holy Spirit dwelling in our temple in our bodies matter is it slows us down? It slows us down in a world that is wanting to speed us up. 

Do you feel that how fast everything is how much your time is supposed to be taken up everything supposed to be on the quick the double quick and if you don’t have time, ask AI will give you the answer, right just slow us down but not to slow us down just to be slow. This is not even though it’s wonderful to be slow and it’s wonderful to have a relaxed life and to have a more peaceful life in a life where you have time to have time for yourself and to rest the point isn’t the slowness the point is the time to go back in prioritize, the Lord right think of the conflict you had this week if you have conflict this week or think of a difficulty you had this week if you didn’t have conflict, part of stepping back from the conflict from the difficulty from the distraction is not just for rest sake it’s to go back and seek for the Kingdom of God and of itself to slow down and then apply the Christian life to your circumstances, which can be difficult sometimes why can it be difficult because we wore against the world the flashing the devil there’s all these things that push for our time but again this is going back to living as Christians in our day-to-day and to be a sweet offering go into our Peter passage in for Peter.

It’s very interesting what we’re given and it’s interesting if you’re thinking about why did we have the particular readings that we had today the psalm if you noticed, it’s the Ascension verse did you see that in the Psalm he ascended into heaven, right it’s right there and then we also have the the John 17 prayer we end with and then we’ve already covered a little bit of the ax but in first Peter, it’s pretty interesting but love do not be surprised at the fiery ordeal that is taking place among you to test you as though something strange were happening to you, but rejoice and so far as you share Christ suffering many of us, not all of us but many of us in the Christian Weston in the United States were a bit removed for some of the suffering and not saying that we don’t suffer. Certainly people can look down on us for being very religious. Certainly people cannot think well of us for going committing our life to Christ that that does happen, but it’s a different degree then you will be jailed.

So I wanna talk about three examples of persecution that it is happening the church today and how that draws us back into a love for the body and then tie back into our Discipline so three examples of people that I’ve known and come across in the last year within my personal life involvement for Kingdom Mission Society. The persecuted  church has been very important and certainly for the Anglican Church in North America. It is also very important. 

First example I want to talk to you is something that probably was in the news today or this last two weeks he probably heard of Pastor Ezra Jin or maybe Jimmy Lai been persecuted in China in the last year. The Chinese government at last year and a half has made it illegal for you to not meet in the state sponsored church Pastor Ezra Jin had the largest online church in China. They reached probably 50,000 people a week and that also meant this is how a Chinese could go and get some of the online Bible apps right so they jail Pastor Ezra Jin in about a year and a half ago or last October less than that and 200 members of his church in the charges there are fraud why are the charges fraud well from the Chinese government‘s perspective they’re operating tithing and offerings apart from the state church therefore that’s the fraud he is kept in a place where he cannot talk to his family knowing the daughter who attends a sister church in the region he is kept the lawyers are harassed and threatened to their licenses be removed unless they drop the case and he it is unclear half and he’s given his diabetes medication. He is facing likely 7 to 10 years in prison in what is the story due for us well this story best for us were to pray for Pastor Ezra certainly to think about how we speak up or support the persecuted church but what happens when we start thinking about the prosecuted church as we realize that these are believers alive right now praying to God right we are tied with them in a fellowship right and that helps us. Yes pray for our love for our country, but also to pray for the global body. 

Let me give you two more examples and will move into our clothes out of John 17. The second is the church in Syria. This is the church that at the start of the 20th century was 20% or more of the Syrian population it’s now down to 2%. It is eight different churches in Syria. The stories go that Christian communities are often harassed with bullhorns and threatens that they should convert to Islam it’s not the whole society that does this but some of the extremists so you can imagine being a church like ours suddenly being interrupted by a large bullhorn that’s the experience of our brothers and sisters saying convert to Islam. What happens is the man in the church will go and talk to the person and say please stop and they’ll make a report to the government to please stop but in one of these churches have three weeks after an incident like that there was a church Bonding right as we pray for our brothers and sisters in Syria in Iraq in Iran, who face this kind of intimidation is how I describe the Christian persecution in much of the Middle East today

Third one I wanna talk about is Christian prosecution in the Congo you would think well why the Congo it’s an 80% Christian nation. Why would they have Christian persecution in the Congo well, they’re having Isis affiliated groups who are going and asking are you Christian? Is your name Christian John that sounds like a Christian name convert otherwise I’ll cut your hand off. It’s really at that level, it’s very brutal. It’s very brutal and we think of our brothers and sisters in the Congo. These are very different types of places you know different types of the economies, different types of living, but we are united in this first Peter passage for them can’t suffer Price suffering or living Krise suffering. Do you see them until we get connected with the global body, even as we give things for God‘s blessings in the United States and then other parts of the Western world that we’re connected with the global body, and we know that these are not suffering as murderers of thieves or as criminals, right we know they’re suffering as Christians and so we pray for them we think about how to send relief and sad to send aid through the Anglican Church in North America. Does that quite well and we support our brothers and sisters who are in this place and we know that they’re deeply connected into our liturgy and then I’ll move to the John passage, we know out of the book of Revelation that they are in White right they are calling out. They are the martyrs and White and let’s make a connection of our liturgy. That’s the same White that you’re given in baptism right this is the connection for the liturgical life. This is one of the reasons that part of building the new city part of building the city of God on earth part of building up the church is where we’re turning it all around we’re not practicing injustice within the church. I’m not saying there’s a scene in the church there’s certainly is we’re turning it all around because God‘s doing the building so it’s slow sometimes God‘s doing the precious building in our lives think about your own growth and faith. 

It’s a slow growth, but this is all enabled in part because of the new exodus because of the Ascension the feast day we’re celebrating today right let’s let’s final finish and John 17 so here it’s pretty incredible in the gospel of John. we’re given Jesus‘s prayer to God the father we are let in on a divine conversation. How amazing is this and here’s what he pray in 17. He talks about his time being here. He talks about being glorified and then at the end here at 17 he says 11, which is our remain you know I will remain in the world no longer, but they are still in the world and I’m coming to you. Holy father protect them by the power of your name the name you gave me so they may be one as we are one. He praise for the unity of the church the unity of the church that begins in our hearts, the unity of the church for the spirit dwells in our hearts and dwells in our conflicts the unity of the church that it matters what you do if your body it matters what you do if your time he prays for the temple that will go on forever in our own resurrection right and so it in Dallas each of us within incredible meaning Jesus does with incredible dignity CS Louis talks about you’re talking to strangers you may be having everlasting conversations conversations with eternal consequences in his writings so think about that as we had between now and as we go into Pentecost, we’re thinking about the meaning of these days the liturgy is what we’re given going back to Schmemann right from Easter to Easter from Easter to Pentecost. This is what we’re given until the next age to experience the simple joys of the Christian life where it’s not about ambition, it’s about having the Lord‘s business at mind always and having contentment joy from following the Lord always not in flashy moments and flashy careers so that can be fine if it’s present there it’s that you have your contentment somewhere else and that is what helps heal the restlessness. It’s been in the human spirit since the garden. Jesus is what helps heal this and says we think about Ascension as we head into Pentecost this week about the importance of time and your week and take the small steps if you haven’t opened up the book of common prayer if you haven’t done your scripture reading in a while use this week as a mini renewal week because I always find the Pentecost is sending season in my own walk-in lot, so think about that enter into the glory of this time whatever stage of life that you’re in and seek the Lord fully let’s pray vicious father we thank you for this ascension Sunday what enables through the waters adapt we asked that you would be with us and help us to renew our hearts even this day the name of the Father Son and Holy Spirit. 

Ascension Day: Earth and Heaven Shall Be One

Fr. Morgan Reed "Ascension Day: Earth and Heaven Shall Be One"

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Acts 1:1-11

Introduction

‍ ‍Good evening friends. Thank you for coming tonight to the Feast of the Ascension of our Lord. The book of Acts is bookended by references to the kingdom of God. In Acts 1:3, Luke summarizes Jesus’ resurrection ministry of presenting himself alive, appearing to the disciples over the course of 40 days and speaking about the kingdom of God. Then at the end of the Book of Acts, Paul preaches in Rome and lived there two years. In verses 30-31, it says that he welcomed all who came to him, proclaiming the kingdom of God...” Everything that happens in the book of Acts then is bound up in this theme of God’s kingdom.

         Everything in the world looked the same, but now was imbued with new creation significance. When Jesus ascends on high, he brings his humanity — what is earthly — into the abode of God. And he does this to bring the presence of God — what is heavenly — back into the abode of man by the Spirit so that heaven and earth are one. As we look at the Ascension in the book of Acts, let me pray for us.

         In the name of God, the Father, the Son, and the Holy Spirit. Amen. Lord, may the words of my mouth, and the meditation of our hearts be always acceptable in your sight, O Lord, our Rock and our redeemer. Amen.

The Kingdom is being restored (cf. Dan 7), but not as you’d think

         St. Luke opens the book of Acts with an address to a person, or at least a symbolic person, named Theophilus, meaning “Lover of God.” This is part two of the story of Jesus which really begins at the ascension. Jesus had told them to wait in Jerusalem for the Holy Spirit. Up to this point everyone had been baptized by John the Baptist’s baptism. They had joined in this movement of repentance and joined Jesus as Messiah to see God’s kingdom on earth. Jesus had made these mysterious promises about the promised Holy Spirit. This is the one who would indwell them and empower to live out God’s kingdom as this new covenant Israel under the Kingship of Jesus as the Lord’s Messiah.

         In verse 6 we get to the heart of a very important question. The disciples ask “Is this now the time you will restore the kingdom?” They are thinking back to the prophecies in the Scripture about God riding in victoriously through the desert as in Isaiah 40 or the spirit of God rushing back into a restored temple in Jerusalem as in the book of Ezekiel. Or famously, the passage in Daniel 7 where a human, a Son of Man, rides in on the clouds and sits next to the Ancient of Days and reigns from God’s throne over the pagan nations who are symbolized by 4 beasts. They want an earthly king to destroy all the oppressors and usher in a reign of justice and peace where God and His Messiah reign from heaven’s throne.

         Jesus doesn’t say “no, that will happen later.” His answer is more nuanced. He tells them essentially not to worry about the when because it is the wrong question. Also, they shouldn’t worry about the contours of how the kingdom will look. That is God’s business. It will eventually envelop everything, but it starts small — Remember the whole mustard seed parable. His answer to them is that they will receive power when the Holy Spirit has come upon them. Then after this happens they will be witnesses in Jerusalem, Judea, Samaria, and the ends of the earth. What this means is that the kingdom is here, and it is going to look different than they thought; it will start smaller than expected, but also more cosmic than they understood. The Spirit will fill them as the new temple and not a building. From that temple, the work of God will be made known as the nations encounter the place where heaven meets earth, which is the body of Christ, the Church!

         Heaven is not just a place far off; it is the unseen realm of God, the “age to come” that overlaps and interlocks with this present evil age. Jesus, being fully God, enters into the present evil age, taking on the fullness of humanity to defeat sin and death. Then as he ascends to heaven in a resurrected body, he assumes, takes up, creation into the abode of God. This is the good news of the kingdom! The image of Daniel 7 is prominent in the ascension as Jesus’ ascension proclaims to the world that Jesus reigns over all earthly authorities. And from his reign on high he gives the Spirit to the Church. Now, God’s abode comes to bear on creation’s abode. Earth had been taken up into heaven and heaven is brought to earth; yes, the kingdom is here, but not as we would expect.

         The disciples are called to be Spirit-filled witnesses to this kingdom. Their transformed lives, and those of their households and neighbors are the testimony that Jesus is King and his kingdom has come. This reminds me of a quote from C.S. Lewis in his Letters to Malcolm, “When the wind roars I don't just hear the roar; I "hear the wind." ...The distinction ought to become, and sometimes is, impossible; to receive it and to recognise its divine source are a single experience. This heavenly fruit is instantly redolent of the orchard where it grew. This sweet air whispers of the country from whence it blows. It is a message. We know we are being touched by a finger of that right hand at which there are pleasures for evermore. There need be no question of thanks or praise as a separate event, something done afterwards. To experience the tiny theophany is itself to adore. Gratitude exclaims, very properly: "How good of God to give me this." Adoration says: "What must be the quality of that Being whose far-off and momentary coruscations are like this!"”[1] It is because of this quote that the word coruscation entered my vocabulary, some instantiation of something that points me back to a cause or source. I will often joke about coffee being a coruscation of divine love.

         And while I’m partially kidding, coffee actually serves as an excellent example. Coffee is a cherry, with two halves that make up its pit. It’s grown slowly at high elevation and once it is harvested, it goes through a process of stripping the fruit from the green pit. The easy way is to soak it in water, loosen the fruit, and then wash the fruit off. This is called wet-washing. It is cheap and fast, but you lose flavor. The other way is to dry it out in the sun then rake the fruits so that the fruit loosens and falls off the pits as its raked. This is the sun-dried method. It tastes much better, but is more labor intensive. Some beans have a natural deformity, called a peaberry, where instead of two halves of the pit, all the mass is concentrated into one little pit. This is about 5% of the beans. These are collected separately and roasted for sale as “peaberry” coffee. It is much more expensive. All that to say, I was with my old manager years ago and he got this special sun-dried, peaberry coffee from the mountains of costa rica. He brewed us a french press of it and I could smell strong floral notes and when I tasted it, the finish tasted like eating blueberries. What I was tasting wasn’t just coffee, I was sitting in the shade of a mountain jungle of Costa Rica. My senses were experiencing the land this beautiful bean came from. Gratitude says “Thank you Lord for the cup of coffee”. Adoration would say, “What is the nature of the soil, weather, surrounding plants, and countryside to produce this delicious cup of satisfaction and olfactory euphoria?” Gratitude for the kingdom is good, but adoration for the Spirit’s work is even better.

         When the Holy Spirit is at work in the church we are not just experiencing a moment of divine power, we being reoriented to heaven breaking into our realm. Jesus reigns from on high and the Holy Spirit is the same one who makes us to reign with him and who brings that heavenly reign to bear on this broken earth. In the sweet moments of forgiveness and grace, of healing and restoration, of peace and joy, of the serenity of God’s presence in trial, the Spirit is reorienting us to the kingship of Jesus on earth where death is defeated and sin is no more.  

Conclusion

         As we celebrate our Lord’s ascension, we are called to be witnesses of the kingdom. This doesn’t mean we are taking up worldly weapons to bring about an earthly empire. Christ will ultimately be all in all and through all, but we shouldn’t concern ourselves with when that will happen. Jesus has ascended and the kingdom is here in ways we don’t often anticipate and that if we’d pay attention to, would point us to how his presence will ultimately fill this earth. Our call now is to be witnesses of the kingdom who name brokenness and grace. We need to be truth-tellers who can accurately and carefully diagnose brokenness and who can simultaneously point out the grace of God and how the kingdom of God is coming to bear upon our present reality by the power of the Holy Spirit. Jesus has ascended; he has brought creation into the abode of God and has brought the divine realm into creation’s abode. The good news of the Ascension is that Jesus reigns, the kingdom is here, and earth and heaven are being made one.

Let us pray:

O heavenly Father, you have filled the world with beauty: Open our eyes to behold your gracious hand in all your works; that, rejoicing in your whole creation, we may learn to serve you with gladness; for the sake of him through whom all things were made, your Son Jesus Christ our Lord.  Amen.

[1]                Letter 17.

Easter 6: A Healthy Community for Sharing Jesus

“Compassion” by Joy Gonzales — © Made Seen. Used with permission. https://www.madeseen.com/

Fr. Morgan Reed "Easter 6: A Healthy Community for Sharing Jesus"

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I Peter 3:8-18

Introduction

Good morning friends. I’m Fr. Morgan Reed, the Vicar here at Corpus Christi Anglican Church. This week I heard a podcast interview about the history of the church growth movement.[1] The father of the church growth movement was a gentleman named Donald McGavran who had worked out church growing strategies on the mission field in India. He wanted to help churches grow mature disciples and multiply so that an area would be saturated with the gospel. He brought these principles back to the US to instruct missionaries, but the principles made their way into American protestantism which had an unintended consequence. Before 1970 there were less than 20 mega churches with a Sunday attendance of 2000 or more. By 2010, there were nearly 1600 megachurches with at least 2000 in attendance in the US. McGavran’s principles had been taken over and used to grow large churches rather than multiplying church. As churches have grown larger, have they made more disciples? The proof of effective discipleship for him would not have been in attendance, buildings, and cash, but in holiness and a church’s ability to multiply itself. How are the members of a church loving one another, how are they becoming more faithful men and women, moms and dads, neighbors, colleagues? How is their testimony of Christ’s work evident in the community of faith and in their individual witness in their lives? The proof of health is in the community, and that is precisely what St. Peter is driving at in our passage this morning.

         The church is to proclaim the goodness of Christ in its communal life and in the individual testimonies of each of its members. It is not something new, but it is something to be reminded of. As we look at 1 Peter, let me pray for us:

“In the name of God, the Father, the Son, and the Holy Spirit. Amen. Lord may the words of my mouth and the meditation of our hearts be always acceptable in your sight, O Lord, our rock and our redeemer, Amen.”

8-12 Love well — A rule of life to practice witness to Christ

         As a reminder, St. Peter is writing this letter to Christians scattered throughout Asia Minor. These Christians have changed how they live because they now follow Jesus as Lord and King. They have put their pagan ways behind them and now do not look like their neighbors anymore. Because of their difference from the broader culture , they have become a persecuted minority. Peter is addresses the church and their conduct.

         They should have a unity of spirit. This is the idea of a like-mindedness. We are not working against one another but for the good of one another. We don’t have to agree on every matter, but I think about it as a fundamental coherence in how we approach each other and the various ministries of the church. This is why, when people have good ideas, I have them work through a ministry plan form. I want them to think about how their idea applies to the unique charisms of this church so that we work together rather apart.

         He calls them to be sympathetic. When Peter uses sympathy, the picture is of someone entering into someone’s suffering with them in a way that they need for healing. It reminds me of when my son and I went fossil hunting at Calvert Cliffs state park. It was low tide and the swamp was exposed. I looked up and my son had gotten his feet stuck in the swamp and I could see his water shoes floating on top. I responded quickly and jumped in after him only to realize that what looked like solid ground was very silty mud that acted like quicksand and I went in about thigh high. I went flat onto my belly and army crawled over to him to help. It was a good lesson in what to do with quicksand and it took me jumping into the muck with him to show him the way out. The church needs to be a place where people are willing to jump into the muck of life with us and help bring us back to the one who can bring us out of it. Christ is God incarnate who jumped into the mess of humanity to bring us back to God. We continue Christ’s work of suffering with someone, to help someone knows that Jesus sees them, and we continually bring them to the one who can show them the way forward.

         The church should have brotherly love. Not every person will be equally safe or even easy to be around. That is the hard reality of being people on a healing process. But, I heard a phrase somewhere that I appreciate called “exhale friends”. These are the few people that when you’re in their presence you feel like you can breathe a deep exhale because your nervous system is calm and you know you can be vulnerable with them because they have space for you. Whether or not you have people like that in the church, aim to be that person for others. Aim to be an exhale friend. Similar to this kind of love, Peter also tells them to be compassionate with one another. The idea of compassion here reflects the ways lovingkindness is used of God’s love for his people in the Old Testament. There is a way in which we become aware of God’s love for us and give this love to others.

         Finally, he tells them to be humble-minded. Someone can’t wish or think themselves into humility: “I’m really trying hard to be humble today.” This is a characteristic of our Lord who had an accurate understanding of himself and submitted himself to his father’s will. Humility is a right estimation of oneself in the context of the will of God. It isn’t self-abasement or self-hatred. It is a recognition of who we are, our proclivities, gifts, responsibilities, and our limits as we look for Jesus’ presence in the daily things he calls us to. A humble person doesn’t live out of insecurity, but by being securely rooted in their baptismal identity, with a rightly esteemed self-understanding of their place in God’s kingdom.

         The church is to practice living out its witness of the kingdom of Jesus in community. That practice looks like growing in like-minded purpose, jumping into the muck with your brothers and sisters, becoming an exhale friend, loving as God does, and rightly esteeming ourselves and knowing our human limits in the kingdom of God. The reason he spends time on this is because this is what will hold the church together when a culture that is antithetical to the goodness of Jesus turns against the church. This will keep the church from imploding, fighting back with the depraved weapons of the world, or completely assimilating to the culture around it.

13-16 Do what is good and speak hope with gentleness — Ensuring an enduring witness to Christ

The church is called to practice these things well so that they become the presence of Jesus for the world around them. As I mentioned a few weeks back from the early Epistle to Diognetus, Christians were those who got married and had babies like their neighbors. But unlike their neighbors, they did not leave their unwanted babies exposed to the elements to die. They shared their tables in hospitality like their neighbors. But unlike their neighbors, they did not treat their wives as property or a commodity to be traded. Christians practice doing and becoming what is ultimately good in the church so that we can hold out what is ultimately good for the neighbors around us. In this way we follow what St. Peter says “but in your hearts sanctify Christ as Lord. Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; yet do it with gentleness and reverence.”

         I remember growing up with videos in youth group of a guy who would stand on a platform and ask people if they’d stolen or if they’d lied. And then it was a bit of a “gotcha” moment where he’d say “well see, according to the Bible you’re a liar and a thief, if you’ve broken these commandments, you’ve done them all. You’re a sinner.” Then he’d move them to their need for Jesus to get out of hell, but not until he’s made them think about how bad they are. I’m not saying God cannot use that, but I want to move far away from that kind of 4-spiritual-laws, tract carrying, revivalist type of evangelism. It lacks connection, gentleness and reverence. At the same time, we must speak the truth because Christ is indeed Lord and we do not want to sacrifice the kingdom of God on the altar of insecurity, fearing that we might offend someone by telling them exactly what they need.

         As we create rhythms of being with God and being with others, practice the virtues that St. Peter listed out in the beginning of chapter 3, learn to listen well and hold space for others, then listen to the Holy Spirit and point them to Jesus, we gain the tools we need to help others outside the community of the church see Jesus. As we coach sports teams, deepen friendships with coworkers, and meet neighbors, we have the opportunities to listen to peoples’ desires, fears, and hopes. These are gifts to honor and to bless, and we should point out the things others are longing for and show them the goodness of Jesus in those places, just like St. Paul did in our Acts 17 reading today. This kind of evangelism is kind, humanizing, takes a long time, and enters into peoples’ mess with them to show them the one who can deliver them.

Conclusion

         To sum up, St. Peter has been helping the churches see how they live out life in Christ in community in the face of a culture that opposes them. They shouldn’t assimilate to it or fight it with the violence and abuse which it has experienced. Instead, they entrust justice to God either in this age or the age to come because, as Peter quoted from Psalm 34, the eyes of the Lord are on the righteous and his ears are open to their prayer. Because we can entrust ourselves to a good and faithful creator, we are called as a church to grow in like-minded purpose, jump into the muck with our brothers and sisters, become exhale friends, love others as God does, and rightly esteem ourselves while knowing our human limits. We practice in the church what we live out in the world. The goodness of Jesus is presented to others through the testimonies of us who know Christ and who can hold others’ stories with gentleness and curiosity. Let’s bless people’s good desires and simultaneously hold out for them the goodness of what God ultimately wants to bring them into.

Let us pray:

O God the Father of our Lord Jesus Christ, our only Savior, the Prince of Peace: Give us grace to take to heart the grave dangers we are in through our many divisions. Deliver your Church from all enmity and prejudice, and everything that hinders us from godly union. As there is one Body and one Spirit, one hope of our calling, one Lord, one Faith, one Baptism, one God and Father of us all, so make us all to be of one heart and of one mind, united in one holy bond of truth and peace, of faith and love, that with one voice we may give you praise; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God in everlasting glory. Amen.

[1]https://careynieuwhof.com/episode-802/

Easter 5: Long for Jesus and Live With Integrity

Fr. Morgan Reed "Easter 5: Long for Jesus and Live With Integrity"

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I Peter 2:1-12

CONTENT

Introduction:

         Good morning everyone. I’m Fr. Morgan Reed, the Vicar here at Corpus Christi Anglican Church. On this fifth Sunday of Easter we are back in first Peter where we spent some time about 3 weeks ago. As a reminder, these are converts to Christianity. Some think that they are Gentiles who may have converted first to Judaism, and then to Jesus as the Jewish Messiah. They do not fit the surrounding culture they are in. These are small churches spread throughout Asia Minor as a Diaspora community in different cities. Peter writes from Rome, which he calls Babylon, as an exile to fellow exiles who are longing for home with Jesus. As they face trial and persecution, Peter writes to encourage them using two different images to help them keep focused on their life in Christ. One has to do with their longings and desires. The other has to do with their identity. What he wants them to do is to crave Christ like a newborn craves milk, to be built on Christ as the foundation of a new temple, and then to hold out the goodness of Christ by how they live. Like these churches, we are also called to desire Jesus’ presence and work and to rest in, and root ourselves in, our baptismal identity as the people of God in the midst of this chaotic world.

         As we look at 1 Peter 2, let me pray for us. “In the name of God, the Father, the Son, and the Holy Spirit, Amen. Lord, may the words of my mouth and the meditation of our hearts be always acceptable in your sight, O Lord, our rock and our redeemer. Amen.”

I. Crave Christ like a spiritual newborn (1-3) — And don’t get distracted with evil.

         The Apostle Peter reminds these Christians of the strange gift of their suffering and persecution, that it has a purifying effect and has a way of making them more keenly aware of the kingdom of God. Desiring Jesus like a newborn desires milk means that we don’t have time for evil and giving in to inordinate desires. In the first few verses of chapter two he tells them to get rid of malice, hatred, insincerity, envy, and all slander. Sit with that for a moment. What if the church really did that!!! I remember when I was a young intern at a church, the first part of every staff meeting would be spent reading the comment cards from the Sunday before. There were comment cards in the pews for people to give feedback...and my how they did. Sometimes it was useful: the music was too loud, or there was a misspelled word on the slide. But sometimes it became someone’s opportunity to unload their grievances: I hate the color of the carpet, someone’s child was distracting, the pastor’s tie was ugly... Aside from being an intern, I was also a referee in the church basketball league. I remember reading one from a guy who was one of the basketball coaches and I thought “who cares what this guy has to say? I have to toss him out of every single game because he has angry fits, swears loudly when he doesn’t get his way, and treats everyone horribly.” I’m not saying I had the right response, but that was my 19-year-old gut reaction. Looking back, I think that man had a lot of undealt with trauma and his family suffered as a result. But the bifurcated nature of his spirituality and actual life revealed the disorder of this man’s internal life. He cared about small details on a Sunday but seemed to neglect his own inner healing.

         If this man had a desire for Jesus as his guiding and foundational desire, I would have expected him to care about the impression he made on his team, the referees, the parents because his longing would be for them to know the Jesus he knows. Desire is good, sometimes we act on it the wrong way, or fulfill it in disordered ways. Sometimes our disordered ways keep us from looking at the primary brokenness that needs healing. We are all going to have missteps, but we still need to spend time with Jesus rightly order our desires around the guiding principle of knowing the healing presence of Jesus. Winning at all costs is not a healthy guiding principle, and it was probably a good indicator of something in his story he needed to work on. 

         There has to be a fundamental integration between the worship we offer and the lives we live. One commentator says, “When a church yearns for spiritual nourishment, that church will not be involved in bitter disputes with hypocritical showings or deceitful communications.”[1] The church isn’t a place to look nice for nice people, say nice things so people think we’re nice and to say things in really nice-sounding ways so that people are placated with hollow promises and empty platitudes. This is a place to be undone together and fully admit how much we need Jesus. This is a family who points us back to recalibrating us toward virtue and blessing what our desires show us of our longing for Jesus. As we pray for one another by name, hold space for each other’s journey of healing with Jesus, speak truth to one another in love, and listen well, we become the kind of authentic and vulnerable community where people long for Jesus together like an infant desires its mother’s milk. 

II. Ground yourself in what the church is and what it is becoming (4-10) — Jesus is the most important stone in the temple

         Our desire for Christ and to put away malice, slander and evil, comes from who we are in Christ. St. Peter now changes his metaphor from desiring milk, to being made into a temple. In verses 4-10 he is using the language of the Old Testament — which was their Bible— to encourage them in trial.[2] When you read Isaiah 43 or Hosea 2, you’re hearing the prophets look forward to a time when God would restore the nation of Israel, be her king, and her temple would be rebuilt. Peter is understanding these passages to say that all these exiles in their little gatherings are part of something much greater. It would have been a discouraging thing to be a persecuted minority because of ethical decisions they made to follow Jesus. They did these things, though, because they are part of something greater. God was rebuilding the temple, but rather than stones, it is made of people. Jesus is the great cornerstone. And not only is God making a new temple of people, it is not just in Israel. This temple is all over the world. These Christians in their little communities belong to God and to one another all over the Empire. The followers of Jesus in Bithynia are meaningfully connected to the believers in Rome and in Antioch. Just as today the Christians of this church are connected to Christians around the world.

         Over the last 5-6 years I have loved watching God build us all into part of this temple together. None of us would have known each other except that this church was coming into being. I am more of who I was made to be in Christ because I have sat with you in my office, because I have served with you on a Sunday, shared a meal with you, because I’ve played board games with your kids, hiked with you, etc. We are more ourselves as Christ has made us to be because of our connection one to another. It’s not all happy and positive. Sometimes I’ve made missteps I’ve needed to apologize for and I know you have as well. This is part of being a family in christ together that pushes each other closer to who we are meant to be in Christ.

         And this is not limited to our local community. We are actually part of something bigger. Under our Bishop’s care, we are part of a diocese with other congregations in VA, NC, MD, and DC. Our Diocese is part of a Province that has fellowship with other provinces around the world. We have been supporting missionaries who work in the Middle East to translate the Bible and resource church planting. These missionaries work both in our Diocese and in a newly formed Province that serves Christians around the world who come from a Muslim background. This connects our little mission with God’s work amongst a minority ethnic community in the Middle East. I would love at some point to connect us with these believers face to face so that we can pray for them and picture them in our minds. What an encouragement to them as they experience persecution to know that this church is connected to them and what they are doing. God is building a temple that transcends geopolitical boundaries, political alliances, subcultures, and ethnic divisions.

         We are constituted into what Israel is meant to be in the Jewish Messiah. Being built into a spiritual temple, we, the people, are the place where the nations encounter the space where heaven and earth meet because we are a people living under the reign of Christ, being newly created and transformed by his acts of love and healing. Stories of all kinds of divine image-bearers, being restored by Jesus, comprise a compelling vision that people need. This is why we are here together. We are figuring out how to live our different vocations out together: Teachers, florists, military personnel, administrators, chiefs-of-staff, philanthropists, entrepeneurs, musicians, artists, household managers, single, married, divorced, widowed, with kids, without kids, young old, from all over the world, with different ethno-linguistic backgrounds.....all of us trying to discover Jesus together in this little enclave of the Kingdom of God. And as we are discovering Jesus we proclaim in word and deed the mighty acts of the one who called us out of darkness and into the kingdom of his beloved son.

Conclusion

         St. Peter is encouraging the church to continue in the hard work of holding up the goodness of Jesus in face of being persecuted. To do this well they must long for Jesus like a newborn longs for milk. To do this is to put away the evil and slander that distracts people from knowing Christ. Then he roots the individual church in the larger picture of God’s plan. This picture reminds them that what they are doing matters, even when things get hard. They are being made into a temple across the world on the foundation stone of Jesus for God to inhabit so that people experience the work of heaven in our earthly lives. We are a people constituted for the praises of God’s mighty deeds, which involves the hard work of daily conversion, noticing Jesus, and naming our need for his grace and help. The encouragement for all of us this morning is to be this kind of community who longs for Jesus and lives with integrity, and to be the kind of community who roots one another in our identity as the temple of God, from which stories of God’s mighty acts paint a compelling picture of the goodness of Jesus for the nations and neighborhoods around us.

Let’s pray:

Gracious God and most merciful Father, you have granted us the rich and precious jewel of your holy Word: Assist us with your Spirit, that the same Word may be written in our hearts to our everlasting comfort, to reform us, to renew us according to your own image, to build us up and edify us into the perfect dwelling place of your Christ, sanctifying and increasing in us all heavenly virtues; grant this, O heavenly Father, for Jesus Christ’s sake.  Amen.

[1]                Scot McKnight, NIV Application Commentary; Grand Rapids, MI: Zondervan Publishing House, 1996), 104.

[2]                Exod 19:6; Isa 43; Hos 2:23

4th Sunday of Easter: The Good Shepherd and Abundant Life

Fr. Morgan Reed "4th Sunday of Easter: The Good Shepherd and Abundant Life"

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John 10:1-10

CONTENT

Introduction

         Good morning dear friends. I’m Fr. Morgan Reed, the Vicar here at Corpus Christi Anglican Church. The fourth Sunday of Easter is called Good Shepherd Sunday where we focus on Christ’s good shepherding, listening to his voice, and following him into abundant life. 

         I was thinking back this week to 2008. Ashley and I had just gotten married, she had finished school, and we packed up a moving truck to drive across the country and move into a new apartment in downtown Chicago. We made it through California, Nevada, Utah, Wyoming, Nebraska, and then made it half-way into Iowa. That year the  Mississippi river flooded and halfway through Iowa we started seeing more and more towns under water along the highway. We came to a sign that said I-80 closed ahead. About half of Iowa was closed along I-80 and this was before Google Maps existed. We were tired and so close! We pulled off the highway and went to a truck stop to buy another paper map and figure out our way. As we sat down and were figuring it out, a trucker came by and said, “you all can follow me across the Illinois line.” It was so kind, but also risky. We drove through very narrow farm roads through corn fields behind this truck and it felt like it would never end! Finally there was a break in the corn fields and we finally saw a main road again. We crossed into Illinois and were only a few hours from Chicago. I’m so grateful to that kind trucker! He was a reminder that God was watching over us.

         Even in getting to Chicago, we had to start over making friends and connections, we had no car, no jobs, and we were processing a lot as a couple who was still in their first year of marriage. We may not know why God’s taking us along certain paths, and we may wonder if we’re ever going to get there, but Jesus is our good shepherd who will lead us and guide us into pleasant places of peace and abundance even when the journey involves dark valleys. Perhaps you can remember times when it felt like a risk to trust Jesus. Maybe you’re on the cusp of a moment like that right now.

         We do go through deserts, trackless wastelands, and deep dark valleys — but we do not go it alone. We go through it with the one who knows the way out. There are many voices of false shepherds who will prey on our fears of scarcity. They may even promise shortcuts through the valley of deep darkness, but they do not have what is best for us in mind.

         Jesus, our Good Shepherd, calls us into abundant grazing lands, but it takes recognizing his voice and following him into the place of abundance rather than scarcity. As we look at our Gospel passage this morning, let me pray for us. “In the name of God, the Father, the Son, and the Holy Spirit, Amen. Lord, may the words of my mouth and the meditation of our hearts be always acceptable in your sight, O Lord, our rock, and our redeemer. Amen.”

A. 1-5 Hear and recognize the voice of the shepherd

         Jesus tells a parable in verses 1-5 about his sheep who are in a sheep pen. Hearing his voice, they follow him. This follows the story of Jesus healing the blind man in chapter 9. The blind man, like Israel, was looking for the tender shepherding of God. But just like Ezekiel 34, the people were encountering religious leaders who only wanted to consume them and exploit them. But Jesus is the Messiah and Good Shepherd.

          Our lectionary helps us see Jesus’s shepherding here through the lens of Psalm 23. He is the one who creates the scenario of safety in which his sheep can lie down in the grass beside running water. Hebrew writers in the Old Testament didn’t make the body/soul distinction that we find in later hellenism. Rather than “he restores my soul,” the idea is “he brings me back.” In those times that we are prone to wander, to believe the lies that people have told us, to turn from God in our desire for self-sufficiency, when we wonder where we have gone wrong and if there is ever a way back, Jesus will tenderly bring us back. He suffered and died for us, and has risen to conquer death and sin for us. He has entered the dark valleys with us to show us the way out. By the resurrection, the dark valleys become the places of redemption where we become more acutely aware of our need for the shepherd’s presence.

         I would love for this to be a place and community that points people to the good shepherd. As people are formed in worship together, do Formation Groups, enjoy cookouts together, and rest with one another, I would love for this community to be a place of safety where you exhale as you walk in on a Sunday and your nervous system can calm down.

         Listen for Jesus’s voice in prayer, scripture, in the testimony of the ancient church, the sacraments, and in the spirit’s work in this fellowship. His voice is heard through others who help us see the goodness of Jesus’s shepherding and what he’s bringing us into. Knowing Christ’s voice means being able to cut through the distractions and distortions of the voices of thieves and robbers: pushing back against theological error and heresy, naming, working through, and rejecting the lies that those close to us have cursed us with, and resisting the temptation to shift the blame when an acute sense of guilt might otherwise produce works of repentance. Jesus wants to bring us back to abundant grazing lands and we need to listen for his voice.

B. 6-10 Follow the shepherd into the pastureland and find abundant life

         After hearing his voice, we follow him. In following him, we will come into the green pastures of abundant life. 

         In verses 6-10 Jesus explains the parable, which his followers don’t seem to understand. Jesus contrasts himself with robbers who exploit and do not do what is best for the sheep. They steal, kill, and destroy. Jesus says “I came that they may have life and have it abundantly.”

         As we think about abundant life, we should consider what life looks like when we follow Jesus into good pasturelands. I watched this show once where cattle ranchers had to take their cows on a perilous journey between one of two pastures depending on the time of year and where grass is available. They had to get a herd to go across rivers, through valleys, along beaches, and ward off predators to get the cows to the places of pasture. The journey is far from fun...in fact it is unsettling and sometimes terrifying for the cows. The rancher’s presence is necessary for defense, comfort, and guidance.

         We are always in need of Jesus’ defense, comfort, and guidance as he brings us from pastureland to pastureland. Walking with Jesus as a good shepherd means that we will encounter hardships. And those hardships become the opportunities to build a deeper trust in the care of our Lord. The alternation of Jesus’s presence through the dark valleys and into the green pastures is a portrait of a growing follower of Jesus.

         Following Jesus as our good shepherd also encourages us to live in the abundance of the pasture rather than the scarcity of our grass patch. There is a word in this for pastors, but I think it is also a word for all of us because it is a disposition for any vocation. There are pastors and leaders who make decisions based on keeping specific people, especially if they give a lot of money. Prayerful vision and discernment aren’t driving the ship— instead they’re worried about staying in their little patch of grass rather than risking to see what pasture might be there for them if they’d just let Jesus lead.

         There is another scarcity lie people fall into. When someone says “I’m not going to be like my parent” or “I’m not going to be a manager like my old manager” or something similar. This limits us from the unique ways we are made and the gifts we’ve been given. Instead, we can begin with using some stories of harm experienced under a family member or boss and begin to name what happened accurately. Share those stories with safe people: a therapist, spiritual director, priest, or trusted friend. As you name accurately what happened, and Jesus begins to heal your wounds, you will begin to be more fully yourself to be the parent or manager, baseball coach, or whatever else you are called to be. This is abundance.

         Following the good shepherd into abundance will give us the courage to risk doing what is right because our fears are rightly aligned. We risk engaging in productive conflict because we fear someone not knowing the goodness of abundant life in Christ more than we fear losing a relationship. If we are parents, our longing is for our children to experience the goodness of God even if it means getting upset with us. Sometimes we have to put up healthy boundaries “Your hands were made for kindness, not hitting”. Sometimes we have to give consequences “If you break this expensive thing then I’ll be garnishing your allowance for some time.” And while we hold space for our children’s anger, we continue to help them understand that we love them when they’re angry and they’re receiving consequences. They’re anger and our fear of breaking the relationship cannot be the guiding principle of parenting. We won’t do it perfectly, but when we mess up, will we metabolize our guilt and embarrassment and risk apologizing to repair the relationship? We engage in abundance when we give thought and intention to how our children experience the world and us. We have to risk spending time to do our own internal work because what our kids experience of us will inform what they experience of Jesus. There is too much at stake to just coast along unreflectively in our brokenness.

         We all need the healing and abundant life that is beyond the borders of our little grass patch, but we often don’t want to leave our dwindling grass patch because we don’t see the pasture and we don’t know how to get there. Trust the Good Shepherd, listen for his voice, and follow him.

Conclusion

         On this Good Shepherd Sunday, some of us are in the middle of two pastures: wandering in trackless waste lands or dark and frightening valleys. Some of us might be doing the hard work of healing and we are on the edge of the valley where the sun is starting to rise on the meadows in front of us. Some of us are holding way too tightly to our little patch of grass and afraid to go on the journey with Jesus because we don’t know what challenges await us. Remember that Jesus is the good shepherd who wants to lead us to abundant life. Listen for his call in the scripture, in his saints, in the places of encountering his presence thoughtfully each day, in the sacraments, and in the voices that speak hard truths for our welfare — even if we don’t like the tone of that voice. Don’t be deceived by thieves who want to exploit and consume us — nice voices whispering platitudes that will ultimately distort our loves and ways of understanding the world and the God who made it — and make us less human. And when we hear the voice of Jesus, let’s follow him into the places that are hard because where he is taking us is a place of rest that we long for so deeply.

Let’s pray: “O God, whose Son Jesus Christ is the Good Shepherd of your people: Grant that, when we hear his voice, we may know him who calls us each by name, and follow where he leads; who, with you and the Holy Spirit, lives and reigns, one God, for ever and ever. Amen.”

Third Sunday of Easter

Steven Myles "Third Sunday of Easter"

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Luke 24:13-35

CONTENT

Good morning, everyone. It’s nice to see you all this fine day.  My name is Steven Myles, I am a member here at Corpus Christi Anglican Church.  So, if you are new or visiting with us today, I am not the person you would normally see in this space.  Father Morgan Reed, the beloved Vicar of our church, has invited me to speak today, which just so happens to be the 3rd Sunday of Easter. 

Several years ago – after I graduated college, I had the incredible privilege of working in the Nuba Mountains of Sudan.  During that time, I worked with a relief organization that was tasked with rebuilding churches, physical church structures, that had been targeted and destroyed during the 70-year civil war.  After our team had completed all the church reconstruction in one geographic area, we would send out a scout into an unknown area, and that scout would go from village to village and collect the histories of these areas and based upon that information our organization could then identify the next villages eligible for physical church reconstruction.  For a period of time, I was one of these scouts and – I can tell you – I will never forget the stories that I got to hear.  The life of these people was so different from my own, one of the key differences I noticed was the way the Nubians were inextricably intertwined with their cattle.  Let me give you a sense of what I mean by that - There was no school in most villages, so the young boys were in charge of shepherding the cows out to find pasture and water and protecting them from threats.  While out in the fields, the young men would drink the cow’s milk to put on muscle mass and they would wrestle, wrestling was the national sport, so they would wrestle which allowed them to establish their place in the social hierarchy of their village.  They would also use the cattle urine to dye their hair a vivid orange color, and they would burn the cattle dung for heat at night and use the ash from those dung fires to cover their bodies in ash and that would repel mosquitoes, because malaria was a real threat in this part of the world.  And every so often they would come into town, for celebrations and weddings, and they would dance, the most incredible dances, and they would actually hold their arms imitating the position of their favorite cow’s horns, because every cow had varying degrees of value based on their horns orientation, coloring and patterns on their hide – hopefully you kind of get the picture - their lives, in a sense, revolved around their cows.  And all the while these young men were out in the fields living a shepherd’s life they had plenty of time to dream, and what do young men dream about – women – let’s be honest, they dream about women but specifically how they would raise the dowry price for a wife.  The average dowry, or the price a man would have to pay to his future father in-law for his wife, was between 50-400 cows and the vast majority of people didn’t have hundreds of cows, and that usually meant these young shepherds would form a group and would raid neighboring villages of different tribes.  So the history of this people is one of perpetual violence unfortunately, perpetual cattle raids.  It was common knowledge that you could tell where a man was headed based on the spear he was carrying, there was a spear for fishing a spear for hunting and a distinct spear for battle.  So I would sit in these churches of mud walls and a grass roof, or sometimes just a few logs under the shade of a large mango tree and write down the histories of these villages.  And the recurring theme I picked up on, was raiding other tribes for their cattle and then being raided in revenge, raiding and being raided, until one day light skinned men showed up– Arabs from the North- showed up with machine guns and tanks and the villagers would fight them with their spears, and when the Arabs left they got on with life as usual.  For most of the villages I interviewed, that was the extent of their experience of the 70-year civil war in their country – just 1 or 2 brief encounters.  Men and women lived their whole lives, raised families, built homes and communities but were otherwise completely detached from the broader context – this war that was going on around them.  It was a battle over which government would rule the country, the fight over which laws would be instituted upon their land and they were mostly disengaged.  I don’t think that is unique to the Nubian people though– is it?  Certainly their situation is unique, and their day to day looks vastly different from ours, but as men and women on this Earth, we share the same tendencies.  This propensity to trod along from one day to the next, and casually fall into the patterns of the world or the culture around us and all the while remain detached, oblivious or too pre-occupied to engage with the overarching struggles that surround us.  So as we approach today’s passage, I ask that you would join me in praying that we could hear the voice of God calling out to us who are so prone to wander.

OPENING PRAYER:

The grass withers, the flower fades, but Your word O Lord will stand forever.

Lord the word that goes out from Your mouth; it shall not return to You empty,
but it shall accomplish that which you purpose, and shall succeed in the thing for which You sent it.  Father God clinging to that truth we ask You to speak to us this morning, that Your Word may accomplish that which is needed in each of us - in Christ’s Name.  Amen.

SERMON:

Before we jump in - I find it helpful to provide a rough outline of what the next few minutes are going to look like.  First, I want to establish where we are in the church calendar and understand the context behind the Easter season.  Then we take a close look at our gospel passage from today’s lectionary in Luke 24 and these 2 men on the road to Emmaus.  And finally I want to make the connection of how we sitting here today fit into this story – the story of Easter.

Because– when we take a step back, friends, collectively we are all a part of one story.  The story of God and who He is, and how He endeavors to communicate and relate to us– that is the greatest story there will ever be.  And to tie it back to my work in Nuba, I believe that is the battle that is ongoing and enveloping us all-whether we recognize it or not.  This battle for the truth of who God is.  Bear with me here, I’m going to start pretty far out and abstract and then slowly tighten our focus and zoom in.  Now, a lot of people take exception with how God has chosen to reveal Himself.  The most common refrain throughout all human history is mankind saying, “if God is real, why doesn’t He just show me who he is?”  Seems fair - But have you ever stopped and given that question any thought?  How should an infinite God convey to finite creatures the breadth of who He is.  Would just one look really do it?  From what I can observe and from what Scripture teaches me, God is unchangeable, He is a constant, from eternity past to eternity future He is. 

Because God is a constant, He is unchanging, He reveals Himself in A consistent and repetitious manner.  All throughout Scripture, we can trace these story lines of God revealing His character, from one generation to the next.  He reveals Himself as Holy, as a King, as a Father as a shepherd - metaphors that we can relate to.  And the absolute beauty of God’s word is the congruity or the uniformity of these revelations – each of these nuggets of truth in the Bible were recorded by different men or women, from different time periods different geographic locations, and the purpose of their writings were wildly different, some men wrote poetry about God, some recorded history, some transcribed prophecy, but despite all those variables taken together the whole of Scripture conveys the nature of an infinite God just viewed from different perspectives.  The season we call Easter, is one example of God, slowly and methodically, leaving a trail of compounding evidence which not only reveal his character but His plan of redemption for mankind.   So let’s look closely at Easter - In order to understand, we have to go back to the Jewish traditions before Jesus, there is the holiday of Passover, this commemorates the night, 3500 years ago in Egypt, Jews had to slaughter a lamb and wipe the blood of that animal on their doorposts.  In faith, the families who obeyed these instructions were saved, and the spirit of death passed over their homes.  The very next Sunday after the Passover, there is a ceremony the feast of first fruits, where a priest will collect a sheaf or bundle of wheat, the best and most perfect bunch of wheat, and he raises it up before God and thanks God and ask that the rest of the harvest would be just as good.  From that Feast of First Fruits there is a period of 50 days which ended in another Feast.  That final feast of weeks signifies ten commandments and God’s covenant with Moses.  I want to make sure you are still with me – that was a lot of words.  What I am trying to highlight – is the pattern?  There is a 1 to 1 direct connection between those ancient traditions, and our Easter season – and they all occur during the same stretch of the calendar – roughly March to May.  The pattern begins with death, few days later a raising up, a period of fifty days, and the institution of a new covenant.  Death, raising up, 50 days, and a new covenant.  So let’s make those 1 to 1 connections to really drive this home - For thousands of years Jews, before Jesus, had an annual holiday where they remembered the day a lamb was slaughtered so that they could live, and fast-forward to Jesus’ time it’s on that very same day the Lamb of God, Jesus Christ, died to save the world.  Back to the Jewish traditions, three days after the Passover, the priest would lift up the perfect grain offering, fast forward to Jesus’ time and three days after his burial Jesus was raised from the dead.  Then a period of 50 days and the mark of a new covenant with the giving of the law and now a period of 50 days and the mark of the new covenant with the giving of the Holy Spirit at Pentecost.   

I don’t know what you imagined it would look like, I don’t know what you think it should like, but this pattern is God is trying, desperately trying to reveal to us, the collective us of mankind, who He is.  He is not distant, He is not far off, aloof or indifferent.  He has been engaged during this whole arc of history and He is engaged here and now.  Regardless of what time in history you were born, whether it was before Jesus, during the life of Jesus, or after His resurrection.  God has been using this same stretch of the calendar - 50 some days from March to May– for thousands of years to capture our attention.  To the Jews it was Passover and the Feasts and to us it is Easter – but the purpose of these traditions remains consistent and that is to break up our day to day and focus our minds and affections on God’s plan of redemption for mankind. 

You guys with me still – that was a lot.   That’s why I don’t do this for a living.  So that was part one, we’ve set the stage with the significance of the Easter season, and all the careful meticulous effort God has crafted into its messaging. 

So now, the second part of toady’s message, we can turn our attention to the passage in Luke 24, and I’m hoping with this context established we can better understand the dialogue that is going on between Jesus and these 2 men on the road to Emmaus.  To quickly set the stage, this is one of a dozen or so instances where Jesus appears to people after His resurrection.  We pick it up in verse 13 Cleopas and his friend are on a short 7 mile walk, downhill and to the West, from Jerusalem to Emmaus.  And these men are discussing the latest events in Jerusalem, but verse 16 indicates that their eyes were kept from noticing that the stranger who joins them was actually Jesus.  And as they are walking and talking with this stranger, the stranger inquires in v.17 “what is this conversation you are having?”  And it’s pretty palpable right, the incredulousness of Cleopas, his incredulity in verse 18 when he answers and says, “Are you the only visitor in Jerusalem who doesn’t know what has happened in these days?”  But Jesus’ interest is in hearing if these men have picked up on this sequence of clues, so he invites their explanation by saying “What things?”  And here I can imagine Cleopas and his friend launching into the story with excitement in their voices, finishing each other’s sentences and maybe adding details that the other neglected, in verse 19 they say “There was a man, Jesus of Nazareth, a prophet, mighty in deed and word before God and man.”  And slowly their excitement fades, and their voices drop because they inform the stranger that – v.20 “Our chief priests and rulers delivered him up to be crucified, we had hoped he was the one to redeem Israel, but it has now been 3 days since he died.  Women we knew went to his tomb this morning, but they did not see his body”

            Jesus’ response in v.25 might come as a bit of a surprise – it pretty cutting, “O foolish ones - slow of heart to believe”.  It’s important to distinguish that when Jesus calls these men fools, He is not making a judgement on their intellectual capabilities, he is not calling them stupid.  In scripture the term fool has a very specific definition, it’s an indictment against the aspect of our humanity that rejects wisdom and despises instruction. “O foolish ones - slow of heart to believe” Psalms tells us that “It is a fool that says in his heart, there is no God”.  And every one of us have played that fool – but why? From the time our parents ate of that forbidden fruit we have been cursed to believe that the biggest obstacle, the biggest barrier to what we perceive to be our own joy and happiness is God’s law.  So we want to do away with it, we want to be free we want the autonomy to do whatever we want to do and not what He commands us to do.  The deepest most pernicious bias of all human inclination is this bias against our blessed Creator Himself.  We are “Foolish ones – slow of heart to believe.”

            Thanks be to God that He understands us and He is patient with us.  Jesus, recognizes that these men are unaware of the situation of the context they have missed that this the unveiling of God’s plan which has been in motion for thousands of years.  So in v. 27 it tells us that, “beginning with Moses and all the Prophets, Jesus explained to them what was said in all the Scriptures concerning himself.”  And I can only imagine how riveting that must have been, to listen to the author Himself explain the intention and the nuance behind each piece of His story.  So he points to the law and the prophets, the poetry and the wisdom books, and he reveals how those writings are proclaiming Jesus as the Messiah – the one the Jews have been waiting for, the one who will save mankind.  Not only were the events of the last few days foretold, but the events of the last few days were necessary, v.26 Jesus says it “was necessary that the Christ should suffer these things.”  Because without the shedding of blood there is no remission of sins.

            But still that’s not enough - is it.  All the facts and information can be laid out in the most compelling fashion.  Men can have all the knowledge there is, and yet it will not penetrate into their day to day lives.  We will remain undeterred, we will remain indifferent, information is not enough to change a man’s heart.  So in v. 32 we hear the men remark, “did not our hearts burn within us while he talked with us on the road.”  And this my friends is a gift of God.  These men described there interaction with God as a fire burning within them, and similarly the prophet Jeremiah records his experience as a fire shut up in my bones, and the only way I can try to explain this is that when we truly hear the voice of the eternal God, it resonates with the part of us that is also eternal, our own soul and it produces a visceral response.  The history that before appeared to be just a coincidence, the man we walked with who appeared to be just a stranger.  We recognize its not just a coincidence, we recognize its not just a stranger. We see that it is God who has walked with us these many, and it is His voice calling out to us. “Do you see me?  Do you see who I am?  Do you see my love for you in this great plan I have made?  Will you not repent and turn back to me?”

            In closing, I want to quickly read from our passage in Psalms 116– the author writes “What shall I render to the Lord for all his benefits to me?”  Surely this Easter season is a period of joy and thanksgiving.  It is a time to celebrate and remember the grace of God through Jesus Christ His Son.  And what a privilege to live during these days, where we can look back and connect the dots to see God’s mighty arm moving through history.  It’s said we need to be reminded more than we need to be instructed and my hope this morning we are reminded of God’s faithfulness and how He has been using the Easter season for thousands of years to break up people’s day-to day and to call them back to Himself.  As we approach the altar here to receive the elements, the body and blood of Christ, let us remember the second part of Psalm 116, the author answers his own question “What shall I render to the Lord for all his benefits to me?  I will lift up the cup of salvation, and call on the name of the Lord.”  If God has your attention this morning, call out to Him, He is near.  If you don’t know what to say, there are people after the service who would love to pray with you.  Happy Easter my Friends – He is Risen!  He is Risen indeed!

Second Sunday of Easter: How We Build Matters

Fr. Morgan Reed "Second Sunday of Easter: How We Build Matters"

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John 20:19-31

CONTENT

Introduction

         Good morning dear friends. Happy second week of Easter.

         Just this last week I was working from my office when I heard a knock on the window. One of the preschoolers, who is friends with our son, wanted to tell me something. I opened the window and she said, “Morgan, we are building a track to run on but we need sticks to make the track.” She had only found one, and she knew that my son and I like to hike, so she assumed I would know where to find sticks. I encouraged her to look under the trees. She found some sticks, set up her race track, and she and her friends ran and enjoyed running in the beautiful Springtime sun. Some days I really long for the times where my greatest challenge in a day would be where to find sticks to make an imaginary racetrack. But as time goes on, life gets more complex, we are given more responsibility, and we have to make harder decisions. If that weren’t challenging enough, we live in a world on this side of Eden, where people continue to walk along ancient, broken pathways, apart from God, cloaked in darkness and deception, looking for a way home.

         It’s into this brokenness that Jesus enters our humanity to deliver us from sin and death. This deliverance wasn’t just for the wealthy who could buy their way out of trouble, or the intellectually superior who could rationalize their way out or the darkness. This gospel of king Jesus came to every man, woman and child; slave and free; Jew and Gentile. But as people began to follow this resurrected Lord, it began to put them on a collision course with the ways their families, subcultures, neighborhoods, and nations were impacted and influenced by the kingdom of darkness. There is a risk of exclusion for the follower of Jesus as they hold out what is ultimately good in the face of deception. This was the experience of the early Christians to whom the letter of 1 Peter is addressed. What this letter shows us is that God is building a new family in Christ for a new hope where trials become a strange gift that burns away and purifies our distractions, clarifies our mission, and helps us hold out the goodness of Christ for the world. As we look at the beginning of this letter, let me pray for us.

         “In the name of God, the Father, the Son, and the Holy Spirit, Amen. Lord, may the words of my mouth and the meditation of our hearts be always acceptable in your sight, O Lord, our Rock and our Redeemer, Amen.”

1. The resurrected Christ has begun a new family of hope (3-5).

         The resurrected Christ has established a new family. Peter had been set up as a leader among the apostles, an ambassador of Jesus for the church. He served for a time in Jerusalem, but this letter is written a few decades later, probably just prior to Nero’s persecutions which would bring Peter to his death in the mid-60s. The church is about 30 years old at this point and Peter commissioned this letter to be written down and circulated by his ministry partner, Silvanus. He writes from Rome, which identifies with Babylon of old. He is in a pagan  city, part of a pagan empire and is aware that he is a pilgrim and not at home. He writes as an exile to others who are exiled, whom he calls the Diaspora (1:2) who are in various cities in Asia Minor, which is in Modern-day Turkey.

         The Christians he writes to are likely Gentiles that were converts to Judaism, then came to believe in Jesus as the Jewish Messiah. They would come to be persecuted by both Jew and Gentile as a result.[1] These were not influential and wealthy people. Peter even mentions slaves and women, who would have been expected to worship the household gods of the father of the family. These Christians, who were following Jesus, though they weren’t highly influential or of high status, were a part of the new Israel, the people of God, those whom God had called and set apart to make his glory known!

         It’s these people, of which also are you and me, that have been born anew by the resurrection of Jesus Christ. We are all looking for the promised land together as exiles in a foreign land. The church is at its best when it becomes a community that provides refuge for the vulnerable rather than those who misuse power. I can appreciate this. It is hard to build the kind of performance that will attract and maintain the  presence of high profile individuals in a church. Some churches try; but for me, the most fulfilling moments of ministry have been with individuals or in smaller groups: coming to your homes for a house blessing, or visiting you with communion in the hospital, or sitting with you in the office and hearing your stories and praying with you, or hearing your confession. I love seeing the church enter into this with one another: creating a meal train so that you can bless one another with your cooking and your presence to one another, the ways you open your homes to one another for hospitality — including Formation Groups, watching the BBQ team smoke a brisket for the church, weeping with one another in prayer, encouraging one another, having vulnerable and sometimes hard and honest conversations, and making repair with one another when harm has been done or relational rupture occurs. This is what creates a stable outpost of the kingdom when the culture continues to shift and change. It is a gift to see this church become such an outpost of the kingdom of heaven, a divine family which provides comfort for the vulnerable and that provides an appropriate amount of discomfort for those who are far too at-home in this world.

         How one builds the household of God matters. We can say the right words to articulate a great goal, but if the means to getting there are not the way of Jesus then we have missed it. The goal of the church is not to do something, but to become something. “Success”, then, is measured by how one experiences Christ when they meet us rather than average Sunday attendance. If the pastor or leaders are abusing power, or if the church’s activism is divorced from the theology of the church, or if a church focuses all its efforts on issues of secondary or tertiary theological importance while being divorced from seeing the kingdom come in the neighborhood, or neighborhoods, around her, then how is she a community of hope where the resurrected Jesus is made known as a comfort for the vulnerable? 1 Peter reminds us to slow down and consider how we build.

2. Trials are a strange gift of purification and opportunity (6-9).

         We have seen first that the resurrected Christ has begun a new family. This is the family we need to feel “at home” in our pilgrimage in this world. Second, trials are inevitable, but they are also a strange gift. St. Peter helps the church avoid two extremes: attempting to overthrow the Pagan culture through political violence, and viewing the ethical demands of the Gospel as inconsequential and capitulating to culture. Because the church seeks to engage the world with the transforming love of Christ, they will experience some amount of persecution and trial as they hold out the goodness of the Gospel of Christ in a world content with its self-deception.

         This reminds me of a quote from one of the apostolic fathers, the Epistle of Diognetus, which says, “...They live in their own countries, but only as nonresidents; they participate in everything as citizens, and endure everything as foreigners. Every foreign country is their fatherland, and every fatherland is foreign...”[2] The text also describes the ways that Christians safeguard their allegiance to Jesus by refusing to use their bodies and creation for disordered purposes. It says “They marry, like everyone else, and have children, but they do not expose their offspring. They share their food, but not their wives.”[3]  In other words, Christians bless what is good and walk with others as far as they can without doing harm to themselves or others as image-bearers of God. Jesus ate with sinners, but did not join their sin. He held out the goodness of the kingdom and invited them in. Those who follow Jesus will walk with their neighbors as far as they can, but will have to draw the line of shared culture somewhere. And when a follower of Jesus puts up a boundary, they risk exclusion and persecution.

         Peter’s audience became scapegoats for the ills of the area. In their day, the refusal to worship the local gods may have been seen as the reason for a lack of prosperity in a village, so it would be easy to lay any misfortune on the shoulders of the Christians in the village. But this suffering, Peter says, is hopeful. Suffering brings clarity to our mission as followers of Jesus and purifies us from what distracts us. This doesn’t mean we delight in the suffering itself, but it does mean that entering trial well reminds us that redemption is coming. It also invites the community of Jesus to come and support us in trial as family.

         It means ultimately that we live with integrity as people whose guiding principle is the life, death, resurrection, ascension, and return of Jesus. Nothing else deserves our ultimate allegiance other than king Jesus. We have responsibilities to our church, our country, our earthly family, and our neighbors, but everything is rightly ordered by the guiding principle of Jesus’ life, death resurrection, ascension, and his coming again — The Gospel.

         I don’t want to cheapen the persecution of these Christians by comparing religious persecution to the stripping of privilege or inconvenience. I remember a discussion once of America taking away tax benefits from clergy and churches. Would that strip away of some of our privileges as Christians? Yes. Inconvenient? Yes. Is it persecution? No. Babylon is going to Babylon and Rome is going to Rome.  

         There will be times where allegiance to Jesus puts us at odds with our community and leads us to exclusion. Be mindful that exclusion does not occur because of an indignant or combative spirit. Come with curiosity about someone’s story. Ask good questions, present gospel convictions with clarity, but in a way that allows others to experience the discomfort of contractions in a disordered world. Spirit-led, compassionate questions hold out the goodness of the kingdom and they don’t merely win an argument. Go slow, be patient, and be compassionately un-anxious like Jesus if they refuse to change. There may come a time when one has to risk losing a job, face legal challenges, or upset someone close to them because of their ultimate allegiance to Jesus. The hope in 1 Peter is that in the church you are part of a privileged community because it is a saved community. As we fulfill the god-given task of announcing the good news of Christ, the church becomes the ark of salvation where deliverance is found and we will experience the tender compassion of the Good Shepherd.

Conclusion

          Jesus in his resurrection has created a new family. As we show forth in our lives what we profess by our faith, we may experience some amount of persecution, or exclusion because Christians will be those who welcome other sojourners and invite them to follow Jesus too. Be encouraged if you don’t feel “at home” right now. We are those who feel like foreigners in our homeland and at home in foreign lands. We invite people to come as they are and to be changed by the power of Jesus. May those who long to be comfortable, gain power, garner influence, and be at-home in this world, find the church to be a community where they are disquieted and made to know that this world is our place of pilgrimage to discover Jesus. May the church become that place where those afflicted because of following Jesus find life and comfort from their new family in the outpost of the kingdom of God.

         Let us pray:

Almighty and everlasting God, who in the Paschal mystery established the new covenant of reconciliation: Grant that all who have been reborn into the fellowship of Christ’s Body may show forth in their lives what they profess by their faith; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

[1]                Scot McKnight, 1 Peter (The NIV Application Commentary; Grand Rapids, MI: Zondervan Publishing House, 1996), 23.

[2]                Epistle of Diognetus, 5.4-5.

[3]                Ibid., 5.6-7.

Easter Sunday: Jesus the King and Cultivator of the Garden of God

St. Ephrem the Syrian's Second Hymn on the Resurrection

Fr. Morgan Reed "Easter Sunday: Jesus the King and Cultivator of the Garden of God"

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CONTENT

Introduction

                  Good morning dear friends. The Lord is risen! This is our second year of hearing a homily from the ancient church. One of our values at this church is to live out the church’s tradition. We do this in the way we use the Book of Common Prayer, sometimes we’ll do a study, and this morning we will hear an ancient teaching-hymn, called a madrasha, from St. Ephrem the Syrian. The female choirs would have sung this as a form of teaching to build up the church.

Who is St. Ephrem?

         St. Ephrem was born in the 300s in a town called Nisibis, which is modern Nusaybin in Turkey. This was a border town which went back and forth in its allegiance to either Rome or Persia. He lived there until Persia took it in 363 and forced out the Christian population. Ephrem and others headed west to the city of Edessa, or modern Şanli Urfa, in Turkey. He lived there for 10 years and died in 373.[1] He was a deacon and catechetical teacher under four amazing bishops.

Our Hymn

         Ephrem sees two books of revelation: the Scriptures are one, and the natural world is a second book to learn and study. There are two dimensions for him: spiritual and earthly. The spiritual dimension is pictured through the lens of the Garden of Eden. The two dimensions, of paradise and physical earth, exist side-by-side, overlap, and interlock. The natural world then becomes a tapestry of divine gestures to help us adore the mystery of God. Because of this theology, Ephrem’s poems are filled with natural and biblical imagery. Ephrem’s second hymn on the resurrection, which we will read this morning, is about the celebration of Easter. I made my own translation, but then realized the other day that the amazing Sebastian Brock had also made a translation back in 2006 in a book of assorted Syriac writings.[2] I’ll put a link online to where you can find his translation. This morning I’ll read my translation for us. There are twelve stanzas to this hymn. We are invited to meditate on the Scripture and the cross through the spiritual Garden. It’s as though we see Eden’s realities as we look at earth’s realities. Paradise is filled with blooming flowers, but then as we zoom back out at earth, these blooms find their counterparts in the people of God and their praises. We are all flower arrangers in the garden of paradise through the resurrection. Stanza 2 invites us into the celebration of the Easter festival, much like we are doing this morning. Everyone has a part to play in the worship of the resurrected Lord. The reference to chaste women are the female choirs. There are children singing, lay people offering righteous lives, and clergy fulfilling their functions in the church. All of this is compared to flowers in paradise.

         Ephrem mentions Nisan, which corresponds to our month of April; Passover occurs in Nisan, which is when Christians celebrate Easter, or Pascha. I was excited for some thunderstorms today because the month of Nisan and its thunderstorms form a counterpart to the thunderous praises of God’s people celebrating Easter. As thunders produce earthly flowers, praises produce the spiritual flowers of love and good deeds. In stanzas 6-8, he moves to the interweaving of the flowers of paradise into crowns that will be set on the heads of those who enter paradise. Ephrem, in entering worship, is given a crown; the donkey from the triumphal entry is crowned with them; every person in the worshiping assembly is crowned with them. But the flowers are not just flowers, they are the beauties of the obedience of the disciples of Jesus from every age and stage woven together into a celebration of God’s paradise in the lives of the saints (stanzas 9-10). The poem ends in stanzas 11 and 12 with a contrast of the victorious and resurrected King Jesus with all the kings of the earth. Jesus is the great king of flowers and his crown is perfect in its beauty, which feels redemptive as he has now traded his crown of thorns with the flowers of paradise. He has commissioned God’s people to weave the crown. The final stanza is a prayer for our king to accept the crown we weave and to “give peace to the lands that were destroyed,” and to “rebuild the churches which were burnt...” This likely means that this madrasha was composed in Nisibis in a period following one of the devastating raids of the Persians. God can make the barren places fruitful again. It is true in the war-torn and oppressive regions of the world, and it is true in the places of the human heart that have been ravaged by sin and death. We long for Christ in his resurrection to make all things new and to give us flowers that we can continue to weave into a crown for his glory.

         None of us will fully grasp this hymn on the first read through. Don’t worry. I’ll put the whole transcript online when we post the audio. Here’s the hymn:

Ephrem Hymn on the Resurrection II[3]

1) Your law was my chariot

which revealed paradise.

And your cross was my key

which opened paradise.

I gathered fruit from the garden of delights;[4]

I came from paradise and amassed

roses and eloquent blooms 

which are scattered throughout your festival,

in the songs, over the people.

Blessed is He who crowns and was crowned

2) Behold, the joyous festival

which consists entirely of mouths and voices.

The chaste women and men were in it 

like trumpets and horns.

Infant girls and boys were in it

like harps and lyres.

Their voices were woven together and they ascended,

and all of them reached heaven.

They gave glory to the Lord of glory.

Blessed is He for whom the silent have thundered.

3) Behold, earth thundered below

and heaven thundered above.

Nisan mixed together the [thunderous] sounds

above and below.

The voices of the holy Church mixed

with the thunder-peals of Divinity.

And amidst the glow of her torches,

the flashes of lightning mix;

the tears of sorrow were with the rain

and the Paschal fast was with the new growth.

4) In the ark shouted

all the voices from every mouth.

Outside of it were strong waves,

while inside were pleasant voices.

Voices, according to each pair,

sang in it together in purity;

Our festival is a type of this,

in which the unmarried boys and girls

have sung in a holy way.

Glory to the Lord of the Ark.

5) In this festival, which each person offers

his victories as his offerings,

it grieves me, my Lord, to see

that I stand here empty-handed.

But my mind has been soaked by your dew

and it experienced a second Nisan.

Its flowers became offerings for me:

braided together into all kinds of wreaths,

and placed over the door of the ear.

Blessed be the cloud which rained down upon me.

6) Who has seen flowers being collected

from the Scriptures as though from hills?

With them the chaste women fill

the spacious recesses of the mind.[5]

The sound [of the songs], like a servant,

scattered holy blooms over the assemblies.

The flowers are holy;

receive them into your senses

as our Lord [received] the anointing of Mary.[6]

Blessed be the One who was crowned by his handmaids.

7) Flowers, beautiful and eloquent,

children have scattered before the King.

The colt was crowned with them,

the path was filled with them.

They scattered praises like flowers

and hymns like lilies.

Even now in the midst of the festival

the assembly of the children have scattered for you, my Lord,

hallelujahs like flowers.

Blessed is He who was praised by the children.[7]

8) Behold, our hearing is like an armful,[8]

of the voices of children.

The recesses of our ears, my Lord, are also filled

with the hymns of the chaste women.

Let each one of us gather up all the blooms,

and intermingle them with his own

flowers that bloomed in his own land,

so that for this great festival,

we might weave a great crown for it.

Blessed is He who invited us to weave it.

9) Let the bishop[9] weave into it

his homilies as his flowers;

the priests, their stories of victory,[10]

the deacons, their readings,

the young men, their alleluias,

the boys, their psalms,

the chaste women, their hymns,

the leaders, their charitable deeds,

and the laity, their manner of life.

Blessed is He who has multiplied victories for us.

10) Let us prepare to recount the victorious ones:

the martyrs, apostles, and prophets,

whose flowers are like them,

their blooms are shining,

their roses are abundant,

the fragrance of their lilies is sweet.

They gathered from the Garden of Delights

and brought the choicest of flowers

to crown our beautiful festival.[11]

Glory to You from the blessed ones!

11) The crowns of kings appear poor

before the wealth of Your crown.

Into which purity is interwoven,

in which faith shines,

in which humility emanates,

into which holiness is mixed,

in which great love shines forth.

Great King of flowers,

how perfect is the beauty of Your crown?

Blessed is the One who has commissioned us to weave.

12) Our King, accept our offering

and grant us salvation in return.

Give peace to the lands that were devastated,

rebuild the churches which were burnt,

so that when great peace comes,

we might weave together a great crown for You,

as flowers and those who weave them

come from all sides

that the Lord of peace might be crowned.

Blessed is he who has acted and is able to act.

[1]                Reader more at https://gedsh.bethmardutho.org/entry/Ephrem

[2]                Ephraem, et al. Select Poems. 1. ed, Brigham Young University Press, 2006. Eastern Christian Texts 2. Pages 169-179.

[3]                TJ Lamy, Sancti Ephraem Syri hymni et sermones quos e codicibus Londinensibus, Parisiensibus et Oxoniensibus descriptos edidit, Latinitate donavit, variis lectionibus instruxit, notis et prolegomenis illustravit. Volume 2 of 4. Pages 750-756. Hymn 19 <https://archive.org/details/sanctiephraemsy02lamygoog/page/n405/mode/1up>

[4]                A play on words with the garden of Eden. ‘edne (delights) sounds like ‘den (Eden).

[5]                A reference to the madrashe sung by the women’s choirs for the instruction of the people.

[6]                John 12:1-3

[7]                Matt 21:15-16

[8]                The idea is like having an armful of flowers.

[9]                i.e., the chief shepherd

[10]              A type of homily like an encomium or panygeric. This may also refer to a successful life of ministry as a priest.

[11]              The word ܟܘܠܠܐ refers to the crowning that happens when someone is victorious. It is a short-hand way of referring to martyrdom “Receiving the crown”. The festival of receiving the crown is attested elsewhere as a commemoration of a martyrdom. In this stanza, the idea is that the martyrs, prophets, and apostles are the ones who frame the festivities. It is their lives and deeds that frame the work of the church and how this festival calls them to the same works as the saints of old, whose deeds are pictured as flowers blooming from Eden.

Great Vigil of Easter: God at Work In the Darkness

Fr. Morgan Reed “Great Vigil of Easter: God at Work In the Darkness”

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Matthew 28:1-10

CONTENT

Introduction

         Good evening friends. On Thursday we were reminded of Christ’s institution of the Eucharist and what it means to serve Christ and one another in the kingdom of God. Last night’s service drew us into the mystery of salvation in what happened on the cross. This morning we joined together to walk the way of the cross through the stations of the cross. When Christ died on the cross, creation responded with darkness, and yet God was not absent. Into the darkness, the light shined and the darkness did not overcome it. Jesus was at work in the darkness, conquering Sheol and rescuing humanity from the clutches of sin and death which would ultimately be done in the triumph of His resurrection. 

         There is an ancient Christian baptismal hymn from the 2nd century, part the Odes of Solomon, which sings of Christ’s victory. This hymn says, “And I opened the doors which were closed. And I shattered the bars of iron, For my own shackles had grown hot and melted before me.”[1] The early church has always made this connection between the death that Christ died, the work of his conquering of Sheol, the victory of his resurrection, and how you and I are joined to Christ and his work through our baptism. Tonight we had the privilege of praying for Les as he has walked with Jesus into baptism; in doing this we also renewed our own baptismal vows. We have died and risen with Christ.

         From our passage tonight we see two important truths: 1) God is at work in the dark, and 2) Christ’s resurrection is our commission to the work of new creation.

         As we look at Matthew 28, let me pray for us, “In the name of God, the Father, the Son, and the Holy Spirit. Amen. Lord, may the words of my mouth and the meditation of our hearts be always acceptable in your sight O Lord, our Rock and our Redeemer. Amen.”

I. Earthquake, Angel, guards, and empty tomb — God is at work in the dark (1-6)

         God is at work in the dark. When we left St. Matthew’s Gospel text Last Sunday, the final verse was that the stone had sealed the tomb and guards were there to guard it. The extra measures of security were because of fear and unbelief. Under the cover of darkness, just as dawn was about to begin, Mary Magdalene and the other Mary come to the tomb. As they arrive on scene, there was an earthquake. And as the earth is shaking, an angel descends from heaven to roll back the stone. Heaven and earth are both testifying that the Lord is risen. 

         The angel of the Lord proclaims the good news to the women, “Do not be afraid; I know that you are looking for Jesus who was crucified. He is not here; for he has been raised, as he said. Come see the place where he lay.”[2] Far from abandoning the one who died on the cross, God heard his prayer. Jesus the Lord of heaven and earth, who had created all things, had been crucified on a pagan cross. After Jesus was buried, the disciples head off. How could the joy of those travelers on Palm Sunday ended with this? I can imagine that over several days they were processing their grief, feelings of guilt over abandoning their teacher, wondering what they had just been through over the last several years, and still holding onto some slight hope that maybe Jesus would actually rise like he said.

         Satan has been working hard from the beginning of humankind to weave sin and death into the fabric of all humanity. The work of God in the darkness of Jesus’ death is the dismantling of the systems and powers of the kingdom of darkness. The stone is rolled away to reveal what God has done for these faithful women searching for him. This testimony that Christ has risen has changed their fear to joy and has changed their story forever.

         Jesus had given glimpses of new creation and the kingdom of God in his ministry. His resurrection from the dead shows his followers that the age to come is here. Death is defeated and sin is no more. The systems and structures of evil present outside of us and at war inside of us no longer have the final word because Jesus is alive. One church father says, “Pray, brothers, that the angel would descend now and roll away all the hardness of our hearts and open up our closed senses and declare to our minds that Christ has risen, for just as the heart in which Christ lives and reigns is heaven, so also the heart in which Christ remains dead and buried is a grave.”[3] Where are these places of doubt where we need the revealing of the resurrection? I remember a friend saying they never wanted to have kids because they were afraid of what this world would do to them. It was a place of doubt and unbelief. Some doubt that God will begin to heal them if they begin to get honest about the parts of their stories that shaped them. Some are afraid to apologize to their kids because they’re afraid they’ll lose a sense of authority. Some have addictive coping strategies to keep them from facing their fear of vulnerability about what hurts. Disordered fear and unbelief are two sides of the same coin; and they are pervasive, but they’re also a defeat-able enemy. I don’t want to pass over the risk involved in each of these kinds of scenarios, but I do want to name that these are the dark places of doubt where Jesus’ triumph will put death to death. And because Jesus is alive, we can pray for God’s help in rolling back the stone to reveal the goodness of Jesus’ living presence in these places where fear and darkness reigned.

II. Commissioning of new creation (7-10)

         The empty tomb is a place of commission. The women are charged with the task of going to gather the disciples to tell them to meet Jesus up in Galilee. They leave the tomb quickly with fear and great joy: fear for the magnitude of the miracle they’d experienced, and joy for what the resurrection means for them and the world. As the women travel on the way to meet the disciples, Jesus meets them. Our text says that Jesus greeting them by saying “Greetings”. If this were 21st century America it would feel like “Oh hey”! The women recognize who they are speaking with and they take hold of his feet and worship him.

         Worshiping Jesus is a beautiful paradigm for following Jesus. Grab hold of his feet and worship him. Come to know him. Read the Gospels, hear what he has to say. Read the rest of the Scriptures. Create spaces of silence and stillness in his creation and know his love for you. Discover the ways he fills out the Old Covenant in Scripture; look for his unsearchable glory that is sung by multitudes of heavenly choirs of saints and angels around his throne. Join this song in the mystery of the Eucharist; discover the resurrected Jesus in everyday moments. Discover and name the places of darkness, fear, and doubt. Hold them in the presence of the one who has conquered the kingdom of darkness.

         After worshiping Jesus, he tells them not to be afraid, but to go and tell his brothers that he’s risen. That Jesus calls the disciples his brothers here is significant. It follows on the heals of their utter failure and their desertion of him in his time of need. Jesus had predicted their failure in Matthew 26:31. But in 26:32, Jesus predicted that after their failure he was go to Galilee after he was raised up. His mention of “brothers” here is gently restorative. He is restoring to brotherhood those who had deserted him. The good news of Jesus’ resurrection is the good news that death is defeated, sin has no more power, and the age to come has broken into this present evil age. The new day has dawned in the darkness of an empty tomb, these women were entrusted with this news by a heavenly messenger and Jesus himself. These apostles to the apostles would bring this good news to the twelve, and from Galilee, the new creation of the kingdom of Jesus would go forth to all the world.

Conclusion

         This night reminds us of the power of the resurrection. God is at work in the darkness to overcome the power of darkness with the light of the resurrected Christ. All things will be made new. Our places of doubt, death, and fear will be transformed into the places where the glory of God shines forth. As we walk along the paths God has called us to, we take hold of the risen Christ and gain perspective for the journey. He has commissioned us to live into the age to come, the life of new creation in the resurrection, and to bring this good news to others as we live it out for ourselves. This is what we have renewed in our baptism vows. As we celebrate the mystery of the resurrection, remember that Jesus’ resurrection is the beginning of new creation: God is at work in the dark, and Christ’s resurrection is our commission to the work of new creation. Alleluia!

Let us pray:

O God, who by the glorious resurrection of your Son Jesus Christ destroyed death and brought life and immortality to light: Grant that we, who have been raised with him, may abide in his presence and rejoice in the hope of eternal glory; through Jesus Christ our Lord, to whom, with you and the Holy Spirit, be honor and glory, now and for ever.  Amen.

[1]                Odes-Sol. 17:8-9. Charlesworth, pp. 74–5, and 76, n. 11.

[2]                Matt 28:5-6.

[3]                Peter Chrysologus, Sermons 75.4; Manlio Simonetti, ed., Matthew 14-28 (Ancient Christian Commentary on Scripture; Downers Grove, IL: IVP, 2002), 306.

A Holy Friday: Why We Venerate the Cross

Alexei Laushkin "A Holy Friday: Why We Venerate the Cross"

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John 19:1-37

CONTENT

In this most somber of our three days, it isn’t seem quite right to say good evening. There’s nothing good about the evening. We are in Good Friday good as in the sense of Holy Friday. 

 I have to tell you that since the morning my own spirit as I’ve been reflecting throughout, today has been in a kind of grief.  Perhaps you felt that grief or perhaps not and you are just beginning to feel the grief.

There’s a verse friends in Zachariah 12 that I think describes the day quite well in verse  10 “and I will pour out on the house of David in the inhabitants of Jerusalem the spirit of Grace and supplication they will look on me. The one they have pierced, and they will mourned for him as one mourns for an only child and grieve bitterly for him as one grieves for her first born son.”

This is the spirituality I think in a verse for Good Friday. We meditate on grief and we do not look away. 

We’re entering into the three days as Chip told us yesterday about the last supper in the mystery of these days and indeed there are mysteries. 

I had a chance in preparing for the evening to review Egeria, who is a nun we believe she was a nun who traveled to Jerusalem in the 380s and I’ll share a bit more about some of her insights, but we get the sense of the earliest Christians from them. These days were all night vigils all day vigils so from the moment that we have the last supper that they would hold vigil in Gethsemane through the whole night in Gethsemane and they would rise early before the sunrise for what we actually do a little bit later in the service the veneration of the cross talk a bit about that and this would continue into Easter. 

These days were days of deep spiritual preparation throughout the history of the church.  These days these holy days of Easter, east and west in our own tradition in the Anglican tradition these have been days of deep spiritual preparation and as we’ve headed into the 20th and the 21st century, I’d say as the church global has had to deal with secularism, but I mean by that is people in attention on the thing of things of God as a shorthand the spirituality around Easter is something that we in our day in age are seeking hard to reclaim and so as we start the evening i  darkness and we reflect on these days and we take the time. I urge you to come to stations of the cross tomorrow I urge you to come to vigil. I urge you to come to the next morning. It is tiring, I think I was texting a friend and I said I can appreciate Easter Monday now ,but just as Jesus asked his disciples can you not stand with me one hour? This is the question for us can we give our of our hour. We tire ourselves in so many things to exercise the muscle spirituality.

Let’s look at this text. It is a it is a graphic text and I think part of the holiness of this Day and even in the epistles that the phrase and I’m not ashamed of the gospel, we have to understand a little bit about what we’re actually seeing here we’ll go through it in slow fashion, this passion gospel of John that we’re given this year. 

I want to start by some context that the Romans had other options besides crucifying Jesus, in fact, they used other options for a serious criminal offenses one apparently they’re all nasty but one is just throw someone off a cliff they could’ve put just a wooden chain around his neck and had him walk around, but crucifixion was a public shaming death. It was a slow death as your nail in your hands are up. You can inhale, but it is very difficult to exhale so to exhale to keep breathing asphyxiation, which is how most die from crucifixion.  You need to push yourself up by the nails.

In addition to this we get in the text that Jesus was brutalized prior to this starting at the first Pilate. Pilate  had Jesus flogged him and in fact, in the earliest days in this text from 380 that this day they would actually go quite early to see the poll on which he was flogged. That was part of their exercises that day. 

The soldier twisted together a crown of thorns and put it on his head in order to mock him in a purple robe. It’s all mockery. They came up to him, saying hail. You can imagine that it wasn’t a quiet hail. It was more hail king of the Jews, and struck him with their hands. 

Can you imagine anyone watching seeing this is a pretty brutal brutalized innocent man. 

Pilate went out again and said to him see, I am bringing him out to you that you may know that I find no guilt in him. We need a little bit of context with Pilate. You may not quite understand what is going on with Pilate, but Pilate throughout his reign and we know this from Josephus and other sources he struggles to get his relationship with the Jewish people right. 

I just wanna give you a few examples early in his reign he goes ahead and he decides that he’s going to build an aqueduct, but he builds the aqueduct using treasury money from the Jewish temple to see this gets him in a lot of trouble, and he has other incidents in which he puts the kind of worship of the Roman gods in front of the Jewish leaders faces, and in fact the years later, the things that the thing that gives him removed, is he violently suppresses a Samaritan gathering where another messianic type figure is claimed, and he goes ahead and kills that figure which eventually is what ends his reign.

And so the text that we get from the gospels as Pilate is struggles with this, but in his conscience, oddly enough, he doesn’t want to. This is what our scripture reports he doesn’t want to do what’s being asked of him and the leaders of the law we’ll see in the text. 

You know their command is not to kill not to take a life they don’t want to be seen as having killed Jesus on the Passover when the population of the city is going from 40,000 to 50,000 to probably low estimate 140,000. It’s a much bigger city they don’t want to be seen.

Think of it this way, they want Rome to be seen killing Jesus using their most brutal techniques. This is part of the text we have today and at the same time they’re so concerned about their self imagery that in a few days you know in this next day, they wanna make sure that none of those who crucified are up during the actual passover so as to not create offense. I pointed this out briefly as we continue onto the text because this is the twisted side our human logic as someone who is engaged in the political spaces you often look at politics and it’s it’s a lot of who knows what’s going to happen here you have the ma decide or not wanting to do this but something else what I would describe as evil comes onto the scene to force his hand.

So Jesus came out wearing the crown of thorns and the purple road Pilate says to them, behold the man when the chief priests in the officer saw him they cried out crucify him. crucify him. I want you to get a sense of this and we can’t. This is captured in a bit of the liturgy, but imagine a noise so loud or a moment, so startling that perhaps a riot might be caused I don’t want to over exaggerate, but I don’t want to under exaggerate the degree of pressure crucify him crucify him Pilate has gone to the trouble and said look I’ve done some things that you’ve wanted, and the crowd is stirred up to such a degree crucify him crucify Pilate said to them, take him yourself and crucify him. Find no guilt in him the Jews answered him. 

We have a law, and according to that law, he ought to die because he just made himself the son of God when I heard the statement he was even more afraid. He entered his headquarters again, and said to Jesus and I want you to imagine a Pilate here in the moment, just totally exacerbated exacerbated at his wits end not knowing what to do pacing where are you from? But Jesus gave him no answer so it to him you will not speak to me. Do you not know that I have authority to release you and authority to crucify Jesus answer you would have no authority over me at all unless I’ve been given you from above, therefore, he who delivered me over to you has the greater remarkable words from our Lord and save part of the words of obedience he knows he has to, even in this moment assuage Pilate’s conscience. 

This Pilate does not want to act from then on Pilate saw to release him, but the Jews cried out if you release this man, you are not Caesar‘s friend everyone who makes himself a king opposes Caesar, and Pilate who has had so many high profile incidences where he’s gotten religion wrong in his reign. This is the pivotal turning point he’s trapped he is trapped in decisions that will eventually cause him to end his rule he’s trapped so when Pilate heard these words, he brought Jesus out and sat down on the judgment seat. 

The judgment seat here is where the Romans will come to give their official judicial verdict. So prior to this you’re seeing Pilate interact with the crowd now he’s at the place, the stone pavement, where you can make his official proclamation was the day of the preparation of the passover. It was about the sixth hour he said to the Jew, behold your king, they cried out away with him away with him, crucify him to strongly suggest a group ready to riot if he says no the chief priest answered we have no king, but Cesar would just be straightforward a total lie in terms of their relationship with Rome, but it is their master stroke in their politics with Pilate that day so he delivered him over to them to be crucified. 

I’ll get to the last part of the text in a moment but wanna give you a sense of how early Christians and how we ourselves might think about this early time so Egeria notes this and I won’t read the whole passage when I wanna give you some pieces here they arrive before the cross. 

“The daylight is already growing bright. They’re the passage from the gospel is read with the Lord has brought before Pilate with everything that is written concerning that which Pilate spoke to the Lord or to the Jews the hole is red and afterward, the bishop addresses, the people comforting them for that they have toil all night and are about to toil during that same day bidding them not be weary, but they have hope in God who will for that to give them a greater reward.”

Listen to the words of this fourth century bishop these are his words to us who take vigil these days, encouraging them as he is able to addresses them “thus go now each one of you to your houses and sit a while. You may be able to go behold the holy wood across each one of us believing it’ll be profitable to his salvation then they go to the column of flagellation and then come back to the veneration”

 So just read this passage on the veneration of the cross “chairs place for the bishop and Golgotha behind the cross, which is now standing the bishop. He takes a seat in the chair in a table, covered with a linen cloth this place before him, the deacon stand around the table in a silver guilt casket is brought in, which is the holy wood of the cross”

 Think of this remarkable it’s very likely that this is the wood of the cross at this point it’s a piece of it now when it has been put up upon the table, “the bishop as he sits hold, hold the sacred would firmly in his hands. Then the people one by one come down down at the table, kiss the sacred wood and pass through because I know not when someone said so that they pass one by one all bowing themselves, they touch the cross first their forehead then with their eyes, then they kiss the cross and pass through from the earliest days.”

This is part of the Christian worship of these days. What is happening here? We’ll have an explanation a bit later but we’re thinking about just like an icon in some ways. We’re thinking about the events behind it and we’re reflecting in our bodies that worship that is already there in our hearts and this has been part of the earliest days of what it’s meant to be a Christian as far back as the fourth century where they kept vigil and they were physically moving around and they were physically moving and listening, and hearing the words of God because they were reflecting, with their bodies, was already true in their hearts, and though for some of these, some of these practices might be new in God‘s account economy, and in the kingdom of God, these practices are quite old as old as the earliest visited recorded record. 

We have a nun going to Jerusalem, and so as we do these tasks as we, as we enter into them in our hearts, realize that we in our own way at a special time are reflecting and committing something to God in that in many ways is the essence of our sacramental life as Christians set aside times that have always been part of the life of the church for which we worship God and spirit and truth now for this final text that has gotten me in a appropriately somber spirit so they talk to Jesus and he went out, bearing his own cross the place called the place of a skull, which is called Golgotha right in front of the city. It’s a classic Roman crucifixion so everyone could see no hiding there. They crucified with him to others one on either side in Jesus between them. Pilate  also wrote an inscription and put it on the cross it Jesus of Nazareth, the king of the Jews, my personal take this is pilots way of describing what he thinks a bit of hedging is best but an interesting way politicians when they hedge their bets sometimes tell the truth and when they push him this time, he just says I’ve written whatever she doesn’t want to move on it when the soldiers have crucified Jesus, they took his garments and divides to four parts one part for each soldier also tune for the tunic seamless let us not terrorist, but cast lots the soldiers they could care less what’s happening quite honestly friends. This is the image we get in the gospel it’s revelry it’s games, brutality. It’s a celebration of Romanhood even though creation itself in a moment will mourn in the disciples are scattered his loved ones are scattered they divided my garments among them for my clothing. 

The cast remarkably here we get in John’s gospel at the moment of his agony and of his pain we get this touching moment between Mary, his mother and the apostle John in which he says woman behold your son, the love that we see and our icons even the ones around the altar here are of John often end of Mary and the love that is shown I love that Jesus himself is exemplifying in this moment in his agony when at this moment, when you were to look up at him, and the earliest Christians would’ve said, this part of the reason the epistle say, I am not ashamed of the gospel is not a western American. I can speak up and I won’t be ashamed. That’s good. It’s a good impulse you should speak up live into the spirit, but I am not ashamed of the gospel in major ways is it’s the shame of the torture instrument. 

If you have seen a Roman crucifixion you would see how brutal it is. You would not think it was pleasant. It was probably one of the most gutwrenching things to watch and this is our savior, brutalized and bleeding and exhausted after this Jesus, knowing that all is now finished said to fulfill the scriptures, I thirst a jar full of soured wine stood there, so they put a sponge full of the sour wine on his branch and held it to his mouth when Jesus had received the sour wine, he said it is finished and he bowed his head and gave up his spirit. The Jon ends the text quoting scripture out of scripture Psalm 69:21. “They gave me poison for food and for my thirst, they gave me sour wine to drink. “

This is the one this is the one spoken of long ago our Savior crucified, dead and exhausted bones, not broken as was promised water and blood flowing from his side, and this is the one friends that as we come towards the veneration of the cross this week we come to this sadness and mournful of days looking at our crucified Lord, who died not for his friends, not for his loved ones for his enemies for his enemies, for those who betrayed him at the last for Peter, who denied him three times for his disciples he will scatter in eventually for those as we get even further along imagine there will probably have been those who would watched him die. Who were Romans who came to believe can you imagine what a grace in this fixes something fundamental in the human race fundamental even more powerful than David more powerful than Moses, more powerful than Abraham someone who is a spotless lamb without blame, who did not deserve any of these things who died a horrific death at the height of his popularity in an evil scheme to destroy God's work on the earth. Let's meditate on that as we continue into the service. Amen.