“THE TRUE SHEPHERD AND THE TRUE SHEEP”
A homily by Fr. Gene Tucker, given at St. John’s Church, Centralia, Illinois; Sunday, April 25, 2010
Acts 13:15–16, 26–39; Psalm 100; Revelation 7:9–17; John 10:22–30
“My sheep hear my voice, and I know them, and they follow me…” 1
Today, we hear a portion of Jesus’ final encounter with the religious authorities of His day (that is, the final encounter before His passion and death).
For in chapter eleven of John’s gospel account, the story will now begin to turn to Jesus’ final days, to His suffering, death and resurrection.
But here, the authorities of Jesus’ day ask Him, “How long will you keep us in suspense?”2
For, you see, during the Feast of Tabernacles some three months earlier,3 these same authorities had heard Jesus’ discourse about being the “Good Shepherd”.
Jesus has apparently continued to be in Jerusalem, for it is now winter, at the time of the Feast of the Dedication of the Temple (known today as the feast of Chanukah), which was/is celebrated in December each year. Jesus is walking in the part of the temple complex which was known as Solomon’s Portico.4
Now, Jesus picks up His earlier comments, and concludes them in today’s passage.
“My sheep know my voice, and I know them, and they follow me,” He says, adding, “And I give to them eternal life, and they shall never perish, and no one shall snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.”5
As we consider this passage, we would do well to be sure about the meaning of some of the terms we hear today. Let’s turn our attention to them:
The Jews: Many readers of the Fourth Gospel assume that the use of the phrase “The Jews” is meant to be an anti-Semitic remark, directed against all Jews. Nothing could be farther from the truth. As the writer of the Fourth Gospel makes clear all throughout his narrative, the use of this phrase clearly makes it applicable only to the religious leadership of Jesus’ day. It is this corrupt and self-serving leadership that is the target of the harshest words Jesus ever utters, and not the Jewish people as a whole.
Sheep/shepherd: Jesus uses a common image to contrast His leadership and His concern for the welfare of those who follow Him with the lack of leadership and lack of concern that the religious authorities have for their own people. For a glimpse into this connection, we turn to Matthew 9: 36, where we read, “When He (Jesus) saw the crowds, He had compassion for them, because they were harassed and helpless, like sheep without a shepherd.” Jesus will refer to this general theme in His earlier discourse about being the “Good Shepherd”,6 when He contrasts His self-giving leadership with the self-serving leadership of the false shepherd.
Works: Found in verse 25, Jesus says this, “The works that I do in my Father’s name, they bear witness to me.” This word is sometimes translated as “miracles” (the New International Version – NIV) translates the Greek word erga that way. But the clear indication of the Greek seems to convey the meaning of “works”, and if so, then the implication is that all that Jesus says and does, His teaching and His miraculous works, constitute the witness to His unity with the Father.
Now that we’ve clarified some of the aspects of today’s pericope, let’s turn our attention to the meaning and application of Jesus’ remarks, both in its original context, and in our context today.
We begin with the original context.
Jesus seems to be telling the powers-that-were 2,000 years ago that a new day was dawning, in terms of the relationship between God and humankind. He will be the new leader, the new shepherd, whose leadership will be of the servant variety. Contrasting His leadership with that of the corrupt leadership of God’s people in His day, we see an image of the good shepherd vs. the false shepherds emerging.
Next, we notice that lack of believing forms the barrier to being able to become a part of this new flock. Notice how Jesus tells His hearers that they have seen the proof of His unity with the Father in the works He has done, but those who have seen and heard “do not believe” (verse 26), adding that the reason they do not believe is because they “do not belong to my sheep.” Moving a few verses later on, we see that Jesus says that those who are part of the flock have their membership in that flock precisely because the Father has chosen and given them to the Good Shepherd. Here, we see evidence of God’s grace in action. Theologians would later come to call this sort of God’s grace prevenient grace.7 That is to say that, God has chosen and has made it possible for those who will come to believe to come to faith in Jesus before the act of faith ever takes place. Put a more simply and directly, we can say that God moves first to identify and to put the ability to believe in a person’s heart, before the person ever comes to the point of believing.
Next, we notice that the selection of the sheep is permanent. “No one is able to snatch them (the sheep) out of the Father’s hand,” Jesus says.
Now, what are the implications for us today?
Using the same pattern that we observed from the reading, we can affirm that Jesus’ servant-leadership is faithful and true. Moreover, if we return to some of His comments in the earlier discourse (John 10: 1 – 21), we see that Jesus makes it clear that His coming to earth is precisely because of the existence of the sheep. It is the presence of the sheep that makes His arrival necessary. It is the welfare of the sheep that gives His mission meaning. What was true 2,000 years ago remains true today. God the Father puts our welfare foremost in the plan to send His Son into the world, to redeem the world. (See John 3: 16 - 17.)
Next, we turn to the issue of God’s prevenient grace. Christians have debated the nature of God’s action and our acting/reacting down through the centuries. Some have felt that when we come to faith, it is only because we have been chosen and have been predestined to be among God’s elect. According to this view, we are merely spiritual pawns in God’s great plan of salvation. Certainly, I think it is fair to characterize the 16th century theologian John Calvin’s teaching in this regard. On the other side of the theological spectrum, there are other Christians who maintain that, residing within us, is a small spark of an awareness of God. We can respond to God because of the presence of this small spark, and so we do so. As we do, then God comes into the picture and assists us to become part of the flock. Whatever the exact nature of the relationship between God’s acting and our acting/reacting, which may well remain a mystery, we can say with assurance that as we become a part of the flock, we are doing so because of God’s great and eternal plan for the salvation of human beings. This would be true regardless of the sequence that takes place to establish the faith relationship, and regardless of the proportions that exist between God’s acting and our acting/reacting.
Finally, notice the permanence of the bond between God and us. I use this verse to assure persons that I counsel who are worried about their status with God….Listen to this, I say, “My sheep hear my voice, and I know them, and they follow me; and I give them eternal life, and they shall never perish; and no one shall snatch them out of my hand.” (John 10: 27 – 28). Our life in God, granted to us through Jesus Christ, is permanent. If we have come to faith genuinely, then we are the Lord’s forever!
Thanks be to God!
AMEN.
______________
1) John 10: 27
2) The Greek in this verse is difficult to translate. Literally, what the Jews say is, “How long will you vex/annoy us?”
3) The Feast of Tabernacles (also known as the Feast of Booths, or Sukkoth in Hebrew) is a major pilgrimage feast, and is celebrated in September – October each year. It commemorates the Israelites’ wandering in the Wilderness.
4) The first century Jewish historian Josephus tells us that Solomon’s Portico was on the eastern side of the temple complex. Thus, it would have offered better protection against wintry weather than other parts of the area. It’s possible that this portion of the temple complex was the last remaining part of Solomon’s original temple, which was constructed nearly 1,000 years earlier.
5) John 10: 27 - 30
6) See John 10: 1 – 21.
7) This term requires some definition. Coming from the Latin, it literally means grace that “comes before” (prae = before, venio = to come).
Sunday, April 25, 2010
Sunday, April 18, 2010
3 Easter, Year C
"PETER'S RESTITUTION"
A homily by Fr. Gene Tucker, given at Trinity Church, Mt. Vernon, Illinois; Sunday, April 18, 2010.
Acts 9: 1 – 19a; Psalm 33: 1 - 11; Revelation 5: 6 - 14; John 21: 1 – 19
“Simon, son of John, do you love me?”
These words echo down through time, don’t they?
They look backward at that scene on the beach along the shore of the Sea of Galilee, as the risen Lord confronts Peter (in a gentle way). The Lord does so by means of three questions, all of which reverse the effects of the three questions that Peter had faced before Jesus’ death.
But they also look forward, into the ministry that Peter and the other disciples-about-to-become-apostles will undertake, whose fruits are seen in your life and mine.
You will remember those questions, I am sure: Posed to Peter around another charcoal fire (notice that we have a charcoal fire here along the shore of the Sea of Galilee…it is one of the markers which tie together the events of John, chapter 18, with the events we hear today).
They went something like this: A maid standing by the charcoal fire outside the Chief Priest’s house looks at Peter across the fire light and asks, “Are not you also one of his disciples?” (John 18: 17). You know Peter’s answer. He says, “I am not.”
Then, the questions are repeated, until there are three denials. And, at that, Jesus turns and looks at Peter, who goes out into the night, weeping bitterly.
Let’s turn then to the scene before us today, taking notice of some details as we go. Then, we will look more closely at the implications of Jesus’ three questions, both for Peter and the other disciples, and for us.
We begin by noticing how Peter and the other six disciples come to find themselves on the Sea of Galilee, fishing.
Peter says to the others, “I am going fishing.” The other six respond, “We will go with you.”
Scholars have pondered the motivation behind Peter’s announcement. One thing can be ascertained for certain: Peter was making a return to his old profession, for he had been a fisherman prior to the Lord’s call.
As for Peter’s motivation, we can’t be sure, based on the text. Scholars have wondered if Peter was simply “marking time” before something else happened. Or, perhaps Peter thought he could ride out the scrutiny that had surrounded Jesus’ trial and execution, at least until the heat had subsided a little. Or, perhaps Peter thought that the chapter in his life that had to do with Jesus of Nazareth was now a closed chapter. We simply don’t know.
But what seems clear is what happens next: Jesus shows up on the shore of the Sea of Galilee, not far from where Peter and the others are fishing.
Maybe we could characterize this by repeating the saying, “You can run, but you can’t hide.”
Jesus’ knowledge of Peter’s location, as well as Jesus’ knowledge of where to find the large catch of fish, continue a theme we hear throughout the Fourth Gospel: Jesus, being God, knows all things.
Here, such omniscience is evident.
From here, it’s worth noting that themes which had been presented earlier in John’s gospel account now begin to appear again. Among them are these:
A homily by Fr. Gene Tucker, given at Trinity Church, Mt. Vernon, Illinois; Sunday, April 18, 2010.
Acts 9: 1 – 19a; Psalm 33: 1 - 11; Revelation 5: 6 - 14; John 21: 1 – 19
“Simon, son of John, do you love me?”
These words echo down through time, don’t they?
They look backward at that scene on the beach along the shore of the Sea of Galilee, as the risen Lord confronts Peter (in a gentle way). The Lord does so by means of three questions, all of which reverse the effects of the three questions that Peter had faced before Jesus’ death.
But they also look forward, into the ministry that Peter and the other disciples-about-to-become-apostles will undertake, whose fruits are seen in your life and mine.
You will remember those questions, I am sure: Posed to Peter around another charcoal fire (notice that we have a charcoal fire here along the shore of the Sea of Galilee…it is one of the markers which tie together the events of John, chapter 18, with the events we hear today).
They went something like this: A maid standing by the charcoal fire outside the Chief Priest’s house looks at Peter across the fire light and asks, “Are not you also one of his disciples?” (John 18: 17). You know Peter’s answer. He says, “I am not.”
Then, the questions are repeated, until there are three denials. And, at that, Jesus turns and looks at Peter, who goes out into the night, weeping bitterly.
Let’s turn then to the scene before us today, taking notice of some details as we go. Then, we will look more closely at the implications of Jesus’ three questions, both for Peter and the other disciples, and for us.
We begin by noticing how Peter and the other six disciples come to find themselves on the Sea of Galilee, fishing.
Peter says to the others, “I am going fishing.” The other six respond, “We will go with you.”
Scholars have pondered the motivation behind Peter’s announcement. One thing can be ascertained for certain: Peter was making a return to his old profession, for he had been a fisherman prior to the Lord’s call.
As for Peter’s motivation, we can’t be sure, based on the text. Scholars have wondered if Peter was simply “marking time” before something else happened. Or, perhaps Peter thought he could ride out the scrutiny that had surrounded Jesus’ trial and execution, at least until the heat had subsided a little. Or, perhaps Peter thought that the chapter in his life that had to do with Jesus of Nazareth was now a closed chapter. We simply don’t know.
But what seems clear is what happens next: Jesus shows up on the shore of the Sea of Galilee, not far from where Peter and the others are fishing.
Maybe we could characterize this by repeating the saying, “You can run, but you can’t hide.”
Jesus’ knowledge of Peter’s location, as well as Jesus’ knowledge of where to find the large catch of fish, continue a theme we hear throughout the Fourth Gospel: Jesus, being God, knows all things.
Here, such omniscience is evident.
From here, it’s worth noting that themes which had been presented earlier in John’s gospel account now begin to appear again. Among them are these:
- The miraculous feeding of the 5,000 (see chapter six): In the feeding of the large crowd, small amounts of food become large amounts. Bread and fish figure prominently in both passages. Here, the fish and the bread which Jesus has provided on the fire are supplemented by the large catch of fish.
- Jesus’ address to Peter as “Simon, son of John”: Jesus’ first encounter with Peter (see John 1: 42) records Jesus’ greeting to Peter as “So, you are Simon, the son of John?” Here now, in chapter 21, we hear Jesus ask Peter the three questions, all of them beginning with a very similar address, “Simon, son of John”.
- Being a shepherd: Jesus, in chapter ten, has described himself as being the Good Shepherd, the one who cares for the sheep, tends them, and leads them. Here, in chapter 21, we hear very similar themes, as Jesus commands Peter to “Tend my sheep,” and to “Feed my lambs.”
Now, let’s turn our attention to this last theme, that of being a good shepherd.
It is clear that Jesus has plans for Peter.
Those plans begin with a restoration in the relationship between the Lord and Peter.
The restoration begins with an interrogation, which leads to a thorough examination of Peter’s conscience, and which leads to a vision of the future in which Peter will, indeed, be a faithful shepherd, even to the point of laying down his life for the welfare of the sheep (echoing yet another thread in the Good Shepherd discourse, see John 10: 11)
For, you see, the Lord predicts that Peter will follow his Lord all the way to a cross. The meaning of the text is clear, for John says that Jesus’ words were explicitly meant to indicate the way Peter would glorify God by his death (see verse 19).
So, the interrogation begins.
“Simon, son of John, do you love me?”
“Yes, Lord, you know that I love you,” Peter responds.
Then comes the command, “Feed my lambs.”
Again, the question is posed, and again, Peter affirms his love for the Lord.
A third time, the question is posed, and by now, Peter seems to be a little irked by the repeated questions. We can almost hear the exasperation in Peter’s voice as he says, “Lord, you know everything; you know that I love you.”
Apparently, though nothing else is said, Peter is restored. Peter will now be a faithful follower, a powerful leader, and a faithful shepherd.
For the Lord says that Peter will follow him, all the way to a cross outside the city of Rome itself.
What are the implications for you and me in today’s text?
I think we can ponder these points as we consider those implications:
The Lord will find us wherever we are, as He makes His call to service known: I see this time and again, as people – particularly those who are engaged in discerning a call to ordained ministry – test their calls against the other things in their lives which might draw away their energy and their attention. Just yesterday, I said to one such of a person, “If this call is genuine, the Lord will not leave you alone. He will pursue you until you say, ‘Yes’.” This aspect of God’s pursuit of us isn’t limited to those who are considering ordained ministry. It applies to all of us as we discern what God would be calling us to do in service to Him.
We will be asked to affirm and to re-affirm our relationship to the Lord: Couldn’t Jesus have let Peter go with one question, and not three? Possibly. It might have been a whole lot clearer if Jesus had simply asked Peter once if he loved Him. Then, perhaps, the Lord might simply have said “OK, Peter, you’re back in my good graces, so behave yourself from now on.” But I think the drama which is inherit in Jesus’ interrogation of Peter must have resonated with Peter until he took his last breath on that cross outside the city of Rome….Perhaps Peter thought of the two fires, and the three questions which were posed around each. Perhaps the things that were not said were far more important that those things that were said. I think so, at least.
We cannot be good shepherds without knowing the Good Shepherd: This last point seems obvious….we cannot share what we do not have in terms of a relationship of deep and penetrating love for the Lord. For, failing to have that aspect of our relationship firmly in place, we will fall into the pattern of the false shepherd that Jesus had described in chapter ten: we will seek our own will and our own welfare, at the expense of the sheep.
Today, Jesus looks at us across the pages of Scripture, and asks, “Do you love me?”
If so, then tend my sheep, feed my lambs.
AMEN.
Sunday, April 11, 2010
2 Easter, Year C
"COME AND SEE AND BELIEVE"
A sermon by Fr. Gene Tucker, Given at: Trinity Church, Mt. Vernon, Illinois; Sunday, April 11, 2010
Acts 3:12a,17–26; Psalm 111; I John 5:1–6; John 20:19–31
Just what was “doubting Thomas’ ” problem, anyway?
After all, his demands don’t seem to be all that difficult to understand….Hear his words, “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe.”
At first glance, Thomas’ demands articulate what you and I long for, don’t we?
Don’t we want to be an eyewitness to the Risen Lord? But more than that, don’t we want to touch the Risen Lord, to make sure that the Lord arose with his physical body intact?
I don’t know about you, but I do…I want to do just that, to be an eyewitness, to see for myself, and to actually touch the Risen Christ. That’s what I want to do. Being able to do that would strengthen and confirm my faith. Wouldn’t it do that for you, too?
On closer inspection, we see that Thomas wants to do what none of the other eyewitnesses to Jesus’ resurrection had been able to do: He wanted to touch Jesus.
Recall with me that Mary Magdalene, who was first to come to the tomb early on Easter Sunday morning, encountered the Lord, it was the Lord who said to her, “Do not hold onto me, for I have not yet ascended to the Father…” (John 20: 17).
Upon seeing the Lord, Mary rushed back to the disciples and said, “I have seen the Lord.”
Then, later that first Easter Sunday evening, Jesus came to the eleven, and John tells us that He showed them His hands and His side. John then says that the disciples were “glad when they saw the Lord.”
Notice that the eyewitnesses are all simply that: eyewitnesses.
None of them has gone beyond seeing the Lord.
(Now, if you are reading this sermon, you’ll note that I’ve taken time to highlight in italics the all the verbs having to do with “seeing”. I’ve also italicized Thomas’ demands to “place my finger”.)
The reason for this emphasis has to do with a theme which runs through John’s gospel account, and that theme is the theme of “seeing”, or, more properly, it is to “Come and see.”
“Come and see,” is the invitation of Jesus to two unnamed disciples of John the Baptist (see John 1: 39). “Come and see,” is the invitation of Philip to Nathanael (see John 1: 46). “Come and see,” is the response of Mary and the others about the place where Lazarus had been buried.
“Seeing” plays an important role in John’s gospel account. The blind man in chapter nine not only receives his sight, but he comes to see that Jesus is the Son of man. After Jesus had healed the man, Jesus asks him, “Do you believe in the Son of Man?” The man answers, “And who is he, sir, that I might believe?” Jesus responds, “You have seen him, and it is he who speaks to you.” (John 9: 35 – 36)
The Greeks who were in Jerusalem come to Philip and say, “Sir, we wish to see Jesus.” (John 12: 20)
And now, this theme of “seeing” comes to its climax in the resurrection appearances of Jesus Christ.
But, we must return to Thomas’ problem….Just what was Thomas’ problem?
As we said a minute ago, we notice that Thomas demands something that goes beyond what all the other eyewitnesses had been able to do: They had been able to see the Lord, but Thomas wants to go further: Thomas wants to touch him.
What could be the reason that Thomas wanted to actually touch the Risen Christ?
I think it has to do with Thomas’ head, and not with his heart.
After all, Thomas seems to want to rely on his senses, in order to come to belief in the resurrection. Notice the senses that Thomas wants to use in order to be a believer: His words are “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe.”
Thomas says, in essence, “I need to use my sense of sight and my sense of touch in order to believe.”
The senses, all five of them, have to do with our mental capacities, for they are all connected to the brain, which receives information through the nerves. It is the brain that processes the information, forms convictions about the information it is receiving, and makes a decision about the information it has received.
But the journey of faith, of belief, is not a matter of the mind.
Let me say that again: the journey of faith, of belief, is not a matter of the mind.
Ultimately, coming to faith in Jesus Christ, and in God the Father who sent Him to us, is a matter of the heart. Belief is not a matter of the mind.
We can admit that the mind has a role to play in helping us to come to the place where we, too, believe, can’t we?
After all, the mind is essential for us to process the written accounts of Jesus’ teaching, passion, death, resurrection and ascension. Those accounts constitute the Bible, the “Word of God, written”. It is the mind that is the entry point for all this information.
The mind can help us to assimilate all the information about Jesus, and to grasp the basics of the story. Indeed, the mind is essential for getting all this information.
But how do we go beyond just gathering information, to the point of being believers?
John’s gospel account addresses just this issue….As we read a little further on, toward the end of chapter 20, we see these words, “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing, you may have life in his name.” (John 20: 30 – 31)
But how do we bridge the gap which exists between the mind and the heart?
Thomas, in his doubt, was blessed by the Lord in a special way: Jesus came to him, and to the other disciples, on the first Sunday after the resurrection had taken place (yes, that would be today, which is the reason that we hear this gospel account every year on the Second Sunday of Easter), and Jesus said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing.” (John 20: 27) (See Footnote1)
Jesus gave Thomas exactly what Thomas had demanded.
But having ascended to the Father, it is now impossible for us, modern day Christians, to be able to see the Lord physically, and to touch Him.
So, how can we bridge the gap that our senses of sight and touch cannot bridge?
What can we rely on in order to come and see the Lord, and to be able to come to the place of believing?
Of course, we can rely on our sense of sight in order to read the accounts of Jesus’ life, His teachings, death, resurrection and ascension. In that sense, our ability to see the record of Jesus helps us to grasp the basic facts which are associated with Him.
But they are not enough to allow us to come to the place of believing, are they? After all, didn’t we say just a minute ago that believing isn’t a matter of the mind, but a matter of the heart?
We did. We did say just exactly that. Faith is a matter of the heart.
Jesus seems to recognize our unique problem, and He has some wonderful words of encouragement and comfort. In His final words to Thomas, Jesus says this, “Have you (Thomas) believed because you have seen me? Blessed are those who have not seen and yet believe.” (John 20: 29)
So, we need some assurance that the things that we can see in the written Word of God are enough to make that leap of faith, the leap of faith from the mind into the heart.
Holy Scripture addresses just this issue. Reading in Hebrews 11: 1, we see these words, “Now faith is the assurance of things hoped for, the conviction of things not seen.”
Let’s analyze those words a bit more closely….
Notice that the writer of Hebrews links together substantive things with unseen, hoped for, things.
“Now faith is the assurance of things hoped for, the conviction of things not seen.”
So, put another way, the author of Hebrews is telling us that there’s something solid and reliable, something we can depend on, even though we can’t see or understand everything about that unseen reality.
So, what is the reality of all the things about Jesus, who is the Son of God, that we can make that movement of faith from the mind to the heart?
Ultimately, the proof is in the lives that are changed once Jesus Christ takes up residence in the hearts of men and women and children.
Here, in the heart, is the ultimate proof.
It is the proof that we see in Holy Scripture, which records for us the changed lives of the disciples, those original ones who’d been so faithless, so fickle, so unbelieving, before the resurrection. But those same disciples became devoted followers of Jesus, so devoted that all of them except one gave their lives up to a martyr’s death.
There is the proof.
And the proof continues today, in the changed lives of people who come to faith in Jesus Christ.
It is in the changed lives of persons who’ve struggled with addictions, with seemingly unsolvable problems, in whom we can see the evidence of eternal life in Christ, already present in the here-and-now.
And, you see, that puts the burden on us, on us as Christians in the world today.
For the world around us demands the proof that Thomas demanded…the people we associate with today want to see Jesus and to touch Him. They want scientific, verifiable, proof of the resurrection.
Otherwise, like Thomas, they tell us, “They will not believe.”
Many people today, and especially ones whose mental capacities are quite significant, cannot come to the place of believing. Many cannot make the leap of faith, the movement from mind to heart.
How can we assist them to do so?
It is by the example of our lives, which exhibit the changes that Jesus Christ brings to our innermost beings, that can offer the proof, and that can show the way from the mind to the heart.
It is by our example of selfless love that we can show that God loves us in Christ, even as He desires to come into that same deep and intimate relationship of selfless love with every human being.
It is in changed lives, lives which have overcome addictions and seemingly unsolvable problems, that the power of God, to love and the power of God to overcome everything the world and its passions can throw at us, that the substance of things hoped for is seen.
It is in changed lives, which show forth in ways that can be seen, the unseen reality of the Lord’s place in our hearts.
AMEN.
(Footnote1 - “Faithless” is the better translation, for it is more faithful to the meaning of the Greek word apistos, than the more common term “doubting”, which has been enshrined in the phrase “Doubting Thomas”.)
A sermon by Fr. Gene Tucker, Given at: Trinity Church, Mt. Vernon, Illinois; Sunday, April 11, 2010
Acts 3:12a,17–26; Psalm 111; I John 5:1–6; John 20:19–31
Just what was “doubting Thomas’ ” problem, anyway?
After all, his demands don’t seem to be all that difficult to understand….Hear his words, “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe.”
At first glance, Thomas’ demands articulate what you and I long for, don’t we?
Don’t we want to be an eyewitness to the Risen Lord? But more than that, don’t we want to touch the Risen Lord, to make sure that the Lord arose with his physical body intact?
I don’t know about you, but I do…I want to do just that, to be an eyewitness, to see for myself, and to actually touch the Risen Christ. That’s what I want to do. Being able to do that would strengthen and confirm my faith. Wouldn’t it do that for you, too?
On closer inspection, we see that Thomas wants to do what none of the other eyewitnesses to Jesus’ resurrection had been able to do: He wanted to touch Jesus.
Recall with me that Mary Magdalene, who was first to come to the tomb early on Easter Sunday morning, encountered the Lord, it was the Lord who said to her, “Do not hold onto me, for I have not yet ascended to the Father…” (John 20: 17).
Upon seeing the Lord, Mary rushed back to the disciples and said, “I have seen the Lord.”
Then, later that first Easter Sunday evening, Jesus came to the eleven, and John tells us that He showed them His hands and His side. John then says that the disciples were “glad when they saw the Lord.”
Notice that the eyewitnesses are all simply that: eyewitnesses.
None of them has gone beyond seeing the Lord.
(Now, if you are reading this sermon, you’ll note that I’ve taken time to highlight in italics the all the verbs having to do with “seeing”. I’ve also italicized Thomas’ demands to “place my finger”.)
The reason for this emphasis has to do with a theme which runs through John’s gospel account, and that theme is the theme of “seeing”, or, more properly, it is to “Come and see.”
“Come and see,” is the invitation of Jesus to two unnamed disciples of John the Baptist (see John 1: 39). “Come and see,” is the invitation of Philip to Nathanael (see John 1: 46). “Come and see,” is the response of Mary and the others about the place where Lazarus had been buried.
“Seeing” plays an important role in John’s gospel account. The blind man in chapter nine not only receives his sight, but he comes to see that Jesus is the Son of man. After Jesus had healed the man, Jesus asks him, “Do you believe in the Son of Man?” The man answers, “And who is he, sir, that I might believe?” Jesus responds, “You have seen him, and it is he who speaks to you.” (John 9: 35 – 36)
The Greeks who were in Jerusalem come to Philip and say, “Sir, we wish to see Jesus.” (John 12: 20)
And now, this theme of “seeing” comes to its climax in the resurrection appearances of Jesus Christ.
But, we must return to Thomas’ problem….Just what was Thomas’ problem?
As we said a minute ago, we notice that Thomas demands something that goes beyond what all the other eyewitnesses had been able to do: They had been able to see the Lord, but Thomas wants to go further: Thomas wants to touch him.
What could be the reason that Thomas wanted to actually touch the Risen Christ?
I think it has to do with Thomas’ head, and not with his heart.
After all, Thomas seems to want to rely on his senses, in order to come to belief in the resurrection. Notice the senses that Thomas wants to use in order to be a believer: His words are “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side, I will not believe.”
Thomas says, in essence, “I need to use my sense of sight and my sense of touch in order to believe.”
The senses, all five of them, have to do with our mental capacities, for they are all connected to the brain, which receives information through the nerves. It is the brain that processes the information, forms convictions about the information it is receiving, and makes a decision about the information it has received.
But the journey of faith, of belief, is not a matter of the mind.
Let me say that again: the journey of faith, of belief, is not a matter of the mind.
Ultimately, coming to faith in Jesus Christ, and in God the Father who sent Him to us, is a matter of the heart. Belief is not a matter of the mind.
We can admit that the mind has a role to play in helping us to come to the place where we, too, believe, can’t we?
After all, the mind is essential for us to process the written accounts of Jesus’ teaching, passion, death, resurrection and ascension. Those accounts constitute the Bible, the “Word of God, written”. It is the mind that is the entry point for all this information.
The mind can help us to assimilate all the information about Jesus, and to grasp the basics of the story. Indeed, the mind is essential for getting all this information.
But how do we go beyond just gathering information, to the point of being believers?
John’s gospel account addresses just this issue….As we read a little further on, toward the end of chapter 20, we see these words, “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing, you may have life in his name.” (John 20: 30 – 31)
But how do we bridge the gap which exists between the mind and the heart?
Thomas, in his doubt, was blessed by the Lord in a special way: Jesus came to him, and to the other disciples, on the first Sunday after the resurrection had taken place (yes, that would be today, which is the reason that we hear this gospel account every year on the Second Sunday of Easter), and Jesus said to Thomas, “Put your finger here, and see my hands; and put out your hand, and place it in my side; do not be faithless, but believing.” (John 20: 27) (See Footnote1)
Jesus gave Thomas exactly what Thomas had demanded.
But having ascended to the Father, it is now impossible for us, modern day Christians, to be able to see the Lord physically, and to touch Him.
So, how can we bridge the gap that our senses of sight and touch cannot bridge?
What can we rely on in order to come and see the Lord, and to be able to come to the place of believing?
Of course, we can rely on our sense of sight in order to read the accounts of Jesus’ life, His teachings, death, resurrection and ascension. In that sense, our ability to see the record of Jesus helps us to grasp the basic facts which are associated with Him.
But they are not enough to allow us to come to the place of believing, are they? After all, didn’t we say just a minute ago that believing isn’t a matter of the mind, but a matter of the heart?
We did. We did say just exactly that. Faith is a matter of the heart.
Jesus seems to recognize our unique problem, and He has some wonderful words of encouragement and comfort. In His final words to Thomas, Jesus says this, “Have you (Thomas) believed because you have seen me? Blessed are those who have not seen and yet believe.” (John 20: 29)
So, we need some assurance that the things that we can see in the written Word of God are enough to make that leap of faith, the leap of faith from the mind into the heart.
Holy Scripture addresses just this issue. Reading in Hebrews 11: 1, we see these words, “Now faith is the assurance of things hoped for, the conviction of things not seen.”
Let’s analyze those words a bit more closely….
Notice that the writer of Hebrews links together substantive things with unseen, hoped for, things.
“Now faith is the assurance of things hoped for, the conviction of things not seen.”
So, put another way, the author of Hebrews is telling us that there’s something solid and reliable, something we can depend on, even though we can’t see or understand everything about that unseen reality.
So, what is the reality of all the things about Jesus, who is the Son of God, that we can make that movement of faith from the mind to the heart?
Ultimately, the proof is in the lives that are changed once Jesus Christ takes up residence in the hearts of men and women and children.
Here, in the heart, is the ultimate proof.
It is the proof that we see in Holy Scripture, which records for us the changed lives of the disciples, those original ones who’d been so faithless, so fickle, so unbelieving, before the resurrection. But those same disciples became devoted followers of Jesus, so devoted that all of them except one gave their lives up to a martyr’s death.
There is the proof.
And the proof continues today, in the changed lives of people who come to faith in Jesus Christ.
It is in the changed lives of persons who’ve struggled with addictions, with seemingly unsolvable problems, in whom we can see the evidence of eternal life in Christ, already present in the here-and-now.
And, you see, that puts the burden on us, on us as Christians in the world today.
For the world around us demands the proof that Thomas demanded…the people we associate with today want to see Jesus and to touch Him. They want scientific, verifiable, proof of the resurrection.
Otherwise, like Thomas, they tell us, “They will not believe.”
Many people today, and especially ones whose mental capacities are quite significant, cannot come to the place of believing. Many cannot make the leap of faith, the movement from mind to heart.
How can we assist them to do so?
It is by the example of our lives, which exhibit the changes that Jesus Christ brings to our innermost beings, that can offer the proof, and that can show the way from the mind to the heart.
It is by our example of selfless love that we can show that God loves us in Christ, even as He desires to come into that same deep and intimate relationship of selfless love with every human being.
It is in changed lives, lives which have overcome addictions and seemingly unsolvable problems, that the power of God, to love and the power of God to overcome everything the world and its passions can throw at us, that the substance of things hoped for is seen.
It is in changed lives, which show forth in ways that can be seen, the unseen reality of the Lord’s place in our hearts.
AMEN.
(Footnote1 - “Faithless” is the better translation, for it is more faithful to the meaning of the Greek word apistos, than the more common term “doubting”, which has been enshrined in the phrase “Doubting Thomas”.)
Sunday, April 04, 2010
The Sunday of the Resurrection, Year C
“THE POWER OF A DEAD MAN”
A homily by: Fr. Gene Tucker
Given at: Trinity Church, Mt. Vernon, Illinois; Sunday, April 4, 2010
Acts 10:34–43; Psalm 118:14–17, 22–24; Colossians 3:1–4; Luke 24:1–10
Ever stop to think about the enormous power that a dead man (or woman) has?
(Yes, I know, this seems to be a very unusual question to pose on Easter Sunday! But, bear with me, and hopefully, it will make some sense.)
A dead man (or woman) is impervious to all of life’s temptations. Money, power, or pleasure, all of these things that might tempt us, or which might threaten to take over our lives, all of them have absolutely no power over a dead person, none at all.
A dead man (or woman) is also impervious to the pain and disappointments of life. There is a barrier which makes it impossible for these things to further threaten. Perhaps that’s why we use the phrase, “rest in peace”.
A dead man (or woman) has enormous power, if they were able to leave a legacy of teachings or writings behind. Consider the enormous impact that some of our great writers and thinkers have had, years after their deaths, sometimes even centuries after their passing.
Jesus has all the power of a dead man. No temptations that money, power, or pleasure might represent constitute any threat to Him at all.
Jesus has all the power of a dead man. He is impervious to pain, He is impervious to disappointment.
And yet, He is alive!
He still bears the marks of the nails and the spear wound in His side. But these things have lost their power to threaten and to kill.
His is the power of a dead man, come back to life. So, we might say, Jesus has all the power of a dead man, and all the power of a living being. Right you are!
You and I can have the power of a dead man or woman or child.
It is the power that Jesus Christ wants to give to us. For, you see, He wants to deliver us from the tyranny of the temptations that would overwhelm us. He wants to deliver us from the pain and the disappointments that life can throw our way. He wants to surround us with His love, guaranteeing that His resurrection is the down payment on a new life, and eternal life.
Put another and better way, in Holy Scripture we hear these ideas expressed this way:
A homily by: Fr. Gene Tucker
Given at: Trinity Church, Mt. Vernon, Illinois; Sunday, April 4, 2010
Acts 10:34–43; Psalm 118:14–17, 22–24; Colossians 3:1–4; Luke 24:1–10
Ever stop to think about the enormous power that a dead man (or woman) has?
(Yes, I know, this seems to be a very unusual question to pose on Easter Sunday! But, bear with me, and hopefully, it will make some sense.)
A dead man (or woman) is impervious to all of life’s temptations. Money, power, or pleasure, all of these things that might tempt us, or which might threaten to take over our lives, all of them have absolutely no power over a dead person, none at all.
A dead man (or woman) is also impervious to the pain and disappointments of life. There is a barrier which makes it impossible for these things to further threaten. Perhaps that’s why we use the phrase, “rest in peace”.
A dead man (or woman) has enormous power, if they were able to leave a legacy of teachings or writings behind. Consider the enormous impact that some of our great writers and thinkers have had, years after their deaths, sometimes even centuries after their passing.
Jesus has all the power of a dead man. No temptations that money, power, or pleasure might represent constitute any threat to Him at all.
Jesus has all the power of a dead man. He is impervious to pain, He is impervious to disappointment.
And yet, He is alive!
He still bears the marks of the nails and the spear wound in His side. But these things have lost their power to threaten and to kill.
His is the power of a dead man, come back to life. So, we might say, Jesus has all the power of a dead man, and all the power of a living being. Right you are!
You and I can have the power of a dead man or woman or child.
It is the power that Jesus Christ wants to give to us. For, you see, He wants to deliver us from the tyranny of the temptations that would overwhelm us. He wants to deliver us from the pain and the disappointments that life can throw our way. He wants to surround us with His love, guaranteeing that His resurrection is the down payment on a new life, and eternal life.
Put another and better way, in Holy Scripture we hear these ideas expressed this way:
- Dead to sin and alive to God: Writing about the effects of baptism, St. Paul says this: “So you also must consider yourselves dead to sin and alive to God in Christ Jesus.” (Romans 6: 11)
- Losing and gaining one’s life: Jesus leaves us an enormous legacy of teaching, which retains its power and authority, nearly 2,000 years after He spoke to us. Here, we attempt to grasp the reality of the mystery of losing one’s life and gaining it: “In any man would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, and whoever loses his life for my sake, he will save it.” (Luke 9: 23 – 24)
So, you may ask, “How do I obtain the power of a dead man, woman or child?”
Simply this way: By accepting the power of Jesus Christ’s resurrection, which we accept by faith. In so doing, we become heirs of all the promises that God made in Christ. We claim the power of our baptisms, by which we have died to the world, and to all of the world’s temptations, power, and pain. And, we receive this new life as a down payment on the life of the world to come, life in God’s presence forevermore. (See Romans 6: 3 – 11.)
A dead man, woman or child has enormous power, you see. A man, woman or child who has died to the world lives to God. He or she has passed from death to life, through the power of Jesus’ resurrection.
Thanks be to God!
AMEN.
Saturday, April 03, 2010
The Great Vigil of Easter
"PASSAGES"
A homily by Fr. Gene Tucker, given at Trinity Church, Mt. Vernon, Illinois; Saturday, April 3, 2010
Genesis 1:1–2:2; Psalm 33:1–11; Exodus 14:10–15:1; Canticle 8; Romans 6:3–11; Psalm 114; Matthew 28:1–10
Tonight, we remember, observe and celebrate a number of passages, or, perhaps we might better say “rites of passage”.
In our Exodus reading, we hear the account of the passage of the people of Israel through the Red Sea, its waters stacked up on either side as if they were a wall. That would be one passage.
Then, in our reading from St. Paul’s epistle to the Roman churches, we read of another passage, that which occurs in the rite of Holy Baptism, as we enter the water and are buried with Christ in His death. That would be another passage.
For the early Church, tonight also marked a passage, or a rite of passage, as new converts to the Faith were baptized, following a three year period of instruction. (We can safely say that the early Church took the Faith, and preparation for Holy Baptism, very, very seriously!)
Tonight’s Easter Vigil service marked the traditional time for the initiation of new believers into the household of faith, for it was at the Vigil service that persons were baptized. And, we would do well to remember, that many of those early baptisms took place in a river or a stream, where new believers were fully immersed into the water. And, once they arose out of the water, they were clothed in a white garment, which symbolized the purity of life which was to mark the other side of their passage through the waters.
Notice that these passages all have the characteristic of being a geographical passage. It is most clearly seen in the Exodus account: The people of Israel descend into the bottom of the Red Sea, and walk through – as we said a minute ago – as if on dry land. Once they had reached the other side, there was no going back to the fleshpots and the other comforts that were to be found in Egypt. (We would do well to remember that, as the people of Israel made their way around the wilderness, they often grumbled at their lot in that desert place, and they articulated a desire to return to Egypt, to its fleshpots, its leeks, cucumbers, and other foods.) No, the water closed in after them, not only destroying Pharoah’s pursuing army, but also creating a geographical barrier which prevented a return to their former lives in bondage.
Christians have long felt that the Exodus account mirrors their spiritual experience, as well. At least that’s what I make of St. Paul’s argument, heard in Romans, chapter six. He says that we are buried with Christ in His death, and we rise in a resurrection like His.
So far, the analogy fits, doesn’t it? We have a water crossing in each case: In the Red Sea experience, it is a crossing of the water on dry land. In baptism, it is a water crossing, a passage, which involves a descent into the waters and a rising up out of the waters, God bearing us up out of the waters as if on dry land.
Let’s pause for a moment here to make a point before we look briefly at what lies on the other side of those passages through water…..
Entering the water, either by walking into the midst of the piled up waters of the Red Sea, or in the waters of baptism, involves a large amount of faith. Consider: The people of Israel had never walked into a body of water in which a path had been created. Can you imagine doing such a thing? Perhaps the question arose: “What if the waters come crashing in on us as we make our way to the other side?” After all, it wouldn’t be very long before they would see just exactly that sort of thing happen, as Pharoah and his hosts are drowned in the sea, as it closed in on them.
Similarly, entering the waters of a river or a stream also involves a certain amount of faith. Here, the question could be: “Will I emerge from the waters alive?”
Putting this concern into a modern context, we might ask ourselves (even subconsciously) if God will honor His promises to us, made in baptism. (Perhaps we haven’t given that thought much consideration, but perhaps we ought to.)
Now, we turn then to the question of what lies on the other side of the water….
For the ancient Israelites, a long sojourn in the wilderness lay before them. Food from heaven, consisting of manna, was God’s provision for their physical needs, along with quail. Water from the rock nourished them. The bronze serpent on a pole saved them from snake bites as they looked to this symbol of salvation. God’s holy law was given on the holy mountain, Sinai. They were not in the Promised Land, not yet. There would be many challenges, and many occasions for backsliding and for sin, as they wandered around in the wilderness.
Not surprisingly, Christians have long characterized their live after baptism as a wilderness journey. Consider this hymn (see footnote1) as an example: Its first two lines read “Guide me, O thou great Jehovah, pilgrim through this barren land.”
Our life, once we have passed through the waters of baptism, is remarkably similar to the ancient wilderness experience. Here, we are fed with spiritual food, the bread from heaven, the Holy Eucharist. Here, we are fed with water from the rock, the rock of Holy Scripture. Here, we are given God’s holy laws to hear and to assimilate. Here, there are plenty of opportunities for sin and for backsliding, alas. But God is faithful and just, and forgives our sins, if we are willing to confess them. Here, we look to the symbol of our salvation, Jesus Christ on the cross (notice Jesus’ linking of Moses’ bronze serpent to His own death and redemption, as we see it in John 3: 14 – 15).
Here, we are on our way to the Promised Land, even as God’s people, having passed through the waters, were on their way to the Promised Land.
Thanks be to God.
AMEN.
(Footnote 1 - Hymn 690, Hymnal 1982)
A homily by Fr. Gene Tucker, given at Trinity Church, Mt. Vernon, Illinois; Saturday, April 3, 2010
Genesis 1:1–2:2; Psalm 33:1–11; Exodus 14:10–15:1; Canticle 8; Romans 6:3–11; Psalm 114; Matthew 28:1–10
Tonight, we remember, observe and celebrate a number of passages, or, perhaps we might better say “rites of passage”.
In our Exodus reading, we hear the account of the passage of the people of Israel through the Red Sea, its waters stacked up on either side as if they were a wall. That would be one passage.
Then, in our reading from St. Paul’s epistle to the Roman churches, we read of another passage, that which occurs in the rite of Holy Baptism, as we enter the water and are buried with Christ in His death. That would be another passage.
For the early Church, tonight also marked a passage, or a rite of passage, as new converts to the Faith were baptized, following a three year period of instruction. (We can safely say that the early Church took the Faith, and preparation for Holy Baptism, very, very seriously!)
Tonight’s Easter Vigil service marked the traditional time for the initiation of new believers into the household of faith, for it was at the Vigil service that persons were baptized. And, we would do well to remember, that many of those early baptisms took place in a river or a stream, where new believers were fully immersed into the water. And, once they arose out of the water, they were clothed in a white garment, which symbolized the purity of life which was to mark the other side of their passage through the waters.
Notice that these passages all have the characteristic of being a geographical passage. It is most clearly seen in the Exodus account: The people of Israel descend into the bottom of the Red Sea, and walk through – as we said a minute ago – as if on dry land. Once they had reached the other side, there was no going back to the fleshpots and the other comforts that were to be found in Egypt. (We would do well to remember that, as the people of Israel made their way around the wilderness, they often grumbled at their lot in that desert place, and they articulated a desire to return to Egypt, to its fleshpots, its leeks, cucumbers, and other foods.) No, the water closed in after them, not only destroying Pharoah’s pursuing army, but also creating a geographical barrier which prevented a return to their former lives in bondage.
Christians have long felt that the Exodus account mirrors their spiritual experience, as well. At least that’s what I make of St. Paul’s argument, heard in Romans, chapter six. He says that we are buried with Christ in His death, and we rise in a resurrection like His.
So far, the analogy fits, doesn’t it? We have a water crossing in each case: In the Red Sea experience, it is a crossing of the water on dry land. In baptism, it is a water crossing, a passage, which involves a descent into the waters and a rising up out of the waters, God bearing us up out of the waters as if on dry land.
Let’s pause for a moment here to make a point before we look briefly at what lies on the other side of those passages through water…..
Entering the water, either by walking into the midst of the piled up waters of the Red Sea, or in the waters of baptism, involves a large amount of faith. Consider: The people of Israel had never walked into a body of water in which a path had been created. Can you imagine doing such a thing? Perhaps the question arose: “What if the waters come crashing in on us as we make our way to the other side?” After all, it wouldn’t be very long before they would see just exactly that sort of thing happen, as Pharoah and his hosts are drowned in the sea, as it closed in on them.
Similarly, entering the waters of a river or a stream also involves a certain amount of faith. Here, the question could be: “Will I emerge from the waters alive?”
Putting this concern into a modern context, we might ask ourselves (even subconsciously) if God will honor His promises to us, made in baptism. (Perhaps we haven’t given that thought much consideration, but perhaps we ought to.)
Now, we turn then to the question of what lies on the other side of the water….
For the ancient Israelites, a long sojourn in the wilderness lay before them. Food from heaven, consisting of manna, was God’s provision for their physical needs, along with quail. Water from the rock nourished them. The bronze serpent on a pole saved them from snake bites as they looked to this symbol of salvation. God’s holy law was given on the holy mountain, Sinai. They were not in the Promised Land, not yet. There would be many challenges, and many occasions for backsliding and for sin, as they wandered around in the wilderness.
Not surprisingly, Christians have long characterized their live after baptism as a wilderness journey. Consider this hymn (see footnote1) as an example: Its first two lines read “Guide me, O thou great Jehovah, pilgrim through this barren land.”
Our life, once we have passed through the waters of baptism, is remarkably similar to the ancient wilderness experience. Here, we are fed with spiritual food, the bread from heaven, the Holy Eucharist. Here, we are fed with water from the rock, the rock of Holy Scripture. Here, we are given God’s holy laws to hear and to assimilate. Here, there are plenty of opportunities for sin and for backsliding, alas. But God is faithful and just, and forgives our sins, if we are willing to confess them. Here, we look to the symbol of our salvation, Jesus Christ on the cross (notice Jesus’ linking of Moses’ bronze serpent to His own death and redemption, as we see it in John 3: 14 – 15).
Here, we are on our way to the Promised Land, even as God’s people, having passed through the waters, were on their way to the Promised Land.
Thanks be to God.
AMEN.
(Footnote 1 - Hymn 690, Hymnal 1982)
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