Easter 5, Year C

Acts 11:1–18; Psalm 148; Revelation 21:1–6; John 13:31–35

A reflection by Fr. Gene Tucker, written for Trinity Church, Mt. Vernon, Illinois onmSunday, April 28, 2013.
 

“A NEW CREATION”

(Text:  Revelation 21:1–6)

(Introductory note:  This morning’s homily is an “Instructed Eucharist”, which examines the shape of our Communion prayer, and some of the theology behind it.  This written reflection is offered as a commentary on our reading from the Book of Revelation, and is intended for home study.)

“Behold, I make all things new,” the Lord says in Revelation 21:5.

This part of the Book of Revelation has given hope to Christians since the very earliest of days…..Of course, it is worth noting that other parts of Revelation are troubling to read, for they speak of battles, woes, and tumultuous things happening.  Still other parts of the book puzzle us, as we seek to try to understand what the symbolic language of Revelation might be referring to.  Yet, in the end, Revelation is meant to be a source of comfort to God’s people.

That message of comfort can be summarized thusly:  God is in charge, God will be the victor over evil, death and everything that is opposed to God’s rule, and God will bring about a new creation.

We might be tempted to say, “OK, that’s all well and good.  It will happen someday, a day that is a long way away from now.”

But despite the attempts of the television preachers to make the Book of Revelation all about the time when the world comes to an end, the truth is that the Book of Revelation is all about the here-and-now, just as it is all about the then-and-the-there.  The Book of Revelation’s message is timeless, in that sense, for its truths apply during the time they were put into written form late in the first century, they are true today, and they will be true for all time until time comes to an end by God’s command.

Nor is the importance of Revelation’s message for events and things that are outside of us.

Revelation’s message is meant to bring about that new creation in your heart and in mine, today, here-and-now.  It is meant to give us a new heart and a new mind, as St. Paul writes so beautifully in II Corinthians 5:17:  “If anyone is in Christ, he is a new creation; the old has passed away, behold, the new has come.”

This new creation takes shape in the waters of baptism.  There, the newly baptized is claimed as Christ’s own forever, and the Holy Spirit takes up residence in the baptized person’s heart and mind, enabling them to begin to know the Lord.

But, as we grow up and grow into the full measure of Christ, we begin to see things differently.  We begin to see them as God sees them.  We have a new perspective on life.  WE have a new way of seeing just how important we are to God, for we are very valuable sons and daughters of His, as valuable as that one lost sheep that the shepherd is willing to leave the ninety nine others to go out and find (see Luke 15:3–7).

From our baptism forward, the key to this process is our willingness to allow God to do the work.  For God is the only one who has the power to bring about this new creation.  We are helpless to do so.

Even though we are completely helpless in being able to create this new person within, we are able to ask God to come and begin this work of creating this new heart and new mind within us.  That much we can do.  And when we do, God will answer that prayer, and begin the work.  He will enable us to cooperate with His work, so that we become partners with God.

“Behold, I make all things new.”  Come, Lord Jesus Christ, and take up that renewing work in our hearts and in our minds, that we may grow into your full stature.

AMEN.

Easter 4, Year C

Acts 9: 36 – 43; Psalm 23; Revelation 7: 9 – 17; John 10: 22 – 30

A homily by Fr. Gene Tucker, given at Trinity Church, Mt. Vernon, Illinois; Sunday, April 21, 2013.

“THE GOOD SHEPHERD VS. THE BAD SHEPHERDS”

(Homily text:  John 10: 22 – 30)

Jesus says in our gospel reading for this morning, “My sheep hear my voice, and I know them, and they follow me.” (John 10: 27)

Jesus’ statement continues a discourse that He has been having with His adversaries since the beginning of chapter ten of John’s gospel account.   In this incident, Jesus describes the bad shepherd, the good shepherd, the sheepfold, and the door to the sheepfold.  In using these images, He draws heavily on a passage from the prophet Ezekiel, chapter 34.

In order to make better sense out of what Jesus says in today’s passage, let’s back up a little into the earlier part of the chapter.  One we’ve done that, it would be a good idea for us to consider some of the background from Ezekiel that forms the basis for Jesus’ comments, as well.

Jesus begins His discussion with those who opposed Him by describing the sheepfold, and the hireling who is supposed to care for the sheep, but who only has his own welfare in mind (verses one through two).  Then, Jesus continues by saying that He is the one to whom the gatekeeper of the sheepfold will open (verse three).  Jesus continues by saying that the true shepherd will lead his sheep out of the fold, for they know him, and they know his voice. (verse four)   Those listening to Him don’t seem to understand what He has been saying.  So, He makes it clearer by saying, “I am the door of the sheep.”  (verse seven)   Repeating what He had said earlier on about the hireling, now Jesus compares these imposters to thieves. (verse ten)   Making His point even more clearly, He says, “I am the good shepherd.  The good shepherd lays down his life for the sheep.  He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees….” (verses eleven and twelve)

Perhaps, by now, those who stood around listening to Him were beginning to remember the passage from Ezekiel.  There, Ezekiel rails against the bad shepherds of Israel, its corrupt kings who had led the nation into pagan ways, and into idol worship, even to the point of displacing the worship of the one, true God in the temple in Jerusalem.

Ezekiel’s words are harsh.  Hear a little of what he has to say about these bad shepherds:  “Ah, shepherds of Israel, who have been feeding yourselves!  Should not the shepherds feed the sheep?  You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep.  The weak you have not strengthened, the sick you have not healed, the injured you have not bound up, the strayed you have not brought back, the lost you have not sought, and with force and harshness you have ruled them.  So they were scattered, because there was no shepherd, and they became food for all the wild beasts……” (Ezekiel 34: 2 – 5).

But amidst Ezekiel’s harsh, hard-to-read and hard-to-hear words, he adds a hopeful message, saying this:  “Thus says the Lord God:  I, I myself will be the shepherd of my sheep, and I myself will make they lie down, declares the Lord God.”  (Ezekiel 34: 11a, 15)

Ezekiel writes from the time of the 6th century, BC.  He is a young man when Jerusalem falls to the Babylonians in 586 BC.  He is carried away into captivity, along with many of his countrymen.  There, he considers what has happened to God’s people, to God’s temple (which lies in ruins), and to their hopes for a future together.  In his reflecting, he thinks back to the idolatry of Israel’s kings, to the corruption of its priests, and to the wayward ways of many of God’s people.

Perhaps, by now, some in Jesus’ audience are beginning to think about the way things work in the temple, for it is a place where “religious big business” takes place:  Moneychangers exchange the pagan, Roman coins for special temple money, in order for worshippers to buy animals for sacrifice.  The priestly families that run the place rake in huge profits for themselves in the process, for they control the rate-of-exchange between the two monetary systems.

In striking similarity to the bad shepherds of Ezekiel’s time, the priests of the temple in Jesus’ day seem to be concerned mostly with their own welfare, social status and power.  No wonder that Jesus will lament over the spiritual condition of God’s people, as He describes them as being “sheep without a shepherd.” (Matthew 9: 36)

What distinguishes a good shepherd from a bad one?

Two criteria arise from Jesus’ comments:

The shepherd’s concern must be for the welfare of the sheep, not the shepherd:   Jesus makes clear that, as the good shepherd, it is His task to protect the sheep, even if it means losing His own life in the process of doing so.  Here, the reality of the relationship between sheep and shepherd comes into view:  The shepherd has no purpose without the flock to care for, lead and protect.

Actions prove the identity of the good shepherd:  Jesus says to His hearers, “I told you (who I am), and you do not believe.  The works that I do in my Father’s name bear witness about me…..”  (John 10: 25b)  Here, the healings, teachings, multiplication of the loaves and the fishes, and the other miracles, all bear witness to the fact that Jesus and Jesus’ Father are doing the same work.  It is in this sense that Jesus says, “I and the Father are one.” (John 10: 30)  Jesus’ manner of life stands in sharp contrast to that of the priestly caste in Jerusalem, who were good at maintaining appearances and who were good at talking a good game.

The axioms that Jesus lays down in His teaching about shepherding remain fully in force today.  Anyone who would take up a leadership role among God’s people are called to show by their lives that they put the welfare of God’s people first and foremost, even if it means inconvenience or loss to themselves.  Their lifestyles must be ones that show the servant-leader model of Christ Himself.  For the Lord said, “I am among you as the one who serves.”  (Luke 22: 27)

May the Lord raise up for His people faithful and good shepherds in this and every age, whose concern for God’s people eclipses concern for themselves, and whose manner of life shows forth the Christ-like virtues of our Lord Himself.

AMEN.

                                               

Easter 3, Year C

Acts 9: 1 – 20; Psalm 30; Revelation 5: 11 – 14; John 21: 1 – 19

A homily by Fr. Gene Tucker, given at Trinity Church, Mt. Vernon, Illinois; Sunday, April 14, 2013.

“HEROES WITH CLAY FEET”

Our attention this morning is focused squarely on two pillars of the early Church, St. Paul and St. Peter. 

Our first reading reminds us of the conversion experience of St. Paul, who was on his way to Damascus in Syria to arrest early Christians.  Our gospel reading relates St. Peter’s restoration by the Lord after he had denied Christ three times.

These two heroes of the faith are flawed human beings.  They both have, in their past actions, events that might disqualify them from ordained ministry in the Church today, were they to apply for ordination.  (Think about that for awhile!) 

And the events that took place in their lives weren’t insignificant ones, not at all:

Consider Paul….our reading this morning reminds us that he was on his way to arrest early Christians, and as Luke (the author of the Book of Acts) tells us, he was given orders by the Sanhedrin in Jerusalem to bring back any he found there “both men and women”, in chains, for trial and punishment.  Most likely, that punishment would involve death, for we know from chapter seven of Acts that Paul was an accessory to murder, the murder of the Deacon Stephen (who is regarded as the first martyr of the Church).  Acts 7: 58 tells us that Saul (Paul’s former name) stood by as Stephen was being stoned, holding the coats of the stone-throwers, approving of their actions.  That is Paul’s background.

Now, let’s look at Peter….Peter had been with the Lord from the beginning of the Lord’s ministry.  He had heard the Lord’s teaching, saw Him work miracles, witnessed the walking on the sea and the raising of the dead.  Peter was the first to acknowledge Jesus as being the Christ, the Son of the living God (see Matthew 16:16).  And yet, Peter’s walk with the Lord during that earthly ministry was one of ups and downs, of inconsistencies which took place amid glorious insights into Jesus’ character and identity.  Then, as Jesus is arrested, Peter stands around a charcoal fire and denies that he knows the Lord at all, three times.

Now this last bit of business is critical for our understanding of what is happening in Peter’s encounter with the risen Lord on the shores of the Sea of Galilee…notice that we remarked that Peter stood around a charcoal fire as he denied knowing the Lord three times.  (I have deliberately highlighted these two elements in italics so we can see them clearly.)

As Peter stands before the Lord, a charcoal fire blazes, and the Lord asks Peter three times, “Peter, do you love me?”

With Peter’s three affirmations, the three denials are erased, Peter is forgiven, and Peter is restored to the purposes the Lord has in store for him.

Now, looking at both of these heroes of the faith, we notice that they both are told that suffering will be part of their lot:  Paul is explicitly told that he will suffer for the sake of the Lord’s name.  Peter, as well, is told by the Lord that, when he is old “you will stretch your hands, and another will gird you and carry you where you do not wish to go.”  (This is a veiled reference to the way in which Peter will die, glorifying the Lord by following Him to a cross, where, tradition tells us, Peter was crucified upside down.)

What point is to be gleaned from the two accounts we have before us this morning?

Perhaps simply this:  Many of the heroes of the faith have “checkered pasts”.  Sometimes, that past involves what we would, today, call a major criminal offense (accessory to murder, as in Paul’s case).  Sometimes, it involves an inconsistency in one’s faithfulness to God, as we see in Peter.

 I have often wondered if Peter or Paul could get past a Commission on Ministry today….after all, Peter’s record wouldn’t inspire confidence that he was capable of being a consistent and dependable leader.  And yet, after the resurrection, and after his restoration by the Lord, Peter became a powerful, eloquent leader of the Church.  Read some of Peter’s speeches in the early chapters of the Book of Acts, and you will see the point, I think.  And as for Paul, today he would be a convicted felon, most likely….in the eyes of the Church these days, that fact alone would disqualify him from ministry.

If the human beings that God calls into ministry (and it is worth saying that absolutely every one of is called to some sort of ministry or another) are flawed human creatures, then what do we look for in Christian leadership? 

Do we look for a perfect track record?  If so, then we have to admit that no one is perfect. No one is worthy, from that standpoint, to take up a ministry in God’s name.

Then do we look for a pattern of growth which exhibits more and more of the Christ-like virtues that enable a person to share Christ with others?

I believe we’re on the right track, if that’s what we’re looking for.

And, it is worth being clear, that does not mean that there will always be forward motion in a person’s trajectory of faithful walking with God….Peter’s case demonstrates that point quite well:  Peter was back and forth, forward and then backward, in his faith development and in his faithfulness to Christ.

Having said all that, however, it is worth saying that there is a minimum standard of acceptability….once a person acknowledges Jesus Christ as Lord, then there must be some point in a person’s outlook and behavior that shows that genuine conversion of life has taken place.

After all, conversion is what it’s all about…Paul’s conversion story is before us this morning.  Peter’s final chapter in His conversion is the substance of our gospel reading for today.  Having reached this point, each of these men never, ever, looked back, never turned back to their former ways.

And here we reach the central point:  Their encounter with the risen Lord completed their process of conversion, enabling them to share with others their own experience of the risen Christ.

Your ministry and mine consists of just this sort of stuff:  We are called to share our experience of the risen Christ, showing by our manner of life that we have actually had just such a sort of renewing and empowering experience ourselves.

May the Holy Spirit enable each of us to be fully converted to God, that we may share our experience of the risen Christ with others, in genuineness of life.

AMEN.

 

           

                                                           

Easter 2, Year C

I Peter 2: 2 – 10; Psalm 111; John 14: 1 – 7

A homily by Fr. Gene Tucker, given at Christ Church, Georgetown, Washington, D. C., Sunday, April 7, 2013 (for Evensong)

“FOCUSING ON ST. THOMAS, THE DISCIPLE”

(Homily texts:  John 14: 1 – 7 & John 20: 19 – 31)

The designers of our cycle of  lectionary readings from Holy Scripture have done an excellent job of putting St. Thomas, the disciple, before us today.  Yes, that would be Doubting Thomas that we are talking about….

Our second reading for this evening, taken from John, chapter fourteen, reminds us of Thomas’ question to Jesus at the Last Supper, when he said to the Lord, “We do not know where you are going; and how can we know the way?”

Then, today’s gospel reading for Holy Eucharist is John 20: 19 – 31.  This reading tells us of the special resurrection appearance that the Lord provided to Thomas on the first Sunday after that first Easter.  This reading is especially appropriate for this Sunday, and it is a gospel that we hear every year on the Second Sunday of Easter.

Let’s briefly recount each of these incidents.  Then, let’s connect them. Finally, let’s draw some conclusions for our own faith walk, which is an important thing to do whenever we read and hear Holy Scripture.

First of all, let’s retrace our steps, reminding ourselves of these two events in Thomas’ walk with the Lord.

Thomas asks his question, “Lord we do not know where you are going; and how can we know the way?” as the disciples sit with the Lord observing the Passover meal, on Maundy Thursday, during Holy Week.  Jesus has just told them that He is going to go away to prepare a place for them, but that when He does go away, He will return and take them to Himself, so that where He is, they may be also.  In response to Thomas’ question, Jesus utters this saying, which has become very well known:  “I am the way, the truth and the life.  No one comes to the Father, except by me.”

Now, let’s fast-forward into Easter week.  Jesus has made an appearance to the disciples, but John tells us that Thomas wasn’t there with the other disciples when the risen Lord came into the locked room where they were gathered.  The other disciples said to him, “We have seen the Lord”.  In response, Thomas says that, “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.”  Then, on this Sunday, one week after the resurrection, Jesus comes into the locked room again, and says to Thomas, “Put your finger here, and see my hands; and put our your hand, and place it in my side; do not be faithless, but believing.”  Thomas, you will remember, says in response, “My Lord and my God.”

We noted at the beginning of this meditation that the two events are connected.  I believe they are connected in the following way:

In telling the Lord that the disciples don’t know where Jesus is going, and in asking Him how they can know the way, Thomas is motivated, it seems to me, by a desire to be where Jesus is going to be.  Put another way, we might say that Thomas is saying, “Don’t leave us…we want to be where you are, with you.”

And so, in appearing to Thomas and the others after His resurrection, Jesus is telling all of them where He has gone, and in showing them His risen self, Jesus is assuring them that they, too, will be with Him in a resurrection of their own.  In saying “I am the way, the truth and the life,” Jesus is confirming that He is the way to the Father, that He has opened up the way of eternal life by His victory over death.  In saying, “I am the truth,” Jesus confirms that all that He has said comes directly from the Father, for Jesus said, “I and the Father are one.”  The resurrection confirms that the power of the Father to create life, and to recreate it, is present in Jesus.  Finally, Jesus said that He is “the life”….in His resurrection, Jesus confirms that He is the giver of life in its fullness, life that will never end once our life in this world has come to an end.

Once the Lord has appeared to Thomas, and has given him the proof that he needed in order to set doubt and faithlessness (a better way to describe Thomas’ condition, by the way, for it fits the Greek more closely) aside.  Thomas had said that he and the others didn’t know where Jesus was going.  Nor did they know the way, Thomas added.  Now, they know the destination that Jesus has reached:  It is the resurrected state, life everlasting.  Now, they also know the way to that blissful state, through faith in all that the Lord has done.

What does all this imply for your faith walk and mine?  As we said a moment ago, that’s always an important question to be asking whenever we engage Holy Scripture.

 As we look back at Jesus’ resurrection, now so many years ago, nearly 2,000 years ago, in fact, we can see that, at its most basic meaning, it demonstrates God’s power to create things, and to re-create them.

In Jesus’ case, that divine power conquers death, the certain death of dying on a Roman cross, for such a death was public, and it was complete.  Jesus was truly and completely dead.  For Thomas, that was the reality he knew:  Jesus had died just such a horrible and complete death that there was no way that He could be alive again.  No wonder Thomas demanded such graphic and physical proof that Jesus was alive….we shouldn’t be too hard on Thomas, for he is simply operating out of the reality he knew.  Thomas is expressing the concerns that each of us has, for we want to know where the Lord is, so that we can be with Him where He is.  We also need to know that the resurrection is a real event that actually took place.  (It’s worth noting that the gospels, Luke and John particularly, both take great care to tell us that Jesus rose from the dead with His physical body intact, for the disciples proclaim that Jesus ate and drank with them.  Of that reality, the disciples say, “We are witnesses.”)

For us, living as Christians today, the resurrection continues to assure us that God’s power to create, and to re-create is still available to us today.  God, working through Christ, is able to grant us new life as we pass through the waters of baptism….Let’s recall that St. Paul likens baptism to being buried with Christ in a death like His (see Romans 6: 3 – 9).  Then, Paul adds that, once we’ve passed through those baptismal waters, we rise to a new life, a resurrection, like His.

As we continue our faith walk with the Lord, the Lord re-creates us, giving us new perspectives, a new set of priorities, a new way of being, thinking and acting.   The Lord gives us the power to conquer those things that would lead to death.   This is God’s power to give life in the midst of death, as we die to our old self, and rise in likeness to God.

Thanks be to God!

AMEN.