Epiphany 3, Year A

Isaiah 9:1–4; Psalm 27:1, 5–13; I Corinthians 1:10–18; Matthew 4:12–23 

A homily by Fr. Gene Tucker given at St. Thomas, Salem, Illinois on Saturday, January 25, 2014; and at St. John's, Centralia, and Trinity, Mt. Vernon, Illinois on Sunday, January 26, 2014.

“ANSWERING GOD’S CALL”

(Homily text:  Matthew 4:12–23)

Let’s think about the call of God, for our gospel reading from Matthew, chapter four, and our Collect for the Day today are remarkably well matched, both having to do with God’s call

Our Matthew reading recounts the Lord’s call to His first disciples, Andrew and Simon Peter and James and John, while the Collect asks that we may “answer readily the call” of the Lord.

Let’s take a few moments to think about God’s call to us, and as we do, let’s examine the things that were involved in these first disciples’ answering of the Lord’s call, applying those lessons to our own situation as God calls us to follow Him.

The first thing we might consider has to do with just who is called by God….This is an important issue, because (I think) we often think that only those persons who are called to ordained ministry are the ones who are called.  To be sure, having a definite call from God to be ordained is extremely important, for being in ordained ministry isn’t just another career choice to be made.

But the truth is that each one of us is called by God.  Our first call comes at baptism, for as we enter the water of baptism, it is God who calls us into a relationship with Him.  In baptism, He claims us as His very own daughter or son.  That is where the journey of being called begins (though it doesn’t end there.)

These disciples of Jesus, Andrew and Simon Peter and James and John, received their initial call along the shores of the Sea of Galilee.  As they answered the call, dropping their nets immediately, Matthew tells us, their lives changed forever.  And, by the way, the course of human history also changed as a direct result of their answering of the Lord’s call.

In a very real sense, we share the same path that these disciples walked, for we, too, are called into a relationship with God, not for our own benefit alone, but for the betterment and the welfare of the entire world.  Our Collect today puts that idea this way: “Give us grace, O Lord, to answer readily the call of our Savior Jesus Christ and proclaim to all people the Good News of his salvation, that we and the whole world may perceive the glory of his marvelous works….”

Jesus called some very suitable men that day along the shores of the sea, for these fishermen had been engaged in a trade that required patience and perseverance.  In addition, they lived in an area in the village of Capernaum which was near a major trading route, so it was likely that they encountered people from many different geographical areas and cultures.  In time, the skills they learned fishing for fish would come in handy as they began to fish for people.  Their facility with dealing with varying cultural backgrounds would enable them to carry the Good News out into the known world.

The lesson for us is that God will call us into a ministry to which we are suited in some way or another.  We can be sure that the original disciples, Andrew, Simon Peter, James and John and all the others the Lord called possessed some good raw material with which the Lord could work.  But they all had to be trained, as well.  At times, that training must have been a source of disappointment to the Lord as He tried to get them to understand His ministry, and to prepare them for their role in sharing in that ministry.

We, too, will often undergo some sort of change as we prepare to answer God’s call to go out, bearing the Good News.  Sometimes, like the disciples, it will take awhile for us to grow into our role as God’s emissaries.

God’s initial call in baptism will be followed by any number of other calls as we make our way through life.  The Lord’s disciples answered many such calls during their training, and in the mission work they took up as they left the Holy Land and made their way out into the world.  At each decisive point, the Lord’s call changed, sometimes in small ways, sometimes in major ways.  For us as well, the Lord’s call to serve will come again and again, sometimes demanding that we make major changes in our lives in order to follow that call.

May we, by the power of the Holy Spirit, be enabled to answer readily the call of our Savior Jesus Christ, that we and the whole world may come to know His salvation.

AMEN.

Epiphany 2, Year A

Isaiah 49:1–7; Psalm 40:1–12; I Corinthians 1:1–9; John 1:29–42

A homily by Fr. Gene Tucker, given at St. Thomas, Salem, Illinois on Saturday, January 18, 2014; and at St. John's, Centralia, Illinois and Trinity Church, Mt. Vernon, Illinois on Sunday, January 19, 2014.

“WHAT’S IN A NAME?”

(Homily text:  John 1:29–42)

            What’s in a name?

            Especially we might ask that question in regard to Jesus Christ, for the various titles (of which there are many!) help to describe who He is, what He came to do, and just what His presence and ministry among us means for our present life, and our future life with God once this life is over.

            In today’s gospel reading, we hear St. John the Baptist say, “Behold the Lamb of God, who takes away the sin of the world.”  And then, John tells us that John the Baptists repeats part of this description of the Lord a day later, saying, Behold the Lamb of God.”

            As we read our gospel passage a little further on, we run into other characteristics of the Lord, or titles which are applied to Him:  1. He who was before me;   2.  He who baptizes with the Holy Spirit,  3. The Son of God;  4. Rabbi (which, John tells us, means “teacher”);  and 5. Messiah (which means “Christ”).

            Let’s dwell just on the first description that John applies to the Lord:  “The Lamb of God.”

            We who live on this side of the Lord’s resurrection understand pretty well just what John meant by describing Jesus as being the “Lamb of God.”  After all, the Apostles, and those who came to faith because of the apostolic ministry and teaching (which includes us, living today), have had time to study and pray about the meaning of John’s description.  The Church (which is – in its most pure sense – a community of believers who follow God through Jesus Christ) has arrived at some understanding of just who Jesus Christ is, as the Lamb of God.  (We’ll say more about the Church’s understanding in a moment.)

            In fact, the Church has incorporated John’s description into the liturgy.  This is known as the Agnus Dei,[1] which, translated into English, is “Lamb of God, you take away the sins of the world.”

            But what might those who first heard John the Baptist utter the words, “Behold, the Lamb of God who takes away the sin of the world,” have thought about this description?  What Old Testament references to a lamb might have come to mind for these devout Jews who knew the writings of Moses and the prophets?

            At least four Old Testament references to a lamb come to mind, as perhaps they did to John’s original hearers, as well.  They are:

• Abraham’s sacrifice of his son, Isaac (Genesis 22: 7):  As Abraham and Isaac reach the place of sacrifice, Isaac asks, “But where is the lamb for the burnt offering?”

• The Passover lamb (Exodus, chapter 12):  The blood of the Passover lamb assures the people that God’s angel of death will pass over the house where the blood has been smeared on the doorposts and lintel, sparing the first-born who live inside.

• The sacrifice for the forgiveness of sins (Leviticus, chapter 14):  The Law of Moses required the sacrifice of a lamb for the forgiveness of sins for one who was afflicted with leprosy.

• The Suffering Servant song (Isaiah, chapters 52 & 53):  The Suffering Servant is described in Isaiah 53: 7b as being “”Like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb, so he opened not his mouth.”

            As the Apostles grappled with the events of the Lord’s passion and death, all of these Old Testament images seem to have helped them understand the meaning of His death on the cross.

            They saw a parallel in Abraham’s sacrifice of his son, except that, in Jesus’ case, God did not send a substitute for the sacrifice, and did not spare His own Son from being sacrificed.

            They saw a parallel to the events of Passover, noting that Jesus’ death took place at the time of the slaughter of the Passover Lambs.  Moreover, John’s gospel account, in particular, connects those two events, and the fact that Jesus’ legs were not broken is connected in John’s account to the requirement not to break the bones of the Passover lamb (see John 19: 38 for this connection).

            They saw a connection to the sacrifice that was demanded for the forgiveness of sins by the Law of Moses, noting that Jesus had told them, at the Last Supper, that His blood would be shed “for the forgiveness of sins.”

            Then finally, they noted the descriptions of the suffering servant as Isaiah had foretold, seeing the parallels between the things Isaiah described and the things that happened to Jesus during His suffering.

            But it is the connection to the Passover that seems strongest in the Fourth Gospel.  This connection is quite prominent in the Church’s estimation, as well.

            For with Jesus’ death, the powers of death have now been turned aside, and those who are protected by the blood of Jesus are safe from destruction.

            That seems to be the essential meaning and importance of Jesus’ death, which protects us, even today, from the effects of sin and the death that results from it.

            Each time we celebrate the Eucharist together, we remember the Lord’s death, and we rejoice in the benefits and gifts that are ours as the result of the gift of His sacrifice on the cross.  We are protected and shielded from the powers of death that would try to separate us from God’s love and God’s presence.

            Indeed, the Eucharistic celebration is essentially a remembrance of the Lord’s sacrifice of Himself on the cross.  The language of the communion prayers underscore this connection.  Even the linen cloth that covers the altar bears five crosses, which are embroidered into the fabric, reminding us of the five wounds the Lord suffered on the cross (His hands, His feet, and the spear-wound in His side).  (You are quite welcome to come up and look at the linen covering!)

            All of these meanings, taken together, help to inform us about the mystery of God’s coming in the person of His Son, Jesus Christ.  No one meaning can help us to discover the full meaning and importance of that event.  Jesus Christ’s death on the cross is an essential part of this meaning, for the trajectory of the Lord’s life leads to the cross, and then to the empty tomb.

            So, as it turns out, there’s plenty of meaning in a name.  And as we ponder the meanings of the various names and titles that are applied to the Lord Jesus Christ, may our understanding deepen and grow, as the light of God shines ever more brightly in our minds and in our hearts.

AMEN.

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[1]   The Agnus Dei is part of what is called the Ordinary of the Mass.  The Ordinary consists of those things that are done regularly, and it includes the Kyrie, the Gloria, the Creed, the Sanctus/Benedictus, and the Agnus Dei.  By contrast, the Propers are those things that are particular to a particular day’s celebration, and would include things like the appointed Scripture readings, which is known as the Lectionary.

Epiphany 1, Year A

Isaiah 42:1–9; Psalm 29; Acts 10:34–43; Matthew 3:13–17

A homily by Fr. Gene Tucker, given at Trinity Church, Mt. Vernon, Illinois on Sunday, January 12, 2014.

“A MINISTRY BEGINS TO UNFOLD”

(Homily text:  Matthew 3:13-17)

Here we are, in the beginning of a New Year, and at the beginning of the season of the Epiphany.  And, as we always do on this First Sunday after the Epiphany, we hear the account of the Baptism of our Lord Jesus Christ.

Let’s attempt – in this homily – to connect the theme of the Epiphany season with the events that took place as Jesus was baptized by St. John the Baptist in the Jordan River.

First of all, let’s recall the major themes of the Epiphany and the season which follows. They are:

·         The guiding of the star which led the wise men (magi) to the young child Jesus when He was still living in Bethlehem.

·         Following on the coming of the magi, who were Gentiles, another theme is the manifestation of the Lord to non-Jews, that is, Gentiles.[1]

·         The theme of gradually increasing light is also present in the unfolding of the Epiphany season (mirroring the growing length of daylight in the northern hemisphere).

The appointed readings (gospels especially) carry out the theme of the gradual unfolding of Jesus’ ministry as Jesus’ ministry moves from His baptism forward.  Gradually, the Jewish people themselves – some of them, at least - see that Jesus is Emmanuel, that is, God with us.  Through His ministry, His teaching and His miracles, they come to recognize that the light of God is present among them.  And, as time goes along, the Gentiles themselves also come to experience the light of God that had come into the world as the Good News (Gospel) is carried out from Jerusalem, Judea and Samaria, to the ends of the earth (see Acts 1: 8).

So, in today’s reading, we have before us the baptism of the Lord, telling us much about the nature of Jesus Himself, and telling us a lot about the character of His ministry which is about to begin.  Jesus’ baptism marks the beginning of that ministry.

First of all, let’s explore Jesus’ nature.

As Jesus is coming up out of the water, the fullness of God is present as the voice is heard from heaven, which said, “This is my beloved Son, with whom I am well pleased.”  And Matthew tells us, the Spirit descends like a dove.

So the fullness of God is present in these events.  This Jesus is identified as God’s very Son by His Father.  The Holy Spirit is given, and direct communication between heaven and earth takes place as the voice is heard.

Wow!

God Himself is with us, Emmanuel, which means exactly that, “God with us”.

But this person of Jesus, God with us, seems to set aside some of the divine rights that He has, as the Son of the Father.  He sets aside those rights and prerogatives as He comes to be baptized by John.

John seems to recognize the greatness of the one who stands in the water with him, for John says, “I need to be baptized by you, and do you come to me?”  (It’s quite possible that John isn’t fully aware of just who Jesus is in all His true identity, at this point, at least….it’s probably correct to say that very, very few people[2] were fully aware of Jesus’ identity at this early stage of His ministry.)

And yet, Jesus consents to be baptized by John, the greater submitting Himself to the lesser, saying, “Let it be so now, for thus it is fitting to fulfill all righteousness.”

This is servanthood in its most wonderful form.

In Jesus’ baptism, we see the highs and lows, the high position that God alone occupies, and the lowliness of becoming a servant, as the greater submits Himself to the lesser.

As time goes along, Jesus will say “I am among you as the one who serves.” (Luke 22:27)

This Jesus, as His earthly ministry unfolds, will seek out those who are sick, those who are the outcasts of the world He lived in, those who had no hope.

Instead of demanding that these needy persons serve Him, He who is God with us comes to serve them.

We see this servanthood in its most dramatic form on Good Friday, as the Lord goes to the cross to serve humankind, to redeem fallen humanity from darkness and everlasting condemnation.  And yet, the power of God is present on Good Friday, for the power of God overcomes all the powers of evil as the Lord is raised from the tomb on Easter Sunday morning.

The highs and the depths of Jesus’ nature and His ministry are carried to His final instructions to His apostles.  As He meets with them on the mountain at the very end of Matthew’s gospel account, He says to them, “All authority in heaven and on earth has been given to me.  Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.  And behold, I am with you always, to the end of the age.”  (Matthew 28: 19 – 20)

With this Great Commission, you and I join with the apostles in a servant ministry, a ministry that will compel us to go to the sick, the outcasts of the world we live in, and to those who have no hope.  We go as servants of the one, holy and triune God, Father, Son and Holy Spirit.

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[1]   The Feast of the Epiphany itself carries the following subtitle:  “The Manifestation of our Lord Jesus Christ to the Gentiles”.

[2]   Joseph and Mary would have had a much fuller knowledge of Jesus’ identity, given the revelations made by God to them both about the nature of Jesus’ conception and His identity.