By the Rev. Darren Miner
Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my strength and my redeemer.
I would like to start out by commending you all for braving this morning’s storm to attend church. By so doing, you have undoubtedly added to your treasures in heaven. Now for the actual sermon!
Last Friday was the feast of the Epiphany. In the Western Church, the focus of that feast day is the manifestation of the Christ child to the Gentiles in the persons of the Magi. But in the Eastern Church, the focus is the Baptism of Jesus. So in a sense, this Sunday is a liturgical tip of the hat to our Eastern brethren. And as the focus of the day is baptism, the Episcopal Church commends this day either for baptisms or for the renewal of baptismal vows. That explains the insert found in your bulletin.
Our readings begin with a poem about God’s Servant, taken from the 42nd chapter of Isaiah. I call it a poem, because the Hebrew is written in a classically poetic style. But the reading comes across more as a service of installation or commissioning than an actual poem. The unnamed Servant of God is first commended to the listeners. Then, he is directly addressed by one who speaks on behalf of God. We learn that this anonymous figure has received God’s Spirit and will be a bringer of justice to all nations, not just to Israel. He will be a light to open the minds of those who live in spiritual darkness. And he will free those who are imprisoned, both literally and metaphorically. What is particularly striking about this Servant of God is that he will be exceedingly gentle to the weak and the vulnerable: “A bruised reed he will not break, and a dimly burning wick he will not quench.” Now, the identity of this Servant of God is a source of some debate between Judaism and Christianity. Our Jewish brothers and sisters see the Servant as a personification of Israel, while we Christians have consistently maintained that the Servant of God is none other than Jesus Christ. And today’s Gospel reading, we see that Isaiah’s proposed service of commissioning was, in fact, fulfilled in the baptism of Jesus in the river Jordan.
By the Rev. Darren Miner
Today is the third Sunday of Easter, and yes, it’s still Easter. It will continue to be Easter till we reach the feast of Pentecost on May 24th. There are various ways that we mark this joyous season. We use festive vestments of white. We read the Acts of the Apostles in place of the Hebrew scriptures. We include extra Alleluias. And finally, the Confession is optionally omitted. During this season, we pause for 50 days to experience the Day of Resurrection and to consider its consequences for us as disciples of Jesus. It’s kind of like the movie Groundhog Day, in which Bill Murray’s character experiences the same day over and over again till he learns his lesson.
But this seasonal focus on one point in time, the Day of Resurrection, is belied somewhat by today’s first two readings. The first reading from Acts takes place some months later, after Pentecost, and mentions the Resurrection only in passing. And the second reading from First John takes place about 70 years after the Resurrection of Jesus and doesn’t mention the Resurrection at all. Only the Gospel reading actually takes place on that first Easter Sunday. Despite these disparities, all three readings do share common threads. So after a quick review of each of the readings, I’ll attempt to tease out two of those common threads.
Let’s start with the Gospel reading. This account from Luke tells his version of the appearance of the Risen Lord to the disciples. It is basically the same story we heard last week, but with some differences in detail. For example, Luke spares Thomas the embarrassment of being the only doubting disciple. In today’s account, all the disciples display doubt at Jesus’ appearance in their midst. And Jesus invites them all to touch him, so as to verify that he is not a ghost. Then, as the final proof of his physicality, he asks for some food. Now as both a vegetarian and a preacher, I devoutly wish that the disciples had given him a loaf of bread. But what they gave him was a piece of broiled fish. Now, if he had shared bread with them, as he did with the two disciples on the road to Emmaus, I could expound at great length on the eucharistic symbolism of the broken bread. As it stands, I am at a loss to explain the religious significance of broiled fish!
Jesus proceeds to teach the disciples, opening their minds to understand the scriptures, with a particular focus on the fate of the Messiah. Jesus ends the class with a homework assignment: to proclaim repentance and forgiveness of sins in his name to all nations.
By the Rev. Darren Miner
Today is Christ the King Sunday. If you’re not familiar with that title, it might be because Episcopalians didn’t officially have this feast day till 2006, when we adopted a new lectionary. The liturgical color of the day is white, because it’s meant to be a festive occasion celebrating Jesus Christ’s sovereign rule over all creation. But to be honest, today’s Gospel reading kind of lets some of the air out of the party balloon! Last week, we got the threat of outer darkness, “where there will be weeping and gnashing of teeth.” This week, we get the threat of “eternal fire prepared for the devil and his angels.” Not much of an improvement!
Now, I maintain that there is, in fact, Good News in this Gospel reading. But it takes some work to find it, mostly because it takes some work to figure out what Jesus is talking about. The reading is deceptively simple. You might be tempted to sum it up as follows: serve the needy and go to Heaven; ignore the needy and go to Hell. And preachers for the last century or so have, in fact, taken that interpretative route. But the meaning of today’s reading is not so clear. There are two issues with the language of the text that greatly affect its meaning, and they have been a bone of contention since the 3rd Century: 1) What does Jesus mean by “all the nations”? and 2) To whom is Jesus referring when he speaks of “the least of these who are members of my family”?