Father Ric Bowser: The Holy Spirit is More than Metaphor

Sermon delivered on Pentecost Sunday Year A, May 31, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

This is Father Bowser preaching so of course there is no written text. Click here to listen to the podcast of the sermon.

Lectionary texts: Acts 2.1-21; Psalm 104.24-34, 35b; 1 Corinthians 12.3b-13; John 20.19-23.

Father Philip Sang: Joy and the Power Drawn from Goodbye

Sermon delivered on the Feast of the Ascension (transferred), Year A, Sunday, May 24, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

Father Sang has apparently lost the ability to write so there is no manuscript of today’s sermon. To listen to the audio podcast click here.

Lectionary texts: Acts 1.1-11; Psalm 93; Ephesians 1.15-23; Luke 24.44-53.

Proclaiming Christ During the Pandemic

Sermon delivered on Easter 6A, Sunday, May 17, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of today’s sermon, usually somewhat different from the text below, click here.

Lectionary texts: Acts 17.22-31; Psalm 66.8-20; 1 Peter 3.13-22; John 14.15-21.

In the name of God: the Father, the Son, and the Holy Spirit. Amen. 

This sermon is a bit different from what I normally preach so I was feeling anxious about it until I realized that I am not subjecting you to Father Bowser’s or Father Sang’s preaching and I immediately felt better about myself and the sermon. Besides, given the delay of our worship service, only about a third of you will hear it anyway, so it’s all good!

As we continue to deal with the effects of this pandemic, our readings remind us that we have a wonderful opportunity to proclaim our resurrection hope to folks who are afraid or who wonder where God is in it all. This is what I want us to look at this morning. 

A word of clarification before I begin. When I talk about proclaiming Christ, I don’t have in mind you all jumping up in your respective pulpits and preaching a sermon. I have in mind the many opportunities we have in the circumstances of our various lives. There is great fear out there, my beloved, and we have the only real antidote to that fear. So in our conversations and interactions with others, when opportunities arise, let us take advantage of them, thanking God for giving us those opportunities to proclaim our Easter faith to others.

In our NT lesson, we see St. Paul proclaiming his resurrection faith to a society that was essentially ignorant of the one true and living God, the God of Israel, the God and Father of our Lord Jesus Christ. While we don’t live in first-century Greece, we do live in a society that increasingly does not know the God we worship, and like St. Paul as he observed the various idols the Athenians worshiped, God will give us opportunities in this pandemic to connect with those who do not know Christ and witness to our Easter hope of resurrection and new creation.

How might we do that? Well, for starters we are to meet people where they are, just like St. Paul met his audience where they were. Many want to know if this pandemic is from God. While we must be very circumspect in answering this question because frankly none of us knows the entire answer to the issues it raises, we can say with certainty that God has allowed this pandemic to take place, even if God’s reasons for doing so are less clear. So the better question to ask, perhaps, is what spiritual resources do Christians have available to help us cope with this plague and sustain us with real hope? This we can readily share with those who are perhaps now more ready to listen to our message than they were before this pandemic struck, always keeping in mind St. Peter’s admonition to us to proclaim our faith gently and with reverence.

Like St. Paul did with the Athenians, a good place to start is to challenge society’s false gods. The Epicurean gods of St. Paul’s day made a roaring comeback with the 18th century Enlightenment movement. The false, largely monotheistic god of the Enlightenment is an absentee and fickle god who is hard to please and who doesn’t seem to care about the affairs of this world. This deist god of human invention is made popular by increasing biblical ignorance and capitulation to the Enlightenment movement that is essentially hostile to God. This false god gladly allows pandemics and other nasty things to ravage our world and its people because he is essentially a cruel and angry god, who cares little about creation; hence, he doesn’t get involved in human affairs. 

But if we spend any amount of time in the Bible and learn its overarching story of creation, fall, redemption, and restoration—you do know what I refer to, right?—we quickly realize this distant, cruel god who gladly inflicts suffering and unhappiness on people is a false god and not the God and Father of our Lord Jesus Christ. As Christians we know how important creation and we are to God. After all, we humans bear his image and God created us to run his world on his behalf. While we have gotten that part terribly wrong, that isn’t about the nature of God; it’s about us and our sin and folly. But as both the Old and New Testaments proclaim, God loves his world and us and has promised to heal and redeem us, along with God’s beloved creation. The resurrection of Jesus Christ stands as living testimony to this truth. Our God cares deeply about us and the affairs of his world, and from the very beginning has actively sought us out to heal and restore us. We see God’s love made known supremely to us in Jesus Christ, crucified for our sake to restore us to God as St. Peter proclaims in our epistle lesson, and raised from the dead to announce death’s ultimate destruction with the coming new world. So first of all we are people with Good News, the Good News of God’s rescue of us, despite our hostility toward him and our ongoing rebellion against him. This is the God who promises to be with us always as our Lord himself declares in our gospel lesson. Here we have it. Jesus, God become human, promising to be with us always through the Spirit’s presence until he returns to finish his healing and saving work. Scripture is the story of our God who loves us and seeks us out to heal and restore us to himself. This God is actively involved in his world in the power of the Spirit and through his people, and this God flatly contradicts false narratives about an absent and uncaring god who actively seeks to punish us with pandemics and other catastrophes because he hates us. The world desperately needs to hear about this God, my beloved.

A second place to start witnessing our resurrection faith is to be willing to talk truthfully about the reality of death. As we saw two weeks ago, we Americans have lived in La-La Land when it comes to death. We deny it as best we can and prior to this pandemic we foolishly believed we are masters of our own destiny. If nothing else, this pandemic has shown us emphatically that we are not masters of our destiny and death is a constant reality. As Christians, we can bring to bear something that no one else can: the love, power, and promise of God to defeat and abolish death in and through Jesus Christ. We believe that on the cross, God made peace with us and dealt with our ongoing sin, folly, and rebellion once and for all. Much of that remains a mystery to us because we look around and see sin, folly, and rebellion everywhere we turn. But it is the NT’s proclamation that God has indeed dealt with all that separates us from him and makes us sick as a result, the ultimate sickness being death itself. We know this is true because God raised Christ from the dead to usher in God’s promised new creation and with it the abolition of death and everything evil. Because God does care about creation and us, God has acted decisively on our behalf to heal and restore us. Christ raised from the dead means that death will ultimately be abolished forever and the hope and promise of our baptism proclaims that because we belong to Christ we will share in his resurrection, learning as we do how to live as the truly human beings God created us to be, beings who reflect the love, goodness, mercy, and justice of God. We can’t do this on our own, of course, because we are too profoundly broken. But we don’t have to do it on our own because we are promised and have been given the very Spirit of Christ himself who helps heal us and shape us into his own likeness, and promises us that we will be his forever. No other religion proclaims the new creation and the resurrection of the dead and when we truly believe that this is our destiny, a destiny made possible by the love of God made known to us supremely in Jesus Christ, we no longer have to be afraid of death or of dying. Again, Christ himself promises to be with us, even in the valley of the shadow of death, so that even if the virus strikes us down, we are not separated from him. Hear St. Paul beautifully describe this unbreakable bond made possible by Christ’s death on the cross for us:

If God is for us, who can ever be against us? Since he did not spare even his own Son but gave him up for us all, won’t he also give us everything else? Who dares accuse us whom God has chosen for his own? No one—for God himself has given us right standing with himself. Who then will condemn us? No one—for Christ Jesus died for us and was raised to life for us, and he is sitting in the place of honor at God’s right hand, pleading for us. Can anything ever separate us from Christ’s love? Does it mean he no longer loves us if we have trouble or calamity, or are persecuted, or hungry, or destitute, or in danger, or threatened with death?  …No, despite all these things, overwhelming victory is ours through Christ, who loved us.

And I am convinced that nothing can ever separate us from God’s love. Neither death nor life, neither angels nor demons, neither our fears for today nor our worries about tomorrow [nor Covid-19]—not even the powers of hell can separate us from God’s love. No power in the sky above or in the earth below—indeed, nothing in all creation will ever be able to separate us from the love of God that is revealed in Christ Jesus our Lord (Romans 8.31b-39, NLT).

Here is great hope and power to help people deal with their fears during this pandemic. When we give our lives to Christ, we become resurrection people, whose destiny is life, not death. Mortal death comes to all humans because all have sinned and death results from sin. But God in his great love and mercy has conquered death for us through his Son and we no longer have to fear death or dying. None of us deserves this great love and grace of God, but it is available to anyone who is willing to enter into a relationship with our Lord Jesus. If this is not an appropriate conversation during this pandemic, I don’t know what is. Eternal life in a world devoid of any kind of evil or sorrow is a great antidote to the despair of pandemic. For the love of Christ, how can we remain silent?

Of course there are other ways to talk about our faith to non-believers and sadly not everyone will be interested or willing to hear us. But these are two good ways to start and the love of God demands that we try. When we do, we are assured that Christ himself is with us to strengthen us and use us to advance his good purposes in the world, despite its opposition to God and us. 

But before we can proclaim our faith to others, we have to know our own story well enough to proclaim it. That comes through regular Bible study together, prayer, fellowship, and worship. The Christian Faith is essentially relational and as with every relationship, our relationship with Christ requires us to do our part. While we have a God who loves us passionately and pursues us relentlessly, we will never know him or his love for us if we continue to run away from him or refuse to listen to his voice contained in Scripture, in the lives of our parish family and other faithful Christians, and in the Eucharist. When Christ tells us he will be with us in the power of the Holy Spirit, we have to learn what that looks and sounds like in the living of our days so that we can recognize his spiritual presence and voice. We learn this and receive guidance from Scripture, from the lives of his saints, in the Eucharist, and in studying his word. Just like married couples come to know each other more intimately with every passing year, so we too can expect to grow in our knowledge of Christ and appropriate his promises to us as time goes by. When we do, we discover that we actually are supremely loved by our Great Shepherd despite our unloveliness and learn to imitate his love to others. Whenever we forgive when no forgiveness is warranted, whenever we are generous to others where no generosity is deserved, whenever we learn to bless our enemies instead of cursing them, we are given power to grow in our knowledge of Christ, and when that knowledge grows, so too does our faith in his promise to us that we really are resurrection people whose destiny is the new heavens and earth where we will live in God’s direct presence and protection forever, thanks be to God!

So proclaim the Good News we must, especially if we claim to love God and others. But first we must come to know and believe our Story and make it our own by faith. As our psalm reminds us, we will not have all our questions and concerns answered in this mortal life because we must live and walk by faith, and faith requires an abiding trust in the power of God who raised Jesus Christ from the dead and creates things out of nothing. But we can walk by faith, confident that God the Father in his great love for us gives us the resources we need to grow in our love and faith and so imitate his dearly beloved Son so that God’s will may be done on earth as in heaven. We believe this is true because we believe that God really did raise Christ from the dead, thereby demonstrating that all his promises are trustworthy and true. It is a spectacular promise and one the world desperately needs to hear, whether it knows it or not. Let us give thanks to God that he loves us enough and deems us worthy enough by virtue of the blood of the Lamb shed for us to call us to this great and sacred task. Let us resolve with all our might to be obedient to his call and proclaim boldly the Good News of Jesus Christ, crucified and raised from the dead. To him be honor, praise, and glory forever and ever. Alleluia! Christ is risen. The Lord is risen indeed! Alleluia!

In the name of God: the Father, the Son, and the Holy Spirit. Amen. 

Father John Jorden: Amid All of This Be at Peace! Really?

Sermon delivered on Easter 5A, Sunday, May 10, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

The Father Bowser Syndrome continues to spread and infect the clergy and guest preachers at St. Augustine’s. We therefore have no written manuscript to share, but you can listen to the podcast of today’s sermon by clicking here.

Lectionary texts: Acts 7.55-60; Psalm 31.1-5, 15-16; 1 Peter 2.2-10; St. John 14.1-14.

Living Out and Dying In Our Resurrection Faith

Sermon delivered on Easter 4A, Sunday, May 3, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of today’s sermon, usually somewhat different from the text below, click here.

Lectionary texts: Acts 2.42-47; Psalm 23; 1 Peter 2.19-25; St. John 10.1-10.

In the name of God: the Father, the Son, and the Holy Spirit. Amen. 

Today is the fourth Sunday of Easter, the Sunday traditionally celebrated as Good Shepherd Sunday. In these dark days of virus, social isolation, death, and fear it seems especially appropriate to talk about why we need Christ as our Shepherd and this is what I want us to do this morning.

In our gospel lesson, our Lord tells us that he is our Good Shepherd, who both leads and guides his followers, and it is critical for us to remember in these dark times, especially you self-loathers, that it is the shepherd who seeks his flock, not the other way around. As our psalm lesson reminds us, Jesus, and only Jesus, is the Shepherd who can and will lead us to peace, the kind of peace our first human ancestors enjoyed with God before their rebellion in paradise. Ps 23 is a beloved psalm, especially the KJV, and it is traditionally used at funerals. But if nothing else, this cursed pandemic has shown us in no uncertain terms that all of mortal life is lived in the valley of the shadow of death, not just when we die. I suspect prior to the onset of the pandemic many of us would have said, “Medical science and technology are my shepherds, I shall not want” instead of saying, “The Lord is my Shepherd, I shall not want” because we can cure (or slow down) all kinds of diseases, and this has made us very adept at putting off and denying death in our culture. With our facelifts and tummy tucks, we deny the aging process that is part and parcel of this mortal life. We send off our old folks to “retire” and die in nursing homes and hospitals. Doing so helps us manage our fear of death and keeps us from having to deal with the reality of living in the dark valley of death, a reality caused by human sin and God’s just judgment on it. Don’t misunderstand. There are times when hospitalization and nursing homes are critically necessary and I would not want to live in a society where pre-modern medicine is practiced. God be praised that his image-bearers have used their minds and imagination to help increase our quality of life. My point is that our faith in medical miracles and technology can prevent us from seeing that all mortal life is lived in the valley of the shadow of death, which in turn helps us keep Christ and his demands on us at arm’s length.

But our delusions have been thoroughly exposed by this virus that is both insidious and evil. If we are honest with ourselves, many, if not most, of us are stunned that we even have to deal with a pandemic like our ancestors and most other parts of the world did and do. We are stunned because we foolishly believed our medical and scientific communities could protect us from evils like this. We were wrong. We now find ourselves living in social isolation and fear, terrified that we will be stricken with the virus and die. We have clearly forgotten that we have a Good Shepherd who leads us and guides us, even during our transition from this mortal life to the eternal life of new creation. But rather than wring our hands in fear and despair over the current state of things, I want us to remember we are people of real power, God’s power. We are resurrection and new creation people by virtue of God’s grace and great love for us made known fully in Jesus Christ, and we are promised that as Christians we are united to our crucified and risen Lord in and through our baptism and faith that he is who he claims he is and has done for us what the NT claims he has done for us.

So what does it mean for us to have Christ, the Great Shepherd, walk with us through the valley of the shadow of death? It means first and foremost that we are not to be afraid of the precariousness or fickleness of life. While none of us is guaranteed immunity from being afflicted by the virus (or a thousand other diseases)—nor are we immune to the heartaches, disappointments, failures, or hurts that come with living in a sin-sick and evil-corrupted world—we nevertheless live in the presence and power of the One who loved us and gave himself for us so that we might live. When we follow Jesus Christ, we live out our belief that condemnation and death is not our final destiny and that means we have the power to overcome our natural tendency to be afraid because we know that on the cross, God has dealt with all that could cause him to condemn us and lead to our permanent death. And when God raised Jesus from the dead, he gave us a preview of the day when our greatest enemy, Death itself, would be destroyed. Medical advancements and technology, wonderful as they are, cannot keep us from dying. When a vaccine is developed to help us overcome the virus, we will be protected but we will still die. Only the power of God who creates things out of nothing and raises the dead can give us eternal life and that is exactly what the resurrection of our Lord Jesus proclaims God intends to do! St. Paul put our situation in stark terms when he wrote to the Ephesians that, “You lived in this world without God and without hope. But now you have been united with Christ Jesus. Once you were far away from God, but now you have been brought near to him through the blood of Christ” (Eph 2.12-13). Living in a world without God and hope is an awful thing. It makes us afraid and it slowly kills us. All of us instinctively know that living without hope is not sustainable. Imagine, e.g., what would happen if we found out that a cure or prevention of this virus was never going to come; it would be catastrophic to us and our society. Sadly, however, many choose to find hope in things that do not and cannot give hope and life; it is a symptom of our deep-seated hostility toward God that causes us to rebel against him. Nothing in this life, not power, money, fame, political identity, technology, medicine, or science, to name just a few, can overcome the valley of the shadow of death and putting our ultimate hope in these things is idolatry at its finest, which will result in God’s condemnation and our death. Only our crucified and risen Shepherd can help us overcome our fear of death because only in him are our sins forgiven and we are reconciled to God. Only Christ is the resurrection and the life who promises that those who follow him will live forever, even though our mortal bodies must die (Jn 11.25-26). So let us resolve in this time of pandemic to put our whole hope and trust in the only One who can and will walk with us through the valley of the shadow of death. When we do, we have nothing to fear because we know our greatest enemy, Death, has been defeated and will one day be destroyed forever when God’s new creation comes in full with Christ’s return. Living without fear of death is partly what it means to live as resurrection people. In Christ our ultimate death is abolished. Why should we be afraid?

Second and related to the first point, when we are convinced our Great Shepherd walks with us through the valley of the shadow of death, we are able to die well. Hear me carefully here. Nobody should want to die. Death is our greatest enemy. But we are mortal and despite our denial about this fact, we will all die. Dying without fear, dying a peaceful death when our time comes, are marks of a vibrant and lively resurrection faith rooted in our Great Shepherd. One of the most wicked things about this virus is that it has forced many to die alone without human presence and touch. That in itself should be enough to convince us that it comes from the devil himself. But when our Great Shepherd walks with us through the valley of the shadow of death, we can go without that human touch because he is there with us and we know we are not dying alone. Human senses may not perceive his presence any more than we know when our Lord speaks to babies in the womb at their conception, but that does not make his presence and peace any less real. Again, please do not misunderstand. I deeply lament the fact that some have to die alone. This is not how God intends it. But those who have a lively resurrection faith in Christ have his assurance that they are never alone, not even in death, and that he will welcome them into his loving presence, so that they no longer have to be afraid. How well we die is as important as how well we live, and without a real and lively relationship with Christ, it is impossible to die well, human denial and fantasies about death notwithstanding. Are you prepared to die well in the faith and peace and love of Christ who gave himself for you because he loves you, even in all your unloveliness, so that you can live forever? During this time of pandemic, we as God’s people in Christ have the holy opportunity to proclaim our faith in our Savior by preparing to die a good death whenever it comes.

But as we have seen, the whole of mortal life is lived in the valley of the shadow of death. So how do we cultivate our Lord’s risen presence in the living of our days? To that we turn to our NT lesson for some helpful insights because as all our readings make clear, being people of our Great Shepherd is a collective, not individual, thing. As St. Luke makes abundantly clear in Acts, our life in Christ is to be lived out together as a family. If we ever hope to develop the deep and abiding faith in Christ needed to allow us to live as people without fear who are prepared to live and die well in his risen presence, people who know his great love for them and who stake their very lives on this knowledge, we have to participate in the four marks of the Church: We have to appropriate the apostolic teaching contained in the NT, enjoy a common life together (fellowship), break bread together, and pray together. The history of the Church is littered with various examples of the wreckage of those who failed to participate in these four marks of the Church and if we at St. Augustine’s fail to participate in them fully, we can expect to be part of that wreckage. I appeal to you, my beloved, let us not do that to ourselves!

First, we are to learn the apostolic teaching in the NT because we believe that they were eyewitnesses of our Lord’s life and death who received Christ’s teachings and example directly, and are therefore in a position to pass on to us what we must do/think/say to be his followers. For example, last week we learned how the first Christians became resurrection peeps who believed in the power of Christ’s bodily resurrection that announced the new creation and the resurrection of the dead, filling them with joy and new hope. In our epistle lesson today, we learn from St. Peter that followers of Christ are not to retaliate against their enemies and those who afflict them with suffering. We are to do this because this is what Christ did for us. He did not condemn us for our sins but took them on himself so that we would not suffer God’s just condemnation. As we study the Scriptures together, we learn how to live out hard teachings like this and to identify markers of what real love looks like, the love of God that heals and sustains, not human love that often seeks its own distorted pleasures and goals. As fallen human beings, we are prone to misinterpreting the word of God, so we need the family corrective to help us get it right and keep it right. And as our NT lesson also attests, we can learn from apostolic teaching how we can know Christ’s presence in and among us in the power of the Spirit. St. Luke tells us the Church did the four things at which we are looking and God blessed and grew their numbers because they did, filling them with joy and power. 

Second, we are to enjoy sweet fellowship together because as we have already seen, we all need the human touch. We also need sweet fellowship to help us not be afraid. Think about it. When are we most vulnerable to fear and despair? When we are isolated and feel all alone. We need each other to weep with and celebrate with. When we enjoy the kind of intimate family relationships St. Luke reports in our NT lesson today, we can be real with each other. We will be there for each other and we can be charitable in our agreements and disagreements. We may not always see eye to eye on lesser things in life, but that will not prevent us from being part of the same flock our Great Shepherd leads, and together he helps us help each other in our weaknesses to grow in our relationship with him as well as with each other. As St. Paul reminds us, the Holy Spirit lives in us individually and collectively (1 Cor 6.19), and Christ is made known to us in and through the Spirit’s presence. Families are the glue of a coherent society and God’s family in Christ is no exception!

When we break bread together, especially at the eucharist, we remind each other that we have died and been raised with Christ to new life. We feast on our Lord’s body and blood, literally consuming him, and we are sustained and nurtured by him in the power of the Spirit. If you have ever wondered where Christ is in the midst of darkness, look no further than his Word contained in Scripture and in the sacrament of Holy Communion. There you will find a healed and redeemed people, people who are far from perfect but who have caught a glimpse of what risen life in Christ is like and are refreshed and made whole over time. We will have to wait for God’s new creation to come in full to enjoy perfect healing and health, but we still enjoy the imperfect healing and wholeness made known to us in Christ’s death and resurrection. This is why in the midst of a plague-ravaged world, Christ’s resurrection with its announcement of new creation can be such a healing and stabilizing factor to help us navigate during these desperate times. When we do not participate in the eucharist on a regular basis, we are in clear danger of failing to make Christ’s death and resurrection the center of everything we say and do and believe, and we will suffer badly as a result.

And of course we are to pray together because we are heaven and earth people. We pray for ourselves and for others who are in desperate need because we desire to bring God’s power to bear in our lives and the lives of others so that his kingdom will come on earth as in heaven. It is what loving people do. In prayer we can draw close to Christ himself, who sits at God’s right hand (rules) and intercedes for us out of his great love for us. We can pour out our hopes and fears in prayer, asking for Christ’s guidance, confident that he will guide us—often through his people—because he has promised to be our Great Shepherd. Prayer helps keep us rooted in the reality of God’s Kingdom and reminds us we do not worship an absent or uncaring God. 

This is what St. Luke is describing for us. It is the family of God at work (and play) together. It isn’t a version of primitive communism as some have argued. It is a winsome and wholesome description of the first followers of Christ living together as a true family and it is a far more compelling notion of church than those who see doing church as coming to worship once a week and then going their own way to do their own thing. And I am here to tell you, St. Augustine’s, that we fit this description of church pretty well. Not perfectly, of course, because we are a bunch of ragamuffins. But we have the marks of a vibrant family and so there is no reason for any of us to be afraid or not have a lively resurrection faith. And if you are still skeptical, I would invite you to read or reread Bethany’s testimony of how she came to believe in the resurrection of the body. It wasn’t just apostolic teaching. It was fellowship and breaking bread and prayer as well. She realized you aren’t the total losers she originally thought you were and God used you to help bring her to a healthy faith, thanks be to God! This is how Christ nurtures us and helps us not to be afraid. This is worth celebrating, my beloved, even in the midst of pandemic. I pray we will all do what is necessary to become people of power, resurrection people who know they have the Great Shepherd to walk with them wherever they go, even in the valley of the shadow of death. To him be honor, praise, and glory forever and ever. Alleluia! Christ is risen. The Lord is risen indeed! Alleluia!

In the name of God: the Father, the Son, and the Holy Spirit. Amen. 

Deacon Jonathon Wylie: Reborn to a Living Hope

Sermon delivered on Easter 3A, Sunday, April 26, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

While Deacon Wylie has his PhD, apparently he never had to learn to write as he was getting it as there is no written manuscript for today’s sermon. To hear it, click here.

Lectionary texts: Acts 2.14a, 36-41; Psalm 116.1-3, 10-17; 1 Peter 1.3-23; St. Luke 24.13-35.

Bishop Julian Dobbs: Read It and Believe

Sermon delivered on Easter 2A, Sunday, April 19, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

The bishop has been bitten by the Father Bowser, “I can’t produce a written text for my sermon” bug. So if you want to listen to his excellent sermon, you will have to click here.

Lectionary texts: Acts 2.14a, 22-32, Psalm 16; 1 Peter 1.3-9; St. John 20.19-31.

What’s the Resurrection to You?

Sermon delivered on Easter Sunday A, April 12, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of today’s sermon, usually somewhat different from the text below, click here.

Lectionary texts: Acts 10.34-43; Easter Anthems; Colossians 3.1-4; St. Matthew 28.1-10.

In the name of God: the Father, the Son, and the Holy Spirit. Amen. 

Today we celebrate the Resurrection of our Lord Jesus Christ. But what should it mean to us Christians? What does it mean to you? This is what I want us to look at this morning. In St. Matthew’s account of the Resurrection, we find a chaotic scene, one mixed with fear and shock and joy. St. Matthew tells us of a dazzling angelic presence and earthquakes, of guards passing out from fear, of a strange command given, and of women running to and fro. A strange story indeed! What is going on here? Before we look at these questions, let us be clear that this story would have been no less strange to first century ears than it is to ours. We needn’t look any further than the women’s reaction to understand this. Contrary to what many seem to think, the women had come to Jesus’ tomb, not expecting him to be raised from the dead but to visit his grave and mourn his death, just like we do when we visit the graves of our loved ones. Instead, they got something quite different. While many Jews in the first century believed in a general resurrection of the dead at the end of history, nobody believed or expected a one-off event would happen in the midst of it. But this is exactly what they were told had happened with Jesus and it was terrifying and incomprehensible to them, at least initially. In reporting these events, St. Matthew surely was aware that he was reporting strange things indeed and that his report would be met with skepticism by many, especially because it was based on the testimony of women who had little cred as witnesses. So if you are one this morning who cannot imagine these things happening as St. Matthew reported them, he would surely understand.

But he might also say this to you. Don’t worry if you can’t imagine Jesus being raised from the dead because the resurrection is not of human origin; it is from God. The earthquake and angelic presence announced it. So did the tombs that were split open and the dead being raised at Christ’s death that I reported. These things are beyond the scope of human imagination and reasoning, just like a crucified God is beyond human imagination and understanding. But that doesn’t make the events I reported any less historical or true. In reporting all these fantastic and highly unusual events to you, I am inviting you to consider by faith what Christ’s resurrection is all about. 

St. Matthew surely wants us to see the mighty hand of God at work in the death and resurrection of Christ to change the course of history by inaugurating God’s promised new creation to heal and restore the old order, a world marred and corrupted by human sin, evil, and death (the unholy triumvirate). As with all the gospel writers, St. Matthew doesn’t tell us this in so many words, he tells us this brilliantly in story, not as in a made up story, but a story that is based on historical reality and reliable eyewitness testimony, a story rehearsed and believed in by the Church over the last two thousand years in Word and Sacrament and in the sacred fellowship of believers whose lives have been healed and transformed by the power of our crucified and risen Lord. And because of this, it is a story that has far more cred than trendy, arrogant, and closed-minded “scholars” who just can’t imagine the power of God made known in this way, or by caustic outsiders who snipe at the sins of the Church from afar, unwilling to invest their lives in Christ to see if his claims on them are true. They, like the guards who fainted in terror at the presence of an angel of the Lord, are most to be pitied because their minds and hearts are closed off to God’s power in the life of his world.

So how are we to plumb the depths of God’s story of resurrection and new life? For starters, let us be clear about what all the NT writers, St. Matthew included, meant when they spoke of resurrection. For the NT writers, resurrection meant new bodily existence. It did not mean life after death or going to heaven or the immortality of the soul or some kind of spiritual existence after death. No, resurrection meant bodily existence and it was consistent with the Jewish belief in the importance of creation found in the creation narratives of Genesis 1-2. There we see that God created everything good and humans were created in God’s image to run God’s good world on his behalf. But human sin and the evil it introduced into God’s good world profoundly corrupted both the created order and human lives, death being the ultimate evil. We all know this first hand. We are gathered here today virtually to celebrate the resurrection of our Lord Jesus Christ. There are no lilies and flowers or spectacular music or sweet in-person fellowship. Our worship is devoid of many of the things that make our Easter celebration so joyous. We aren’t lighting candles or swinging incense or any of that. We’re not saying prayers in the Easter garden or enjoying a magnificently decorated altar, resplendent in its Easter glory. Instead we are huddled in our respective homes, looking at a makeshift altar that is not exactly resplendent, trying to make a silk purse out of a sow’s ear. So yeah, we don’t need to be reminded that the old order of creation has gone terribly wrong. 

But in the midst of this old order with its decay and darkness and death, St. Matthew reports that Christ is raised from the dead, to new bodily existence that conforms to God’s promised new world or new age. How does he announce this? St. Matthew starts by telling us the women came to mourn on the first day of the week, the eighth day, the day after God’s sabbath rest, i.e., the beginning of new creation. Like the guards who passed out, the women were terrified at God’s power and presence manifested in angelic form. The angel didn’t roll the stone away to let Jesus out of the tomb. Christ was already gone, raised by the power of God! No, the angel rolled away the stone to let them see the tomb was empty! And when Jesus appeared suddenly to the women (he had a habit of doing that during the forty days before his ascension), they were able to see him, hear him, speak to him, and hold him, all the things we cherish in our human relationships that death ends permanently.

But there’s more. As we saw last week in the reading of his passion narrative, St. Matthew reports that in the aftermath of Christ’s death tombs were split open and many of the godly dead were raised to life. In telling us this fantastic story that stretches our imagination, St. Matthew is telling us that in Christ’s death, our greatest enemy, Death, is defeated. Together, these two stories proclaim the defeat of Death and the inauguration of God’s new creation, a world in which sin and all forms of evil are abolished, a physical world where our dead or dying bodies are restored and death is no more, a world where we are reunited with our loved ones who have died in Christ so that we can hold them, talk to them, hear them, and see them, a world devoid of sickness, sorrow, plague, fear, rejection, alienation, heartache, broken dreams, disordered desires, and all the rest that beat us down and dehumanize us. It is a world hard to imagine because it is of God and comes from God’s loving heart and power (cf. Rev 21.1-7). In telling us these stories St. Matthew is telling us that Christ’s resurrection was a history- and life-changing event for the women and Christ’s first followers. How else to explain the transformation of his disciples from sniveling cowards who denied and failed their Lord in his hour of greatest need to bold proclaimers of the gospel who willingly and gladly faced death to proclaim the love and power of Jesus Christ and him crucified?

And here is where we must revisit our place in the story of Christ’s crucifixion that we looked at last Sunday because when God raised Jesus from the dead, he declared that whatever our place was in the story of Christ’s death, God loves us and has forgiven us, just like Christ forgave his disciples by telling them to meet him in Galilee instead of denying them publicly as he said he would do to followers who denied him publicly (Matt 10.32-33). By Christ’s blood shed for us on the cross, we are healed and made fit to live in God’s promised new world. To be sure, we won’t be full participants in the new heavens and earth until Christ returns to finish the work he started in his death and resurrection, but we are citizens right now. Everything has changed. Is this what the Resurrection is to you? Is it for you the turning point in history where God declares the Old Order in which we live with its decay, its brokenness, its sorrow and suffering, and its death is finished? Is it the turning point in history where Death is swallowed up in life, or is it something else? If it is something else for you, then nothing in your world has changed. You still live in a world where fear and uncertainty and decay and death reign, where covid19 paralyzes you with fear and robs you of your hope, where cruelty, injustice, chaos, and the burdens you bear in your own life reign supreme with no hope of relief or healing or redemption. If it is anything less for you than St. Matthew describes it, then you should frankly say to hell with it and quit living the lie that you are a Christian in any real sense of the word because you have no real hope or future. You are settling for a lie and something much less to sustain and guide you in the living of your mortal days. It’s as unedifying as listening to one of Fr. Bowser’s sermons or being a Michigan or BGSU fan. Why would you do that to yourself?

But if the Resurrection is real for you in the sense that St. Matthew and the other NT writers present it, and in the life-changing way the first followers of Jesus experienced it, then there is no reason for you to fear because you know that come what may, Death and all that is evil in this world have been defeated, and that new hope, new bodily life in God’s direct presence is your future. 

I do not claim that having this kind of faith is easy and here is where we can profit by listening to what St. Paul has to say to us in our epistle lesson. When we believe that Christ’s resurrection is the game-changing cosmic event that the NT writers proclaim it is and that we are greatly loved and forgiven, despite our sins and brokenness, we realize that resurrection isn’t given indiscriminately. It is given only through the death of Christ in whom our life and being are inextricably bound in the power of the Spirit. Therefore, says St. Paul, “If you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth, for you have died, and your life is hidden with Christ in God. When Christ who is your life is revealed, then you also will be revealed with him in glory.”

What is St. Paul telling us? That heaven really is our destination and that our eternal life will be as a disembodied spirit? Not at all. He is telling us that when we put our faith in Christ, we share in his death and resurrection. But the risen Christ currently reigns from heaven and is invisible to us as sometimes is his power and influence on us. That can be terribly frustrating. We know we are called to pattern our lives after him and we desire to do so. But we can struggle in living out our faith or do so badly. Our failures, however, do not necessarily signal that we are cut off from Christ and his citizenship in God’s promised new world because our citizenship there is based on his power and love, not ours, or our worthiness to be with him. His death and resurrection proclaim that reality!

And so we continue to live our lives after him in the power of the Spirit (or set our minds on things that are above). What are those things? St. Paul has laid them out elsewhere in his letters. Whenever we focus on that which is true, honorable, right, pure, lovely, and admirable, we are setting our minds on things above. Whenever we love as Christ loved us, whenever we are tenderhearted toward each other and forgive each other, whenever we bear each other’s burdens, whenever we display the fruit of the Spirit in our lives, whenever we reject our old death-dealing ways and desires (remember Christ died for our sins), we are setting our minds on things above. We do these things because we believe we belong to God’s new world—despite our flaws and failures and the baggage we just can’t seem to shake—because Christ belongs to it and we share in his crucified and risen life by our baptism that unites us to him. In other words, St. Paul is telling us that our resurrection faith and hope is the starting point, not the result of, our relationship with Christ. So we must continue to focus on imitating our Lord in his love, mercy, goodness, generosity, et al., despite how imperfectly we imitate him. 

Here’s a quick example of how this works. It’s easy to be overwhelmed by news of this pandemic. We hear of people dying alone—a prospect that personally terrifies me—and about economic loss and suffering. We are forced to celebrate Easter today online. We wonder if this darkness will ever end. That is setting our mind on this age with its trajectory toward decay and death. Instead, St. Paul tells us to focus on Christ and his death and resurrection. So we focus on the fact that our sins are forgiven, that we are greatly loved by God the Father and redeemed by God the Son, and therefore promised a place in his new creation starting right now, however imperfectly that looks, so that life and health and wholeness are our destiny. Why then should we be afraid? But this takes a concentrated effort together. We have to be brave enough and humble enough to ask each other for help and encouragement until our thinking leads to our experiencing Christ’s love, presence, and strength in our lives. So turn off the TV or other news sources. Pick up your Bible and read together the stories of Christ’s death and resurrection or St. Paul’s great tract on the resurrection found in 1 Cor 15 to be reminded of the reality of things as well as your future. Worship regularly and be healed and transformed by God’s word and sacraments. If you come away from worship feeling refreshed and renewed or encouraged and strengthened, this is what St. Paul is talking about. You are refreshed and renewed because you have set your mind on Christ who reigns from heaven and who currently is invisible to you. So don’t go back into the world and focus on it so that it beats you down. Keep returning to Christ. Things are rarely straightforward in this life. We have to work at relationships if we want them to grow and worthwhile things in life rarely come easily. So we do the hard work to grow in our relationship with Christ. It’s called Christian maturity. That is what St. Paul is telling us we must do to live a Christian life and manifest our resurrection faith.

But it all starts with what the Resurrection means to us. And so this Easter morning I close by asking you again, what is the Resurrection to you? If you believe Christ’s death and resurrection to be the turning point in history you will learn to know that your destiny is new embodied life in God’s new world and that knowledge will help you overcome the travails of this world. Christ’s death and resurrection have set us free: free from doubt and despair, free from sin and guilt, free from darkness and everlasting death. The world, the flesh, and the devil will try their best to persuade us otherwise and they will succeed if we set our minds on them rather than on Christ and the things above. Don’t do that to yourselves, my beloved. The stakes are far too great. Let us embrace the gift of life offered to us out of the great love the Father has for us and be set free to love and serve him all our days, confident that come what may, the promise is true. We really are New Word Men (and Women)—apologies to Rush. To him be honor, praise, and glory forever and ever. Alleluia! Christ is risen. The Lord is risen indeed! Alleluia!

In the name of God: the Father, the Son, and the Holy Spirit. Amen. 

Father Ric Bowser: The Veil

Sermon delivered on Good Friday, April 10 , 2020 at St. Augustine’s Anglican Church, Westerville, OH.

Father Bowser believes the word is mightier than the pen, or something like that. The result is that there is no written manuscript of tonight’s sermon. To listen to the audio podcast of tonight’s excellent sermon, click here.

Lectionary texts: Isaiah 52-13-53.12; Psalm 22; Hebrews 4.14-16, 5.7-9; St. John 18-19.

Father Philip Sang: Serving and Loving in Times of Crisis

Sermon delivered on Maundy Thursday, April 9, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of tonight’s sermon, usually somewhat different from the text below, click here.

Lectionary texts: Exodus 12.1-14; Psalm 116.1, 10-17; 1 Corinthians 11.23-26; St. John 13.1-17, 31b-35.

The word “maundy” comes from a Latin word: mandatum. And mandatum means “mandate” or a “commandment”. And when we talk about “Maundy Thursday” we’re talking about “mandate Thursday”. We’re talking about the night that Christ told his disciples exactly what he expected of them and so is telling us too today.

The world is in crisis now. With the report we receive every day of the impact of COVID19; the rising numbers of the confirmed cases and deaths, the fall of the economy, many losing jobs, people quarantined in hospitals, cities lockdown, people being home against their wish, others putting their lives on the line, risking for the sake of others, this is real crisis. As christians what should we do during such times as these?

Jesus on the Maundy Thursday found himself in crisis, he knew he was going to be betrayed, he knew he was going to be abandoned, he knew he was going to be denied, he knew he was going to die, this is a real crisis.

On this Maundy Thursday let me ask you all a question. What would you do if you knew you would die in about twelve hours? Would you want to be alone in prayer? Would you record some final thoughts? Would you spend time with those you loved? What would you want to emphasize? Would you go to the farm or garden or would you focus on what’s most important in your life?

Jesus knew the time had come for him to leave this world and he took off his cloak, put a towel around his waist, and washed the feet of his disciples. Who’s going to waste time on that when the end is so near? Jesus did. Why? Because he wanted to show them how important it is to humbly serve one another

Jesus showed by his own actions that serving others, demonstrating our love in tangible ways, is of critical importance. Jesus considered it a priority and so should we.

It is said that Mother Teresa visited Phoenix in 1989 to open a home for the poor. During that brief visit, she was interviewed by the largest radio station in town. In a private moment, the announcer asked Mother Teresa if there was anything he could do for her. I guess the announcer was expecting her to request a contribution or media attention to help to raise money for the new home for the needy in Phoenix. Instead, she replied, “Yes, there is. Find somebody nobody else loves, and love them.” my friends this is what we are called to.

If anyone didn’t have to humble himself to wash the feet of others especially his juniors, it was Jesus.

But because he knew he was Lord of the universe and because he was not worried about his self-image he was able to show his love in humble service. He took up the towel and basin and stooped to serve. What an example for us all.

Let me share this other example; The late Dave Thomas, founder of Wendy’s hamburger chain, was known for his humble service within the multibillion dollar empire he founded. When asked what made him so successful, he replied, “my MBA.” But he didn’t mean a graduate degree in business education he meant “a mop-and-bucket attitude.” In other words, no task was too insignificant for him to tackle; he simply jumped in and got the job done.

On this special night it is also important that we try to discover our need to be in Jesus’ presence and the additional need of being served by Jesus himself. Sometimes that is a hard idea to come to grips with. Look again at the exchange between Peter and Jesus, When he came to Simon Peter, Peter said to him, “Lord, why are you going to wash my feet?” Jesus replied, “You don’t understand now why I am doing it; someday you will.” “No,” Peter protested, “you will never wash my feet!” Jesus replied, “But if I don’t wash you, you won’t belong to me.” Simon Peter exclaimed, “Then wash my hands and head as well, Lord, not just my feet!”

Jesus has shown us by word and deed that you cannot call yourself a Christian if you are unwilling to serve in humility.

You see, foot washing isn’t about foot washing, it’s about serving others at personal sacrifice, humbling ourselves when we don’t have to because we don’t have to. It’s somebody watching the children of a neighbor who has good reasons for needing to get out of the house. It is people checking on neighbors and friends to know how they are doing, it is offering to go shopping for those who can not go to the store because of fear; it is about clearing someone’s driveway of snow because you know they are not healthy enough to do it themselves. It’s listening to a neighbor who needs to talk when you don’t have time to listen. It’s giving ourselves when we don’t have to. It is about sharing a meal. It is about communing with Christ and being diligent in waiting with him as the world becomes a dark place. It is about standing at the foot of the cross and in faithfulness standing by an empty tomb as the darkness is lifted and life becomes hopeful once again. It is about serving and loving even in times of crisis.

It is my prayer that in this time of crisis we will be the light of Christ through our service and love by word and deed.

In the name of God: the Father, the Son and the Holy Spirit Amen.

Celebrating Passion Sunday in the Midst of Covid19

Sermon delivered on Palm Sunday, Year A, April 5, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of today’s sermon, usually somewhat different from the text below, click here.

Lectionary texts: Isaiah 50.4-9a; Psalm 31.9-16; Philippians 2.5-11; St. Matthew 26.14-27.66.

In the name of God: the Father, the Son, and the Holy Spirit. Amen. 

Today is the Sunday of the Passion, better known as Palm Sunday. Under normal circumstances I would begin this sermon by highlighting the paradoxical nature of this day, where we begin with the triumphal entry of our Lord into Jerusalem and end with his Godforsaken and utterly degrading death on the cross. These are not normal circumstances, however. Rather than getting together to rehearse and celebrate Christ’s triumphal entry, we are forced to remain physically separated from each other and consigned to waving our palm branches into a camera for others to see. Talk about absurd. No, today feels more like a Psalm 137 moment where God’s exiled people in Babylon lamented their condition. “Beside the rivers of Babylon, we sat and wept as we thought of Jerusalem. [H]ow can we sing the songs of the Lord while in a pagan land?” (v.1,4), or a Lamentations moment as the prophet Jeremiah surveys the utter destruction of God’s holy city, Jerusalem: “Is it nothing to you, all you who pass by? Look and see if there is any sorrow like my sorrow, which was brought upon me, which the Lord inflicted on the day of his fierce anger. For these things I weep; my eyes flow with tears; for a comforter is far from me, one to revive my courage” (1.12,16). It is easy to see why we apply these verses to Christ during Holy Week. But here we are, nevertheless, gathered together as God’s holy people in Christ to celebrate Palm Sunday and lament over Christ’s Passion. It is anything but absurd, despite all that swirls around and within us telling us otherwise. So what does the Sunday of the Passion have to say to us in the midst of this awful plague that isolates us physically and makes us afraid? This is what I want us to look at this morning.

I could spend some time here talking about the symbolic significance of Christ’s entry into Jerusalem and the nature of his Messiahship according to St. Matthew, but that simply is more deflection and diversion. It keeps us occupied with interesting facts so that we do not have to cast our eyes on Mount Calvary. So let’s cut to the chase and get real here. How can Christ’s Passion help us navigate the awful situation in which we find ourselves? First, we have to find our place in the story of his Passion, and a good place to start is to ask the disciples’ question to Christ after he dropped the bombshell that one of them would betray him, “Is it I, Lord?” Much as we might like to think otherwise, our Lord would surely answer yes to our question because each of us has the capacity to betray our Lord in our thinking, speaking, and behaving. If you have no anxiety in asking Jesus this question or expect him to return a “no” to your question, you are to be pitied most of all because you are living in the dark land of denial and can never hope to peer into the enigmatic darkness of Calvary to find the only hope of your salvation. In telling us the story of Christ’s Passion, St. Matthew is telling us that Christ did indeed die for sinners whose representative sins are found the story: betrayal and denial (Judas and Peter), self-righteous justification of questionable thinking and morality (Caiaphas and the Sanhedrin), cowardly desertion of our Lord, failure to be there for a loved one during his darkest hour, failure to go to God in prayer for strength for the moment (various disciples), denying our role in his death (Pilate), actively calling for his crucifixion (crowds), mocking him as he hung naked and pierced on a cross (bystanders/criminals). In telling us these stories, St. Matthew is telling us the story of the human race and its rebellion against God with its death-dealing consequences. St. Matthew is telling us our story. No wonder so many of us avoid really reflecting on Christ’s sacred death. To do so requires us to get real with ourselves and admit that when it comes to the matters of real importance in this world (life and death), we are helpless to end our rebellion and alienation against God and stand under his just judgment. So the first thing we must do is to find our place in the story, whatever it may be, and confess it to the Lord in sorrow and repentance.

But second, we must also see God’s place in this story because in it is our healing and salvation. We must see that throughout the story, Jesus is ready and able to give his life so that we might live, to take upon himself the terrible wrath of God on all that despoils and corrupts and dehumanizes us to spare us from God’s righteous condemnation on our sins and the evil that afflicts us. Again, St. Matthew doesn’t tell us this in so many words, but in the story of Christ’s Passion: Christ tells his disciples that he is about to be given up into the hands of sinners. Pilate releases a terrorist and murderer (Barabbas) instead of Christ, so the truly innocent man dies for the guilty one. And then the terrible, haunting cry of dereliction on the cross, “My God, my God, why have you abandoned me?” In telling us these stories, St. Matthew invites us to see that Jesus Christ came to die for sinners, for Judas and Peter, for Caiaphas and the Sanhedrin, for Pilate and Barabbas, for the Roman cohort who scourged Christ and took perverse pleasure in doing it, for the sleazy criminals crucified with Jesus and the other mockers, for you and me. Christ came to die for us so that we might live and be finally reconciled to God the Father by his grace alone, thanks be to God! Christ bore our shame and condemnation so that we no longer have to! It is an onerous (and impossible) task to contemplate how to make right our own sins. It is unimaginable having to contemplate making right for the sins of every living human being in the scope of history. No wonder Christ agonized in prayer in the garden before his arrest. No wonder he cried out in desolation as he felt separated from God for the first time in his life as he bore the sins of the world in his body. This is what St. Matthew wants us to learn and appropriate in our lives: The terrible justice and costly love of God the Father made known supremely to us in the death of God the Son, who willingly gave his life for ours. Christ died so that we could live, and live without fear. This is the other part of the story we must see, but it will never be ours if we don’t first see and acknowledge ourselves in that story.

But we want to object to this sacred Truth. If Jesus is God, how can God be against God? How can God be forsaken by God? How can God be a crucified God? Absurd! Who can understand it? But this is just more deflection and dishonesty on our part. These objections manifest human sophistry and intellectual pride and a breathtaking denial of our real precarious state and standing before a good and holy God without God’s help and intervention on our behalf. We engage in these activities because we equate ourselves with God as well as to deflect our utter terror at the thought that we really aren’t in control of very many things in our life, let alone our mortality and death. None of us want to think about falling into the hands of a holy God without the cross of Jesus Christ. It is just too terrifying and painful, much like the situation in which we find ourselves these days. The story St. Matthew and the other evangelists tell us is too humbling, too awful for us to consider because it knocks us off our proud and self-made pedestal and reminds us the cost of our sin and the evil we commit in the living of our days. This too we must acknowledge if we are to make Christ’s Passion our own story.

Human objections notwithstanding, however, the story of Christ’s Passion remains true in its proclamation of God’s victory over Sin and Death. It is to the glory of God that he still loves us and wants us to be his despite our human condition. And so St. Matthew invites us to peer into the darkness of that threefold hour on Calvary and to contemplate Christ’s cry of dereliction with the opposing feelings of sorrow and joy with thanksgiving for the love of God being poured out for us. St. Matthew is reminding us in his story that there is something in it that transcends us and will always be beyond our full understanding, much as we try to tame it and change the nature and meaning of the story. Here we see God himself suffering on our behalf, taking on our sorrow and sin and brokenness and fear so as to heal and transform it and us. How God did this on the cross we are not told (wisely) because it is not ours to fully know. Instead we are asked to contemplate and reflect on the story, trusting the veracity of God and his great love demonstrated for us. We can’t and won’t do that listening to snippets of the Bible read on Sunday mornings or listening to preachers blather on about it. We have to enter the story ourselves by an informed faith with thanksgiving and that requires the regular and hard work of prayer, Bible study, fellowship, and worship. That’s the only way we can ponder and appropriate together the love and justice of God made known to us in Christ.

And now we are ready to consider what Passion Sunday has to say to us during the midst of this pandemic. First, as we have seen, we must be circumspect in assigning motives to God. Is this God’s active doing? Is God punishing us? We had better take our cue from St. Matthew and the rest of the biblical writers. They don’t offer answers to these kinds of questions. Where the Bible speaks of God sending plagues, there is always a specific context/reason and the writers name the reason. God sent plagues on Egypt, e.g., to demonstrate to the Egyptians and God’s people Israel that there is only one God in this world and he has no equal. That is not the context for today’s plague. 

Instead, a better Christian response would be for us to enter into the story of Christ’s Passion with the same opposing emotions of sorrow and joy we saw above to see what it tells us. There we see our Savior struggle with God in prayer but ultimately live out the prayer he gave us with all its mystery and enigma. He asked his disciples to do likewise; instead, they slept. The result? They deserted him to save their own skin. He succeeded by going to his death while they failed in avoiding theirs. They needed the power of prayer in their darkest hour and refused to avail themselves of it. What are we to learn from this? We also see our Savior crying out in desolation on the cross as he takes on our sins and sorrows and brokenness and messy lives to heal and redeem us, i.e., we see the very heart of God breaking for and with his people. What do these stories reveal about God’s character and justice and love and mercy, specifically in times of darkness? Wrestle with these questions together, my beloved. In doing so with the help of the Spirit we will find our salvation.

Second, St. Matthew’s Passion story calls for lament. With our Lord, who in his cry of dereliction quoted the psalmist, we can and should cry out in complaint, “My God, my God, why have you abandoned [us]?” (Ps 22.1). But here’s the key difference between lamenting and complaining. When we lament, we do so in faith that God is good and merciful and loving, and because of that we believe God will act on our behalf at just the right time, much as we might want him to act immediately. So, e.g., when we ask Christ, “Is it I, Lord?” we do so in the light of our faith in his cross with its bold declaration that for those who put their trust in Christ and live accordingly, there is no longer any condemnation (Romans 8.1). In other words, we lament with the sure and certain expectation that God is for us and not against us, despite circumstances to the contrary. We have seen him crucified and heard his cry of dereliction, and we therefore have seen God’s broken heart for his people in the midst of our despair and fear. We therefore expect God to act in his good time to answer on our behalf. Christ died for us in accordance with the Father’s loving will for us. Why would he not rescue us from this virus? Complaining, on the other hand, is simply that. We complain because we basically are challenging God to prove he is for us, not agin us. Complaint is not based on faith in the Son of God who loved us and gave himself for us. It does not recognize the comprehensive saving power of the cross. And so we lament rather than complain because we know we are dealing with a reality that is far beyond our ability to understand and fully control, even when, God willing, a vaccine is eventually developed. Is not God in the vaccine development?

Last, the Passion of Christ would be irrelevant without his Resurrection. The Resurrection made it possible for the first disciples of Christ to reflect on the story of his Passion and make sense of it, at least as much as humanly possible. Christ’s Resurrection reminds us that because of Christ’s sacrifice for our sins, our future is life, not death. I’ll have more to say about that next Sunday, but for now it reminds us that come what may for us as Christ’s followers—even if, God forbid, the virus claims some of us—death is only for a season, that one day we will live in a world devoid of viruses and cruelty and selfishness and every other form of evil. We have this hope—the sure and certain expectation of things to come—because of the death and resurrection of Jesus Christ, and so we really have nothing to fear during this pandemic. I do not suggest being unafraid is easy. It isn’t. Scripture tells us more than anything else not to be afraid, which suggests there’s plenty that makes us afraid. But we have each other with God’s Spirit living in us to strengthen and encourage and lament and weep together, and where we are together Christ promises to be there with us. Let us take advantage of his offer, especially because he has been there before us. He knows how this goes; just look at his agony in Gethsemane. Let us remind ourselves and each other of this reality and let God use our weakness to make known his power at work within us. There is surely much sorrow in the midst of this virus. But there is greater reason to rejoice. We are resurrection peeps!

In closing, I don’t claim in this meditation to offer you a comprehensive and exhaustive description of how the Sunday of the Passion can speak to us, but it is a start and so this is my appeal to you. It’s an appeal based on the assumption that you know and have made (or are working at making) Christ’s Passion your own. Come with us this week and commit yourself to following Christ on his path to Calvary. It is not pleasant or easy for reasons we have seen, but it is critically necessary for us to do if we hope to mature in our faith so that we have strength and power for these days. Come with our Lord to the Upper Room on Thursday where he explains his impending death by giving his disciples a meal. Follow him in his arrest, trial, condemnation, and crucifixion. Witness the ungodly spectacle of humans judging God, and doing it with zeal, and see how God unexpectedly turns our wickedness into goodness and life. Come and mourn with our Lord’s followers as they put his crucified body in a tomb and despaired over broken hopes and dreams like we do, and then listen to the story of God’s salvation for you so that you might have real strength and hope. This year especially you really have no good excuse not to make this commitment to Christ. It’s not like you have family events or social or business obligations this week. There’s nothing to prevent you from attending our services on Maundy Thursday, Good Friday, and Holy Saturday. So make the effort to witness and appropriate the love God has for you made known in Christ’s death and resurrection. Consider the costliness of this love along with the enigmatic manifestation of God’s power. If you make this commitment, my beloved, I promise that you will be blessed and find new hope, strength, comfort, and power to cope with the chaos. You will enjoy this blessing because it is based on God’s power, not yours, and as the empty tomb revealed that first Easter morning, nothing in this world can defeat the love God has for you or his power to save, not even your mortal death. Is this not worth your time and greatest loyalty? To him be honor, praise, and glory forever and ever.

In the name of God: the Father, the Son, and the Holy Spirit. Amen. 

Resurrection: The Foundation of Our Faith

Sermon delivered on Lent 5A, Sunday, March 29, 2020 at St. Augustine’s Anglican Church, Westerville, OH.

If you prefer to listen to the audio podcast of today’s sermon, usually somewhat different from the text below, click here.

Lectionary texts: Ezekiel 37.1-14; Psalm 130; Romans 8.6-11; St. John 11.1-45.

In the name of God: the Father, the Son, and the Holy Spirit. Amen. 

Today we hold the final Scrutiny of our confirmands, where we pray for them and show them our love and support as they continue to grow in their relationship with Christ. As was the case previously, this sermon is aimed primarily at them, although the rest of us really need to hear what our lessons have to say. Specifically I want us to look at what it means to be resurrection peeps.

You recall that two weeks ago we saw that you are to die for in God’s loving eyes. As St. Paul taught us, we know that God became human (or in the language of the NT, God sent his Son) to die for us while we were still God’s enemies and unreconciled to him! God didn’t wait for us to change our ways or end our hostile feelings toward him before he sent his Son to die for us. Then last week we saw why we are to die for (besides the fact that God loves us so much). Christ’s death frees us from our slavery to the power of Sin (although we will all sin occasionally) so that we can once again be God’s image-bearers as God created and intended us to be. As his image-bearers, we shine the light of Christ’s goodness, truth, mercy, and love on a sin-sick world and its people, modeling for them how God wants us to think, speak, and behave as fully human beings, and inviting others to give their lives to Christ as we have. We also saw that because the world is so sin-sick and corrupted, we should expect to get a lot of opposition to living out our faith and proclaiming the truth of the gospel. Consequently, we should be prepared to suffer for Christ because he suffered for us and died to rescue us from permanent death and God’s awful but right judgment on our sin and everything evil in his world that corrupts and poisons his beloved creation and us. 

Today, despite the fact that we are still in the season of Lent, our readings point us to the culmination of Lent: Easter, with its joyous celebration of Christ’s resurrection from the dead. If we don’t get the resurrection right, our faith will eventually fold like a bad poker hand, so it is critical for us to look at what it means to be resurrection peeps. We start with our OT lesson and the prophet Ezekiel’s spectacular vision of resurrection for God’s people Israel (you do remember that prophets were God’s spokesmen and women who proclaimed God’s truth to God’s people and often paid a heavy price for doing so because God’s people back then didn’t like hearing God’s truth any more than many of us do today!). While Ezekiel’s vision had more to do with God’s promise to return and restore his people from their exile in Babylon rather than the resurrection of the dead when Christ returns to finish the work he started in his mortal life, we can learn about the nature of resurrection from Ezekiel’s vision because it reminds us that resurrection is all about getting new bodies. Resurrection isn’t another term that refers to life after death (as in dying and going to heaven to live with Jesus) as a spirit without a body. Neither does resurrection mean being alive in some kind of spiritual sense where we remember our dead loved ones. No, resurrection refers to a new bodily existence where our mortal bodies are raised and transformed into immortal bodies and reunited with our souls who have been in the loving and protective care of Jesus during the time between our mortal death and the time he returns to raise our mortal bodies from their graves. As one theologian puts it, resurrection is life after life after death. Given the importance the Bible places on creation and creatures, this should make perfect sense to us. God created creation good and God created humans in his image to run his world on his behalf. Because God values creation so much we are promised God intends to put it to rights again. So when Christ returns to usher in God’s new world, it makes sense that we would have new bodies adapted to that new physical reality. More about God’s new world in a minute. What is critical for us to understand is that when we speak of resurrection, we are speaking of new bodily existence. Bodies matter to God because they belong to God. After all, he sent Jesus to rescue us from all that can destroy our mortal bodies (sin and other kinds of evil). Bodies therefore had better matter to us as well. As St. Paul reminds us, our body is a temple in which God’s Holy Spirit lives (1 Cor 6.19-21). Think about that. What a privilege! That’s why we are to take care of our bodies and not abuse them. One day God is going to raise them from the dead and transform them into immortal bodies! That’s why, e.g., we are being faithful to Christ during this pandemic when we follow medical advice to prevent the disease from spreading. 

St. Paul also focuses on the bodily nature of resurrection in our epistle lesson. He tells us that when we believe that Jesus is the Son of God, who by his death has taken away our death by breaking Sin’s power over us and promising to raise us from the dead just as God his Father raised him from the dead, we are given the Holy Spirit to help direct and guide us in the living of our days in ways that please God. So even though our mortal bodies die, we are promised new life in the form of new bodies when Christ returns to raise us from the dead. This is the work of the Spirit and it is God’s free gift to us. None of us can earn it nor do any of us deserve it. St. Paul says something remarkably similar in his first letter to the Corinthians. Hear him now:

Our earthly bodies are planted in the ground when we die, but they will be raised to live forever. Our bodies are buried in brokenness, but they will be raised in glory. They are buried in weakness, but they will be raised in strength. They are buried as natural human bodies, but they will be raised as spiritual bodies. What I am saying, dear brothers and sisters, is that our physical bodies cannot inherit the Kingdom of God. These dying bodies cannot inherit what will last forever. But let me reveal to you a wonderful secret. We will not all die, but we will all be transformed! It will happen in a moment, in the blink of an eye, when the last trumpet is blown. For when the trumpet sounds, those who have died will be raised to live forever. And we who are living will also be transformed. For our dying bodies must be transformed into bodies that will never die; our mortal bodies must be transformed into immortal bodies. Then, when our dying bodies have been transformed into bodies that will never die, this Scripture will be fulfilled: “Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?” For sin is the sting that results in death, and the law gives sin its power. But thank God! He gives us victory over sin and death through our Lord Jesus Christ

(1 Corinthians 15.42-44a, 50-57, NLT).

Notice first St. Paul’s emphasis on new bodily existence. Resurrection is about a new physical existence in bodily form. But what does he mean by a spiritual body? Isn’t that the opposite of a mortal body? Well no it isn’t. In the Greek, when St. Paul talks about a spiritual body, he uses the words pneumatikon soma and he uses the words psychikon soma to refer to mortal bodies like we have now. Any time a Greek adjective ends with the suffix -ikon, it doesn’t describe the nature or type of body but rather that which animates or powers the body. So just like our heart and lungs provide animation for our flesh and blood bodies (and when those organs stop functioning our mortal body dies), so St. Paul is telling us the Holy Spirit will power and animate our resurrection bodies so that they become immortal—you can’t kill the Holy Spirit so he never stops animating our new bodies— and equipped to live in God’s new world, the new heavens and earth. Again, notice carefully that St. Paul is not talking about living apart from our bodies. That’s why death isn’t fully conquered until God’s new creation comes in full and our bodies are raised from the dead. While it is true that our loved ones who have died in Christ are alive and their souls are with him now, they are still dead because they haven’t received their new bodies yet. When they do get their new bodies patterned after the body of Christ raised from the dead, death will finally be destroyed, thanks be to God!

Now it is true that we don’t know exactly what God’s new world will look like because it has not yet come in full. But we get glimpses of it in this mortal life when we gather at Christ’s table to celebrate Holy Communion each week and when we live our lives in ways that please God the Father. What we can say with confidence about God’s new world is this. It will be more spectacular than we can imagine (and if we can’t imagine it at all, that’s a problem with our imagination, not the reality of the promise as many claim who don’t believe in the resurrection of the body). But it will be a world where no evil exists because it will be a world where heaven and earth are joined together and evil cannot exist in God’s direct presence (Rev 21.1-8). That’s why believing we are forever washed clean by Christ’s blood shed for us on the cross is an essential Christian belief. Without it, none of us could hope to live in God’s direct presence because we all have sinned and committed evil in our lives. Neither will there be any sickness or death that we have to worry about. Death is abolished at the resurrection. Remember? Nor will there be any sorrow or fear or alienation. We’ll not have to worry if we are loved and accepted because we will know we are, and we will be part of a huge family who will love us and enjoy us as we will love and enjoy them. We will be reunited with our loved ones who have died in Christ and we will get to see them, hold them, talk with them, hear them, touch them just like we did when they were alive in their mortal bodies. We will feel the peace and presence of God all the time and we will be given meaningful work to do as his human image-bearers. We won’t ever worry if God loves us because we will enjoy sweet fellowship with him the way Adam and Eve did before they rebelled against God. Whatever all that looks like, it will be so utterly beautiful that we will want to pinch ourselves and ask if it’s real because it feels too good to be true. Trust me. It’ll be real. Christ himself promises this as we see in our gospel lesson today.

I don’t have the time to explore all this lesson teaches us so I’ll point out three things. First, we read a part of this lesson at Christian funerals and it’s easy to see why. We notice first our Lord’s attitude toward death. Even though he knows that he will raise his friend Lazarus from death, Jesus is so indignant about the evil of death that he snorts in anger at his friend’s tomb (the translation we use says Jesus was greatly disturbed, but that doesn’t really get at what’s going on in the Greek; Jesus snorted in anger and it should therefore be easy for you to imagine him snorting in anger when awful things happen to you). So if you have ever wondered if Jesus wants us to die, there’s your answer: NO!! Jesus loves us and wants us to live with him forever!

Second, we notice that resurrection isn’t a concept. It’s a person and his name is Jesus. If you want to enjoy resurrection life in God’s new world, you’ll only get to do so by uniting yourself with Jesus! Last, we notice that in this story we get an imperfect glimpse of our future. Jesus calls Lazarus from the grave and new life is poured into his friend. This isn’t resurrection in its true sense because we know Lazarus eventually died again and waits along with the rest of us to be raised or transformed with new bodies. But it serves as a preview of what Jesus is going to do in full on the last day when he returns to bring in God’s new world. Bodies matter to God. It’s embedded in the story. Jesus didn’t raise Lazarus’ spirit. He raised Lazarus’ body. So take care of your body because it belongs to the Lord. You’ve been baptized and you are giving your lives to Christ so you have God’s assurance that while you are united with Jesus in a death like his, you will also be united in a resurrection like his when he raises you from the dead one day (Romans 6.3-5). 

This is our resurrection hope, my beloved confirmands. This is your hope and future (hope being defined as the sure and certain expectation of things to come, not wishful thinking). Your destiny and future is life, not death. That’s why Christians need not fear opposition or dangers in this life. That doesn’t mean we are to live recklessly. It means that we shouldn’t fear dying because we know that our mortal death is only temporary and that death one day will be destroyed forever by the love and power of God made known to us in Jesus Christ. That makes it easier to be Christ’s light in this world!

But we also know that resurrection is our future hope. It’s not here yet and sometimes in this mortal life (like now) we can become afraid and very anxious. Like the psalmist in our lesson, we cry out in desperation to God and wonder if God’s promises are true, if God really isn’t angry with us. It’s OK to wonder that, my beloved, because we all do from time to time. When we do, we also need to take our cue from the psalmist and remember the promises and mercy of God demonstrated supremely in Christ’s death and resurrection. I personally know the things I have told you about the resurrection of the body are true first and foremost because I know Jesus Christ is raised from the dead!  It’s an historical fact and it validates God’s promises in a very powerful way! And so, when I am afraid, I remind myself (with the help of the Spirit) to put all my trust in Christ by remembering he is raised from the dead and is alive at God’s right hand so that he hears my cries and knows my fears. I give thanks that because I belong to Jesus through my baptism and faith, imperfect as the latter is, I can trust his promises about the future and I am calmed and sustained by my resurrection hope and future. May you also learn to embrace that hope in the living of your days. 

But I want to go even further than that. Our resurrection hope and future is so fantastic that you, like the rest of us, will need to spend a lifetime asking God to show you how he wants you to live out your resurrection faith in your life starting today. Whatever that looks like, it will surely involve pointing others to your crucified and risen Savior who loves you dearly and on whom your life is founded and your eternal future in God’s new creation is made secure. Remember, you are resurrection peeps no matter what comes in this mortal life of yours. You can stake your life on it because you know Jesus Christ is raised from the dead and he calls you to be his forever. Can there be any better hope than that? To him be honor, praise, and glory forever and ever.

In the name of God: the Father, the Son, and the Holy Spirit. Amen.