Prayer
On this Lord’s Day, we come together, O God, to proclaim the Living One, the First and the Last, who was dead, but now is forever alive. Open our hearts to the Spirit Jesus breathes on us. Help us, who have not seen, to believe; send us, as you have sent Jesus, to greet the world with the Easter word of peace and to share with all the Spirit’s new life of forgiveness. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.
From Prayers for Sunday and Seasons, Year C, Peter J. Scagnelli, LTP, 1992.
"Even though he said the greater blessing is for those who can believe without seeing, it's hard to imagine that there's a believer anywhere who wouldn't have traded places with Thomas, given the chance, and seen that face and heard that voice and touched those ruined hands."
"Thomas," Frederick Buechner, Buechner Blog.
"...so now I think it’s not so much that Jesus is rebuking Thomas as he is blessing us."
"The Never-Ending Story," David Lose, Dear Working Preacher, 2013.
Oremus Online NRSV Gospel Text
As we arrive at the text for this week I am mindful of the prayer of St. Chrysostom which may be prayed as part of our daily office:
So it is that I cannot begin to think and ponder on John’s Gospel and the appearance of Jesus in the midst of the disciples without also thinking of the risen Christ in the midst of our gatherings and how he is present and what he encourages us, as faithful followers, to undertake on his behalf.
Also, I am mindful that the reality that this appearance and the appearance to Thomas a week later occur on the “first day of the week” suggests the presence of Christ on our day of worship and in the midst of the community gathered for both prayer and a meal, the Eucharist in our current practice. Raymond Brown and other scholars are quick to remind us of Isaiah 3.6: “My people shall know my name; on that day they shall know it is I who speak.”
Brown’s notes follow from page 1019 of vol. 2 of his reflections about John’s Gospel for the Anchor Bible Dictionary. Here he suggests traces of ancient Johannine communal liturgy.
The disciples assemble on the Lord’s Day. The blessing is given: “Peace to you.” The Holy Spirit descends upon the worshippers and the word of absolution is pronounced. Christ himself is present (this may suggest the Eucharist and the spoken Word of God) bearing the marks of his passion; he is confessed as Lord and God. Indeed, this passage in John as been cited as the first evidence that the Christian observance of Sunday arose from an association of that day with the resurrection – an idea that shortly later Ignatius gave voice to: “No longer living for the Sabbath, but for the Lord’s Day on which life dawned for us through in and his death.” (Magnesians, ix 1). (R. Brown, John, vol 2, p 1019).
In the end, Brown believes this is a secondary development, nevertheless one of interest.
So it is with these thoughts that I turn and think more closely upon the Gospel for this Sunday.
We begin with the disciples behind closed doors because of their fear. Perhaps afraid of the authorities or for those who might accuse them of stealing their messiah’s body they are hiding. The doors are locked. Jesus comes and stands in their midst, right in front of them.
Jesus says to them, “Peace be with you.” Shalom. Shalom Alekem. Yes, this is a greeting. It is also an ancient form of saying or cluing the listener or hearer of these words that there is about to be a revelation. They are about to see, hear, or receive a revelation of God. The revelation (as with Gideon in Judges 6.23) is that the Lord is present, the Lord brings peace, and you will not die.
Jesus then shows his disciples his wounds. He shows them their very place of them. While there is some argument between scholars about the different wound sites shown and the different terms and placement between the Gospel of Luke and John’s visitation we nevertheless see that it was a powerful recognition of the Christ crucified. I am mindful that the disciples and those who experience the resurrection had not only a real experience but an understanding that Jesus was himself more fully present than before. The reality of these wounds and the powerful vision they must have created for those whose eyes fell upon them quiets me.
Here then the author and narrator use the resurrection title, “the Lord.” While I have been using it, we notice in the narrative its first use here. Jesus is recognized but recognized as the risen one, the first fruits of those who have died.
Jesus provides a vision of resurrection. He is present. He gives them a mission. Just as God sent me I am sending you. We may reflect upon the previous chapters, his priestly prayer, and his ministry. Jesus was sent by the father to glorify God. Jesus now sends his followers to do the same.
And, Jesus gives them the Holy Spirit. As if from Genesis we have Jesus breathing over the new creation, new breath to the new Adams and the new Eves.
Then the Lord charges them to forgive. Forgive the sins and know that those which you hold will be bound by them. If you release them, you open your hand and they fall away. If you hold them you hold your hand closed and they cannot go. It seems important to reflect on this for a minute. Jesus' words here are very different than the legal words used by him in Matthew’s Gospel. Here we have kerygmatic words. Brown writes, “Thus the forgiveness and holding of sins should be interpreted in the light of Jesus’ own action toward sin…The Gospel is more concerned with the application of forgiveness on earth, and is accomplished in and through the Spirit that Jesus has sent…more general Johannine ideas about the Spirit, relate the forgiveness of sins to the eschatological outpouring of the Spirit that cleanses men and begets them to new life… the power to isolate, repel, and negate evil and sin, a power given to Jesus in his mission by the Father an given in turn by Jesus through the Spirit to those whom he commissions.” (1040-1044) This is the recreation in action.
The disciples are given power by the Holy Spirit to be about the work of freeing people to and into the newly created order.
Thomas, our dear brother Thomas, missed this historic moment. And, as we arrive at this time every year we know he will not believe it no matter what is said. So emphatic is he that he will not believe it unless he “throws” his fingers into the wounds themselves. This is a dramatic call for proof if there ever was one.
The disciples continue their stay in Jerusalem and find themselves with Thomas again in the upper room one week later.
Again, Jesus appears and he calls to Thomas. The Lord invites him to see and feel his wounds to reach out and touch them. Some scholars have spent time wondering how this could be so if Christ was wearing clothes. Was it a loose-fitting garment? These suggestions give rise to one of my favorite Brown quotes which I must admit almost caused me to fall out of my chair when I read it. Raymond Brown writes, “The evangelist scarcely intended to supply information on the haberdashery appropriate for a risen body.” (1026)
Jesus also tells him to stop or quit persisting in his unbelief by these actions. While Thomas was a follower of Jesus was a believer in the risen Christ? He is challenged here to change.
What has always struck me, but few preachers have ever remarked on, is the fact that Thomas doesn’t touch Christ. I have pondered this a great deal. What is it then that changes him? Thomas’ faith is adequate without the proof. That is the point of the story.
We often get so focused on what it takes to convince ourselves in God and then project it upon Thomas that we miss the narrative’s truth. Thomas believes without proof.
Brown writes of all four episodes in chapter 20 of John’s Gospel:
Now that the witness of the disciples is concluded Jesus' words are for us. The last and final Beatitude is given to those who would come after. Blessed are those who do not see but have believed. Here is Jesus, with us to the end, offering the last words in the original Gospel. We have the opportunity to join the new covenant community, to be new Adams and new Eves, to participate in the stewardship of creation recreated, and to take our place in the midst of the discipleship community. We do so through baptism. We do so also by embracing the kerygmatic Word and living a resurrected life. We live by making our confession: My God and my Lord. We live life on the one hand bearing witness to the ever-present past of crucifixion and the ever-present future of the resurrection life.
On this Lord’s Day, we come together, O God, to proclaim the Living One, the First and the Last, who was dead, but now is forever alive. Open our hearts to the Spirit Jesus breathes on us. Help us, who have not seen, to believe; send us, as you have sent Jesus, to greet the world with the Easter word of peace and to share with all the Spirit’s new life of forgiveness. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God for ever and ever. Amen.From Prayers for Sunday and Seasons, Year C, Peter J. Scagnelli, LTP, 1992.
Some Thoughts on John 20:19-31
"Even though he said the greater blessing is for those who can believe without seeing, it's hard to imagine that there's a believer anywhere who wouldn't have traded places with Thomas, given the chance, and seen that face and heard that voice and touched those ruined hands."
"Thomas," Frederick Buechner, Buechner Blog.
"...so now I think it’s not so much that Jesus is rebuking Thomas as he is blessing us."
"The Never-Ending Story," David Lose, Dear Working Preacher, 2013.
Oremus Online NRSV Gospel Text
As we arrive at the text for this week I am mindful of the prayer of St. Chrysostom which may be prayed as part of our daily office:
Almighty God, you have given us grace at this time with one accord to make our common supplication to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will be in the midst of them: Fulfill now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen.
So it is that I cannot begin to think and ponder on John’s Gospel and the appearance of Jesus in the midst of the disciples without also thinking of the risen Christ in the midst of our gatherings and how he is present and what he encourages us, as faithful followers, to undertake on his behalf.
Also, I am mindful that the reality that this appearance and the appearance to Thomas a week later occur on the “first day of the week” suggests the presence of Christ on our day of worship and in the midst of the community gathered for both prayer and a meal, the Eucharist in our current practice. Raymond Brown and other scholars are quick to remind us of Isaiah 3.6: “My people shall know my name; on that day they shall know it is I who speak.”
Brown’s notes follow from page 1019 of vol. 2 of his reflections about John’s Gospel for the Anchor Bible Dictionary. Here he suggests traces of ancient Johannine communal liturgy.
The disciples assemble on the Lord’s Day. The blessing is given: “Peace to you.” The Holy Spirit descends upon the worshippers and the word of absolution is pronounced. Christ himself is present (this may suggest the Eucharist and the spoken Word of God) bearing the marks of his passion; he is confessed as Lord and God. Indeed, this passage in John as been cited as the first evidence that the Christian observance of Sunday arose from an association of that day with the resurrection – an idea that shortly later Ignatius gave voice to: “No longer living for the Sabbath, but for the Lord’s Day on which life dawned for us through in and his death.” (Magnesians, ix 1). (R. Brown, John, vol 2, p 1019).
In the end, Brown believes this is a secondary development, nevertheless one of interest.
So it is with these thoughts that I turn and think more closely upon the Gospel for this Sunday.
We begin with the disciples behind closed doors because of their fear. Perhaps afraid of the authorities or for those who might accuse them of stealing their messiah’s body they are hiding. The doors are locked. Jesus comes and stands in their midst, right in front of them.
Jesus says to them, “Peace be with you.” Shalom. Shalom Alekem. Yes, this is a greeting. It is also an ancient form of saying or cluing the listener or hearer of these words that there is about to be a revelation. They are about to see, hear, or receive a revelation of God. The revelation (as with Gideon in Judges 6.23) is that the Lord is present, the Lord brings peace, and you will not die.
Jesus then shows his disciples his wounds. He shows them their very place of them. While there is some argument between scholars about the different wound sites shown and the different terms and placement between the Gospel of Luke and John’s visitation we nevertheless see that it was a powerful recognition of the Christ crucified. I am mindful that the disciples and those who experience the resurrection had not only a real experience but an understanding that Jesus was himself more fully present than before. The reality of these wounds and the powerful vision they must have created for those whose eyes fell upon them quiets me.
Here then the author and narrator use the resurrection title, “the Lord.” While I have been using it, we notice in the narrative its first use here. Jesus is recognized but recognized as the risen one, the first fruits of those who have died.
Jesus provides a vision of resurrection. He is present. He gives them a mission. Just as God sent me I am sending you. We may reflect upon the previous chapters, his priestly prayer, and his ministry. Jesus was sent by the father to glorify God. Jesus now sends his followers to do the same.
And, Jesus gives them the Holy Spirit. As if from Genesis we have Jesus breathing over the new creation, new breath to the new Adams and the new Eves.
Then the Lord charges them to forgive. Forgive the sins and know that those which you hold will be bound by them. If you release them, you open your hand and they fall away. If you hold them you hold your hand closed and they cannot go. It seems important to reflect on this for a minute. Jesus' words here are very different than the legal words used by him in Matthew’s Gospel. Here we have kerygmatic words. Brown writes, “Thus the forgiveness and holding of sins should be interpreted in the light of Jesus’ own action toward sin…The Gospel is more concerned with the application of forgiveness on earth, and is accomplished in and through the Spirit that Jesus has sent…more general Johannine ideas about the Spirit, relate the forgiveness of sins to the eschatological outpouring of the Spirit that cleanses men and begets them to new life… the power to isolate, repel, and negate evil and sin, a power given to Jesus in his mission by the Father an given in turn by Jesus through the Spirit to those whom he commissions.” (1040-1044) This is the recreation in action.
The disciples are given power by the Holy Spirit to be about the work of freeing people to and into the newly created order.
Thomas, our dear brother Thomas, missed this historic moment. And, as we arrive at this time every year we know he will not believe it no matter what is said. So emphatic is he that he will not believe it unless he “throws” his fingers into the wounds themselves. This is a dramatic call for proof if there ever was one.
The disciples continue their stay in Jerusalem and find themselves with Thomas again in the upper room one week later.
Again, Jesus appears and he calls to Thomas. The Lord invites him to see and feel his wounds to reach out and touch them. Some scholars have spent time wondering how this could be so if Christ was wearing clothes. Was it a loose-fitting garment? These suggestions give rise to one of my favorite Brown quotes which I must admit almost caused me to fall out of my chair when I read it. Raymond Brown writes, “The evangelist scarcely intended to supply information on the haberdashery appropriate for a risen body.” (1026)
Jesus also tells him to stop or quit persisting in his unbelief by these actions. While Thomas was a follower of Jesus was a believer in the risen Christ? He is challenged here to change.
What has always struck me, but few preachers have ever remarked on, is the fact that Thomas doesn’t touch Christ. I have pondered this a great deal. What is it then that changes him? Thomas’ faith is adequate without the proof. That is the point of the story.
We often get so focused on what it takes to convince ourselves in God and then project it upon Thomas that we miss the narrative’s truth. Thomas believes without proof.
Brown writes of all four episodes in chapter 20 of John’s Gospel:
“Whether or not he intended to do so, the evangelist has given us in the four episodes of ch xx four slightly different examples of faith in the risen Jesus. The Beloved Disciple comes to faith after having seen the burial wrappings but without having seen Jesus himself. Magdalene sees Jesus but does not recognize him until he calls her by name. The disciples see him and believe. Thomas also sees him and believes, but only after having been over insistent on the marvelous aspect of the appearance. All four are examples of those who saw and believed; the evangelist will close the Gospel in 29b by turning his attention to those who have believed without seeing.” (1046)Thomas’ words “My God and my Lord,” are the last words spoken by a disciple in the 4th Gospel. And they are the culminating Gospel proclamation for the faithful follower of Jesus. This statement brings him fully into the covenant relationship with the new creation.
Now that the witness of the disciples is concluded Jesus' words are for us. The last and final Beatitude is given to those who would come after. Blessed are those who do not see but have believed. Here is Jesus, with us to the end, offering the last words in the original Gospel. We have the opportunity to join the new covenant community, to be new Adams and new Eves, to participate in the stewardship of creation recreated, and to take our place in the midst of the discipleship community. We do so through baptism. We do so also by embracing the kerygmatic Word and living a resurrected life. We live by making our confession: My God and my Lord. We live life on the one hand bearing witness to the ever-present past of crucifixion and the ever-present future of the resurrection life.
Some Thoughts on Revelation 1:4-8
"Charis recalls the patronage system of the early Roman world, in which a patron displayed generosity to his clients, and expected loyalty in return. Eirene reminds one of the Hebrew shalom, the notion of wholeness and peace that is often associated with a deep and meaningful relationship to God."
Commentary, Revelation 1:4b-8, Valerie Nicolet-Anderson, Preaching This Week, WorkingPreacher.org, 2012.
"...the violence and greed of our culture in fact do test our faith, sometimes in shocking and unexpected ways. So preaching this text requires us to search out particular, local points of conflict and opposition to the reign of Christ in the immediate realities of our congregations."
Commentary, Revelation 1:4b-8, Susan Eastman, Preaching This Week, WorkingPreacher.org, 2009.
"In the beginning: God; in the end: God; in the midst of life: God. These are less statements about time and place as they are statements of hope and trust."
"First Thoughts on Epistle Passages in the Lectionary," Easter 2, William Loader, Murdoch University, Uniting Church in Australia
Here is what is about to happen: we are about to have a series of lessons from the Book of revelation. This is it; there is nothing this long or this sequential at any other time in our preaching cycle. I am not yet sure I am brave enough to make it the topic of my preaching for the next couple of weeks but I am beginning to think it is worth it.
"Authoritative communities and institutions sometimes allow themselves to be hijacked by their own biases, dogmas, racism, sexism, classism, and prosperity gospels. We stifle God's voice."
Commentary, Acts 5:27-32, Mitzi J. Smith, Preaching This Week, WorkingPreacher.org, 2016.
"It is appropriate that in this second Sunday of Easter”the week immediately following the glorious celebration of the resurrected Christ”the New Testament reading contains an amazing story of the apostle's courage and boldness in the face of opposition. Acts 5:27-32 beautifully displays the fearlessness the Holy Spirit bestows upon us when we are living in the resurrection of Christ.'"
Commentary, Acts 5:27-34, Shannon Greene, A Plain Account, 2016.
"Public proclamation of Jesus in obedience to God rather than humans intends not to cut off those who oppose; it intends to serve and even to suffer for doing it, pressing on to witness to God’s renewal of all things."
Commentary, Acts 5:27-32, Kyle Fever, Preaching This Week, WorkingPreacher.org, 2013.
Commentary, Revelation 1:4b-8, Susan Eastman, Preaching This Week, WorkingPreacher.org, 2009.
"In the beginning: God; in the end: God; in the midst of life: God. These are less statements about time and place as they are statements of hope and trust."
"First Thoughts on Epistle Passages in the Lectionary," Easter 2, William Loader, Murdoch University, Uniting Church in Australia
Here is what is about to happen: we are about to have a series of lessons from the Book of revelation. This is it; there is nothing this long or this sequential at any other time in our preaching cycle. I am not yet sure I am brave enough to make it the topic of my preaching for the next couple of weeks but I am beginning to think it is worth it.
The background is the tradition that this is written by John on Patmos and it is addressed to the "7 churches". Of course, this means that it is written to all churches (as he is at the time writing to all the churches). A number of good commentaries will make this and other observations about the context.
In the introductory verses, we have words quoted from Isaiah 44.6, "who is and who was and who is to come." This God is the Alpha and the Omega. The seven spirits are from Isaiah 11.2ff. The author bears witness to the fact that Jesus is the firstborn from the dead and ruler over all the earth.
Then there is the witness that Jesus loves us, that he frees us from sin, that we are made into a new community, and that we are (like priests) to serve him. We are being, even now, drawn into a worshiping community that eventually will move from the world of time to everlasting glory forever and ever.
These are the very themes of the whole text. They make the mission of Jesus upon his return the event which will bring all of this to pass. Upon his return, all shall be transformed. "Amen. Amen."
God is God and he has come, he is coming back, and he intends to bring about the recreation of the world.
Walter Taylor, of Lutheran Seminary, writes:
"The Revelation lesson gives us an opening to talk about Christology in ways we may not have had on Easter. All or any one of the many titles of verse 5 could be explored. Taken together they outline a full Christology that includes life, death, resurrection, and present lordship. The Christological emphasis continues with the love of Christ and his freeing action by means of his death (verses 5b-6), and in verse 7 we look forward to the coming of Jesus as the final judge."
This is a great opportunity to think about with the congregation who this Christ is that we worship and what he has to do with our living of lives in this particular world.
Some Thoughts on Acts 5:27-41
"Authoritative communities and institutions sometimes allow themselves to be hijacked by their own biases, dogmas, racism, sexism, classism, and prosperity gospels. We stifle God's voice."
Commentary, Acts 5:27-32, Mitzi J. Smith, Preaching This Week, WorkingPreacher.org, 2016.
"It is appropriate that in this second Sunday of Easter”the week immediately following the glorious celebration of the resurrected Christ”the New Testament reading contains an amazing story of the apostle's courage and boldness in the face of opposition. Acts 5:27-32 beautifully displays the fearlessness the Holy Spirit bestows upon us when we are living in the resurrection of Christ.'"
Commentary, Acts 5:27-34, Shannon Greene, A Plain Account, 2016.
"Public proclamation of Jesus in obedience to God rather than humans intends not to cut off those who oppose; it intends to serve and even to suffer for doing it, pressing on to witness to God’s renewal of all things."
Commentary, Acts 5:27-32, Kyle Fever, Preaching This Week, WorkingPreacher.org, 2013.
Luke in Acts is clear that he wants to show that the work of the apostles in the first generation was intent on keeping the mission of Jesus underway. They do this through the power of the Holy Spirit. Moreover, Luke is quick to show that they are the true inheritors of the religion of Zion.
So in this passage, Peter and John have been arrested. They were preaching the resurrection. The religious leaders of the day want to keep them quiet. Their plans to punish Peter and John are set aside for a while.
However, in the end, the growth of the message and community dictates that action be taken. So it is that they are imprisoned for a short while until an angel sets them free. They go right back to preaching and teaching.
This preaching is clear that Jesus' mission and now the mission of the Holy Spirit is the same message as of old. This is the most recent work of the God of Israel. Luke adeptly puts words into the religious leader's mouths in order to reveal their culpability in Jesus' own death and to show that any oppression of this new message is more of the same.
I think there are a couple pitfalls here. First, do not scapegoat the Jews. I have a long time ago tried to weed out this from my own teaching and instead talk about the religious leaders of the day. Second, you can easily fall into missiology that says if you are faithful everything will be blessed by the Holy Spirit and your mission will grow. Some faithful missions grow some do not.
What I think is a powerful witness in this passage is that like Jesus the first followers attempt to reject the power and authority of religion and instead focus on helping the poor. Sharing what they have. And, ministering to the community. This has real power in the midst of the community and is very much a part of what was so attractive to the original message of Jesus. Here we see a faithful continuity of a God who freed Egypt, freed Jesus, and brings freedom to the people even today. The Good News of the Gospel is not about something that happens in the life after this one. It is about a God who continues to act in the lives of people - transforming them and the community in which they live.
Lastly, notice that the religious leaders sit in council and people are brought to them. They are out of touch with their community. Notice instead where the apostles are. They are out in the world in relationships with people. They are in conversation and working with them to help serve the poor - the widows and orphans. They are not locked in an upper room, they are not sitting in a religious center of some kind, they are in a relationship with real people, helping real people, and incarnating a community that is nothing less than a society of friends of Jesus.
So in this passage, Peter and John have been arrested. They were preaching the resurrection. The religious leaders of the day want to keep them quiet. Their plans to punish Peter and John are set aside for a while.
However, in the end, the growth of the message and community dictates that action be taken. So it is that they are imprisoned for a short while until an angel sets them free. They go right back to preaching and teaching.
This preaching is clear that Jesus' mission and now the mission of the Holy Spirit is the same message as of old. This is the most recent work of the God of Israel. Luke adeptly puts words into the religious leader's mouths in order to reveal their culpability in Jesus' own death and to show that any oppression of this new message is more of the same.
I think there are a couple pitfalls here. First, do not scapegoat the Jews. I have a long time ago tried to weed out this from my own teaching and instead talk about the religious leaders of the day. Second, you can easily fall into missiology that says if you are faithful everything will be blessed by the Holy Spirit and your mission will grow. Some faithful missions grow some do not.
What I think is a powerful witness in this passage is that like Jesus the first followers attempt to reject the power and authority of religion and instead focus on helping the poor. Sharing what they have. And, ministering to the community. This has real power in the midst of the community and is very much a part of what was so attractive to the original message of Jesus. Here we see a faithful continuity of a God who freed Egypt, freed Jesus, and brings freedom to the people even today. The Good News of the Gospel is not about something that happens in the life after this one. It is about a God who continues to act in the lives of people - transforming them and the community in which they live.
Lastly, notice that the religious leaders sit in council and people are brought to them. They are out of touch with their community. Notice instead where the apostles are. They are out in the world in relationships with people. They are in conversation and working with them to help serve the poor - the widows and orphans. They are not locked in an upper room, they are not sitting in a religious center of some kind, they are in a relationship with real people, helping real people, and incarnating a community that is nothing less than a society of friends of Jesus.
Sermons Preached on This Sunday's Lessons | |
Touching and Seeing Jesus Apr 23, 2009 I challenge you to change Thomas Apr 13, 2010 The Lord's Day is Everyday April 3, 2016 Being Lost Apr 21, 2013 Shout out to stories from Radio Lab episode "You are Here" http://www.radiolab.org/2011/jan/25/you-are-here/ |
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