title: Easter 2c
author: St. Paul's, Monroe
date: April 24, 2022
April 24: The Second Sunday of Easter
Revelation
For a long time I wanted to stay as far away from the last book of the Bible as I could get. Typically Christians that I didn't want to be associated with thought very highly of the last book in the Bible -- "The Revelation to John" -- and used it in ways that seemed inappropriate to me. Even before I had a very good understanding of what the book was all about I had the sense that using it as if it was a book of predictions, like Nostradamus, was an example of inappropriate use.
At the same time I really didn't know what to make of it. Eventually I decided that what I needed to do was find out a little bit about the book, to read it to begin with, and then begin to explore the variety of ways that the book has been interpreted.
One of the things to be learned about the book is that it is a prime example of a kind of writing called apocalyptic. Apocalyptic has a number of quite specific characteristics that distinguish it from other kinds of writing. Among them is a very creative use of imagery in the narrative. Steven Spielberg, for example, is a very good story-teller and combines his narrative with stunning images. Apocalyptic writing uses startling imagery, often fantastic visions, esoteric language, and concerns itself with the end times.
When trying to understand apocalyptic writing one of the first things that you learn to appreciate is that the writing was not intended to frighten a population, but rather to encourage people who were under persecution, conflict, or war. It's an elaborate and colorful way of communicating with a population that "everything is going to be OK because God is in charge."
Through the years one of the most important things that I encountered in that first class on the Book of Revelation was that the book has worship as a major theme. It has several scene of heavenly worship and can be read as if the whole narrative was a form worship directed toward the one true God, the Living God. Next week's reading will feature a passage that emphasizes the worthiness of God to be worshiped. One of the basic conflicts present in the book is between those who worship God and those who worship the beast.
One author observes that, "There are numerous worship elements found in Revelation: amens, antiphonal singing, doxologies, gifts (crowns placed before the throne), hymns, incense, maranathas, palm branches, prayers, a prostration, robes, sacred meals, shouts of celebration, silence, thanksgiving, trumpet-blowing, victory songs ..." ^1
The word worship is first used about eight or 900 years ago. It is not a word that would have been used by the people who first heard and read the Revelation to John. At the same time it is an exceedingly common word especially among evangelical Christians.
For myself worship is always in the context of liturgy. The word liturgy literally means the "work of the people." It is a word familiar to first century Christians, so I think I'm in good company to make comparisons. What we do as liturgy ought to be colorful and passionate the same way the Revelation to John is. It ought to leave us built up and replenished. In times of depression or persecution our liturgy ought to strengthen us and encourage us.
These are things that the Book of Revelation can do if "we have ears to hear it."
In today's reading from scripture we hear from the opening of the Revelation to John. We will continue to hear readings from it throughout the season of Easter. This is a good opportunity to study and read further about the book if any of you are so inclined.
However you approach the readings, I hope you can enter into the glorious spirit that is portrayed there.
Glory
It is a glorious season that we have entered into. Today is the octave of Easter. A week after Easter. The glory of Easter ripples down week by week for a week of weeks until the day of Pentecost.
Every year on this day we hear John's Gospel describe the events of a week after the Lord had risen. Every year on this day we hear about the disciple Thomas. Every year on this day I try to think of ways to salvage Thomas from the epithet that he is the doubting one. Christian faith in most people's minds is built on faith and doubting is contrary to that for many. The one apostle who is known for doubting is this Thomas. I do know that I'm not responsible for Thomas's reputation, but when some image has so entered the tradition as to be a source of humor and caricature, my own suspicion is that we have missed something in the hearing. That's what I think about "Doubting Thomas." I think, "There's more to the story than at first appears."
When the other disciples report what they have seen and heard for whatever reason their account is not persuasive to Thomas. He says he needs to touch the wounds before he can believe. Whenever I think about it I imagine that I am where Thomas is. It's not just the need for evidence but somehow to experience the reality of the risen Lord. The other disciples had already experienced it. Thomas wanted the same.
It seems to me that the first part of the episode indicates that the other disciples did not yet have a persuasive message to give others, such that it would have the effect of changing the life of those who heard. There are good preachers and there are bad preachers. I am persuaded that one of the things that marks good preachers is that they speak from what they know. It's why I continually ask myself, "What is it that I really know?"
The message Jesus gives Thomas makes explicit reference to "those who come after" -- namely you and me. We have received the testimony of countless generations who have gone before us that Jesus wounds are real and his victory is as well.
I’m thinking of the people who taught me, spoke to me, witnessed to me, in such a way that I am more sure of Christ’s presence than I was when I was young.
I stand before you because of counteless others who have gone before me to make sure that I could stand here before you this day. The 20th chapter of John’s gospel ends:
… Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.
That might well be the way the gospel ended in its earliest edition. In any case, the next chapter which is the actual last in John’s gospel ends with almost the same words. Clearly what we call the Gospel of John was compiled in order to build up the faith of those who "come after."
Let us see Jesus
Pasted on the inside of a high and ornate pulpit in Germany were the words:
“Sir we would see Jesus” (John 12:20)
The story was told by a Lutheran turned Episcopal priest in one of the few sermons I've through the years that I actually remember -- at least I remember that part of it.
The message from the priest was straightforward. When you preach, do it in such a way that the people who are thirsty to “see Jesus” can actually do so.
I’ve never forgotten those words in 30+ years of preaching. It’s a daunting goal. One that I alone cannot meet. But sometimes it happens.
Tony Campolo preached a sermon once in which he made the case that in order to put our faith into action, a good way to do that was to sponsor a child living in poverty. He ended with something like a "command", and I felt myself lifted from seat, sent through the rear doors, and signed up to support a child in South America. I helped to support her through high school and now I am helping another child.
That’s the kind of power and effectiveness John is talking about. And the effect of that kind of preaching is a community like that described in the Acts of the Apostles, from which we will hear throughout the season of Easter.
I want to read to you a short excerpt from an Easter sermon, written some 1700 years ago. The words are powerful speak to us today. [^2]
Yesterday I was crucified with Christ; today I am glorified with Him. Yesterday I died with Him; today I am given life with Him. Yesterday I was buried with Him; today I rise again with Him. Today let us offer Him Who has suffered and Who has risen for us—you think perhaps I was about to say, gold, or silver, or precious things, or shining stones of rare price, the frail material of this earth, which will remain here. . . . [R]ather, let us offer Him ourselves, which to God is the most precious and becoming of gifts. Let us offer to His Image what is made in the image and likeness of this Image. And let us make recognition of our own dignity. Let us give honour to Him in Whose Likeness we were made. Let us dwell upon the wonder of this mystery, that we may understand for what Christ has died.
Let us become like Christ, since Christ became like us. Let us become God's because of Him, since He for us became man.
Easter is the key proclamation for Christians, it has been repeated over and over again to make that possible. On the one hand I think that every generation has to make the truth their own. At the same time I think that I am only here because of the countless saints who have gone before – many of them having done a better job of it than I.
We live in the echo of Easter. The Christian year is like a repeated echo – each week concludes with the “Day of the Lord” in which Easter is the underlying message. We are here only because of the empty tomb discovered by those women all those years ago. If they had been able to anoint and bury their teacher as they intended, they would have been impacted the rest of their lives with the sadness and disappointment of that. But instead they found the Lord Risen again and the rest of their life was one of joy.
The whole of history since that day is a repetition, an echo, of that event.
[^2]: St. Gregory Nazianzus “On Holy Pasch”
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