Father Riley's sermon for July 17, 2016

[Bishop Jake Owensby will make his annual visit to Christ Episcopal Church August 7, 2016, and conduct our 10am Sunday service with fellowship to follow.  All are invited to join us to welcome the Bishop to St. Joseph.]

 

 

9 PENTECOST, PROPER XI - C- 16     LUKE 10. 38-42

 

Again St. Luke presents us with a well-known story. Jesus has been invited to dinner at the home of Lazarus and his sisters Mary and Martha in Bethany, a small village not far from Jerusalem.

 

Because we know the story so well there is no real need to go into every little detail. Rather, let’s take a look at it from the standpoint of two questions. First, who is “serving” the Lord here? Is it Martha? Or is it Mary? Or both? Next, Jesus says Mary has chosen the “better portion.” What does he mean?

 

Hospitality in the Middle East before and during the time of Jesus meant everything. Just look at today’s first lesson. Abraham receives three unexpected guests (The Holy Trinity) and goes out of his way to provide hospitality. He focuses his undivided attention on the visitors in order to meet their every need. Abraham, we might say, is present to them and his attentiveness is rewarded with the promise of a son.

 

It would seem from today’s gospel story that Martha is going all out to provide hospitality to Jesus. A simple meal consisting of a single dish would have been sufficient for the time. But it would appear that she is doing much more than what is socially required and or expected.

 

Her attention is focused on her “serving” Jesus’ physical needs, so much so, that she is distracted and becomes upset with her younger sister who is just sitting there listening to Jesus. “Can’t you tell Mary to help me?” She asks Jesus. To which Christ responds, “Martha, Martha, you are doing too much. One dish is plenty. Mary has chosen the better portion.” I love Jesus’ use of the word “portion” in this case. A portion is in itself a “serving.”

 

Martha is “serving” in her own way. Mary is “serving” Jesus in her own way and in doing so brings nourishment to Christ’s spirit. She has given him her undivided attention, making herself present to Him in a most real way much in the same manner as Abraham did with his three visitors in today’s first lesson.

 

Wouldn’t we all like to know what Jesus was telling Mary? Was He speaking of the kingdom of His Father, or simply telling her about the Father. Luke doesn’t say. Whatever it was Mary was captivated by it to the frustration of her sister Martha.

 

Martha thought she was doing what was needed by providing hospitality. She thought she was meeting Jesus’ needs in every way that was expected and then some. While Mary, at least in the eyes of Martha, was doing nothing. But in reality Martha was distracted with Mary and allowed her distraction to take her away from what was really important, making herself present to Jesus as Mary did.

 

How true is all of that today in terms of human relationships. By that, I mean how often we encounter another human being but never really make ourselves present to them. Oh we speak and sometimes engage in conversation, but are never really present. Blame it on distractions or the fact that we are simply too busy to give ourselves to another person. And then again most of us have been on the receiving end.

 

When I was a full-time rector of a large parish social events were frequent. There were baptismal parties, engagement parties, and wedding receptions to name a few. And because I was the rector I was most often invited to such events.

 

It was a common occurrence, at least for me, to have someone walk up  and greet me, and I in turn attempt to strike up a conversation, only to realize that they were not really present to me. Their eyes were looking past me, checking out the room to see who else was there that they had rather speak to, and when they sighted that person would politely make their exit with a smile.

 

No interpersonal bond took place. Just a subtle nicety. Although you made yourself present to that person, they did not reciprocate. Presence was given but not received. Distraction took the other person away, leaving you standing there somewhat disappointed.

 

To answer our first question “who is serving Jesus?” The answer is of course Mary. Mary is “serving” Jesus by giving him her “real” presence in a way that exceeds Martha’s hospitality. Mary’s undivided attention has nourished Christ’ humanness in a way that physical food could never do. And, not to be overlooked is Jesus’ “serving” Mary as the “servant of God.”

 

Brother Lawrence, a 14^th century monk, wrote a spiritual classic entitled “Practicing The Presence of God.” His little book is all about our learning to make ourselves present to God whatever the surroundings or humble the situation might be. We must learn to acknowledge that God is always present to us at all times and in all places and learn to be present to Him.

 

It is easier to do, for most of us, when we enter this sacred space and tougher out there in the market place of life where it is difficult to find Him with so many distractions. This is where we come to think about God, listen to His word and receive the Holy Sacrament. This, above all places should be where we give God our undivided attention. There is reason most churches are referred to as sanctuaries. Here we can escape from the world outside and “practice the presence of God.”

 

Church custom has always been to enter in silence, and acknowledge the altar before entering the pew and kneeling to say our prayers prior to the beginning of the service. Have we become so lax in our worship that we have forgotten where we are? In whose presence we come? The Real Presence of Jesus is here. The Sanctuary Lamb reminds us.

 

Are we so much like Martha that we allow ourselves to be distracted upon entering this Holy Space by bringing the outside world’s distractions with us? To do so is to fall into poor spiritual habits that carry over into worship and in our human relationships. This is a Holy place consecrated to the worship and glory of God.

 

It is, and should be unlike any other place we enter during the week. There should be sights, sounds, and on occasion even smells that are not encountered anywhere else. Our behavior, then, while in this Holy space, likewise should be different; our posture different; our responses different and our attention undivided as we make our presence “real” to God, by being attentive to the hearing of God’s Holy Word and humbled in receiving the Blessed Sacrament of the Body and Blood of His only Son, Jesus.

 

It is in learning to make ourselves truly present to God, first in worship, then, no matter the surroundings or the circumstances, that we in turn are able to make ourselves present to one another. Making ourselves present to God and neighbor is a means by which we “serve” both.

 

Our relationship to God is in a person, Jesus Christ, and through Him to God the Father. It is a community Jesus came to build, one relationship at a time; a community based on Love. To know Him as He knows us is to Love Him as He Loves us.

 

Mary had the better “portion” because she had come to know Him. In the giving of her “real” presence to Christ an interpersonal and everlasting bond was established; one based on Love. That relationship, that bond, and the Love that comes with it is “the better portion.” 

 

And the promise of Jesus to Mary, and to all who give themselves to Him, is that “portion” will never be taken away. AMEN+

 

 

 

 

Father Riley's homily for July 10, 2016

8 PENTECOST, PROPER X - C - 16     LUKE 10. 25-37

 

Today’s collect sets the tone for today’s Gospel passage: “O Lord, mercifully receive the prayers of your people who call upon you, and grant that they may know and understand what things they ought to do, and also may have the grace and power faithfully to accomplish them…”

 

It would appear that the lawyer in today’s gospel who asked Jesus “what must I do to inherit eternal life?” already knew the answer. His question was a standard rabbinical one to which there were standard answers, much like the questions and answers in our own Catechism. Jesus confirms his answer and directs him to go and live it and he will indeed inherit eternal life.

 

Each of the synoptic present a version of this same question. In Mark, for example, a scribe asks Jesus which commandment is “the first of all?” Jesus answers with the summary of the law, “ we are to love God with all of our heart, soul, and mind; and we are to love our neighbor as ourselves.” There is no other commandment greater than these two.

 

The scribe recognized the truth of Jesus’ response and commented that such love for God and others is much more important than burnt offerings and sacrifices. Jesus was surprised by his comment and told the scribe in turn that he was not far from the kingdom of God.

 

Matthew says that the question comes from a Pharisee. His version of the incident emphasizes the fact that the command to love one’s neighbor as oneself “is like” the command to love God with one’s whole being. Although each of the Synoptic presents us with a different version of the question the basic message is the same: love God first, then our neighbor as ourselves.

 

The uniqueness and richness of each of the gospel accounts lies in their individual contributions to the over all picture of Jesus and His teachings that tell us who he really is and what he is all about. For example, Luke alone gives us the parable of the Good Samaritan that appears in today’s gospel as a response to the lawyer’s second question “who is my neighbor?”

 

It appears that Jesus’ response to his initial question was not enough. The lawyer leaves God out of his second question, perhaps because he thinks he knows all he needs to know about God, and focuses entirely on the concept of “neighbor.”

 

His sole purpose in asking the second, however, is to justify himself in the eyes of God; hoping that in the final analysis God would find him acceptable. The answer Jesus gives surely must have shocked as well as surprised him.

 

During the time of Jesus, Jews and Samaritans literally hated each other. This hatred had gone on for hundreds of years and is still reflected in the smoldering tension between Israel and Palestine today. Both sides claim to be the true inheritors of the promise to Abraham and Moses; both sides, in consequence, regard themselves as the rightful possessors of the land.

 

Few Israelis today will travel from Galilee to Jerusalem by the direct route, because it will take them through the West Bank and risk violence. In exactly the same way, most first century pilgrims making the same journey would prefer, as Jesus did himself, to travel down the Jordan Valley to Jericho and then turn West up the hill to Jerusalem. It was much safer.

 

Some might go so far as to say that Jesus’ response was not “politically correct.” The priest, who represented the highest religious leadership among the Jews does not come off well, and neither does the Levite, who, in the time of Jesus, was a Lay-Associate of the priest. The Samaritan, on the other hand, was not expected to show mercy to any Jew. And As far as Jews were concerned, there were no “good” Samaritans.

 

With that said, the one thing that has always interested me about this well-known story is the fact that the lawyer had not asked “how” one is to be a loving neighbor, he had asked how one is to recognize the neighbor we are called to love. He asked “who;” he was told “how.”

 

We are familiar with the story, and we get the point. The Samaritan’s actions are the gospel ideal. And like the lawyer, we are to “go and do likewise.” But wouldn’t it be a lot easier if we only knew who it was we are called to love instead of “how?” if only we could identify those persons. If only we could get a list.

 

If God would only provide their names for me at the beginning of each day as I prayed the Morning Office. Then, I could be on the look out for those individuals throughout the day expecting to find them. But it doesn’t work that way. I don’t know and you don’t know. Because God’s love is unconditional towards us, our love of neighbor is to be likewise; nothing less than a reflection of His.

 

We are not provided with a list in advance, and we never will be. Jesus’ description of “how” we are to love tells us that the “who” is open-ended. Neighborly love knows no limit. The moral of the story is “if you see someone in the ditch, go and help them.” Neighbor is anyone in need.

 

What is at stake, then and now, is the question of whether we will use the God-given revelation of love and grace as a way of boosting our own sense of isolated security and purity, or whether we will see it as a call, a challenge to extend that love and grace to the whole world.

 

No Church, no Christian, can remain content with easy definitions which allow us to watch most of the world lying half dead in the road and do nothing.

 

Rather we pray that we may know and understand what things we ought to do, and that God in his wide reaching grace and mercy will give us the power to faithfully accomplish them, that is, to live the gospel ideal, not in hope of justifying ourselves before God, but for the Glory of God and for the sake of Him who died and rose again, even Jesus Christ, Our Lord. AMEN+

Father Riley's sermon from June 26, 2016

6 PENTECOST, PROPER 8 - C - 16                               LUKE 9. 51-62

 

In last week’s gospel “the man of tombs,” after having been exorcised of his “legion” of demons, begs to follow Jesus. But Jesus says “no.” Instead he sends the man on a mission to go and tell all who would listen what God had done for him.

 

This week’s gospel is the beginning of Jesus’ journey to Jerusalem. The disciples are traveling with him from Galilee to Judea. They come to a Samaritan village. Jews and Samaritans have a long-standing enmity. Here Jesus is rejected because he intends to go beyond them to the Holy City.

 

James and John take it upon themselves to step into the role of the Old Testament prophet Elijah, who at one time called down fire from heaven to consume the enemies of God(2 Kgs.1. 9-10). They do so in order to defend Jesus. But Christ rejects their plan. They have the wrong spirit. He has come not to destroy but to save.

 

Thus they pass through this village to the next. And here is where it gets interesting. An individual runs up to Jesus and volunteers to follow him wherever he goes. But Jesus tells him, “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay his head.” Obviously that was enough to dissuade him, and yet Christ turns to another in the same village and invites him to join him, but he has a funeral to attend first. “Let the dead bury their own dead,” Jesus tells him.

 

To him, as to the man of the tombs, Jesus gives a mission, “but you go and proclaim the kingdom of God.” Finally there is a third man, who like the first, volunteers to follow Jesus, but like the second man does so with a condition, he has to say good bye to his family before he can go. And like the first, Christ dissuades him. “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.”

 

What is the message here for us today? That is what we always want to know when we hear these stories, isn’t it? We are no different from the ones who heard it first hand from our Lord’s own mouth. We want to know what it has to do with us? It has to do with discipleship. Perhaps if we take another look at today’s first lesson we can learn the essence of the gospel lesson.

 

God has given the prophet Elijah a three-fold mission: to anoint Hazael king over Aram, Jehu king over Israel, and Elisah as prophet to take his place. And so he sets out and finds Elisah, a farmer, who was busy plowing. Elijah casts his mantle over him, symbolizing his anointing. Elisah recognizes what has just taken place and pauses his plowing long enough to run after Elijah. “Let me kiss my father and my mother, and then I will follow you.”

 

Elijah says, “Alright if you recognize the intent of what I have just done.” To symbolize his turning from his old way of life and his acceptance of his call to follow the prophet, Elisah, kills the oxen and burns the plow and becomes his servant. Where does the difference lie?

 

The two volunteers in today’s gospel laid out their conditions before they could follow Jesus but Christ rejects their conditions as he rejected James and John’s plan. It appears that neither of these two ended up following Jesus, nor the third for that matter whom Christ sent on a mission. How, then, was Elisah any different?

 

First, God chose him and anointed him through his prophet Elijah, to take Elijah’s place. His request to say goodbye to his family was granted, because God knew what was in his heart, and once accomplished, Elisah, the farmer, became Elisah, the servant of the prophet. His intention to accept God’s call was made abundantly clear in the destruction of the things that would have held him to his past. There was no looking back and no turning back.

 

In the gospel Jesus seems to be shifting out the would-be disciples he encounters on his way to Jerusalem. Many followed him, but few were chosen. Eventually there would be 70 others who would join the 12.

 

As Christians our initial response to God’s call came for each of us at baptism and again later at confirmation. But sadly many today who follow Jesus do so conditionally. The further some get away from the font and the laying on of hands, a morphing seems to take place, many simply become “conditional” Christians.

 

“I would do this for the Church,” they say, “but I just can‘t seem to find the time.” “I would like to be a priest, but I have a family to support.” “I would pledge more to the work and mission of the Church, but I need the money for other things.” And the list goes on. The pews are filled with “conditional” Christians.

 

Christ places no conditions on our discipleship and neither should we. God’s call is continuous. His Love unconditional. The Cross is the proof. Sometimes I think we forget that. As long as we are on this earth our work as His followers/disciples is never done. We can’t be part-time disciples. Either we are or we are not. It’s all or nothing.

 

The example to follow in the lessons for today, then, is that of Elisah, who recognized God’s call to him and turned from his former life/ways and never looked back, accepting the new life to which he had been called. To be a disciple is to be Obedient to God’s call to us, whatever form that might take.

We are not all called to be priests. We are not all called to be prophets. We are all called to be Faithful servants of Him who came not to be served but to serve and to give His life as a ransom for many.

 

Those who belong to Christ, who truly follow Him, do so unconditionally, and are led by the Spirit. To be led by the Spirit is to live by the Spirit, as St. Paul says, and the proof is in the fruit we produce that begins with Love. AMEN+

"Speaking of Faith" by The Rev. Carol Mead

Speaking of Faith…..

As Episcopalians, we love our church: our liturgy, our Prayer Book, our churches, our view that intellect can be used in service of our faith rather than being in conflict with faith.  We love our tradition.  Sometimes, though, our love of church can lead us to disparage other traditions.  We may look down our noses at denominations whose worship and traditions do not resemble ours.  Distressingly often, I hear people (myself included!) make fun of or criticize other Christian traditions.

 

What effect does it have on Christianity in general if one denomination or sect looks down on or criticizes another?  “Outsiders”—people who have no grounding in church tradition—may resist even considering the Christian way because we will not show unity with other Christians.  I’ve even heard people say, “The Christians can’t even get along with each other.”  If we speak of a faith tradition which emphasizes loving others, while simultaneously bashing others within that tradition, can we retain any credibility with others?

 

We have to practice being inclusive not only in the social and ethnic sense, but in the Christian denominational sense.  Other Christians—whether they are Baptists, Methodists, Roman Catholics, Lutherans, or any other denomination—are our brothers and sisters in Christ.  Perhaps it will help us widen our circle of “acceptable” Christians if we remember the words with which we begin our baptismal service.  There is one Body and one Spirit; there is one hope in God’s call to us; one Lord, one Faith, one Baptism; One God and Father of all.  I assume that when we speak of “one,” we are not to exclude persons who do not worship, pray, or study in the same ways we do. 

 

The odd part of this discussion is that many Episcopalians are much more accepting of widely divergent religious traditions—like Islam, Hinduism, and Buddhism—than we are of other Christian traditions.  I don’t want to be too hard on myself or on anyone else with regard to our ways of speaking of other Christian denominations.  But don’t we go right to the heart of Jesus’ teaching and example if we love all persons, even (or especially) other followers of Christ?

 

While our traditions and ways resonate with us,not every God-seeker will be drawn to or fed by liturgical ways, books of prayer, or the other features of the Episcopal Church.  But if other people are drawn to Christian traditions very unlike ours, aren’t they still being drawn to God?

 

And if we distinguish too loudly and disparagingly between “us” and “them,” which of us is missing out in the true message of Christ?  Which of us needs to reexamine our commitment to the loving message of the Christian Gospel?Them, or us?

The Rev. Carol Mead
Rector at St. Peter’s by-the-Lake in Brandon.  
You can reach her at stpetepriest@bellsouth.net
Website:  http://www.holyordinary.com/

 

Presiding Bishop Curry leads service in Vicksburg, MS June 12th

A few communicants of Christ Episcopal Church, St. Joseph, joined hundreds of others from Mississippi and Louisiana (and further?) at the communion service and following reception with The Most Reverend Michael Bruce Curry Sunday, June 12, 2016.  The Bishop lead a beautiful service as a commemoration of James Chaney, Andrew Goodman, and Michael Schwerner.  Music was lead by "Theodicy Jazz Collective" and was 'jazzy' throughout the service.  Bishop Curry gave a signature charismatic homily.

Reuben Metcalf was not shy and the Bishop gladly offered a picture moment with Reuben.

Father Riley's homily from June 19, 2016

5 PENTECOST, PROPER VII - C - 16       LUKE 8.26-39

 

Today’s gospel story is one of my favorites, and one that occurs in both Mark and Matthew with varying detail. It is a story of fear and reaction. It is a story of rescue and salvation. It is the only story in the gospels where Jesus gives permission to demons to destroy personal property! It is the only occasion in the gospels where Jesus is asked to leave, and the only one where he tells the one who begs to follow him - “no.”

On a clear day one can stand on the Western shore of the Sea of Galilee and look Eastward across the sea to the Golan Heights. During the time of Jesus the land of the Gerasenes would have been to the South and East across the sea from where Jesus had heretofore exercised his ministry. In Galilee he healed the Centurion’s servant, raised the widow’s son, and prior to crossing the lake, in today’s story, had stilled the storm and calmed the sea that both frightened and threatened the lives of the disciples.

He now ventures across the waters into heretofore un-chartered territory. The land of the Gerasenes held a mixed population of Gentiles and Jews, mostly Gentiles. The greeting Jesus receives upon landing on the other side is not from the local leaders, but from the man of the tombs, so-called because he lived among the dead.

This poor fellow was demonically possessed, literally out of his mind. He went around naked, and thoroughly terrorized the local population by screaming and yelling at any and all who crossed his path. Everyone was afraid of him. No one dared come near him. Ball and chain could not contain him.

Jesus had barely stepped out of the boat when this unfortunate individual ran at him, fell at his feet, and shouted at the top of his lungs “What have you to do with me, Jesus, Son of the Most High God?”

It wasn’t the man shouting at Jesus but the demons who possessed him. They recognize Christ as the Son of God and know that he has the power over them to cast them back into hell from whence they came.

After having commanded them to come out of the man, Jesus asks their name. “Legion,” they respond, for they are many. Knowledge of a demon’s name, it is said, gives power to the one who attempts to exercise them.

As the town’s people are afraid of the man of the tombs, the demons are afraid of Jesus and what he is about to do to them. Demons are very averse to changing their abode and are terrified to be without an abiding place.

They beg Jesus not to send them back to hell but rather into a nearby herd of swine. Though their malice is great, they can do nothing against the will of God. They can only enter the swine with Jesus’ permission and surprisingly, he gives it.

What a scene that must have been? Mark records two thousand swine rushing over the cliff and drowning in the sea below. The swine herders are besides themselves and run away only to tell everyone they meet what had happened. Meantime the man of the tombs has been rescued, salvation has come to him through Christ’s divine intervention.

When the town’s people arrive to see for themselves if what the swine herders told them was true, they find the man of the tombs clothed and in his right mind sitting at the feet of Jesus. And they were afraid; afraid no longer of the one who had so long terrified them, but afraid of Jesus and what he might do next. So they ask him to leave; to go back where he came from.Jesus complies with their request and begins to step into the boat for his mission was not primarily to them in the first place. It was none to soon for the disciples, I am sure. With all of the drama that has gone on before, however, the real point of the story is sometimes missed.

The man Jesus has just rescued now begs Christ that he might go with him, but Jesus says “no.“ Instead, Jesus sends him back to where he came from with a purpose; to tell those who will listen what God has done for him.

Was the man of the tombs a Jew or a Gentile? We don’t know. But the story shows that the power of God is effective beyond the Palestinian orbit, beyond his own people, and that no one, however sinful or depraved, is beyond the pale of Christ’ grace.

God in Christ had rescued him from a life as good as dead and restored him to life anew. No doubt he must have been a bit afraid to return to his own country not knowing whether or not he would be accepted. He would now have to stand up and take responsibility for himself. Having experienced the good news in action, he must now tell it himself.

Each of us has, at one time or another, experienced the good news in action. It may have come at an early age, or at mid-life, or in recent days. It came as a turning point in our lives; for none of us would be here today if we had not been rescued by God in Christ from a life of sin and death and given life anew. Salvation has come to each of us by no merits of our own, but through the divine intervention of Jesus, the Son of the Most High God.

Like the man of the tombs, Jesus bids each of us to go and tell our story whenever and to whomever the opportunity arises. And to live the new life to which we have been called. To be a Christian is to assume a great responsibility, not only do we have our story to tell, but we have His.

 

May God who has given us this new life, give us the grace to live it to the fullest, and a steadfast faith to go and declare how much He has done for us through the merits of His Only Son, Jesus Christ Our Lord, who lives and reigns with the Father and the Holy Spirit, one God, for ever and ever. AMEN+

 

Father Riley's homily from June 5, 2016

[Morning Prayer is planned for 10am, Sunday, June 12, at Christ Episcopal.  Some of us will be attending the service in Vicksburg lead by Presiding Bishop Curry on that Sunday.  Join us for either service.]

3 PENTECOST - PROPER V - C - 16              LUKE 7: 11-17

 

“I look for the resurrection of the dead, and the life of the world to come. Amen.”  Each week we conclude the Nicene Creed with this climatic statement of our faith, but I wonder do we really believe it?

 

It may surprise you to know that there are professed Christians out there who readily admit that they do not. I vividly recall one such person, who was actually a member of my vestry at the time. She shared that shocking news with me as she greeted me while exiting the church one Easter morning! I’ve never forgotten it.

 

Sometime later I had the opportunity to ask her privately how she could stand week after week in worship and recite the Creed if she truly did not believe in the resurrection of the dead. She remarked, “Oh, well, I just remain silent at that point.” At least she was honest.

 

I am certain that most of those who heard Jesus speak of resurrection did not believe him. Even his closest friends, his disciples, and his own family did not believe. The story of that first Easter morning as recorded in all four of the Gospels reveals this fact. Yet Jesus did rise from the dead, as he said he would.

 

And it was the story of the resurrection, that is, the Easter story, that the Apostles took to the known world that in turn moved people to believe in Jesus as the Son of the Living God even though they had not witnessed that great event with their own eyes. Today’s readings mirror Easter. They all have to do with the power of God to bring life out of death.

 

In today’s first lesson God uses his servant, the prophet Elijah, to restore the life of a widow’s dead son. Her son restored to life, the widow responds, “Now I know that you are a man of God, and that the word of the Lord in your mouth is truth.”

 

The apostle Paul, once literally the angel of death amid the early church, as he so admits in today’s Epistle, now preaches the gospel he once tried to destroy. On account of this astonishing news, the churches in Judea glorify God.

 

The gospel lesson for today is centered on a funeral. Funeral processions are all to common. They were in the time of Jesus and they are today. I can’t tell you how many I have been a part of. In small villages like Nain, the whole village would turn out. In the case of a widow’s only son having died, the tragedy was all the more devastating.

 

Today’s gospel is one of the three resurrections performed by Jesus as recorded in the gospels. Jesus raises the only son of a widow at Nain. According to Luke as Jesus enters the village he meets the funeral procession as it heading out of the gate of the village towards the cemetery.

 

He sees the mourners and the mother weeping and he has compassion on her. He is not following along behind the casket like all the rest, but meets death head on. He stops the procession and then does the unthinkable, he touches the casket rendering himself ritually unclean.

 

If that were not enough, He sends shock waves throughout the crowd of mourners when he says to the them and to the mother “Do not weep,“ and then to the dead, “Young man, I say to you arise.“ The dead man rose and began to speak and he gave him to his mother. “Fear seized them all,“ Luke reports, and “they glorified God saying, “A great prophet has arisen among us,” and “ God has visited his people.”

 

The phrase “God has visited his people,” was used in the old biblical sense to refer to God “visiting” Israel at the time of the Exodus and other great events. It means “God has come among us, to save and rescue us,” which is the very essence of Jesus’ ministry.

 

In last week’s gospel Jesus did not see nor did he touch the one who was healed, nor did he speak any words of healing. Today he touches the casket containing the dead body of the widow’s son and speaks the words of life showing that only the Son of God has power over both the living and the dead.

 

How many believed in resurrection before that event? How many could go away not believing after it?

 

The gospel is spoken today in the midst of death. And it is in the context of death that the gospel exercises its greatest power. In this context the gospel bears Easter power. It comes to people who have no hope, to people alone in their grief. It comes as a shock, a work that runs against the grain.

 

Christ’s words and action elicit a range of emotions from fear to praise. But something that is often over looked here is that His words and actions at Nain prefigure his own resurrection. His mother, a widow, will weep at the foot of the cross, at the death of her only son, but her tears, like the widow in today’s story, will turn to joy at His resurrection.

 

Christ’s words, “Do not weep. Young man, I say to you arise,” fly in the face of all we know and understand about life and death. Yet they are bursting with Easter promise. But no less so than his words spoken to his disciples in the upper room on the night in which he was betrayed, “This is my body given for you. This cup is my blood of the new covenant, shed for you. Do this, in remembrance of me.”

 

In the Eucharist we taste a bit of Easter under the forms of bread and wine. These are elements common to us, yet redeemed by the crucified and risen Christ. In the Eucharist, God “visits” us and beckons us towards the great and promised feast of which the Eucharist is but a foretaste. In this feast, like the widow’s son, we are restored to the Glory of God.

 

And because we know that we have been restored, and forgiven through the merits of the crucified and risen Christ, we can stand in faith and not in silence and boldly proclaim, “I look for the resurrection of the dead, and the life of the world to come,” and believe it. Amen.