“[W]e had hoped that he was the one to redeem Israel . . . and . . . it is now the third day since these things took place.”
I think weddings are among the most hopeful liturgies we perform in the church, so I find it almost disappointing that the word “hope” never appears in our Episcopal wedding service. You might hear it in one or more of the chosen bible readings at a wedding, but otherwise it’s not in the liturgy at all.
So, did you make any New Year’s Resolutions? I usually make three: lose weight, get more exercise, eat more healthily. I make them every year and every year by about Valentine’s Day I’ve let them slip. But this year I’m making a different resolution….
I did some research into the custom of making New Year’s Resolutions and here’s what I learned: the people of what’s called “the Old Babylonian Empire” are believed to have been the first people to make New Year’s resolutions; this was around the time of Hammurabi, the king known for his code of law. They celebrated the new year in mid-March, at the spring equinox when crops are planted. During a twelve-day religious festival known as Akitu, the Babylonians made both national and personal resolutions reaffirming their loyalty to the king, recommitting to pay any debts, and promising to return any farm equipment they had borrowed.
In today’s Gospel lesson we heard, as we always hear on the Second Sunday of Easter Season, the story of “doubting Thomas.” What is striking about the Thomas’s demand … “unless I see” … is that our Lord accepts and encourages it … “Reach out your hand.”
This deceptively simple story is a great encouragement to those of us who follow the Anglican path in Christianity. We have the inheritance of a method of engaging the Faith (and Life) which is described in the work of the seminal Anglican theologian Richard Hooker. Fr. Mike Russell, who has recently published a re-issue of Hooker’s Of the Lawes of Ecclesiastical Polity, describes this method this way:
Anglicans frequently talk about the three-legged stool of authority that distinguishes them from Roman Catholics and Protestants. The former give more authority to Church traditions, the latter to Holy Scripture, but Anglicans somehow add them together and then mix in human reason. Once again, that mixture is Mr. Hooker at work re-framing the discussion. What emerges hardly fits our popular notion of a code of laws and, in fact, we come to understand that in talking about laws, Mr. Hooker is actually speaking throughout about the nature and exercise of authority.
This sermon was first preached on Easter Sunday, 2001, at St. Francis of Assisi in the Pines Episcopal Church, Stilwell, Kansas, where I was rector from July 1993 to June 2003. I had thought it lost when that parish abandoned its internet domain after I left that position. However, at the urging of a friend, I searched for it on the Internet Archive’s “wayback machine,” and was surprised to find it. I have updated some of the references and corrected some mistakes to publish it here. I have always thought it a pretty good sermon, and I guess others have thought so, too: in the course of researching sources to update the footnotes, I found that a rather large chunk of it had been reproduced in full, without attribution, as the pastor’s 2019 Easter letter in the newsletter of a Roman Catholic parish in Scotland.[A] (As my fellow Anglican cleric Charles Caleb Cotton wrote in 1824 – and Oscar Wilde later quoted and expanded – “Imitation is the sincerest [form] of flattery.”[B])
Easter is a joke. Amen.
(The Preacher steps out of the pulpit, perhaps even returns to his chair, then returns to the pulpit.)
OK … I guess I should explain that. What is a “joke”? Princeton University’s WordNet Dictionary says, in one of its definitions, that a joke is an “activity characterized by good humor.” Can you think of a better way to characterize the resurrection of Jesus than as an “activity characterized by good humor”? The Resurrection of Jesus of Nazareth was God’s activity of the highest and best humor!
I wrote in our newsletter, The Canticle, that the Sunday we call “Easter” is really not a separate feast day; it is the third part of a three-day celebration that begins at sundown on the previous Thursday, the day we call “Maundy.” This three-day celebration is called by an ancient Latin name, “the Triduum.” The Triduum is a single celebration in three acts. We have arrived at Act Three in the drama of redemption.
“In the Name of God the Broken-Hearted. Amen.”
In January of 1991, I was a student at Church Divinity School of the Pacific, where there is a tradition of Thursday night community eucharists followed by dinner together in the seminary refectory. On the evening of Thursday, January 17, the Rev. Dr. John Kater, professor of ministry theory and practice, was our preacher and he began his sermon with the invocation I have just offered. You see, that was the day “Operation Desert Shield” became “Operation Desert Storm,” and we had all been glued to the TV sets in the common room, the dormitory lounges, or our apartments watching as the US Air Force began a bombardment of Baghdad that was to last for weeks and, eventually, lead into nearly three decades of war in the Persian Gulf region.
There was another American bombing of Baghdad just a few days ago in which the military leader of Iran, Qassem Soleimani, was killed. If the news reports are correct, his death may trigger more armed conflict in the region. So this weekend, as we read in our newspapers about the Iranian general’s death and tonight consider the visit of a group of Iranian scientists to Israel, it seemed good to repeat that invocation tonight.
Lenten Journal, Good Friday
It is said that the dogwood used to be a tree of mighty stature, taller and stronger than the oak. It was also a tree that spread around the world. Because of its abundance and strength, it was the tree chosen by the Romans to make the crosses on which they executed criminals.
One day, however, the wood of the dogwood tree was formed into a cross and used to crucify an innocent man, a man who, it turned out, was the Son of God. The dogwood was bereft. Sensing its grief and shame Christ said to the tree, “No longer will you be used for this purpose. You shall from now on grow, not tall and strong, but slender and weak. Further, your flower shall form a reminder of the cross and each petal will bear a mark of the nails. You need not be ashamed, nor need you grieve. You will be a reminder of my willing sacrifice.”
Lenten Journal, Day 26
This morning on Facebook I saw this sentiment laid out as an inspirational graphic claiming Celtic origins:
Do not be daunted by the enormity of the world’s grief. Do justly, now. Love mercy, now. Walk humbly now. You are not obligated to complete the work, but neither are you free to abandon it.
It is not Celtic. I have also seen it cited to the Talmud. It is not Talmudic. I know this because I have used this epigram in sermons and I have researched its origins. I’ve not been able to find them and, because it is so widely disseminated now with the Talmudic claim, I think they are impossible to find.
Lenten Journal, Day 5
“Do not say to yourself, ‘My power and the might of my own hand have gained me this wealth.’” This is a verse from today’s Daily Office Old Testament reading; it’s supposed to be Moses’ words spoken to the Hebrews about to enter the Promised Land as recorded in the Book of Deuteronomy, a reminder of the debt of gratitude everyone owes to God, but today it reminds me of a political episode of a few years ago.
President Barack Obama, in a 2012 campaign speech, said, “If you’ve got a business—you didn’t build that.” The “that” in that sentence was meant to refer to “roads and bridges” he had just referenced in the previous sentence, to the infrastructure which he had just described as the “unbelievable American system” that allows businesses to thrive. That was clear to anyone who heard the speech.
Lenten Journal, Day 4 (First Sunday in Lent)
I fell in love with science when I was in junior high school. I did well in chemistry and biology and in math classes in high school. I went to a particular university because it was well-known as a training ground for scientists. I wasn’t sure which of the sciences I wanted to go into – marine biology and medicine were both especially attractive, but so too was physics – but I was definitely headed into the sciences. And then I met integral calculus … and ended up getting a degree in literature, then another in business, another in law, and two more in religion.
I am still in love with science; it’s just that I seem incapable of wrapping my head around abstract mathematics. In another universe, I might have been able to do that and might have followed a different path. Perhaps that is why quantum mechanics, superstring theory, and the multiverse fascinate me. I may not quite grasp the math, but the ideas make all sorts of sense to me, especially the notion of multiple universes and alternate realities.
Lenten Journal, Day 3
I have a morning ritual; I suppose everyone does. I get up in the darkness of 5 a.m. and carefully, quietly walk down the stairs from our bedroom to the den and kitchen (a combined “great room” as our house is laid out). I turn on the coffee maker which has been set up the night before, then I sit down in my recliner to await its task completion. My dog, Archbishop Dudley, a black cocker spaniel, rouses himself (he sleeps in the den) and comes to me; I lift him onto my lap and the two of us fall asleep.
When the coffee maker wakes me with its signal that the brew is ready, I put the dog to floor, slip a coat onto me and a leash onto him, and go for a short walk around our cul-de-sac. The dog does what he must and we return home; he gets his breakfast and I get my first cup of coffee along with a handful of pills. While I drink it, I read scan my online subscriptions of the New York Times, the Washington Post, and (occasionally) the Los Angeles Times, and read a few news reports and op-ed pieces. Then I check out Facebook.