Sermon - Abundant Life - Fr. Dean Mercer - Easter 4 - May 15, 2011

Is anger bad? The Bible says: “Be angry, but do not let the sun go down on your anger.”

Anger alerts us to danger and dishonesty and unfairness. A speeding car whizzes by, weaving in and out of lanes, narrowly missing your car and others nearby, and you get angry. Danger lurks.

But anger is also a powerful force. Left unattended it can quickly become poisonous, destructive and self-destructive. And so far as possible, the Bible teaches, settle the fight as soon as possible. Put the rottweiler back in the cage. “Do no let the sun go down on your anger.”

Bishop Tom Wright says that something like this is at work in our Gospel today (John 10.1-10). The desire for life in abundance, abundant life, is a force meant for our good. But it is likewise a powerful force and not to be trifled with. In John’s Gospel, people are in search of a King who will give them abundant life. The gospel describes how powerful this force can be for good, how dangerous it can be if misdirected and disappointed. Our desire for life must aimed in the right direction and at the right One, otherwise, like anger, it too can become a corrupting and destructive force.

Notice a little contrast in our lesson today.

“Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. (John 10:1)

The word which is translated ‘sheepfold’ or ‘sheepyard’, as well as the words for ‘gate’ and ‘gatekeeper’ direct our attention to the only other ‘yard’ mentioned in the gospel. It is in chapter 18 where the word is translated as ‘courtyard’ and where enemies have taken Jesus and plot against him. ‘Sheepfold’ and ‘courtyard’ are the translation of the same word.

So the . . . police arrested Jesus and [took him] . . . into the courtyard of the high priest [and] . . . the other disciple, who was known to the high priest, went out, spoke to the woman who guarded the gate, and brought Peter in. (John 18:12-16)

In John’s gospel, we have two yards to consider and to good effect. Start with the second. It is the court yard where Jesus was taken after his arrest. And what do we know about it?

Well, we know it was a place of darkness and destruction. It was the place where authorities gathered at night in order to secretly plot the death of an innocent man. It is the place where the advice of the chief priest was taken up that it was better that one man die than a nation, even if that one man is innocent.

The ‘courtyard’ was a place of destruction.

But secondly, it was a place of injustice.

Repeatedly, it says, Pilate appealed to the crowd to free Jesus against whom he could find no charges. Repeatedly Pilate was shouted down by the crowd who preferred Barabbas the bandit. Repeatedly Pilate betrayed the fundamental principles of justice to which he, above all others, was obliged. And when his appeals to public opinion failed, Pilate betrayed the law and “he handed [Jesus] over to them to be crucified.” (Jn 19:16)

The court ‘yard’ was a place of destruction. It was also a place of injustice. And thirdly, it was a place of betrayal.

“Aren’t you one of his disciples?” the gatekeeper asked Peter.

“No,” he said, “I am not”, and repeated his denial again . . . and again.

This dark and wicked yard of malevolence is also a place of corruption, turning the bravery of Peter to pudding, the loyalty of Peter to treachery.

The courtyard stands as a warning to those who seek ‘abundant life’ apart from the sheepyard of Jesus.

And so, consider by contrast, the sheepyard of Jesus.

First, the sheepyard of Jesus, Jesus says, is a yard of grace.

Our lesson today is closely linked to the passage we read on the fourth Sunday of Lent about the blind man healed by Jesus who is subsequently interrogated, persecuted and driven from the temple by the false shepherds about whom Jesus warned. And it says, Jesus came and found him. The word ‘find’ is rarely used, but it includes the search of Jesus for his disciples, the earlier search of Jesus for the lame man he had healed, and here the search of Jesus for the blind man, healed of blindness, and persecuted for it.

I told you that the word ‘yard’ only appears here and in the passage about the courtyard of Jesus’ arrest. The same is true for the word ‘gate’ and ‘gatekeeper’. But the word ‘gate’ or ‘door’ appears one other time in John’s gospel.

Can you think of another famous door in this Gospel.

When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” (Jn 20:19)

Our Lord has come into the world to give life and the determination of the Good Shepherd to bring life is greater even than the doors that the fearful may swing shut behind them.

First, the sheepyard of Jesus is a yard of grace.

Secondly, and by sharp contrast, the sheepyard of Jesus is a place of truthfulness.

I mentioned a couple weeks ago that in our study of Romans that following Jesus Christ does not lead to a life of secrecy and cover-up. Rather, the consequence is peacefulness within society, a clear conscience before God. This transparency and truthfulness begins with Jesus. The sheep respond to the voice of the Good Shepherd because he speaks the truth - a truthfulness that leads Jesus to the judge’s bench of Pilate, where fearlessly he would present himself openly and guilelessly before a magistrate of Caesar himself.:

“For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” (Jn 18:37)

Secondly, and by sharp contrast, the sheepyard of Jesus is a place of truthfulness.

Thirdly, the sheepyard of Jesus is a yard of mercy. It is a yard where the sinful and the crooked get a second chance.

In the courtyard, one of Jesus’ apprentices, Peter, did everything wrong that he could do wrong. He betrayed Jesus, he abandoned his responsibilities, he fled.

But what does Jesus do with sinners? What does Jesus do with those everyone else has given up on, with those who have given up on themselves?

It says,

“After these things Jesus showed himself again to the disciples by the Sea of Tiberias . . . [and when] they had finished breakfast, Jesus said to Simon Peter - [three times] “Simon son of John, do you love me more than these?” repeating the question in a threefold reversal of Peter’s threefold betrayal. (Jn 21:15) What does Jesus do with sinners? He offers them the mercy of God. He offers them a second chance.

The Gospel of John is sharp with its warnings of judgement and separation. But the judgement is a judgement of inevitability. Separate ourselves from God, the Gospel says, and we cannot live. Separate ourselves from God, we separate ourselves from life, truthfulness, and mercy. And I can’t help but think that the courtyard of Pilate challenges us even more seriously to discover what exists in the sheepfold of Jesus.

Life! And life to abundance. And life to be shared with the lame, the blind and the outcast.

Truthfulness. A life lived happily before God and humbly and transparently with others. A life that shares freely what we’ve received and delights in what God has given to others.

And finally, in the sheepfold of Jesus the mercy of God and a second chance.

And with the courtyard of Pilate in the background - this solemn question stands: is there anyone else, anywhere else, who will keep us better tethered to the grace, justice and mercy of God?

Late Thursday afternoon, Stanley Emerson passed away in his 86th year. Stanley is the husband of Leela, and a longtime member of the Centre and Parish. We’ll be hearing more about him over the course of the coming week, but Fr. Isaac mentioned to me that during a time of sharp distress during the Sri Lankan civil war, one of the Anglican orphanages lost its directors. And so Stanley and Leela were the ones to come and manage and direct the orphanage and to love the children. And so, possibly a little surprising to the eye, this unassuming couple have children around the world, abandoned little sheep they sought out, loved and protected.

The desire for life - abundant life - is a powerful force. And misdirected, aimed at the wrong one, it has the power to corrupt and destroy. But in the sheepfold of the Good Shepherd, it is a desire that will unite our lives with the grace, truth, and mercy of God. It is life and life in abundance.

Black History Sunday - The Rev'd Fr. Theadore Hunt

 

Preached at St. Paul’s L’Amoreaux, Toronto, February 20^th, 2011 (Epiphany 7, Year A)

Dr. Rosemarie Sadlier, president of the Ontario Black History Society, contextualized Black history perfectly when she wrote: “Black history refers to the stories, experiences, and accomplishments of people of African origin. Black history did not begin in recent times in Canada, but in ancient times in Africa. People connected by their common African history and ancestry have created Black history here. [Therefore] the African-Canadian population is made up of individuals from a range of places across the globe including the United States, South America, the Caribbean, Europe, Africa, and Canada.”

Black history is the history of a people who were uprooted from their native land, and made to journey to foreign lands primarily for their utilitarian value; millions of whom never survived the often perilous journey. In Canada we may have come to learn of the stories of: Mathieu Da Costa – believed to be the first black person in Canada. He was brought over in 1605 as a translator for the French colonizers of what is now Quebec. Or perhaps we may know of the 6 year old boy Olivier Le Jeune – also brought to Quebec in 1628 as the first African slave in Canada. To be sure, following the defeat of the Loyalists in the American war of Independence, many other African slaves would be brought to Canada by their British owners at that time who were looking to settle in Canada. On account of the popular biographies written about them, some may be more familiar with the stories of The Rev’d Josiah Henson who fled to Canada in 1830 from the South in search of his freedom. When he arrived, he joined forces with those working for the abolition of slavery while also helping to improve the quality of life for fugitive slaves in Canada. Or, some may be more familiar with the stories Harriet Tubman who similarly fled north toward the northern states and eventually to Canada in search of her freedom. She did this utilizing the informal network of escape routes and safe houses known as the Underground Railroad. Yet, not content with her own freedom, she again made the journey south between 13 to 19 times as a ‘conductor’ of the Railroad, risking her own life and possibility of recapture, in order to lead hundreds of other slaves to freedom. For this reason she was given the nickname Moses.

But judging from the experiences of those who were either brought here, or those who fled here in search of their freedom, even after they arrived, life was by no means easy. Slaves were promised that they would receive land, freedom, and rights in Canada, in return for their service at war only to be disappointed. They faced increasing hardship and hostilities at the hands of many Whites who in tough times were often in competition with them for the same jobs. Blacks were often prevented from establishing Black communities, or even socializing with each other. Widespread discrimination under the laws at that time meant that it was not only difficult to defend oneself but also to support oneself. Just ask the 1200 Blacks who left Halifax in 1790 and relocated to Sierra Leone in Africa. Nevertheless, those who remained continued to persevere in the cause of freedom. And with the help of abolitionist sympathizers such as Lieutenant-Governor John Simcoe in the 1790’s, Attorney General John Robinson in 1819, and George Brown in 1844 then the editor if the Toronto Globe – the Anti-Slave Trade Bill was passed, it was declared that Blacks were free by virtue of their residence in Canada, and the causes of the abolitionist forces were given a voice through the press, respectively.

Nearly almost 160 years ago to today, in 1851, the Canadian Anti-Slavery Society was formed. And, as if made stronger and more determined by the genetic knowledge of their ancestors’ struggles, personalities such as Mary Ann Shadd, Anderson Abbott, Robert Sutherland, Delos Davis, and Elijah McCoy began to emerge in Canada. These individuals made pioneering contributions to the shaping and development of Canadian society in the areas of education, medicine, law and the sciences respectively. They would pave the way for the accomplishments of those of future generations such as Nathaniel Dett, Addie Aylestock, Viola Desmond, Leonard Braithwaite and so many others in the areas of the performing arts, religion, business, law and politics. Much of the information I have recounted for you today I credit to the work of the Historica-Dominion Institute; an organization which is dedicated to deepening the knowledge of Canadian history.

But why have I gone to such great lengths to highlight for you so many of the details of Canadian Black history??? There are two main reasons. The first reason is that we are historically conditioned people. As historically conditioned people we are connected or associated to a series of past events. Therefore, having a proper sense of our history is foundational for knowing our identity. One of the ways that you and I come to understand who we are is by looking back at the stories, experiences and accomplishments associated with our life. This is why the nation of Israel came to the self-knowledge that they were a people who were called to live in covenant with the God of Abraham, Isaac and Jacob. This is the reason why they continued to recount significant details of their peoples’ life and journey with God to their children and to their children’s children. Likewise, we are historically conditioned people. The second reason is that having a proper sense our history helps us to envision who we should be. What do I mean? Consider the example of your own family. Because you are a member of your particular family, either by birth or marriage at a particular historical date and time that you can point to, whenever you interact with the other members of your family, on account of your historical identity, you know who you should be with them. Your historical identity informs your role among them (i.e. as a parent to your child, or as a child to your parents, or as a sibling to your brothers or sisters, as a spouse to your husband or wife etc.) Similarly, on account of their historic identity as the covenant people of God, the Israelites knew who they should be in relation to Him and others. That is what the passage from Leviticus (19: 1-2, 9-18) for today is signalling for us. The Israelites’ covenant relationship with God meant that they should be a certain way in this world – that is, they should live in moral holiness with God and with their neighbour – not lying, cheating, slandering or harbouring hatred and grudges toward one another – but living justly, loving their neighbour as they loved themselves, and living in ways that brought healing and wholeness to community. This is a vision of human life lived from God’s perspective; a particular way of life made possible because of God’s word spoken to Moses. Hence, the Psalmist is able to speak of a whole hearted desire and willingness to follow in the way of God’s laws and precepts; covenant as a way of life and not as a list of “do’s-and-don’ts”! 

The New Testament teaches us that when the Word became flesh and lived among us, the early Jewish Christians came to realize that the God of Abraham, Isaac and Jacob who had called Israel in covenant to be His people, was the same Lord Jesus Christ. And so, given that their history with God established their identity and also gave them a sense of who they should be, the fact that God had now been made flesh and stood among them meant that their identity – that is, how they understood who they were and who they should be – was clearer and more tangible to them now than ever before…..for Jesus said, “Do not think that I have come to abolish the law or the prophets; I have come not to abolish but to fulfil.” The early Jewish Christians also came to realize – through the evidence and the work of the Holy Spirit in and among them – that God’s covenant relationship, and this particular way of living, was no longer restricted to Israel, but was extended to the whole world! (John 3:16-17) In other words, this meant that, in Christ, ALL humanity – indeed, the whole world – was to understand its identity and what it should be.

For this reason, Paul’s letter to the Corinthians for today reminded them never to forget who they are and Whose they are – that they are God’s temple in which the Holy Spirit dwells, and that Christ is the foundation upon which their lives are built. He is the One to whom their ultimate allegiance ought to be given, and it is in accordance with the wisdom of His life that their own lives ought to be patterned. You see, Paul was now marching to the beat of a different drum. Paul’s whole sense of history and identity had been broadened. In Christ, Paul had recognized the One God who is Alpha and Omega – the beginning and the end – the Maker and Redeemer – the source of all creation and the One toward Whom all creation is moving. Paul was able to perceive God’s hand at work in human history – calling Israel to be His people, and sending the Son – uniting all creation to Himself. He saw history now as God’s own salvation history; a history through which God makes Himself known. Therefore, the secular world’s division of humanity by race or class or gender, as a basis for special privilege or status, are no longer valid within the Church. The Church is one body; the new creation which has come into being in Christ through the Spirit. This is why Paul could say that “there is no longer Jew or Greek….slave or free….male and female; for all of you are one in Christ Jesus….Abraham’s offspring, heirs according to the promise…” and those in the Corinthian community who were either boasting about which leader they belonged to, or quarrelling amongst themselves, had completely missed the point – which is that, in Christ, all creation comes together as one, and we are all inextricably interconnected.

My friends, the God we serve is the God of all time – of our past history, our present reality – our future expectations. And so, just like the Israelites saw, and as Paul and the early Christians saw, so too, through the eyes of faith, we need to be able to perceive God’s hand at work in this time and history which belongs to Him. Sometimes we perceive God’s hand at work more clearly in hindsight. But the point is that we need to correctly perceive ALL history – whether it be Black history or any other ethnic history from Christ’s redemptive perspective, that is, knowing that, in Him, all things are being made new. To see history merely as the history of a particular culture or race is to see history partially, in a segmented and fragmentary way. Sadly, when we view history in isolation from its truer and fuller context – i.e. when we focus in too closely on our particular history – or when we sit back and compare our particular history to the history of another race or culture – then we will have a greater tendency, like the Corinthians, to quarrel amongst ourselves and either become vain or bitter. In that regard, I believe the scriptures are challenging us to look at Black history more holistically within the broader context of what God has done, is doing, and will do within the common history of all creation in order to make himself known.

When we view history from this perspective, then we see that each race, culture, or ethnicity is God’s good gift to creation. Israel in its particular calling and vocation is and continues to be a gift to the creation. Indeed, I am certain that we can all think of countless examples throughout human history of the evilness, wickedness and other atrocities which have been perpetrated in the name of race, culture and ethnicity – when these are not seen as God’s gifts. Thankfully, in the Church, God has given us grace to heal from the scars of such evil and wicked atrocities; that is, through confession and acknowledgement of past wrongdoing, forgiveness for past hurts, and repentant hearts endeavouring not to repeat or perpetuate past failings. Nevertheless, the important point is that in Christ, through Whom all things are made, your race – your ethnicity – is a gift to the creation. It is an opportunity that you have – uniquely within the skin you are in – and in spite of whatever else you may have encountered within that skin – to make God known by recognizing your fundamental identity in Him, and therefore understanding how you should be – that is, how you should live – in relationship with Him and with your neighbour. 

Today’s gospel passage from Jesus’ sermon on the mount teaches us just how God chooses to make Himself known, even in the midst of present evil. He does so when – on account of our identity in Him – we continue to show the perfect ‘one-sided’ love of God when we are struck on the cheek, sued, forced into labour, when everyone begs from us, or when we are persecuted. The perfect love of God is ‘one-sided’ because it is a love that continues to love one’s neighbour even when that love is not returned. Christ gives us an enduring demonstration of God’s perfect love in the cross!

I am reminded of the example of the Rev. Martin Luther King Jr., and of the fact that his “I Have A Dream” speech was so powerful simply because it helped those who participated in the civil rights movement to perceive God’s hand at work not only within their present circumstances but also in the greater plan of God in Christ in all of human history – past, present and future.

So, while the secular world may observe Black history for any number of social, cultural or political reasons as being a particular history………….within the ‘broader environment’ of God’s present and coming kingdom, we in the Church give thanks to God for the stories, experiences and great accomplishments of our black brothers and sisters to the extent that in some way their lives made God known by reflecting those covenant values – of loving God, and loving neighbour as oneself even when that love is not returned – values which tell us that they too perhaps knew something of the greater history of which their lives were apart – that is, God’s salvation history with humankind. May we be challenged to allow God to make Himself known through our stories, experiences and accomplishments in our own generation. Amen.