6 th Sunday after Epiphany- RCL C Trinity Episcopal Church February 17, 2019 Rev. Michael Corrigan

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1 6 th Sunday after Epiphany- RCL C Trinity Episcopal Church February 17, 2019 Rev. Michael Corrigan I have waited with both anticipation and a little dread for the opportunity to preach a sermon inspired by this collection of texts. This day rolls around once every three years and here we are, a winning ticket! Like many Episcopalians, the stories of Jesus physical resurrection were stumbling blocks in my own journey of faith. My excitement, dread, anticipation comes from the wonderful way that these texts weave together Luke s version of the Sermon on the Mount with all of its focus on what it means to live out the Christian faith in one s daily life, with Paul s challenge that if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. Present and hereafter; I suspect the wise creators of the Lectionary sought to challenge us to integrate these ideas; challenge us to integrate our understanding of eternity and the here and now. We need to begin with some reflections on resurrection; physical resurrection. These stories of the empty tomb, the meeting on the road to Emmaus, the group encounter in the second- floor room, Thomas feeling the holes in Jesus hands; stories and all these images that play a central part in the Easter story. These stories can confuse or even mislead when heard or read without care; and more importantly, without prayer. Such stories easily feed the images that are captured in so many paintings from the earliest Christian cave frescos right up to the dramatic art of the Middle Ages, indeed into the Renaissance. Paintings of tombs being blown apart, the occupants of the tombs emerging a little stiff perhaps, but filled with life, ready to join in to the Eternal Banquet! Most of us know people who think about heaven this way today. But this is not how I imagine Judgment Day and I know I am not alone as I look out on all of you today. How can this possibly make sense? Preparing for this Sermon, I went back into my library to firm up my own thinking on all this. I began with what have traditionally been referred to as the Church Fathers ; those writers in the first three hundred years or so after the death of Christ that provide so much of the foundation for our faith traditions. I wasn t there long though. Most of what I read seemed to carry on with the blown-up tombs and dancing bodies. I just don t see my immortal body as this chubby. I jogged through Thomas Aquinas (perhaps jogging is a stretch where he is concerned) but he also seemed far too tied up on this (my physical body) too. Basically, Aquinas believed we could look forward to eternity life, captured at our best moment of health. Beaming with vigor but, without our libido. Hmm, that is one of my favorite parts To give Aquinas some credit, his perspective evolved in his later writing. I settled in with relatively contemporary theologians; theologians who knew something about physics, atoms, molecules and the rest. I found myself with one Roman Catholic theologian after another: Karl Rahner, Edward Schillebeeckx, Hans Kung and finally Joseph Ratzinger (the man now better known as Pope Benedict XVI). Our neighbors over at the Mission have a lot to offer! 1

2 From the beginning, physical resurrection has been made more complicated by what we mean by body. Part of this is the Greek. We have both soma and sarx. The former is more complex. It includes all of this (point to body) but there is more to it. Soma includes self with all the metaphysical aspects that concept suggests. Sarx is simpler; the molecules in their temporary and always changing shape as our bodies move through life. Holy Scripture uses both word in different context but the distinction is missed in English. Pope Benedict wrote: {Paul} state(d) with all possible emphasis that the resurrection of the flesh, the resurrection of the body is not a resurrection of physical bodies..paul teaches not the resurrection of physical bodies but the resurrection of persons. The perishable cannot be the imperishable. 1 And, according to Karl Rahner, we miss the meaning of resurrection in general and also the resurrection of Jesus if our original preconception is the notion of a physical, material body.resurrection of the flesh which man is does not mean resurrection of the body which man has as a part of himself. 2 Often people stop at this point. A line gets drawn: Some will say, It REALLY HAPPENED just like the Bible says it did. Others may hedge with a jumble hms and haws and a lot of ambiguity about symbolism. I was in that place for a long time. The wonderful thing about the theology that continues to emerge from our friends up the street is that it offers us a way to understand and embrace this ancient article of faith without abandoning what we continue to learn about the universe we are a part of. The consensus of modern Roman Catholic theology on this topic is that we humans are not annihilated by death yet what is resurrected is not the chemical/physical form we possessed in life. The resurrected body is better understood as the self, the identity, the totality of our Person in full union with God. A purely physiological understanding of bodily resurrection is inadequate to describe the transformed mode of existence that is eternal life. This new life is not more of the old, dressed up in a new suit with fresh shoes. It is not the body, but the whole person that is raised to eternal life. Paul explained this long before centuries of human imagination messed around with the words of verses 40 through 44 of Chapter 15: 40 There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; indeed, star differs from star in glory. So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 43 It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44 It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. Paul understood that our resurrected bodies will not be made of flesh, rather they will be pneumatic; spiritual bodies. Yet it isn t one or the other and this is really a key point: The self of our eternal body will never be separated from the bodiliness and all of the historical processes by which each of our own identities was (and continues) to be 1 Joseph Ratzinger. Eschatology: Death and Eternal Life. 2 Karl Rahner. The Resurrection of the Body in Theological Investigations

3 formed and then define our present lives. Each of our lives impact on the universe may be more akin to a pebble s drop than a nuclear explosion but each of us changes the universe, for good or ill. Thus, our identity, our self, shaped by daily living, our everchanging understanding of ourselves and finally by how others see us all becomes a part of what we carry into eternity. Our physical bodies are how we experience God in this life and thus Christians (like most religious traditions) understand that the sarx is a sacred thing, even as it rots away in the Earth. So, with that foundation, consider how these words might inform our thinking about the Beatitudes. How does one s understanding of resurrection inform the physical aspects of our daily being and the all the choices we make during this life? All of our choices about blessings and woes and the eternal aspect of our nature which includes all these atoms but is also so much more. How does it all come together to define each of us? All the choices we make every day as we go about the business of creating the selves which will live into eternity? The words Jesus spoke to those crowds sitting on the beach were intended to cut through all the red tape, all the mumbo-jumbo of the Pharisees and move them to act; to understand, to see heaven in the now. They are meant that way for us too. The tie to now and forever is captured by Hans Kung in his description of heaven, that ultimate reality promised for those who believe: the heaven of faith is the hidden invisible-incomprehensible sphere of God which no journey into space reaches. It is not a place, but a mode of being; not beyond earth s confines but bringing all to perfection in God and giving a share in the reign of God. 3 Kung is telling us that when we speak of life after death in eternity, we must see this as a new life which escapes dimensions of space and time, a life within God s incomprehensible and imperishable domain. This person that will live on in this new life is formed day-by-day as each of us lives into the four blessings and the four woes of today s Gospel. Each day we are challenged: will we be a blessing? And every day these Earthly choices do more than inform or shape who we are, they become a part of our eternal person ; who and what we are. We will carry all of this with us into eternity. This heaven that Kung describes. It connects us to the mystery that removes linear time from our understanding of heaven and reveals to us the presence of heaven all around us. Yes, shrouded by our limitations in this life to fully grasp it, but real nonetheless. Amen The Collect O God, the strength of all who put their trust in you: Mercifully accept our prayers; and because in our weakness we can do nothing good without you, give us the help of your grace, that in keeping your commandments we may please you both in will 3 Hans Kung. On Being a Christian. Pages

4 and deed; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. Old Testament Jeremiah 17:5-10 Thus says the LORD: Cursed are those who trust in mere mortals and make mere flesh their strength, whose hearts turn away from the LORD. They shall be like a shrub in the desert, and shall not see when relief comes. They shall live in the parched places of the wilderness, in an uninhabited salt land. Blessed are those who trust in the LORD, whose trust is the LORD. They shall be like a tree planted by water, sending out its roots by the stream. It shall not fear when heat comes, and its leaves shall stay green; in the year of drought it is not anxious, and it does not cease to bear fruit. The heart is devious above all else; it is perverse-- who can understand it? I the LORD test the mind and search the heart, to give to all according to their ways, according to the fruit of their doings. The Psalm Psalm 1 Beatus vir qui non abiit 1 Happy are they who have not walked in the counsel of the wicked, * nor lingered in the way of sinners, nor sat in the seats of the scornful! 2 Their delight is in the law of the LORD, * and they meditate on his law day and night. 4

5 3 They are like trees planted by streams of water, bearing fruit in due season, with leaves that do not wither; * everything they do shall prosper. 4 It is not so with the wicked; * they are like chaff which the wind blows away. 5 Therefore the wicked shall not stand upright when judgment comes, * nor the sinner in the council of the righteous. 6 For the LORD knows the way of the righteous, * but the way of the wicked is doomed. The New Testament 1 Corinthians 15:12-20 Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? If there is no resurrection of the dead, then Christ has not been raised; and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. We are even found to be misrepresenting God, because we testified of God that he raised Christ--whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, then Christ has not been raised. If Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have died in Christ have perished. If for this life only we have hoped in Christ, we are of all people most to be pitied. But in fact Christ has been raised from the dead, the first fruits of those who have died. The Gospel Luke 6:17-26 Jesus came down with the twelve apostles and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea, Jerusalem, and the coast of Tyre and Sidon. They had come to hear him and to be healed of their diseases; and those who were troubled with unclean spirits were cured. And all in the crowd were trying to touch him, for power came out from him and healed all of them. Then he looked up at his disciples and said: Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who are hungry now, for you will be filled. Blessed are you who weep now, for you will laugh. 5

6 Blessed are you when people hate you, and when they exclude you, revile you, and defame you on account of the Son of Man. Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets." "But woe to you who are rich, for you have received your consolation. "Woe to you who are full now, for you will be hungry. "Woe to you who are laughing now, for you will mourn and weep. "Woe to you when all speak well of you, for that is what their ancestors did to the false prophets." 6

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