Sacramental Illumination

A Sermon for Epiphany2; Isaiah 62:1-5, Psalm 36:5-10, 1 Corinthians 12:1-11, John 2:1-11

In Mission Impossible Fallout a terrorist organization steals plutonium cores and plans to use them to wreak havoc. The hunt (pardon the pun) is on; agents are searching major cities all over the world. They are surprised when the terrorists are located high in the Himalayas. Julia, Hunt’s partner, realizes nuclear explosions here would contaminate water for as much as half of the world’s population. It’s an interesting thought that the loss of water, after all, we have so much of it, could be a major crisis. And then I read an article in the New York Times about the Tuyuksu glacier which supplies water to 2 million people. It has shrunk by miles, and a water shortage likely in the next 20 years. When you look at all Central Asia, the Tibetan Plateau, Himalayan, and Karakoram shrinking glaciers are the source of water for millions. It may not be a nuclear blast. but changing weather patterns are threatening the lives of millions and millions (Ruby and O’Neil).

In our Gospel readings for the last two weeks, water is significant. Last week Jesus is baptized (Luke3:15) in the waters of the Jordan River (Matthew 3:11). This morning Jesus turns water, reserved for rites of purification, into excellent wine. One aspect of this miracle is its Eucharistic, and sacramental, overtones (O’Day). By an act of the divine muse, this connected to a phrase from today’s collect illumined by your Word and Sacraments. I got to thinking about sacrament as illumination.

You recall that a sacrament

 is an outward and visible sign of an inward and spiritual grace (BCP 857).

Pondering all Jesus’ miracles, you might notice a common trait, they all involve something extraordinary happening, something that is unbelievably beyond human possibility, something spiritual. Grace is defined as

God’s favor, undeserved, unearned, by which our sins are forgiven, our hearts stirred, and wills strengthened (BCP 858).

Grace, in part, is a sort of spiritual mitochondria. Mitochondria are the parts of cells that produce the energy they use, sort of little power plants. Grace is, in part, a spiritual power plant, that enables us to do those things that are beyond our human abilities.

Certainly, the transformation of water into wine is beyond human ability, so, by grace empowered spiritual action Jesus transforms water into wine. However, we get to easily distracted by the transformation; much more is going on here. The water was set aside for purification. In the Bible, purification rites are how an unclean person is restored to the enjoyment of religious privileges, and daily life. (Easton). It can be as simple as washing hands and goes from there. Our practice of baptism in part is developed from this concept (Sakenfeld). It is what John is referring to last week when he tells the crowd I baptize you with water (Luke 3:17). Another connection in this morning’s story is the revelation of Jesus as a presence of divine glory (Gaventa and Petersen).

When Jesus’s mother tells him about the wine crisis his response is What concern is that to me? It’s a good question, he isn’t the host (The Living Church). Jesus is a guest, and guests are supposed to bring food and wine as a sign of their support for the marriage, a shortage could be a sign of a lack of community support for the groom and bride (Trozzo). It was also customary to invite as many as people as possible to a wedding feast. To run short of wine would be a major hospitality blunder, shaming the whole family (Keener and Walton). In Jesus’ day water was not safe to drink, wine was the usual and customary drink, so, the lack of wine could be a public health issue (Trozzo). Beyond all these kinds of reasons there is scripture; Psalm 104:14 reads

You make grass grow for flock and herds and plants to serve mankind; that they may bring forth food from the earth, and wine to gladden our hearts (The Living Church).

One of God’s attributes is bringing wine to gladden our hearts. In Proverbs and Hosea, the abundance of wine is an eschatological (end of time) image, of restoration (Trozzo). Biblical marriage ceremonies are also symbolic of the last days and the celebration of God’s future reign (Gaventa and Petersen). One final bit, when needs are met even commonplace needs like the one in Cana that day somehow joy follows, and that joy flows from the revelation of the glory of God (Hoezee). Which may be the point, the wine problem is a concern for Jesus, because in meeting the need of an everyday event, like the wedding feast, God’s Glory is revealed.

So, how does all this connect to sacraments? You know there are two great sacraments; Baptism and Eucharist, and several other sacraments: confirmation, ordination, marriage, reconciliation of a penitent (better known as confession) and unction (anointing of the sick) (BCP 860). The Catechism goes on to say

God is not limited to our rites, they are patterns of countless ways by which God uses material things to reach out to us (BCP 861).

So, any time we are confronted with someone else’s problem, there is the opportunity for us to follow Jesus example and meet a common need, and in doing so reveal the presence and glory of God. And when the challenge is beyond our human abilities we can rely on the mitochondrial energy of grace, to empower such a spiritual sign. Any time the presence and glory of God are revealed is a time of illumination, spiritual illumination.

Last week I read of a bus driver being called a hero because she saw a 2-year-old in a diaper and onesie walking into the street, she stopped her bus, got out, picked up the child and carried it to safety. This is a moment as full of grace as Jesus’ transformation of water to wine, it is an outward and visible sign of an inward and spiritual grace, it is a spiritual illumination, revealing the presence of God. I believe such moments are present to us all the time; we just don’t see them as such, because we have limited our understanding of ‘the ever-present’ to time excluding geography; yes, grace is present all the time, and ~ grace is also anywhere and everywhere.

May this season of Epiphany, this season of light, this season of illumination, reveal the opportunities for it to be your concern, to draw on the power of grace, meeting a common need, revealing the glory and presence of God, in a sacramental illumination moment.


References

Easton, Matthew George. Easton’s Illustrated Bible Dictionary. WORDsearch Corp., 2008.

Epperly, Bruce. The Adventurous Lectionary. 20 1 2019. <http://www.patheos.com/blogs/livingaholyadventure/author/bruceepperly&gt;.

Gaventa, Beverly Roberts and David Petersen. New Interpreter’s One-Volume Commentary. Nashville, n.d.

Harrelson, Walter J. The New Interpreters’ Study Bible. Abingdon Press, 2003. E-book.

Hoezee, Scott. The Lectionary Gospel John 2:1-11. 20 1 2019.

Keener, Craig and John Walton. NKJV Cultural Backgrounds Study Bible Notes. Nashville: Zondervan, 2017.

O’Day, Dail R. New Interpreter’s Bible Commentary The Gospel of John. Vol. VIII. Nashville: Abingdon Press, 2015. XII vols. App Olivetree.

Richter, Amy. “The Frist Sign Epiphany 2.” 20 1 2019. Sermons that Work.

Ruby, Matt and Claire O’Neil. “Glaciers Are Retreating. Millions Rely on Their Water.” New York Times (2019). <https://www.nytimes.com/interactive/2019/01/15/climate/melting-glaciers-globally.html&gt;.

Sakenfeld, Katharine Doob. New Interpreter’s Dictionary of the Bible. Nashville: Abingdon, 2009.

The Episcopal Church. The Book of Common Prayer. New York: Church Publishing, 1979.

The Living Church. “Many Gifts and the One Gift of Joy.” 20 1 2019. livingchurch.org. <livingchurch.org/2018/08/22/freedom-and-popular-culture>.

Trozzo, Lindsey. Commentary on John 2:1-11. 20 1 2019. <http://www.workingpreacher.org/&gt;.

 

 

Those who do not see, do not hear …

I love reading scripture. Yes, for the usual reasons of inspiration and insight, but also for surprises. You’d that after decades upon decades there would be few, but that is not my experience. This morning reading about Bartimaeus (Mark (10:46)) for the first time I noticed that when the tells him Jesus is calling him he gets up and goes to Jesus. How? Reading that the crowd tells Bartimaeus Jesus is calling him infers he can not hear Jesus. We know he is blind so he can not see Jesus. There is the possibility the crowd guides him, that is believable. However, is doing a little commentary reading I learned that the phrase Call him here. is previously used for calling disciples (1:20, 3:13). This story ends with Bartimaeus following Jesus, so it is plausible to infer Bartimaeus is a disciple. That makes this story more than a miracle healing story, it makes it a calling story as well. Then again, knowing ‘miracle’ etymology is in part ‘sign’ we should not be surprised a miracle story is also a calling story.

But I want to stay with the surprise just a bit. The surprise that a person with no point of reference and not sensual ques gets into Jesus’ presence. This points out that it is something of Jesus, not us, that draws us into Jesus presence. Yes, we can call out, as Bartimaeus did, but it is Jesus’ at work, not our effort, which closes the gap, and draws us into his presence. Upon writing (reading or hearing) this, it is not surprising. It is a reminder that in our efforts to invite people into Jesus’ presence we need not pay so much attention as to what works, we know that is Jesus, as to simply share the story, make an invitation (and then perhaps get out of the way). The story also reminds us everyone should be invited, we are not to judge who is invited and who is not, the crowd did its’ best to keep Bartimaeus away. Jesus had another idea. So it would seem that those who do not see, and those who do not hear, are drawn into the discipleship of Jesus.

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New Interpreter’s Study Bible, Walter Harrison General Editor