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Hespeler, May 7, 2023 © Scott McAndless – Fifth Sunday of Easter
Acts 7:55-60, Psalm 31:1-5, 15-16, 1 Peter 2:2-10, John 14:1-14

In 1946, a brand-new translation of the New Testament was published. It was called the Revised Standard Version. And this was a very significant event in the history of the English Bible because, the previously unrevised Authorized Version had been around for a long time – I mean a very long time. That Bible, better known as the King James Version, was first published in 1611.

So, for 335 years, people had only heard one translation of the Bible. It was quite a shock for some people to hear familiar verses translated in new ways. And one particular verse was especially shocking. We read it this morning and in the Revised Standard Version it was translated like this: “In my Father’s house are many rooms; if it were not so, would I have told you that I go to prepare a place for you?”

“I want my mansion!”

In this passage, Jesus is speaking to his disciples just before his death. He is apparently describing to them what it is that will await them after they die. So, the promise seems to be that, in heaven, they will get to have rooms in God’s house. That sounds nice enough. Why would anyone have any trouble with that translation? Well, the problem was that they were used to a somewhat different translation in the King James Version. In the King James version, Jesus says, “In my Father’s house are many mansions.”

And now you see why people got upset. It seemed as if this new translation of the Bible was ripping them off. The King James Version promised them a mansion and now this newfangled Bible was downgrading them to a mere room? I don’t think so. And so, one of the big complaints against the new translation was, “I want my mansion!”

A Word with Changed Meaning

It was all a misunderstanding. What the original Greek text of the Gospel of John says is basically what it says in the Revised Standard Version: In my Father’s house are many rooms or dwelling places.

But actually, the old King James Version hadn’t been wrong, at least not when it was first published over 400 years ago. Over 400 years ago, the English word mansion didn’t mean the same thing that it means today. Back then, when somebody said that they lived in a mansion, people didn’t imagine the homes of rich people like, in the year when the Revised Standard Version was published, Henry Ford or Andrew Carnegie. They didn’t imagine The Beverly Hillbillies.

Back when the KJV was published, a mansion just meant a place where you stayed. It often referred to a room in an inn or a place where you were staying in somebody else’s house. 400 years ago, that was an excellent translation of the original Greek phrase. It wasn’t the Bible that had changed. It wasn’t the promises of Jesus that had somehow been reduced, it was just that the English language had changed.

It’s about what you get

So, that is one misunderstanding that people have had of this verse. But there is another, deeper, misunderstanding that is also there that I think we need to address. Whether they’re thinking of a room or a mansion, there is a bigger fundamental assumption that people bring to this passage. They assume that is all about what they get in heaven. It is taken as a description of the accommodations, even of the possessions that they will have in the afterlife. And I just want to underline that that is absolutely not what is being described for us in this passage.

I do not believe that Jesus or anyone else in the New Testament for that matter, ever gave us a description or list of what we would get in heaven. I don’t think they ever described it at all. And they didn’t for one fundamental reason: whatever is waiting for us from the other side of death, absolutely defies all human description. We’ve never been there, and we don’t have the language to describe it.

The best we can do is offer a few metaphors. The best we can do is tell a story about what it is like. And that is exactly what Jesus is doing in this story. He’s not telling you what you get. He’s telling you a story.

A Familiar Story to them

And the story that he is telling would have been familiar to everyone who was listening to him or reading this gospel in the first century, because it was based on something that was essential to their culture. Their imaginations would have filled in the details of the story with no trouble.

But we are not a part of that culture, so it is harder for us to fill in those details and understand the richness of the story he is telling. So, for us to appreciate what is really going on, we have to add those details. So allow me to assist you.

A Young Man Makes his Way

The young man had come to the city to find himself. His father was a wealthy man who owned a fine farm in the countryside. The young man knew that it would all be his one day and he would look forward to doing his best to take care of it. But in the meantime, he wanted to experience the world outside of the farm and discover himself apart from his family.

And so, he did not flaunt any of his wealth. He went and found what work he could to sustain himself. And he just lived in the city and experienced its people.

Miriam

And it while he was there that he met and became rather enchanted with a young woman named Miriam. She was a simple girl, hard working and kind. She kept a booth in the city marketplace for her father.

Over several weeks he had interactions with her as he bartered for some fruit. He found himself spending more and more time hanging around her booth. He was smitten. She was smart, clever and had a killer sense of humour.

He just had to find out more about this enchanting woman. And so, he started to ask around. He found out that she came from a poor family, but one that was highly respected and honoured. He decided to approach her parents. Respecting all of the customs and expectations of the society, he wanted to ask them if he could have their permission to speak to their daughter.

Meeting the Family

To them he revealed his family and the resources that he could claim, but he asked them not to say anything of that to her. He had this odd idea that she should be free to choose for herself whether or not she wanted to spend time with him. He didn’t want her to be influenced by his name or wealth.

The parents thought his ideas to be odd, to say that least, but they told him that he had their permission. So, he spoke of his love to her and, to his own wonder and amazement, he discovered that she felt much the same. They entered into a period of time together of heady love. They continually found ways to talk together and spend time. Always he was careful not to act in any way that might put her virtue or modesty in question, but it became plain to all that theirs was a relationship that was not to be denied.

Love matches were not common in those days. The normal practice was for marriage to be something worked out between families with the actual couple’s feelings on the matter being seen as a question of little importance. Love marriages could sometimes be frowned upon just because they were unique, but it was not as if it wasn’t something that could happen. As he came to the next step, therefore, the young man was very nervous about how he would speak to her.

A Misunderstood Proposal

They met in the public square. They gazed lovingly at one another for a while before he finally found the courage to speak of his plans. “My love,” he said abruptly, “I am leaving. I have to go out of the city.”

In his nervousness and fear, he did not pause to think about how she might respond to such words. He did not realize how it might have sounded to her. Immediately her eyes filled with tears. He saw such dismay upon her face. She was clearly thinking that he had chosen to abandon her.

“No, that’s not it at all,” he cried out. “Please don’t misunderstand what I’m saying.” But then he felt lost because he could not imagine how he could put into words what it was he was intending to say.

And so he paused for a moment, took a deep breath, and decided that it would be best to explain to her, step by step, what it was that he was planning to do. “In my father’s house there are many rooms. I know I haven’t told this to you before. I haven’t said it. But, yes, I do come from an honoured family and a prosperous house.”

“That’s what I mean when I tell you that I have to go now. I am going there, to my father’s house. And if I go there, it is only so that I can prepare a place for you. And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also.”

And when she heard that, she finally understood. And she sent him off with all of her love.

Back Home

And so, the young man went off to his father’s house. After a few days’ journey, he arrived and greeted his parents joyfully. He went in and over a welcoming meal he told them everything about the incredible woman that he had met in the city. So lovingly and joyfully did he describe her that his parents simply could not wait to meet this extraordinary woman.

But first, the man had some work to do. His father’s house was built around a central courtyard. On one side was the main entrance and the room where his father carried out his business. On another, there were kitchens. Over here was a place for welcoming guests with lavish couches for reclining while dining. But there were also a number of private chambers.

It was a large and extended family who lived here, not just his parents and siblings. There were his grandmother, his uncles and aunts and cousins as well. And they all had their own spaces for sleeping and other private matters. His task was to prepare a place among those chambers for himself and his bride so that they could join his father’s household.

Preparing a Place

He worked at it hard for many days, expanding the space, making it warm and welcoming. He filled it with mementos that reminded him, and he hoped would remind her, of the many discussions they had had together in the marketplace. He put in windows to fill the room with light and cabinets in which she would store her happiest memories. Finally, it was all ready. And so he went and said to his father, “Now I will go to find my bride and I will bring her here and she will make her home in the heart of our family.”

A few days later, the father looked out of his front door and was pleased to see his son coming down the walk. He was accompanied by his best friends who had come to wish him well and at his side was a beautiful young woman with whom he would share a wonderful life.

Beyond Death

I happen to believe that there is something that awaits us on the other side of death. I don’t tend to imagine it in terms of people sitting around on clouds or playing harps. Nor do I think that we’re all going to join in some never-ending chorus singing the praises of God. I don’t think that the streets will be paved with gold. I mean, who would want to drive on a street paved with gold? And, no, I don’t think that we get a mansion or even a room. At the same time, I do not think of an afterlife in terms of some people burning in eternal conscious torment.

These are all words or images that you can find in the Bible, except for that one about clouds and harps, that just comes from a Philadelphia Cream Cheese commercial, I think. But I do not believe that any of those images are meant to demonstrate to us what that existence is. They are meant to give us some vague sense of what that existence is like.

Telling us a Story

When Jesus told his disciples of the rooms in his father’s house, he wasn’t giving blueprints of heaven. He wasn’t telling you what you’d get. He was telling them a love story using elements that were essential features of a marriage in that world at that time.

For them, marriages did not include things like giving rings or ceremonies before ministers or justices of the peace. The essential ritual of a marriage involved taking your wife to live in a room in your father’s house that you had prepared to share with her. Jesus wasn’t saying what the afterlife was, he was telling a story.

Love Remains

Like I say, I believe in an afterlife, but I believe that it’s going to take place in a plane of existence far beyond our understanding. I suspect it probably has more to do with participating in a great collective consciousness than it has to do with any rooms or streets or clouds. But whatever it is, we simply don’t have the language to express it.

And so, we’re left with stories and images and metaphors. But, man, they are some pretty amazing stories. And with this particular story about the rooms in his father’s house, what I suspect that Jesus was saying more than anything else was that the fundamental nature of this existence that we can scarcely imagine is love – pure, unconditional and unfailing love. I believe that he was saying that, when everything else has been destroyed, love remains, and love is enough.

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Hespeler, April 30, 2023 © Scott McAndless – Fourth Sunday of Easter
Acts 2:42-47, Psalm 23, 1 Peter 2:19-25, John 10:1-10

We seem to live in an age when anytime anyone wants to take a measure that will address some of the social and economic inequalities in our world, they will face a torrent of criticism and abuse. Any program that seeks to address the systemic issues in society that tend to keep racial minorities from advancing socially or economically will be attacked as being too woke – as if being awake and aware of systemic problems were a bad thing.

Any measures that seek to create a safe space for young people to discover their own identity is routinely labelled as grooming these days, often by people who have no understanding of how ironic they are being. Any tax or economic measure that, in any way, seeks to lessen the gap between the extremely wealthy and the abjectly poor is attacked as socialism.

This is just the world we find ourselves in these days. And what it often means is that we are now living in times when we cannot even discuss such measures rationally. It all just descends, almost immediately, to name-calling that has no real substance behind it. In various places, this has also led to the banning of books that raise such issues or even just make people think about them.

Radical Community

And so, can you imagine what might happen today in certain jurisdictions if somebody published a book that described a community where nobody had private property. Instead, everybody in this community sold everything they had and used the proceeds to support the people of the community according to only one criterion. People would not receive based on their status or their wealth, but only based on their need.

Can you imagine the outcry? Can you imagine the parents complaining about how they don’t want their children being exposed to a book that is based on such a radical woke ideology? Can you hear the people complaining about elites who want to impose on us their socialistic and perhaps even communist point of view? I don’t need to imagine it. I hear it all the time these days, don’t you? Of course, once you explain to those people that the book they are complaining about is the Bible, you might get a somewhat different reaction.

Political Hot Potato

The passage we read this morning from the Book of Acts is one of those political, economic and theological hot potatoes of the Bible. Down through the years there have been many socialists, Communists and anti-capitalists who have pointed to this passage and said, “Look, here is the proof that our approach is divinely ordained.” Meanwhile, I’ve certainly heard conservatives of various kinds dismiss what is described in this passage as little more than a failed experiment that only demonstrates that their approach is the only one that can possibly work in the real world.

So, I do think it is time for us to really dig into this passage and understand what is actually going on in it. The passage describes a community that actually existed – quite possibly for a long period of time – in the city of Jerusalem. This was genuinely one way in which the early church did seek to live out what they had learned from Jesus.

A Response to Jesus’ Teaching

And it does make a lot of sense, doesn’t it? I mean, how else do you set up your community after listening for so long to a man who said, “Blessed are you who are poor, for yours is the kingdom of God”? (Luke 6:20) How else do you respond to the teacher who told the rich man, “There is still one thing lacking. Sell all that you own and distribute the money to the poor, and you will have treasure in heaven; then come, follow me.” (Luke 18:22)

So, it shouldn’t surprise anybody that the early church did this. And the evidence for it is more than just what is found here in the Book of Acts. In Paul’s letters, he writes often about a collection that he was making among the churches that he had founded. This collection was explicitly for the poor (see Galatians 2:10), but it is also clear that this money was not for the poor people in the communities where these churches were located, although, of course, there must have been many poor people there. No, Paul insisted that all of the money needed to be taken to Jerusalem. (see 1 Corinthians 16:3) It is not hard to figure out that what this money was needed for was to support this ongoing community in Jerusalem and to provide for the people in it according to their need.

A Long-Lived Community

But the community lasted even longer than the time of Paul. Various leaders of the church right up until the fifth century made references to a group of people called the Ebionites. These were Christians who followed a very strict Jewish interpretation of the faith. They started out in and around Jerusalem, though with various wars and the destruction of Jerusalem, they eventually moved onto other places. The most important defining feature of this group, however, was their poverty. They owned nothing. That is what the name Ebionite means, the poor ones. So, it does seem very likely that this community that is described in the Book of Acts continued to exist on pretty much those same terms for something close to five hundred years.

So I would say that those who look at this passage and see in it a mandate to set up society on very different grounds from what we have in our modern capitalistic societies do have a point. This was not merely some experiment that was doomed to failure. There were Christians who lived out this economic vision of the faith and did so for a very long time.

And Yet Rarely Copied

And yet, at the same time, there doesn’t seem to be any evidence that, as Christianity spread to other places, and particularly as it spread in Gentile territories, other churches sought to live in the same way. At least, certainly not to the same extreme as it did in Jerusalem. So, while it seems very clear that the way the church lived in Jerusalem was important, it really didn’t seem as if there were any expectations that all Christians everywhere were meant to live in the same way. So, I am not sure that we could use this to say that this is the only and divinely inspired way to run an economy. I would caution socialists or Communists against making that argument.

An Alternate Vision

So, we are still left with the difficult question of how we are supposed to understand the significance of this description of the Church community in Jerusalem. I have come to see it like this. There is no question that Jesus presented a very different way of organizing society. This alternate vision was something that he called the kingdom of God. And the kingdom of God definitely had economic dimensions to it. It was a kingdom where the first would be last and the last first. (Matthew 20:16) It was a kingdom where, to borrow from the Song of Mary, God had “filled the hungry with good things and sent the rich away empty.” (Luke 1:53)

But, even if the church had this alternate vision for ordering society, it certainly had no ability to make it happen. The Roman Empire had all the power and had absolutely no interest in setting up a system where the resources of the Empire went to people according to their need. So, if a society organized according to the principles of the kingdom of God were to be established, the church would have to wait for God to do it. And the church absolutely expected that God would do that, though when exactly that would happen continued to be a problematic question. But they would never stop trusting that God would do it.

While They Waited

But in this, as in all things, the early church was never content with simply waiting for God to bring about the kingdom. They believed that they needed to start living in the reality of that kingdom in anticipation of what God was about to do. And I believe that that is what the establishment of this special economy in the Jerusalem Church is all about. They knew that they would have to wait in order to see it all come to pass, but they were determined that at least some would live in its reality right now.

That is why this community was established and that’s why it endured for so long. It is also why the Apostle Paul and all the churches that he established thought it to be a joy and privilege to give from out of their limited resources to support the poor in Jerusalem. Just knowing that there were some Christians out there who were living according to the economy of the kingdom of God was something that made the kingdom of God more real and closer to them. They believed that it was important that they be part of it in this way.

A Witness

They also believed that the very existence of such a community that was founded on a different economy stood as a witness to and as a condemnation of the system that flourished all around them. It was a way of declaring to the world that there was an alternative to a system that was entirely geared towards the prosperity and power of those who were already powerful and prosperous. They knew, because of the powerful earthly forces arrayed against them, that they could not set up such a witness in every church and every place, but they understood that, if they pooled their resources and gave generously, they could make that community exist somewhere and that it would stand as a rebuke to the ways in which their world was ordered.

So, that is how I have come to understand the existence of this extraordinary community of believers in Jerusalem. It seems to me that they believed that this was how society ought to be ordered and that it was how society ultimately would be ordered. All that stood in the way were the powers that were presently dominating in the world. It was not a matter of practicality that all Christians didn’t live this way; it was a matter of principality.

How we Respond Today

But, of course, all of that still leaves us to struggle with a question of how any of this applies to the challenges of living as the church in the modern world. In many ways, I’m not sure that the situation has changed all that much. It seems to me that many of the same powers are still at work in this world, the powers that seem to conspire so effectively to make sure that the great majority of the wealth of this earth remains in the hands of the relative few.

I am not blind, of course, to the many blessings that have been brought to us by our capitalistic system. I enjoy them daily. But I’m also aware that it is a system that has its flaws. For me, however, the problem is not the system itself. The problem is the powers in this world that conspire to use the system to their own end and thus also conspire to shut many out of its blessings.

But wherever the problem may lie, the reality is that we, in the church today, have no more power to change how things work than did that small group of Christians in Jerusalem at the very beginning. But just because we can’t overhaul the system, doesn’t mean that we should just throw up our hands and say that there’s nothing we can do.

Showing the World Things Can be Different

Wouldn’t it be something if we were able to set up communities, even small examples, that could demonstrate to the whole world how things could be different? That would be interesting. That would be a witness. And I know that various churches have attempted things like that at various times. I think it can be a powerful way to challenge the system of our world.

But just like it was not possible for all Christian communities in the first century to live that way, I do recognize that that is not going to be an option for the vast majority of Christians living in the world today. Most of us – myself included – really do not have the ability to just opt out of living according to the rules of the capitalistic world. There is nothing wrong with that.

Bearing Witness

But just because we have to live in it, doesn’t mean that we don’t see the flaws that are within the system. Just because we have to live within it and sometimes even see the benefits of it, doesn’t mean that we can’t be critical. We are people who are called to live according to the vision of the kingdom of God, which is a kingdom where the blessings that are given are shared according to need.

And anytime we can make that happen, that is a witness. I often see it happening, for example, when we host the food bank or when we are open for Hope Clothing here at St Andrews. I see it when we offer people food to eat, not because they’ve earned it but simply because they could use it.

We need to recognize this for what it is. If it is only charity, if it is only being kind, that is wonderful, but it is not enough. We should recognize this as a subversion of the system under which we live and, as much as possible, it should be something that we do in the full hope and expectation of the kingdom that God will establish. It is not enough to simply wait for God to do it. We must find creative ways, even if it’s for only moments at a time, to live within the reality of God’s kingdom.

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April 23, 2023

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Hespeler, April 23, 2023 © Scott McAndless
Acts 2:14a, 36-41, Psalm 116:1-4, 12-19, 1 Peter 1:17-23, Luke 24:13-35

Look. Do you see them there? Two people traveling down the well-worn road that leads from Jerusalem to Emmaus. I think you should meet them. One of them is a man. He is named Cleopas. The other one is left unnamed which may be an indication, according to the customs of that society, that she is a woman and possibly Cleopas’ wife.

Or maybe there’s another reason for why she or he is left unnamed. There is something about having an unnamed and undescribed character in a story that you tell. It invites your reader to describe that character with their own imagination. Which usually means, of course, that you create the character in your own image.

It is an invitation to your readers to put something of themselves into the story. In other words, maybe the gospel writer is inviting you to see yourself as that other disciple walking to Emmaus. And so, let me ask the question. What are you doing on this day walking from Jerusalem to Emmaus?

What Day is it?

The day itself is obviously significant. The story begins by noting that this is taking place on the same day. What day is that? Well, it is Sunday. But not just any Sunday. It is still Easter Sunday. I know that is two weeks ago for us, but you need to imagine yourself on Easter day. Why, on this day of all days, are you walking to Emmaus?

And let’s make it plain. What are you doing walking away from the church? Because the church, such as it is, such as it exists at this point in time, is in Jerusalem. And there, in itself, is a question that is worth dwelling on for a moment because it is a timely question. We live in a time when many seem to be walking away from the church. Why?

Preaching to those Not Here

I realize that there is some problem with me raising that question in this particular context. This is a problematic thing that preachers do all of the time. You see, we preachers have a certain tendency to preach to the people who aren’t here. We see all of the people who, for whatever reason, seem to be wandering away from the church and that is understandably distressing. But of course, it is just plain wrong to take any frustration that we feel about that out on the people who actually show up at church.

I’m sure you all understand how unfair that is. So, I want to be very clear that I’m hardly speaking to you personally when I raise these issues, but I do not think that we can afford to just ignore a strong tendency in our society. Many are wandering away from the church, and, without being accusatory, it is important for us to try and understand why.

Why are you Walking Away?

So put yourself on that road to Emmaus. Ask yourself why, on this day of all days, you find yourself walking away from the church? Let’s admit that the church really hasn’t performed very well up until this point in the story. You just have to look at the top part of this chapter in the Gospel of Luke to see that.

This day started with a great triumph. Jesus was raised from the dead, shattering the power of sin and decay. But in terms of the church’s response to this triumph, things have not been so victorious.

The Church Reacts Poorly

The women went to the tomb, seeking to prepare the body for burial. But then the body was missing, and two men told them that Jesus was not there because he was risen. The women then returned to the male disciples to tell them about what they had seen. It was at this point that things kind of went off the rails. The gospel tells us that, “these words seemed to them an idle tale, and they did not believe them.” And then Peter ran out to examine the tomb, finding nothing but folded linens.

So, what we see is that God has done something amazing in and for the church, but the church is struggling to absorb and understand what has happened. In their confusion, they even seem to be turning against one another. At least some of them, the men, do not trust what they are hearing from others, the women.

And so, this seems to be one of the reasons why these two disciples are walking away from the church. They don’t like that sense of confusion and people turning against one another. And, honestly, if that’s what you’ve been experiencing, why would we blame you if you started to walk away?

Attitude Towards the Women

At one point, when the two disciples are discussing unknowingly with the risen Jesus, they do seem to tip their hand to something else that has upset them. “Moreover, some women of our group astounded us,” they say. “They were at the tomb early this morning, and when they did not find his body there they came back and told us that they had indeed seen a vision of angels who said that he was alive.”

Did you notice the subtle shift there from what is said at the beginning of the chapter? When the women were at the tomb early in the morning, there was no talk of visions. They saw and spoke to two men, who I think we can presume were angels. But now, when other people talk about it, it has become a vision.

This seems to be an intentional denigration of the experience of the women at the tomb. At the very least, they seem to be questioning the genuineness of the experiences of these women.

But they have experienced at least something of the power of the resurrection. At this point in the story, they are the only ones who have done so. It doesn’t seem to be a very helpful indication that their experience has been minimized.

Respecting One Another

And here then is something else that seems to be leading people to walk away from the church. If we cannot give respect to what other people experience of God, we are going to keep running into trouble. We need to be listening to each other. We need to be willing to be open to what other people have experienced of God. That doesn’t mean that everybody else is always right about what they say about their experience. We are all capable of making mistakes. But we need to be willing to respect one another’s spiritual journeys.

Expectations about Jesus

But there is something else that these two travelers note that seems to have led to them to be walking away. When they are asked how about why it is that they are looking so dejected, they tell the apparent stranger walking with them about everything that has happened to Jesus over the last few days. Then they let it slip what it is, exactly, that distresses them about what has happened. “But we had hoped that he was the one to redeem Israel,” they say.

So, they are aware of what Jesus has done. They are perhaps even aware that things could not have happened any differently, and that what did happen was God’s will. But they stumble over something. Things just didn’t turn out as they expected.

Our Reaction when Expectations aren’t Met

And there is the rub, isn’t it? We all carry expectations into the life of the church. Sometimes those expectations are good things, sometimes they are impossible things, and sometimes they are just expectations that don’t quite fit into what God’s plan is. But whatever expectations we bring into the life of the church, we will be disappointed in some way at some point. And when that happens, the impulse is often to just walk away.

I understand the response, though I know it is not always what we should be doing. Sometimes it means that we will miss out on the very best plans that God has for us. But if in some way, you find yourself walking away from the church in these difficult times, it is probably true that unfulfilled expectations have something to do with it.

So let’s put ourselves on that road to Emmaus for a few moments. Can we at least try to understand why some may feel as if they are walking or drifting away? It is a helpful exercise.

Persuading them to Turn Around

But the best part about this story is that it doesn’t just end up with these two disciples wandering right away. At the end of the story, they turn around and they go back. They have gathered together with the church seemingly before the end of the same day. The church is reunited and has found strength that it never knew that it had. And we need to ask what it is that leads to such a happy ending, because it might be something that we are in need of today.

So, what do the two walking disciples experience that leads them to turn around. They experience the risen Jesus. That is the most important point. But it is how they have that experience that we need to focus on this morning.

Experiencing Jesus through the Scriptures

The experience of the presence of the risen Jesus happens for them in two ways as they travel down the road. First, they experience Jesus through the scriptures. The stranger explains to them, using the Bible, important truths about Jesus. “Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.”

Now, this explanation of scripture does not exactly make them totally encounter the presence of Jesus, but it certainly brings them much closer. As they remark to each other later, “Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?” 

And Through the Sacraments

Then, of course, the presence of Jesus is made absolutely unmistakable when Jesus breaks the bread. And I think it should be clear what that represents. It is a reference to the early church’s practice of communion.

So, on one level, the message of the story is obvious. These travellers encounter and are convinced of the reality of the risen Jesus by their participation in two key practices of the church – the preaching of the scriptures and the practices of sacraments like communion. The promise of the story to the church is that, as we continue in these practices, we will experience the risen Jesus too.

Experiencing this Outside the Church

And that is true, but I have to note that, for these two disciples who are walking away from the church, they obviously don’t hear the scriptures preached or receive the sacraments in the church. They somehow experience them outside of the church and it is that experience that prompts their return to the church. And here, I think, is the true challenge that is facing the church today.

There was perhaps a time when you could expect that people would wander away from the church for a while, but they would just eventually find their way back. They would come in and experience the scriptures being preached, the sacraments rightly celebrated, and the community and they would just find their place again.

There was a time, for example, when people just sort of seemed to expect that young folk, once they came to a certain age or perhaps went off to university or to start a career, that they would just leave the church. But that was okay, we were assured, because it would all work out and they would all come back again at some point, probably when they had children. And I’m sure that there was a time when it did work like that. It doesn’t work like that anymore. It hasn’t for some time.

How Can we Do What Jesus did for these Disciples?

So, I suspect that we are in an age when we need to be thinking in terms of what Jesus does for these two disciples who are wandering away from the church. We, like he does, need to find ways to join people on their journeys where they are, even if they are walking away. We need to take the time and make the effort to understand where they are.

And, most of all, we need to find ways to allow the nature of the church at it’s very best to come to them where they are. I do not think that that necessarily means that we need to go out and interpret the scriptures directly to people or take them the sacraments. I think those things are symbolic of taking the whole of what the church is to people where they are.

Wherever people are, it has to be our task to carry the grace of our Lord Jesus Christ out to them. We need to be as Christ to them. We cannot guarantee that, when we do that, they will all turn around and start walking back to the church, but some will. And whether any do or not, spreading that grace and that love in practical ways will absolutely mean that the message of hope that we have heard in Jesus Christ is spreading in the world. And we will be fulfilling what Jesus is calling us to be.