Rome Loses...

 

SERMON - April 16, 2023

John 20:1931

Today we hear yet another familiar gospel reading, one sometimes referred to as the Doubting Thomas story. For the purposes of a sermon on what is often identified as “low Sunday,” the Sunday after Easter when the clergy are still in recovery mode, it is an easy way out to concentrate our remarks on Thomas’s doubts. However, in doing so we fail to dig a bit deeper into the multi-layered meaning of this critically important text.

So, in preparation for today’s sermon I veered away from Thomas and spent quite a bit of time reflecting on and reading about the theology of Jesus’ crucifixion, resurrection, and subsequent appearance in that Galilean locked room. The room in which the disciples had sequestered themselves for fear of their own lives. The more I studied the more I realized that Thomas and his doubts were only a very small part of the story. A story that affirms in every way the incredibly important message that is centered in the affirmation of Jesus as Lord – Lord over the Roman Empire, its hunger for power and its oppression of the people. And a story about what it means to follow Jesus; to understand fully the meaning of Jesus as “the way.”

Let me start to unravel John’s critically important story with a quote from Richard Horsley’s book, “Jesus and Empire.” “The Roman governors, however, were quick to dispose of leaders and movements that even gave the appearance of a threat to the imperial order…That Jesus was crucified by the Roman governor stands as a vivid symbol of his historical relationship with the Roman imperial order. From the Roman’s point of view, they had decisively humiliated and terrorized his followers and other Galileans and Judeans with this shameful and painful method of execution of a brazen rebel.” (Horsley, p. 130-131)

Horsley goes on to say, “Although the empire had executed Jesus, the empire did not have the last word, by any means, so far as his followers were concerned. This can be seen in several branches of the Jesus Movement.” (132) 

Horsely is but one of many New Testament scholars who are quite clear, Jesus was betrayed and executed by the Romans, not the Jews. The Jews from Galilee and the Jews living in and around Jerusalem were Jesus’ followers. To them Jesus’ teachings proclaiming the Kingdom of God as an alternative way of life, an alternative to the Roman power over and oppression of their lives, the Roman control over their land and their well-being filled them with great hope.

And so, those who had turned all of their hope, their very hearts and souls, to the teachings of their beloved rabbi, were, of course, terrified of what the Romans and the High Priests and the Jewish leaders whom the Romans controlled, would do to them now that Jesus was with them no longer.

“The doors of the house where the disciples had met were locked

 for fear of the leaders.”

Were they being targeted as well? Would someone betray them? Would someone give them up to the Romans? Would they be next in line for crucifixion? Perhaps it would be a good idea to go into hiding.

“The doors of the house where the disciples had met were locked

for fear of the leaders.”

I don’t know about you, but in a similar situation, I would certainly hide behind locked doors. My mouth would be dry. I would feel queasy, anxious, frightened, and quite alone. I would be scared!

Imagine how scared the disciples must have been.

And then, as they tried to remain calm and settle in for the evening, Jesus was suddenly among them. And as they, in absolute wonder, experienced his presence he said to them, “Peace be with you.” Actually, Jesus probably used the Hebrew term Shalom for this greeting.  Shalom translated into English in it broadest sense means peace. However, it can also be interpreted as referring to the well-being, welfare, or safety of an individual or a group of individuals. Jesus appearance and his greeting of shalom calmed the disciples.

Perhaps more importantly Jesus’ appearance was a firm acknowledgment of the triumph of God’s kingdom’s over the Roman Empire. The alternative way proclaimed by Jesus, God’s way of love and justice for the oppressed, had prevailed. Bishop N. T Wright, the brilliant New Testament scholar writes, “The resurrection completes the inauguration of God's kingdom… It is the decisive event demonstrating that God's kingdom really has been launched on earth as it is in heaven…The message of Easter is that God's new world has been unveiled in Jesus Christ and that you're now invited to belong to it.”… Christ's resurrection doesn't mean escaping from the world; it means mission to the world based on Jesus's lordship over the world.” 

The late Marcus Borg, another brilliant New Testament scholar, in his book, “The Last Week”, devotes an entire chapter to the resurrection story. He views it from the point of view of a parable and writes, “Believe whatever you want about whether the stories happened this way – now let’s talk about what they mean…Two themes run through these stories that sum up the central meaning of Easter. The first in a concise phrase is “Jesus lives.” He continues to be experienced after his death, though in a radically new way. The second is “God has vindicated Jesus”. God has said “yes” to Jesus against the powers who killed him…In the words of the earliest and most widespread post-Easter affirmation about Jesus in the New Testament, Jesus is Lord. And if Jesus is Lord, the lords of this world are not.” (Borg, pp. 204-206)

Our proclamation that Jesus, is Lord of lords and King of kings takes on new meaning. It shines a brilliant light on the victory of God’s kingdom over the tyranny of the Roman Empire. God bestowed on Jesus a name above all names.

Therefore, God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord to the glory of God the Father. (Phil. 2:9-11)

Jesus' command that we take up our cross and follow him and our affirmation that Jesus is ‘The Way” takes on a clear and urgent meaning. If Jesus has proclaimed an alternative way, that then must be our way. A way that provides an alternative to injustice, domination, oppression. A peaceful yet courageous way that has every confidence that Jesus is with us as we follow him in faith and diligent intention, as if we were part of the Palm Sunday procession entering Jerusalem, coming face to face with the imperial procession, and knowing that a battle for justice must ensue.

Jesus appeared in the locked room, not once, but twice. These appearances were intended to assure all of his disciples that his presence with them would never cease. It was meant to solidify their faith. 

Perhaps some of us have also experienced an appearance of Jesus in our lives. I know I have. It changed my life. It left me with a commitment to the alternative way that is unbending and enduring. I hope that you have been so blessed. But whether we have experienced Jesus with us, or not, we are blessed because we believe in him.

Jesus’ words to Thomas, “Have you believed because you have seen me? Blessed are those who have not seen and yet come to believe” apply to us as well. 

Jesus’ appearance in the locked room affirms the alternative way. The way of peace, compassion, and justice for all. To proclaim Jesus as Lord of lords and King of kings is our way of saying we have the faith and the courage to be in the procession. It affirms our commitment to the alternative way. The way that denies the oppression of empire. 

Almighty and everlasting God, who in the Paschal mystery established the new covenant of reconciliation: Grant that all who have been reborn into the fellowship of Christ's Body may show forth in their lives what they profess by their faith; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.