Friday, November 30, 2018
First Sunday in Advent 2018
Bible illustration by Gustave Dore
Romans13:8-13 * Matthew 21:1-13
What a confusing choice for today's Gospel, the same reading we have in the Blessing of the Palms on Palm Sunday, before the first Eucharist. What does this have to do with the main theme of Advent; that we must be prepared for the second coming of our Lord Jesus Christ in glory to judge both the quick and the dead? After all, as everyone should know, it is about our own real preparation to come face to face with God. The season is about the Four Last Things, Death, Judgment, Heaven and Hell. Among these, Heaven and Hell take on powerful significance as the Resurrection to immortality, to live and reign with Christ forever, and the resurrection of those who will go into the lake of fire. As the Lord said: "Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation."1 In light of these themes, it is not enough to be aware of the joy that awaits those who will enter the blessed state of glorification as the sons of God. We must also be aware of the terror of the Lord so as to persuade men,2 including ourselves, to be ready to see Him at all times.
Several religious leaders from various churches must have voted, about a century or more ago, to close Hell. Like some prisons, it has perhaps become overcrowded, and so nobody else can go there, even though some people are dying to get in. Why else would it sound so strange to hear it mentioned in a sermon-in church of all places? Maybe hell has become the sort of topic, like for example, sin; something that fashionable people just do not discuss in church. The problem is, the ultimate "fire and brimstone" preacher in the Bible is Jesus Christ himself. Yes,
the Baptist has a few words to say
about it. St. John
never mentions it directly, though
clearly warning about it indirectly. Some theologians want to blunt the effect
of every passage that does mention it. If we are to be serious about the words
of the Lord Jesus Christ, we must face this subject, namely, the danger of
going into the outer darkness "where their worm dieth not, and the fire is
not quenched."3 St. Paul
The Greek word for that ultimate hell is Ge'enna (γε’εννα). It refers to a terrible place mentioned in the Old Testament as a site where children were murdered in sacrifice to Molech, the Valley of Ben-Hinnom. It became known as a place associated with the odor of death, always attracting worms. And so, our Lord spoke of it in terms of that final and dreadful verse in the Book of Isaiah: "And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh."4
No one need be thrown away, because God "commandeth all men everywhere to repent."5 The Gospel command to repent is also a word of hope. It is centered on the grace of God, and the love of God demonstrated and revealed in the cross of Christ. 6 How simple and yet powerful are those words of
, "Christ died for our
sins."7 In that light, we obey the command to repent, and therefore are
filled with joy because he gives us the certain hope of eternal life.
"Repent, confess, a thou shalt be loosed from all."8
This alone gives hope. A false gospel of acceptance and inclusion, instead of
repentance and forgiveness, cannot comfort anyone's conscience. Nor can it
revive a slumbering conscience. The words of today's Epistle tell us how to
live our lives in this world in the fear of God, and also in the grace of God.
"The night is far spent, the day is at hand: let us therefore cast off the
works of darkness, and let us put on the armor of light. " St. Paul
Why are we given this selection from the Gospels? Why this picture of Christ’s triumphal entry into the holy city as the Son of David, the king? and then of his entrance into the temple to cast out the money changers? We understand why this leads to the Passion, and is read at the start of Holy Week when we bless the palms. We understand that other judgment, that in the cross of Christ it was the Prince of this world who was judged and cast out. 9 When we begin Holy Week it makes sense. What, however, does this have to do with the coming again in glory of our Lord Jesus Christ, to judge the quick and the dead? As an event in history, how do we place some meaning of it in the future? as a recorded past event, how does it find its way into eschatology (the study of the End)?
The answer is that, in her wisdom, the Church puts before our eyes this picture of our Lord Jesus Christ, from his first coming, that most closely resembles his second coming. Here the Lord suddenly comes to his temple and cleanses it. We see the Lord cast out from the holy presence, the Shekinah, those who have been living in unrepentant willful sin. The authority of the Lord, to mete out judgment, to evict sinners from his presence, to cleanse, to purge, and to purify, is seen in this Gospel passage. That picture of the same One who also forgave and healed with compassion is set before our eyes. This picture shows the judgment of the Lord; it shows his unique authority as the Word and Son of the Everlasting Father, that power that comes so genuinely from within himself that all of these men felt compelled to obey his voice, and had no power in themselves to resist his words of eviction from the
He had no visible army to carry out his commands, no soldiers to enforce his
decree; and yet his power was such that no one could resist, and no one could
refuse. Just as he had power to cast out demons so that people would not be
tormented any longer, so his word with power casts out willful sinners so that
they can no longer defile. Yes, this is the best picture we have of the Lord
who comes again as Judge.
St. Peter wrote: "For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?"10 If we submit to the work of the Holy Spirit among us, we will experience that gentle judgment that saves us here and now. After all, even though St. Peter makes direct reference to the End, that is the Last Day when Christ comes again, and does so with words to place the fear of God in our hearts, he begins with "the time is come." If the message is about "the end" of those who are removed into Ge'enna with its hungry worms and perpetual burnings, what judgment is there that begins now in the house of God? Jesus cast out the works of darkness from the house of God, the temple in Jerusalem, casting out those who had worked that darkness openly and unashamed, and who insulted the holy place no less than the sons of Eli had done long before.11 But, St. Peter urges us with a present hope: "For the time is come that judgment must begin at the house of God." What is this judgment that must begin now? Pray God, let it be for each one of us the very self-examination that aids those who repent to make a good confession of their sins with all of the sincerity of a heart moved by the Holy Spirit.
What are we planning to do here today? What follows every sermon in a Mass? Before I supply the answer, let us recall that other name, that specifically Anglican name that we give to this service: "The Holy Communion." Other names are good too, such as The Divine Liturgy (the Orthodox name), and the Holy Eucharist. But, I like the Anglican name, The Holy Communion. It was first used to make something very clear to the people of the Church of England, which is that the purpose of the Sacrament of Christ's Body and Blood, is that it be taken and received. The Catechism tells us that two of the sacraments are generally necessary for salvation, Baptism and the Lord's Supper. The purpose of coming here and receiving this Blessed Sacrament is to feed on the Living Bread that comes down from heaven, which if a man eat, he may live forever. Jesus told us that He is the food and drink of eternal life, and to eat his flesh and drink his blood.12 First we make confession of sin based on the self-examination we should make every time; as St.Paul wrote: "But let a man examine himself, and so let him eat of that bread, and drink of that cup."13 It is in that self-examination and the resulting sincere confession, that we prepare for the coming of the Lord right now, that is, his coming to our altar, and then into our very bodies as we eat the bread and drink the cup of eternal life - His flesh and blood. If we live always ready for this Sacrament, we will live always ready to meet the Lord face to face.
In today's Gospel passage, we see important elements of His Second Coming, elements that are true to the Person of the Son of God, the everlasting Son of the everlasting Father. He is the only king and savior. He is the judge “Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.” 14 Judgment will begin at the House of God, until his whole creation is cleansed and purified, made ready for a habitation of his righteousness, a dwelling place of his glory among men. The purpose of a Penitential season is to learn to sharpen and focus our self-examination, the same self-examination that we should do every time we draw near to receive the Body and Blood of Christ. I know that a “feel good” religion is the popular model for success in today’s “spiritual” market; but the only good feeling we should ever trust is that spoken of by the Psalmist: “Blessed is he whose transgression is forgiven, whose sin is covered.” 15
To be ready for the last Judgment, we must be willing to let the Holy Ghost cleanse and purify our very selves. Indeed, to prepare for the coming again of Jesus Christ, we must draw near "with hearty repentance and true faith" in order to make a good confession, sincere and resolute of purpose to "walk in newness of life." Indeed, to prepare for the coming again of Jesus Christ, we need do no more, and no less, than we do when we prepare to receive the Communion of His Body and Blood. 16
1. John 5:28, 29
2. II Corinthians 5:11
3. Mark 9:42-50
4. Isaiah 66:24
5. Acts 17:30
6. Romans 5:8
7. I Corinthians 15:3
8 From Weary of Earth and laden with my sin, Hymn 58 in The Hymnal 1940.
9. John 12:31, 32
10. I Peter 4:17, 18
11. I Samuel 2:12f
12. John 6:26-59
13. I Corinthians 11: 29
14. Matthew. 3:12
15. Psalm 32:1
16. I Corinthians 10:16