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Welcome back! I see you have returned here to the Emmaus Road. No doubt you have noticed how busy this road gets in the spring as those pilgrims making their way to and from Jerusalem for the Passover Festival celebration travel on this short, but challenging road.

We are not more than one hundred sixty stadia, seven miles, as you would say, from Jerusalem however the journey along this road has really little to do with geographic distance. The journey along this road is a much different journey for it is a journey from blindness to sight, from brokenness to wholeness, from what is hidden to what is released, from doubt to faith.

Perhaps I should explain, or better yet, do you see those two men walking along the road ahead of us? Yes? Well, those two men are blind. They are broken. They are like a rough block of marble whose grain seems to be going in all the wrong directions and is capable of splitting in unpredictable ways whenever the sculptor’s chisel is applied to it.  Alas, they do not realize any of this. You see, they thought they knew what was happening in their lives. They thought it was all under control. They thought they were on the right path, they were on the cutting edge of something wonderful, but that all changed for them.

These two, Cleopas and the other man, were followers of Jesus of Nazareth, who was crucified and buried and whose tomb was discovered empty on this day by the women who were also following Jesus. Many of the other disciples are still in Jerusalem, but not these two.

No, Cleopas and his companion decided to leave Jerusalem and walk to Emmaus. Perhaps they are giving up? Perhaps they are simply walking to clear their heads by discussing all that has happened, so they might comprehend it more clearly? Or, perhaps they have without realizing it are continuing the journey they began years ago when Jesus first invited them to follow him. How will we tell which is which?

By watching as this stranger who has been following them and listening to them talk. See the stranger approaches them. Listen…ah yes, he has asked them what they are talking about. At first, they can’t believe he has been Jerusalem and has no idea what has happened. Ah, now they’ve given themselves away. “We had hoped,” they say to the stranger, “that Jesus, who was a prophet mighty in deed and wonders before God and all the people, was the one to redeem Israel.” Can’t you just hear the “but, they crucified him and he died and was buried and now his tomb is empty and…” This is where they are blind. They had hoped Jesus was the redeemer, but now they don’t really believe he was the one to redeem Israel. All they saw earlier is a tomb of death. They failed to see that the empty tomb is where life has been born anew. They are blinded by what they expect because they are not open to the unexpected. They are blinded by their recitation of who they thought Jesus was because they did not see who Jesus really is. They heard Jesus teach the Kingdom of God is a place of hospitality because Jesus feeds all whom hunger and thirst. Indeed, Jesus’ mother Mary sang of this before Jesus was born while she was still visiting her cousin Elizabeth, “he has filled the hungry with good things and sent the rich away empty-handed.” They witnessed this truth when Jesus was sitting at table and sharing food with sinners and outcasts-people nobody else cared about or even wanted near them. They witnessed this truth when they saw Jesus serve food to the multitudes in the desert saving them from hunger. They listened as Jesus said the invited guests to the great messianic banquet are the poor, the lame, blind, and maimed. The ones who are discounted and shoved aside by those in the know, the celebrated, the wealthy, and the ones who own the gold, but who are the very ones whom God continually asks about as in “how are you treating the widows, the orphans, the resident aliens, the poor, and the sick.”

They heard Jesus say he came not to abolish the Torah and the prophets, but to fulfill them, but they were blinded by all they thought they knew of scripture without realizing all they knew was never woven together into a whole piece, so they could see how it all fit together. They are like Augustine who confesses to God that, “look you were within me and I was outside. You were with me and I was not with you.” Put another way, these two disciples are still centered upon themselves. They are still attached to themselves-their way of seeing, their expectations, their knowledge, their understanding of the way the world works. They have not become detached from themselves, so they cannot see and use all things in and for Jesus Christ, in and for God.

You see, that is why the stranger is saying to them, “how slow of heart to believe all that the prophets declared!” Now, the stranger starts with Moses and goes through all of the scriptures pointing to Jesus. From the Word that creates life in the beginning, the bread that gives life, the liberating of the Israelites from slavery for a new life, and the suffering servant Isaiah proclaims is coming, the suffering servant who preaches good news for the poor, sight for the blind, who suffers for our iniquities, even as he brings into being God’s kingdom of justice, righteousness, and new life for all. This stranger is patiently chiseling away at scripture revealing to them all that has been hidden by their little pieces of scattered knowledge, so he releases God’s Word of truth and light. He is weaving together for them this wonderful tapestry of God’s self- revealing presence, love, commitment and intention for humanity and creation that is ultimately expressed on the cross and in the resurrection of Jesus. Doing this as they walk along the Emmaus Road.

But, now they have come to the inn. Evening is approaching. Cleopas and his companion stop to go into the inn as the stranger continues to walk down the road. But, Cleopas and his companion turn and invite the stranger to share a meal with them. Can you see how the stranger sits at the table and picks up the bread? Now, he is blessing it, giving thanks to God for this bread that nourishes life. Ah, see he has broken the bread and hands to the disciples. Wait for it. See what happens just as their hands touch the bread. Their eyes are alight! They can now see! Seeing not only that the stranger is Jesus, but coming to the wisdom that the burning in their hearts is the Holy Spirit dwelling within them revealing to them all about God and the full meaning of God’s revelation in Jesus, the one crucified, the one raised to life that all of God’s scriptural promises for creation and humanity come to fruition in Jesus as the conqueror of sin and death. They now see through the grace of the eyes of faith-trust in Christ-that the kingdom of God comes not through political-military might of world powers, but comes from opening oneself to the unexpected and mysterious presence of Christ in the person of a stranger, the weaving together all of scripture into a whole tapestry of God’s steadfast love, mercy, and commitment ultimately expressed in Christ, by extending the open hand of hospitality to the person one meets along the road, and receiving God’s gift of grace given by way of a rough hewn cross and an empty tomb that gives life.

These two disciples are like the rough marble that was presented to Michelangelo one day. This marble had certain attractiveness, but it was not easy to carve. For this marble’s grain was going in all the wrong directions and was prone to splitting in unpredictable ways whenever the sculptor’s chisel was applied to it. Michelangelo patiently worked on the stone day after day. Passers-by would stop and ask, “Michelangelo, why are you wasting your time with such unpromising material?” Michelangelo simply replied, “I am releasing the angel imprisoned in this block of stone.”

Being the creative artist of life, Jesus was patiently chiseling away the rough marble hiding the angelic messengers within these two disciples by his presence, his word, and God’s truth and light burning within them, so he could release these two angels from the unpromising material of their lives so he could send them running back to the others with the message that the Kingdom of God has come, Christ is risen and alive. Sin and death are defeated. The Lord of life has prevailed and because he lives, so will all who answer his call. They are sent to witness about how they experienced Jesus in their burning hearts and in the broken bread.

All over the world today, there are people whose lives are shattered and broken, whose relationships have cracked in unpredictable ways and lie in pieces, whose best hopes have ended in tragedy, and whose life conflicts seem to have no resolution-and they are hearing Jesus’ call to take up the cross and to follow him, they are open to the unexpected presence of Christ in a person they meet walking along the road with them, their hearts are burning with Christ’s light illuminating scripture as the whole cloth of God’s truth and light, and every time bread is broken they see Christ and experience grace and they are the most remarkable angels released from the most unlikely of materials sent by Christ to proclaim Christ is risen, the kingdom of God has come. The Lord of life prevails. Perhaps one such angel is sitting next to you.

Perhaps you are one such angel.

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“To journey without being changed is to be a nomad. To change without journeying is to be a chameleon. To journey and to be transformed by the journey is to be a pilgrim.”

Mark Nebo reminds us with these few words that we, who choose to walk with Jesus to Jerusalem, are all pilgrims. We are sojourners on a transformative journey whose final destination is far off into an eternity that stretches well beyond these Lenten days and weeks to the foot of Christ’s cross where we will weep our hosannas and to the empty tomb of resurrection where we will shout or joyous hallelujahs.

Now, you may not feel you are sojourners after all we haven’t physically traveled away from Irondequoit toward some distant place, however the truth is we are all pilgrims in the same way that all Christians are pilgrims because the Greek word “paroika” means sojourner and is the root of the English word “parish” meaning a “congregation of pilgrims or sojourners” and second,  because the life of faith is a continuing journey with and to God that is not limited by geography, but rather is both an outward and an inward journey.

Indeed, you traveled outward this morning when you left your homes to come here to worship and in doing so you have continued your sojourning, your pilgrimage to deepen your inward spiritual journey. Even our sanctuary, like many other sanctuaries, is a place for traveling whether one walks up the aisles to find a place to sit and rest and to listen or one is invited to walk up the aisle to participate in the Lord’s Supper or to bring an offering to God’s table. Classic cathedrals have ambulatories, which are simply a rounded corridor at the very front of the church that is literally, “a place for walking.” I suppose we could make one here if we did some major renovations. Of course, that might be a risky thing to do.

Yet, risk is part of every pilgrim’s journey. My favorite psalm, Psalm 121 speaks to us of the risks of sojourning in its very first line, “I lift my eyes to the hills, from where will my help come?” Here is the affirmation that every pilgrim knows, the world is a dangerous place. The psalmist wrote those words to describe the foreboding sense of danger from nomadic bands of bandits or armies as well as the wild beasts of the wilderness taking refuge in the crags and crevices of the hills. However, in our time the world is still a dangerous place shrouded in the darkness of seeking hidden answers to big and important questions such as, “how did life begin?” How do I find the purpose for my life? Where will I belong? Where can I be safe and find good food and safe shelter?

The world is, also, a place shrouded in the darkness of death from physical violence, emotional turmoil, unremitting and destructive chaotic change, disease, and fearful anxiousness leading to conflict. Think about how the survivors of an 8.9 earthquake and all the other 350 earthquakes, the tornadoes in Kansas, or the tsunami and the nuclear reactor meltdown in Japan must have felt after more than a week of complete darkness and bitter cold with very little heat,  little water and food while saturated with grief and despair? How can they not be lifting their eyes to the hills and wondering, pleading, crying out, “from where will our help come?”

I imagine Abram asked that same question as he and Sarah and his nephew Lot began their journey from Haran to the place God would show them. Their sojourn comes as a response to God’s call, “Go from your country and your kindred and your father’s house to the land I will show you” but this was not an easy call to hear because it meant leaving everything behind that was familiar, that was safe, that was secure, everything that defined who Abram and Sarah were at a time in their lives when life should have been settled. At a time when their lives had become routine and when the shape of their lives must have seemed complete. Instead, they leave all of this behind them to begin a journey solely based upon God’s promises. This is very much like what the Irish monk Columba did around 563 CE when he set out in a coracle, a circular dish boat without anchor or oars, praying God’s wind would carry him to a new life.

What makes this extraordinary journey possible is Abram and Sarah’s being like open cups ready to receive what God was offering them. And, they had to be open. As Joyce Rupp writes, “Most everything needs to be opened, so it serve its purpose. Clothes need to be opened before we can put them on and receive their warmth and protection. A book requires opening before the contents can be shared. A house has to have a door or window opened before we can enter inside of it for shelter.”

It is the same with a cup. If a cup is full to the brim, nothing more can be added to it. If a lid is placed over it, nothing can be poured into it. The same is true for the cup that is our being and our life. God needs an opening to get our attention, to have a conversation with us, to nourish us and to stretch us toward greater growth, to revitalize and renew us as Rupp has said. This means we need to let go of some of the stuff filling up and cluttering our lives. I must say this is very much on my mind because my wife and I are using this Lent to begin a 46-day decluttering project. Each day we give away something we own whether a bowl, a teapot, or some clothing we don’t wear any longer and don’t need any longer.  So, each day we must decide which of our possessions to let go.

Letting go, emptying ourselves of all that clutters our lives physically and spiritually is one of the demands sojourners with God need to do. We can’t take everything with us on our journey because if we try to hang onto everything we won’t get very far. We won’t be open to the new direction God may be calling us to go. As a matter of fact, we may not be able to hear God speaking to us for all the clanging and banging of the stuff we are trying to carry with us. In addition, we need to willingly take the lid off of our resistance to change and the new thing God is calling us to embrace, so we can be open to what God is offering to pour into us.

Certainly, that might have been part of Nicodemus’ problem that night when he couldn’t comprehend what Jesus was saying to him. “You mean I have to born a second time? How is that even possible?”

“No, Nicodemus, I said be born from above. Above! By water and the Spirit, Nicodemus. By God’s actions.” Nicodemus, a Pharisee and a ruling elder in the Sanhedrin, had a quite a bit of emptying out to do before he could finally be open to receive what God was offering him and all of humanity through Jesus, the Word of life. Nicodemus would have to let go of a lifetime of theology and learning about who God is and what God does and how God’s love is made manifest in the world. Not to mention a lifetime of learning what it means to be faithful to God because his spiritual life and physical life was cluttered up with well over 485 purity rules that dominated the way he lived every moment of his life and that dominated how he understood, who was right with God and who wasn’t, and who was his neighbor and who wasn’t.

While we look at Nicodemus and his need to empty out the clutter of his life, so he could be open to receiving what Jesus was trying to pour into him, we need to begin asking ourselves what clutter do we need to let go before we are open to receiving the future God is offering us?  What do we, as communities of faith, need to empty out to be ready to receive what God is offering us?  Are there ways things got done in the past, which are no longer working? Are we ready to welcome and receive new persons to become part of this community regardless of how old they are, how experienced in the Christian faith they are?  Are we ready to receive the persons’ gifts and abilities by valuing them intrinsically without comparing them to other people?

Answering these questions isn’t an academic exercise or simply a rhetorical device for a sermon because what God is offering is a new life. Not just an extension of the  same old life, but one that will be transformative for each person’s life, for this entire congregation’s life, for this entire community’s life and, for the life of all humanity and creation.

That is what is significant about the promises God makes to Abram and Sarah. Yes, God promises to show them the land that God intends to give them, but more importantly God intends to give them children and grandchildren who will be the foundation of a whole people who will be a blessing to the world. Abram and Sarah have no children. They have been barren for all of their married life and in their old age this translates into them not having much of a future. Indeed, this family’s barrenness had become a metaphor for human hopelessness because there is nothing Abram and Sarah can do to create their own future. Until God speaks a powerful word of life directly into their situation of barrenness with the promises for the blessing of new life through children, who are brought into being by the sheer grace they can only receive as a gift. Abram and Sarah did nothing to earn or deserve this grace, nor will they do anything on their journey to earn and deserve this grace. God does not depend upon the potentiality or actions of this family to bring the blessing of a new and transformed life into being because God’s word of life carries within itself all the power it needs to create life, to create a new people defined, shaped and molded like a clay cup by God’s summoning and life creating word. God’s Word on its own asserts the freedom and power of God to work God’s will to bring life out of death like situations or even death itself.

Here in this beginning of Abram and Sarah’s journey with God is the resurrection paradigm of a call to sojourn to a transformed life by being open to receive, to be filled with God’s presence in the willingness to trust God alone in a journey away from the status quo, away from the predictable toward the mystery that we like Nicodemus will only comprehend in the light of hindsight after we taste the providential fruits of grace, which have been with us every step of the way. As the psalmist assures, our help comes from the Lord who made heaven and earth and it is the Lord who is with us always, in all our going out and all our coming in, today and for all our days.

Pray with me this prayer of Richard Chichester, “O Lord Jesus Christ, yourself the Way, the Truth, and the Life, grant to us who shall tread in your earthly footsteps a sense of awe, wonder and holiness. May our hearts burn within us as we come to know you more clearly, love you more dearly and follow you more nearly.” Amen.

 

 

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