Gen. 21:8-21
Rom. 6:1b-11
Matt. 10:24-39

What does it mean when a preacher finds himself facing the same kinds of lectionary readings over and over again? I am one of the three new faculty at Trinity this year, and I have now preached a number of times. In the last two sermons I preached, the issue of moral transformation and Christian discipleship was a key theme in the lectionary readings. In terms of Reformation theology, this is a topic that sometimes falls under a category called the "third use of the law." This is an area that was somewhat controversial on this campus last year – the year before I arrived. So, as a new faculty member, I was understandably reluctant to preach on the topic. But there it was in the readings. So I preached on the readings.

I turn to the readings for this morning, and what do I find? In the gospel reading for this morning, we hear: "Whoever does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it." (Matt. 10: 38-39) Turning to the epistle, we find the central discussion of baptism in Paul's letters. The reading begins with the question: "Are we to continue to sin that grace may abound?" (Rom. 6: 1) So there it is again. Moral imperatives! The third use of the law! I am quite tempted to preach on the OT lesson about Hagar and Ishmael. But perhaps, in God's providence, the readings are there for a reason. Perhaps we at Trinity need to hear this message again. It is just as likely I think that I need to hear it, for I can hardly claim that I'm even close to getting a handle on this Christian discipleship thing.

So this morning, I will try to say something about Paul's discussion of baptism in Romans 6 and ask how Paul's discussion touches on the question "Are we to continue in sin that grace may abound?" How then does Paul's understanding of baptism relate to the question of freedom from sin?

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John 15:1-8

The great Anglican biblical scholar Sir Edwin Hoskyns wrote of Jesus' Last Supper Discourse in his Commentary on John's gospel: "The whole scene is an epitome of the Christian religion."⁽¹⁾ If that is true of chapters 14-17 as a whole, then I think it could also be argued that the eight verses at the beginning of John chapter 15 are such an epitome in miniature, for in just these few short verses, John includes all of the major themes of his version of the Christian gospel, all tightly woven together.

What are those themes? What is the passage about?

The first theme has to do with the John's understanding of the church. The passage is about ecclesiology. Jesus' statement "I am the true vine and my Father is the vinedresser" echoes numerous Old Testament passages. These passages all contain a message of judgment. In each of these passages, Israel is the vine, and God is the vineyard owner or planter. So in Isaiah 5, the prophet speaks of a vineyard owner who plants a vineyard that yields wild grapes - a vineyard that will be trampled down and made a waste. "For," says Isaiah, "the vineyard of the Lord of hosts is the house of Israel."

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2 Corinthians 3: 7-18

The chapters in 2 Corinthians that begin with this evening's lectionary reading have always been one of my favorite selections from Scripture. 2 Corinthians 3-6 contain some of the most beautiful writing in all the Bible. You are no doubt familiar with some of the verses: "The God who said, 'Let light shine out of darkness,' has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." Or, "For this momentary affliction is preparing for us an eternal weight of glory beyond all comparison, as we look not to the things that are seen but to the things that are unseen." Or again, "For we walk by faith, not by sight." There is also"If anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come."

This selection of Scripture is also particularly relevant this evening as I address a chapel full of seminarians and potential seminarians. Why? The context of the entire letter of 2 Corinthians is one long sustained argument that Paul is having with the Corinthians in which he defends his ministry. We know from Paul's first letter to the Corinthians that Paul did not get along well with this church, and that there were those who challenged his ministerial credentials. Under similar circumstances, we ourselves might well be tempted to respond with an outburst of temper: "Because I'm the apostle, and you're not! That's why!" There is a little of that toward the end of the letter when Paul warns them: "What we say by letter when absent, we do when present." (2 Cor. 10:11) So, the Daddy apostle is coming home, and boy are you going to get it!

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Feast Day of the Confession of St. Peter
1 Peter 5: 1-4
Matthew 16: 13-20

Today is the feast day of the Confession of St. Peter. What could I say to you about Peter that you yourselves have not heard a hundred times before? As I’m sure you know, the passage from the gospel this morning has been controversial in the history of the church, with Roman Catholics interpreting the passage to mean that not only is Peter the rock on whom the church is founded, but that the bishop of Rome—the pope—is the successor of Peter. Western Reformation Christians and Orthodox Christians have interpreted the passage otherwise.

However, I am not sure how edifying a sermon on the various ways in which Roman Catholics, Eastern Orthodox and Reformation Christians have interpreted Matt.16 would be. Given the likely audience at a Jan Term chapel, I would doubt whether many of you are staying awake at night worrying about whether the pope is the rightful successor to Peter. However, as I looked at this passage and especially at the epistle reading from 1 Peter this morning, I realized that you were the proper audience for a different kind of sermon.

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Third Advent 2007
Isaiah 35: 1-10
Psalm 146
Matthew 11: 2-11

The gospel passage that we read this morning has caused a great deal of trouble in the history of interpretation. Biblical interpreters from the earliest times to the present have not known quite how to deal with it. It is not that what the text says is hard to understand. That is fairly straightforward. John the Baptist is in prison and he sends some of his disciples to ask Jesus a question: “Are you the one who is to come, or shall we look for another?” The problem is that we already know who John the Baptist is. Phil Harrold did a great job last week of laying out the territory. John has one job. John is the one wearing the camel’s hair bathrobe in all those great Medieval paintings who is pointing to Jesus. That is what John does. He points to Jesus. Now it seems John has forgotten his job description.

The Church Fathers did not know quite what to do with this. John Chrysostom raises all the obvious questions: “He that knew Jesus before His miracles, he that had learned it of the Spirit, he that heard it of the Father, he who had proclaimed him before all; does he now send to learn of him, whether he is himself or not?” Chrysostom points out to John that his reputation is at stake: “If you did not know that Jesus was surely the one,” he asks rhetorically, “how could your have any credibility? If you are going to bear witness to others, you first need to have some credit yourself.” Chrysostom imaginatively grills John: “Didn’t you say that you were not worthy to untie his shoes? Didn’t you say that he sent you to baptize? Didn’t you see the Spirit descend, and hear the voice that said ‘This is my beloved Son?’ Didn’t you leap in the womb when you were a baby?” Chrysostom is having none of this “Are you the one who is to come or should we expect another?” business.

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7th Sunday of Easter, 2007
Ps. 68
Acts 16: 16-34
Rev. 22:12-14,16-17,20
John 17:20-26

This morning's gospel reading is one of a series of readings from Jesus' farewell discourse in John's gospel we have had the last few Sundays that will conclude with the reading for Trinity Sunday. This morning's reading is actually the conclusion of the discourse in John's gospel, and has been referred to since the sixteenth century as Christ's "High Priestly Prayer." Unfortunately, as the lectionary editors sometimes do, they have rather arbitrarily cut the reading in a way that misses the main point of the chapter, so I'm going to preach as if the reading included the entire chapter. So much the worse for the lectionary editors.

In this chapter, John summarizes three central themes in his gospel, themes that run like a red thread from beginning to end. At the same time, John introduces an interpretive principle when he expounds these themes that I call Christological subversion. This interpretive principle is not unique to John. It appears in numerous places in the New Testament, but John uses it throughout his gospel, and we will largely misunderstand the New Testament if we don't understand the principle.

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