Radical inclusion

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Today we celebrate Epiphany – the revelation or revealing of Jesus Christ to the non-Jewish world, specifically, to the Magi. Traditionally, these were the three wise men or the three kings. The readings set for today (for Epiphany) tell the narrative of a great opening up (or revealing or understanding) of God’s salvation for all humankind.

We start in Isaiah with several prophecies of the nations (Gentiles, non-Jews) coming recognise the special call of Israel to be a light to the world. For example, Isaiah 59:19 says, “From the west, people will fear the name of the Lord, and from the rising of the sun [that is, from the east], they will revere his glory”. In Isaiah 60:3, we read, “Nations will come to your light and kings to the brightness of your dawn”. And Isaiah 60:6 seems to prophesy the coming of the Magi (the traditional ‘three kings’ or ‘wise men’), “All from Sheba will come, bearing gold and incense and proclaiming the praise of the Lord.”

In the times of the First Testament, God had chosen to work with the Jewish people. They were his chosen people – the people of the covenant. But throughout that Testament, we see references, like those in Isaiah, to Israel leading everyone towards God. They were to be a priestly nation who would mediate God to the world.

Then, in Matthew 2:1, we read, “After Jesus was born in Bethlehem … Magi from the east came to Jerusalem and asked, ‘Where is the one who has been born king of the Jews? We saw his star when it rose and have come to worship him’.” When they found Jesus, “they bowed down and worshipped him” and “presented him with gifts of gold, frankincense and myrrh” (Matthew 2:11), in fulfilment of the prophecy in Isaiah 60:6.

The importance of the Magi is twofold. First, they recognise Jesus as a king – not merely as a child. He was a person of great significance. And secondly, because they came from the east (probably somewhere in Persia or even further east) and were not Jewish, they represent the gentile nations. Their visit to Jesus and their recognition of him as King is the fulfilment of the First Testament prophecy, that the Messiah of the Jewish people would be a Messiah for all people. This is the epiphany – the revelation of Jesus to those outside of the Jewish faith.

Jesus’ ministry, as recorded in the Gospels, was primarily to the Jewish people. Jesus says as much (e.g., Matthew 10:5-6). However, there are numerous examples of Jesus reaching beyond the Jewish people to Gentiles. Still, the Good News that Jesus preached was primarily good news for Jews.

The outworking of the fulfilled prophecy comes with Paul and is explained very clearly in his letter to the Ephesians. Speaking to the Gentiles, Paul says “you were separate from Christ, excluded from citizenship in Israel and foreigners to the covenants of the promise, without hope and without God in the world” (Ephesians 2:12). Paul is reiterating the First Testament position, that only the Jewish people were God’s chosen.

But Paul then shares his “insight into the mystery of Christ, which was not made known to people in other generations as it has now been revealed by the Spirit of God’s holy apostles and prophets” (Ephesians 3:4-5). And what is this mystery? It is that “through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise of Christ Jesus” (Ephesians 3:6).

Paul proclaims the great opening up of the Gospel message to all people, as was prophesied in the First Testament and according to the sign of the magi from the East. God’s chosen people are no longer only the Jewish nation, but anyone who believes in Jesus Christ. “In him and through faith in him, we may approach God, with freedom and confidence” (Ephesians 3:12). “The barrier, the dividing wall of hostility” (Ephesians 2:14) has been destroyed. The doors to the Kingdom of God have been flung wide open and all are welcome to enter!

What does this mean for us today? It means that our church doors must also be flung wide open so that all feel welcome to enter. There should be no barriers to people coming to Christ and coming to church. Every person, no matter who or what they are, should feel that they are welcome, loved and included when they meet us. We should be generous and inclusive.

If we are honest, we will admit that Christians can be some of the most judgemental, critical and exclusionary people on earth. And often also hypocrites – saying one thing but doing another. Christians frequently do not put into practice the open and inclusive Gospel that Jesus proclaimed, which was prophesied in the First Testament, and which we see unfolding throughout the Second Testament.

Jesus’ ministry was one of radical inclusion. He seems to go out of his way to embrace those who the world would regard as sinners and marginalised – prostitutes, tax collectors, Roman oppressors, lepers, demon possessed people, women, Samaritans, the dead and dying, and so on. Jesus repeatedly positions himself with those who one might think could not be the ‘chosen people’. He does this show, unequivocally, that the Gospel is a generous and inclusive message and that doors to the Kingdom of God are wide open.

And thanks be to God for that! Because this is what enables most of us – who are Gentile – to be included among God’s chosen people. Let us then walk in the footsteps of Jesus and of Paul, in the way we as individuals engage with people around us – always welcoming, always generous, warm, kind, tolerant, inclusive. And let us as a church – the parish of St Stephen – similarly be a church with wide open doors that welcomes anyone and everyone into the presence of God.

Featured image “Adoration of the Magi” by Albrecht Dürer (1504), from https://artsandculture.google.com/asset/adoration-of-the-magi/zwFGJLYuIszRRw?hl=en-GB

Radical inclusion

Click here to listen to this 16-minute message.

Luke 1 presents a compelling narrative about two women and two unborn babies. It is a remarkable way to start a story. Four individuals who, in various ways, are at the margins of society – an old barren woman, a teenage girl barely out of childhood, a six-month old foetus and a newly-fertilised egg. This is hardly a group of individuals that one would think would change the course of global history!

Yet, it is this very group that God chooses to initiate God’s major intervention in human history. It points to a pattern that we see in much of God’s work among humans – radical inclusion. God seeks to draw unexpected people into the centre of God’s working, people who society might often think of as ‘less than’ or ‘other’. Often, it is not the powerful, influential, reputable, wealthy, intelligent or educated that God places in key roles. Rather, God often chooses the outcast, the downtrodden, the humble, those who recognise their limitations and those who feel they have little to offer.

In this sermon, I tease out some of the remarkable insights we gain into Elizabeth and Mary, and the unborn John and Jesus, that Luke presents to us in the opening chapter of his Gospel narrative. I show the many ways in which we see God’s grace working itself out in profound and striking ways among this unlikely group of individuals.

From this, we get the message that there is no-one with whom God does not want to work. Every person – every single individual – has a part to play in God’s great work to redeem the cosmos. There are no exceptions. No matter how insignificant or inadequate or unavailable you may perceive yourself to be, God has a place for you, a role for you. We have to trust that this is indeed true. We have to relinquish ourselves to participate. As Mary so gracefully says, “I am the Lord’s servant. May it be to me as you have said” (Luke 1:38).

Conversely, we have to accept that God chooses to work with people we may feel God should not be working with. We (humans) tend to be far less tolerant and gracious than God! It is important for us not to become an obstacle to others who seek to play their part in God’s work. Even when we feel they are not right for or up to the task. Who are we to interfere with God’s judgment on who is worthy of participating in God’s work?

God’s radical inclusion is presented to us in Luke’s gospel as a cornerstone of God’s means of working. Through Luke, we see marginalised people, particularly women, being brought into the centre of Jesus’ ministry and God’s mission. We as individual Christians, and as a collective Church, should be emulating this approach.

Feature image cropped from: https://www.pexels.com/photo/grayscale-photo-of-two-pregnant-women-1253592/