Patrick Comerford
Sunday next, 17 January 2021, is the Second Sunday after the Epiphany (Epiphany II).
The readings in the Revised Common Lectionary, as adapted for use in the Church of Ireland and in the Book of Common Prayer for next Sunday are:
The Readings: I Samuel 3: 1-10 (11-20); Psalm 139: 1-5, 12-18; Revelation 5: 1-10 or I Corinthians 6: 12-20; John 1: 43-51.
There is a direct link to the readings HERE.
The call of Philip and Nathanael … a modern iconIntroducing the Readings:
These readings are appropriate readings for a Sunday after Epiphany, asking us to consider our own call to discipleship, and challenging us to think about who is the Christ who calls us to follow him.
God’s call comes to a variety of people, and in surprising ways.
I Samuel 3: 1-10 (11-20):
This first reading recalls the story of the call of Samuel. Along with the Psalm and the readings from the Book of Revelation and Saint John’s Gospel, this reading challenges us to ask about how we know who we are and what we are meant to be doing.
Samuel’s mother, Hannah, after many years of hoping to become pregnant, has given her son to serve Eli in the temple at Shiloh. The lamp of God burns through the night, near the Ark, so it is still dark. God calls Samuel, as he called Moses, Gideon and Samson.
The boy Samuel is confused about who is calling him. He keeps thinking Eli is calling him. But his confusion does not keep Samuel from being willing, again and again, to respond to the call.
However, Eli realises that God is calling the boy. Samuel then acknowledges God’s call. He is later recognised as a prophet, and God continues to appear to him at Shiloh.
How have you been called?
Have you shared the story of your call with your parish and your parishioners?
Eli plays such an important role in this story, helping Samuel understand what is happening to him. It is an essential role in ministry to have people who are willing to support, endorse, and guide people who are trying to discern a call from God.
Psalm 139: 1-5, 12-18:
For anyone planning to use this Psalm, it is important to note the different numbering of the verses in the Revised Common Lectionary (139: 1-5, 12-17), the Church of Ireland Directory (139 1-5, 12-18), the 2004 Book of Common Prayer (139: 1-5, 12-18, see pp 30, 754-755), and various translations of the Bible (for example, 139: 1-6, 13-18 in the NRSV and NRSVA).
Caution is needed when arranging these verses for readers or preparing parish booklets and print-outs.
The Psalm continues the theme of God’s call: ‘O Lord, you have searched me out and known me’ (Psalm 139: 1).
Not only did God knit us together in our mother’s wombs, but this whole passage reads like we are in God’s womb, hemmed in by God behind and before. God knows everything the Psalmist thinks and his does, God finds him wherever he goes, and the psalmist cannot escape from God even if he tries.
The ‘depths of the earth’ is a figurative or poetic way of referring to the womb.
Our life is in God’s womb, which is a peaceful and comforting thought. We cannot go where God is not, and God, in a sense, is also chasing after us, insisting on having a relationship with us.
The saints coming before the Lamb on the Throne … from the Ghent AltarpieceRevelation 5: 1-10:
The New Testament reading (Revelation 5: 1-10) tells us that the Church or the saints are ‘from every tribe and language and nation’ and they have been made ‘to be a kingdom and priests serving our God, and they will reign on earth’ (see Revelation 5: 9-10).
Here we are reminded that Christ, the Lamb on the Throne, has made us ‘to be a kingdom and priests serving our God’ (Revelation 5: 10), preparing the world for the Kingdom of God, calling or inviting the world into the Kingdom of God.
Does the Church in its ministry and in its membership reflect the diversity of skills and talents and personalities that God gives to the Church both as gift and as blessing?
I Corinthians 6: 12-20:
Corinth was a port city known for loose-living and licentiousness. In this letter, the Apostle Paul is concerned that some Christians there have gone beyond liberty and that their ways are destroying the community.
This reading opens with Saint Paul quoting a slogan from his opponents: ‘All things are lawful for me’ (verse 12). It is a Corinthian slogan (see 7: 1, 10: 23) that is consistent with some Greek philosophical thinking (for example, Epictetus the Stoic and the orator Dio Chrysostom).
Perhaps I can do anything I want to. But should I do anything I want to do?
Saint Paul does not disagree. Christian living does not depend on observing a set of rules, but rather depends on God who accepts even those who break God’s laws.
But Saint Paul adds a qualification: all things may be lawful for me, ‘but not all things are beneficial’ (verse 12). In other words, just because something is lawful does not mean it is good or moral, either individually or communally. It is a pungent observation that reminds me of the claims of public figures who protest they have not broken the law but refuse to accept their behaviour has been unethical or even immoral.
Saint Paul then adds a second qualification: he will not become enslaved to any indulgence; Christian liberty is not license. One day God will put an end to rules and regulations, which are temporal and transitory. But the physical and spiritual body are not meant for self-indulgence. Each person has a relationship with Christ and our bodies are important to God for he has raised Christ’s body from the dead and will raise our bodies too (verses 13-14). My body is meant for God’s service.
In our bodies, we are ‘members of Christ’ (verse 15) and united to him (verse 17). What we do with that body matters, whether this behaviour is gluttony, sexual behaviour. Moral behaviour cannot be compartmentalised, because it involves the whole person. My body, spiritual and physical, is sacred and belongs to Christ. It is a Temple of the Holy Spirit (verse 19) and we called to use our bodies to glorify God (verse 20).
John 1: 43-51:
The Gospel reading is the story of the call of Philip and Nathanael, and it comes immediately after the story of the call of Andrew and Peter.
The back story is that immediately after his baptism by Saint John the Baptist in the River Jordan, Christ begins calling his first disciples. First, he calls Andrew and Simon Peter, both disciples of John the Baptist. Andrew is called first, but before responding to the call to follow Christ, he goes back and fetches his brother Simon and brings him to Jesus (John 1: 35-42).
Andrew and Peter are brothers, but their names indicate the early differences and divisions within the Church. Andrew’s name is Greek ('Ανδρέας, Andreas), meaning ‘manly’ or ‘valorous,’ while Peter’s original name, Simon (שמעון, Shimon, meaning ‘hearing’) is so obviously Jewish.
It is the same again with Philip and Nathanael: Philip is a strong Greek name – everyone in the region knew Philip of Macedon was the father of Alexander the Great; while Nathanael’s name is a Hebrew compound meaning ‘the Gift of God.’
So, from the very beginning of the story of the call of the disciples, the diversity and divisions within the Church are represented, even in the names that show that they are Jews and Greeks, the Hebrew-speakers and those who are culturally Hellenised.
In reacting to those false divisions in the early Church, the Apostle Paul tells us: ‘There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus’ (Galatians 3: 28; see Colossians 3: 11).
Christ’s call came to the first disciples as a diverse group of people, from diverse backgrounds, often – as with Philip and Nathanael – when they were least expecting it.
But they responded to that call faithfully: Andrew went and fetched Simon Peter: Philip found Nathanael (John 1: 45).
If these are challenging times, then this Gospel reading also offers us some challenges:
How do we keep that call to follow Christ so fresh in our minds that it still inspires infectious enthusiasm?
Are we inspired with enough infectious enthusiasm to want to go back like Andrew to call Peter, to go back like Philip and find Nathanael?
How do we find and enjoy the courage not to be afraid of questions from others who may turn out to be like Nathanael?
How do we move beyond the tolerance of diversity to respect for diversity and then on to the point of rejoicing in diversity as a gift in the Church, so that truly, as the Apostle Paul tells us: ‘There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus’?
Later, this Philip is the first of the apostles to bring Samaritans into the Church (see Acts 8: 4-13), much to the surprise of the other disciples, who had not yet agreed to bringing the Gospel to people who were not Jews.
This Philip goes on to baptise an Ethiopian court official who is an outsider in so many ways (see Acts 8: 26-40). Before the conversion of Saint Paul, Saint Philip, who is called in this morning’s Gospel reading, is the great missionary in the Apostolic Church, bringing the Good News to those who are seen as outsiders in terms of religion and ethnicity.
The mission of the Church is founded not just on respect for diversity, but on loving and embracing diversity, seeing it as a hallmark of the Church. This is not a matter of tolerance – it is a matter or knowing that the Kingdom of God is like this, and knowing how that should be reflected in our values here today.
Nathanael must have thought there were great things ahead of him. Imagine if you were told by Christ himself: ‘Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.’
It is like the miracle revealed to Jacob in his dream at Bethel (see Genesis 28: 10-17), who was at first deceitful in his dealings with his brother Esau (see Genesis 27: 35) but who becomes Israel (Genesis 32: 29). But, did that ever happen to Nathanael? Did he become like Israel?
If so, why is it that after this story in Saint John’s Gospel, Nathanael disappears completely from the Bible?
Whether others saw Nathanael as cynical or sceptical, as he presents himself in this story, Christ sees his potential and promise, and sees him as someone without guile. In Christ, Nathanael finds all things are made new, Christ transforms the poverty of his nature by the riches of his grace, and in the renewal of Nathanael’s life, God’s heavenly glory is made known.
This is a promise to you and me too, to each and every one of us. The call to follow Christ holds out great promise.
But in responding to that call, and in being faithful to that call, we may find ourselves called to the most unexpected tasks and places, or called to the most mundane and ordinary places and tasks – all for the sake of the Kingdom of God.
We may see the angels of God ascending and descending upon the Son of Man – but without anyone knowing it.
We are not called to fame and glory.
And that call alone is enough fame and glory, for in that alone we shall see ‘heaven opened and the angels of God ascending and descending.’
A traditional icon of the Twelve Apostles: Philip and Nathanael (Bartholomew) are in the middle row, first and second from the left; Andrew is beside them in the middle of icon as the first-called of the Twelve; Peter is second from the left in the front row, facing the Apostle PaulJohn 1: 43-51 (NRSVA):
43 The next day Jesus decided to go to Galilee. He found Philip and said to him, ‘Follow me.’ 44 Now Philip was from Bethsaida, the city of Andrew and Peter. 45 Philip found Nathanael and said to him, ‘We have found him about whom Moses in the law and also the prophets wrote, Jesus son of Joseph from Nazareth.’ 46 Nathanael said to him, ‘Can anything good come out of Nazareth?’ Philip said to him, ‘Come and see.’ 47 When Jesus saw Nathanael coming towards him, he said of him, ‘Here is truly an Israelite in whom there is no deceit!’ 48 Nathanael asked him, ‘Where did you come to know me?’ Jesus answered, ‘I saw you under the fig tree before Philip called you.’ 49 Nathanael replied, ‘Rabbi, you are the Son of God! You are the King of Israel!’ 50 Jesus answered, ‘Do you believe because I told you that I saw you under the fig tree? You will see greater things than these.’ 51 And he said to him, ‘Very truly, I tell you, you will see heaven opened and the angels of God ascending and descending upon the Son of Man.’
Liturgical resources:
Liturgical colour: White.
The Penitential Kyries:
God be merciful to us and bless us,
and make his face to shine on us.
Lord, have mercy.
Lord, have mercy.
May your ways be known on earth,
your saving power to all nations.
Christ, have mercy.
Christ, have mercy.
You, Lord, have made known your salvation,
and reveal your justice in the sight of the nations.
Lord, have mercy.
Lord, have mercy.
The Collect of the Day:
Almighty God,
in Christ you make all things new:
Transform the poverty of our nature
by the riches of your grace,
and in the renewal of our lives
make known your heavenly glory;
through Jesus Christ our Lord. Amen.
Introduction to the Peace:
Our Saviour Christ is the Prince of Peace.
Of the increase of his government and of peace
there shall be no end. (Isaiah 9: 6, 7)
Preface:
For Jesus Christ our Lord
who in human likeness revealed your glory,
to bring us out of darkness
into the splendour of his light:
The Post-Communion Prayer:
God of glory,
you nourish us with bread from heaven.
Fill us with your Holy Spirit
that through us the light of your glory
may shine in all the world.
We ask this in the name of Jesus Christ our Lord. Amen.
Blessing:
Christ the Son be manifest to you,
that your lives may be a light to the world:
Other, appropriate resources are available through this link.
Suggested hymns:
I Samuel 3: 1-10:
608, Be still and know that I am God
581, I, the Lord of sea and sky
589, Lord, speak to me that I may speak
624, Speak, Lord, in the stillness
Psalm 139: 1-6, 13-18:
51, Awake, my soul, and with the sun
567, Forth in thy name, O Lord, I go
226, It is a thing most wonderful
19, There is no moment of my life
Revelation 5: 1-10:
398, Alleluia! sing to Jesus
332, Come, let us join our cheerful songs
263, Crown him with many crowns
454, Forth in the peace of Christ we go
694, Glory, honour, endless praises
697, Great and wonderful your deeds
699, Hail, gladdening Light of his pure glory poured ]
467, How bright those glorious spirits shine
702, Light of the world in grace and beauty
132, Lo! he comes with clouds descending
275, Look, ye saints, the sight is glorious
678, Ten thousand times ten thousand
112, There is a Redeemer
373, To God be the glory! Great things he has done!
292, Ye choirs of new Jerusalem
or
I Corinthians 6: 12-20:
630, Blessed are the pure in heart
382, Help us, O Lord, to learn
313, The Spirit came, as promised
244, There is a green hill far away
John 1: 43-51:
549, Dear Lord and Father of mankind
460, For all your saints in glory, for all your saints at rest (verses 1, 2n, 3)
219, From heav’n you came, helpless Babe
584, Jesus calls us! O’er the tumult
97, Jesus shall reign where’er the sun
395, When Jesus taught by Galilee
605, Will you come and follow me
The calling of Saint Nathanael, also identified with Saint Bartholomew (see John 1: 43-51) … a window in Saint Bartholomew’s Church, Ballsbridge, Dublin (Photograph: Patrick Comerford)Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Material from the Book of Common Prayer is copyright © 2004, Representative Body of the Church of Ireland.
The hymn suggestions are provided in Sing to the Word (2000), edited by Bishop Edward Darling. The hymn numbers refer to the Church of Ireland’s Church Hymnal (5th edition, Oxford: OUP, 2000).
