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Dear brothers and sisters,
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when I mentioned to a couple of
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students that I would begin
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this homily saying,
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today is Call Day,
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they smiled because they know
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that this is not a proper way of
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beginning a homily or a sermon
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on a day like today.
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You don't say, well,
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today is Easter,
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because everybody knows it.
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But then again,
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this is an important day.
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We're going to have
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three services.
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Are we ever going to have
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four in one day?
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And it's Call Day.
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It's this very special privilege
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the church has of choosing
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and ordaining ministers.
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It's a privilege.
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We're going to see this
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happening today.
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And calls will be handed out,
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but we are called not to stay,
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but to go.
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So Call Day is a day of sending.
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Call day puts us on the move.
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It's the day of walking.
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And that's why I'm
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standing here,
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because I'm going to do
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some walking today,
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because the text of Luke 24
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puts us on a journey.
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You know,
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walking is a good thing.
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Strange things may happen
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as you walk.
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I remember once walking late
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in the evening in Brazil,
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and all of a sudden a straying
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on an abandoned dog was
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walking with me.
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And I said, wow.
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What's going on?
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You may get company.
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And it's also a very special
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time for thinking,
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for processing things.
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Many a good introduction to an
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essay dawned on me while
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I was walking. Well,
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if I didn't have a pain in
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my hip or a sore knee,
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that was drawing all
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the attention.
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In the ancient world. You know,
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they had this Peripatetic
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school of philosophy.
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They were doing philosophy
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while they were walking.
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And I would say that we also
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have Peripatetic schools
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of theology.
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Paul was one of them.
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He wrote a few letters
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sitting in jail.
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But then again,
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he walked or traveled
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extensively.
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It has
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been estimated that he walked
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or he traveled 10,000 miles.
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Well,
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that's ten times the distance
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from St. Louis to New York City.
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I would submit that assisted
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by the Holy Spirit,
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he processed some of the stuff
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that later on he had put on a
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papyrus while he was walking.
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And there is a lot of
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theology being done on
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this road to Emmaus.
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Sometimes it's good theology,
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sometimes it's not
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quite so good.
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As people walk on this road,
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they sometimes feel the way
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those two disciples were
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feeling. They think, well,
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we are walking all alone,
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but all of a sudden
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there is company.
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And if you allow me this little
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piece of allegorizing,
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I would say that most people are
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just like those two disciples.
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They're walking all alone.
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But this is not so.
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As this peripatetic theologian
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Paul as he said,
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or as he announced in
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the city of Athens,
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after having walked along
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looking at things.
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He said,
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this unknown God,
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the God we proclaim,
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the God who revealed himself
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in Jesus Christ,
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he is not far from any one of
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us. For in him we live,
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move and exist.
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So we always got company.
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We are never walking alone.
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We are walking with
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somebody else.
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But this will only make sense to
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people and also to us if we
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walk the whole stretch,
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if we go all the way to Emmaus.
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On this road to Emmaus we
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also meet theologians.
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Sometimes their theology is
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adequate, sometimes it's not.
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This day we meet what I would
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call the Cleopaian School
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of Theology.
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The early Cleopas well,
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he changed his mind,
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thanks be to God.
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But he has a Christology.
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But it's not quite complete,
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it's incomplete.
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He says something like this
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you know,
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there is this man called
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Jesus of Nazareth.
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He was a prophet,
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powerful in what he did.
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He was also powerful preaching
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in the sight of God and
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all the people.
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But then, oh,
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something terrible happened.
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There is a roadblock,
00:06:46.110 --> 00:06:47.930
something unexpected.
00:06:48.430 --> 00:06:51.182
Our leaders arrested him,
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they condemned him to death
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and he was crucified.
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And we were expecting that he
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would be the one to
00:07:01.316 --> 00:07:02.830
redeem Israel.
00:07:03.510 --> 00:07:05.090
We were hoping,
00:07:05.430 --> 00:07:08.450
but our hopes were dashed.
00:07:11.850 --> 00:07:13.190
And then well,
00:07:13.260 --> 00:07:14.502
there is also this other
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thing going
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on.
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The third day,
00:07:18.909 --> 00:07:21.050
some women went to the tomb.
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They came back saying things,
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but just them saying it.
00:07:26.909 --> 00:07:28.966
They saw angels.
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The angels are getting are
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saying that he is alive.
00:07:33.250 --> 00:07:36.014
And then some guys went there to
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check it out and they came
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back saying well,
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it's exactly how the
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women were saying,
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but Him they did not see.
00:07:47.430 --> 00:07:47.986
You know,
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this is a Christology without
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resurrection.
00:07:51.909 --> 00:07:53.774
It goes a little bit farther
00:07:53.822 --> 00:07:55.030
than the Christology
00:07:56.650 --> 00:07:59.457
of Jesus Christ Superstar,
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which ends at the cross,
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incomplete.
00:08:05.210 --> 00:08:05.957
Now,
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how do you respond to this
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Cleopian theology?
00:08:10.230 --> 00:08:12.940
Early Cleopian. Well,
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you have to move on and you have
00:08:16.368 --> 00:08:17.946
to eventually get all
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the way to Emmaus.
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On this road to Emmaus,
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the two disciples
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had the benefit of having
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what I would call one of the two
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best Bible studies ever taught
00:08:39.518 --> 00:08:41.299
in the history of the world.
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This Bible study was taught by
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the anonymous but well
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known theologian.
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Luke never uses the name.
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He always says he because they
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didn't recognize him.
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We know who it is.
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So
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the discouraged and hopeless
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disciples,
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they were given a lesson.
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He was both the teacher and
00:09:17.796 --> 00:09:19.360
the subject matter.
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I think this was worth a whole
00:09:22.564 --> 00:09:25.554
MDiv program with a few classes
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in the STM or PhD program
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in addition to that.
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The introduction is
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not very winsome.
00:09:37.110 --> 00:09:38.942
You should not do this out
00:09:39.016 --> 00:09:41.160
there in New York,
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Nebraska or Los Angeles.
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You foolish people.
00:09:50.970 --> 00:09:53.210
You slow learners.
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But then again,
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if you are the anonymous but
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well known theologian,
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you can say that.
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And then He
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walked them through
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the Scriptures.
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He asked them,
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why is it so difficult for you
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to believe what the prophets
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have spoken all the things,
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read the whole thing.
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Isn't this so that this Christ
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had to suffer before entering
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into his glory?
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And then beginning with Moses
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and all the prophets,
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and also with the foray into
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the Psalms, for sure,
00:10:38.730 --> 00:10:40.370
he opened the Scriptures
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to them,
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all the Scriptures.
00:10:48.090 --> 00:10:49.400
And what happened?
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Well,
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this was a very Christological
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lesson.
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Jesus pointed to Himself
00:10:58.614 --> 00:10:59.770
in the Scriptures.
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We cannot find ourselves
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primarily in the Scriptures.
00:11:04.630 --> 00:11:06.138
We have to find Christ.
00:11:06.304 --> 00:11:07.778
He pointed to himself.
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We point to him.
00:11:11.730 --> 00:11:13.200
What was the result?
00:11:13.810 --> 00:11:14.174
Well,
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the evangelist doesn't tell us,
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but we were expecting or we
00:11:18.948 --> 00:11:20.377
could expect something.
00:11:20.564 --> 00:11:22.434
Thank you very much.
00:11:22.632 --> 00:11:25.300
This is exactly what we needed.
00:11:26.870 --> 00:11:27.762
Later on,
00:11:27.816 --> 00:11:29.586
they realized and they said,
00:11:29.688 --> 00:11:30.340
wow,
00:11:30.870 --> 00:11:33.330
our hearts were burning,
00:11:34.490 --> 00:11:36.600
our minds were on fire.
00:11:37.610 --> 00:11:38.962
We were processing
00:11:39.026 --> 00:11:41.430
this in top gear,
00:11:42.650 --> 00:11:44.920
but it didn't click.
00:11:46.250 --> 00:11:49.670
It only happened when I walked
00:11:50.010 --> 00:11:53.670
all the way to Emmaus.
00:11:55.290 --> 00:11:57.880
Yeah, they invited him to stay.
00:11:58.770 --> 00:11:59.580
They had sort of
00:12:00.170 --> 00:12:03.070
a lame excuse, it's getting late.
00:12:03.890 --> 00:12:06.314
Abide with me fast falls
00:12:06.362 --> 00:12:07.630
the even tide.
00:12:08.930 --> 00:12:10.446
They didn't invite him to
00:12:10.548 --> 00:12:12.480
continue that Bible study.
00:12:14.130 --> 00:12:17.280
So something was happening,
00:12:18.210 --> 00:12:20.000
but not quite yet.
00:12:20.690 --> 00:12:22.400
It didn't click yet.
00:12:24.370 --> 00:12:27.560
So it will happen
00:12:28.650 --> 00:12:33.270
as we walk all the way to Emmaus.
00:12:37.390 --> 00:12:38.620
Here it happened.
00:12:39.710 --> 00:12:42.860
Luke uses the and it happened.
00:12:44.830 --> 00:12:47.210
The guest becomes the host.
00:12:49.970 --> 00:12:53.274
He was invited for supper,
00:12:53.402 --> 00:12:56.270
but the Evangelist tells us that
00:12:56.340 --> 00:12:59.774
he sat and then he
00:12:59.972 --> 00:13:01.310
took the bread,
00:13:02.630 --> 00:13:04.114
he blessed it,
00:13:04.312 --> 00:13:07.694
broke it and began handing
00:13:07.742 --> 00:13:09.540
it out to them.
00:13:10.470 --> 00:13:12.818
And in this very moment of
00:13:12.984 --> 00:13:15.066
breaking the bread and handing
00:13:15.117 --> 00:13:17.990
it, their eyes were opened.
00:13:19.530 --> 00:13:20.690
And ironically,
00:13:20.770 --> 00:13:21.734
the moment they were
00:13:21.772 --> 00:13:22.920
able to see,
00:13:23.850 --> 00:13:26.726
He became invisible. No,
00:13:26.908 --> 00:13:28.726
He did not vanish.
00:13:28.918 --> 00:13:30.650
He did not disappear.
00:13:31.710 --> 00:13:35.130
He simply became invisible,
00:13:35.710 --> 00:13:37.580
still present.
00:13:39.230 --> 00:13:40.506
And in the breaking
00:13:40.538 --> 00:13:41.630
of the bread,
00:13:42.290 --> 00:13:43.902
things will change.
00:13:44.036 --> 00:13:46.174
And things changed for
00:13:46.212 --> 00:13:47.322
the disciples,
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and they change for us.
00:13:50.450 --> 00:13:54.260
Out there, walking in the road.
00:13:55.350 --> 00:13:56.530
Our theology,
00:13:57.030 --> 00:13:59.700
our Christian faith is sometimes
00:14:00.710 --> 00:14:04.126
something very distant,
00:14:04.238 --> 00:14:05.830
very objective.
00:14:08.090 --> 00:14:11.698
It is a series of formulas,
00:14:11.794 --> 00:14:13.400
of things we discuss,
00:14:14.090 --> 00:14:14.770
verbs,
00:14:14.850 --> 00:14:15.910
we parse
00:14:17.310 --> 00:14:19.034
critical apparatus that we
00:14:19.072 --> 00:14:21.370
examine and try to decipher.
00:14:22.110 --> 00:14:25.450
So it's very objective.
00:14:26.670 --> 00:14:27.530
But here,
00:14:27.600 --> 00:14:28.700
at a Emmaus
00:14:30.770 --> 00:14:34.319
here it becomes personal.
00:14:35.650 --> 00:14:37.342
I cannot say, well,
00:14:37.396 --> 00:14:39.280
this is for somebody else,
00:14:39.730 --> 00:14:42.574
this is passing 3ft above my
00:14:42.612 --> 00:14:44.720
head. No, it's for me.
00:14:45.569 --> 00:14:47.706
So here at Emmaus,
00:14:47.898 --> 00:14:49.566
where everybody everything
00:14:49.668 --> 00:14:50.640
makes sense.
00:14:52.370 --> 00:14:55.346
Here, I will say hear O
00:14:55.377 --> 00:14:56.390
my Lord,
00:14:57.050 --> 00:14:58.819
I see thee face to face.
00:15:01.370 --> 00:15:03.822
Here would I touch and
00:15:03.876 --> 00:15:05.790
handle things unseen.
00:15:07.970 --> 00:15:11.440
Here grasp with firmer hand
00:15:11.810 --> 00:15:13.550
the eternal grace
00:15:14.610 --> 00:15:16.218
and all my weariness
00:15:16.394 --> 00:15:17.950
upon thee lean.
00:15:19.010 --> 00:15:21.722
This is the hour of banquet
00:15:21.786 --> 00:15:23.310
and of song.
00:15:24.050 --> 00:15:25.890
This is the heavenly table
00:15:25.970 --> 00:15:27.480
spread for me.
00:15:28.730 --> 00:15:32.470
Here let me feast and
00:15:32.540 --> 00:15:33.750
feasting still
00:15:33.820 --> 00:15:34.870
prolong.
00:15:36.650 --> 00:15:38.922
This brief, yes,
00:15:38.976 --> 00:15:43.194
brief but bright hour of
00:15:43.232 --> 00:15:45.770
fellowship with thee.
00:15:50.820 --> 00:15:52.112
Brothers and sisters,
00:15:52.176 --> 00:15:54.512
it's time to step aside.
00:15:54.656 --> 00:15:56.980
We're about to spread the table,
00:15:57.720 --> 00:16:01.190
but let me say a final word.
00:16:03.400 --> 00:16:03.872
St.
00:16:03.946 --> 00:16:07.384
Paul keeps reminding us in the
00:16:07.422 --> 00:16:11.144
liturgy that as often
00:16:11.262 --> 00:16:13.160
as we break bread,
00:16:13.980 --> 00:16:17.304
as often as we eat the bread
00:16:17.352 --> 00:16:18.780
and drink the cup,
00:16:19.440 --> 00:16:22.092
we proclaim the death of
00:16:22.146 --> 00:16:24.030
Christ until he comes.
00:16:25.440 --> 00:16:27.340
Well, today St.
00:16:27.410 --> 00:16:29.230
Luke steps up and says,
00:16:29.540 --> 00:16:31.680
excuse me, Brother Paul,
00:16:32.500 --> 00:16:34.850
let me add something to this.
00:16:35.540 --> 00:16:39.660
Or let me make explicit
00:16:39.740 --> 00:16:41.200
what is implied.
00:16:42.520 --> 00:16:45.300
As often as we break the bread,
00:16:47.080 --> 00:16:49.600
we proclaim the resurrection
00:16:49.680 --> 00:16:50.740
of the Lord.
00:16:51.640 --> 00:16:52.900
We proclaim
00:16:54.040 --> 00:16:55.300
his presence
00:16:56.360 --> 00:16:57.044
in, with,
00:16:57.082 --> 00:16:58.464
and under the bread
00:16:58.512 --> 00:16:59.540
and the wine.
00:17:00.520 --> 00:17:01.780
We proclaim
00:17:03.080 --> 00:17:06.444
that he is with us on the road
00:17:06.521 --> 00:17:08.764
and that we are with
00:17:08.801 --> 00:17:10.990
him on the road.
00:17:13.520 --> 00:17:15.579
Christ is risen.
00:17:19.839 --> 00:17:20.089
He is risen indeed hallelujah.