Some Unitarian Universalist ministers mention Jesus exactly twice a year: Christmas and Easter. I have typically mentioned either Jesus or something from the Christian ("New") Testament a little more often than that, but not a lot more. In any case, it is Easter, so let's talk about Jesus. He had some worthwhile things to teach us.
“Jesus talks a great deal about the kingdom of God, and what he means by that,” says theologian Walter Brueggemann, “is a public life reorganized toward neighborliness.” Neighborliness. Not exactly the first word that pops to mind when considering the current state of public life in this country.
And what does this neighborliness entail? We are told "The last will be first, and the first last." Children and the poor are highlighted as exemplars. Power and wealth make such neighborliness difficult or impossible.
In Luke, Jesus says the Kingdom of God is within or among you. The preposition in the original Greek is “entos” – which can mean both within and among. “Within you” suggests an internal, spiritual reality. “Among you” suggests the kingdom is present in the community. I like to see Jesus as meaning both: being among you helps it be within you, and being within you helps it be among you.
Jesus described the kingdom of God as a feast where everyone has a seat at the table. In the 1990s, Latina feminist theologian Ada María Isasi-Díaz suggested calling it the “kin-dom of God,” which better expresses the emphasis on relationships over hierarchy, community and mutual care over patriarchal rule. The kin-dom of God is a radically inclusive community of equals. The kin-dom of God is what Martin Luther King called “beloved community” based on reconciliation and integration, nonviolence, economic justice, and radical love.
Today, I’ll draw on the work of John Dominic Crosson to describe the kin-dom of God as commensality – from “mensa,” Latin for table. Jesus’ vision for society is of an open table, where everyone has a seat at that table. Then, today being Easter, I’ll talk about how the Easter story, in particular, re-presents this basic social vision.
To understand what Jesus was really all about, argues scholar John Dominic Crossan, look at the way he took meals – the theology of food that he exemplified – the meaning of eating together. Anthropologists Peter Farb and George Armelagos write:
“In all societies, both simple and complex, eating is the primary way of initiating and maintaining human relationships.... Once the anthropologist finds out where, when, and with whom the food is eaten, just about everything else can be inferred about the relations among the society’s members.... To know what, where, how, when, and with whom the people eat is to know the character of their society.”To bring home to our own experience the way that eating reflects social position, Crossan suggests:
“Think, for a moment, if beggars came to your door, of the difference between giving them some food to go, of inviting them into your kitchen for a meal, of bringing them into the dining room to eat in the evening with your family, or of having them back on Saturday night for supper with a group of your friends. Think, again, if you were a large company’s CEO, of the difference between a cocktail party in the office for all the employees, a restaurant lunch for all the middle managers, or a private dinner party for your vice presidents in your own home.”The structure of our meals recapitulates the structure of power. And when Crossan examines the gospels, he finds Jesus teaching and exemplifying open commensality.
“The rules of tabling and eating [are] miniature models for the rules of association and socialization. Table fellowship [is] a map of economic discrimination, social hierarchy, and political differentiation.” (Crossan)And for Jesus, the table was open.
While John the Baptist had fasted, feasting is more Jesus’ style – and the table was open. While John the Baptist had emphasized a coming future kingdom, for Jesus, “It is not enough to await a future kingdom; one must enter a present one here and now.” And that kingdom – that kin-dom – is one of abundance and equal sharing.
The gospels so closely associate Jesus with meal time that the Eucharist became Christianity’s sacrament. And the most famous painting of Jesus is DaVinci's "Last Supper." In the miracle story of the loaves and fishes, there are hundreds gathered – and all end up eating. Jesus takes the bread, blesses, breaks and gives. Those are the four basic moves of the life he represents: take, bless, break, and give: Take – receive. Open to take what experience and the world bring.
Bless – or, that is, be grateful. Pause for a moment of gratitude.
And then break into parts for giving back.
And consider this parable, from Luke 14:
“He said also to the one who had invited him, ‘When you give a luncheon or a dinner, do not invite your friends or your brothers and sisters or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. But when you give a banquet, invite the poor, the crippled, the lame, and the blind. And you will be blessed because they cannot repay you, for you will be repaid at the resurrection of the righteous.’Now that’s an open table.
One of the dinner guests, on hearing this, said to him, ‘Blessed is anyone who will eat bread in the kingdom of God!’
Then Jesus said to him, ‘Someone gave a great dinner and invited many. At the time for the dinner he sent his slave to say to those who had been invited, “Come, for everything is ready now.”
But they all alike began to make excuses. The first said to him, “I have bought a piece of land, and I must go out and see it; please accept my regrets.”
Another said, “I have bought five yoke of oxen, and I am going to try them out; please accept my regrets.”
Another said, “I have just been married, and therefore I cannot come.”
So the slave returned and reported this to his master. Then the owner of the house became angry and said to his slave, “Go out at once into the streets and lanes of the town and bring in the poor, the crippled, the blind, and the lame.”
And the slave said, “Sir, what you ordered has been done, and there is still room.”
Then the master said to the slave, “Go out into the roads and lanes, and compel people to come in, so that my house may be filled.”’”
And consider what a horrific mess that would be to the standard hierarchical values of the time.
“If one actually brought in anyone off the street, one could, in such a situation, have classes, sexes, and ranks all mixed up together. Anyone could be reclining next to anyone else, female next to male, free next to slave, socially high next to socially low, and ritually pure next to ritually impure." (Crossan)What a social nightmare that would be! Crossan comments that:
“The social challenge of such equal or egalitarian commensality is the parable’s most fundamental danger and most radical threat. It is only a story, of course, but it is one that focuses its egalitarian challenge on society’s miniature mirror, the table, as the place where bodies meet to eat.”And Jesus lived out his own parable. Open commensality is the model of the Kin-dom of God. The nondiscriminating table represents the nondiscriminating society.This was a great annoyance to those who regarded open and free association as a thing to be avoided. First century Mediterranean culture emphasized honor and shame – and Jesus’ open table was profoundly subversive.
Two messages are clear. One is the radical egalitarianism of the open table. The other is that it happens right here and now – among the people around us today. When the table is open, that is the kingdom, the kin-dom, of God -- and the kin-dom of God is, as Jesus says, within you and among you.
“It is not enough to await a future kingdom; one must enter a present one here and now.”But that was all just too radical for Paul – the erstwhile Pharisee and persecutor of Christians who had a conversion experience. But Paul never broke bread with Jesus – didn’t really grasp the open commensality.
And here we come to the Easter story, for the emphasis on Jesus’ bodily resurrection is an invention of Paul. For Paul, the end of the world was not merely imminent, but had already begun – and Jesus’ resurrection was but prelude to a general resurrection. Thus, for Paul, the Sunday of which we are today celebrating the anniversary was the beginning of a religion of the end-times. But Paul’s form of Christianity was not, for some time, the only form of Christianity being practiced. As Crossan explains:
"What happened historically is that those who believed in Jesus before his execution continued to do so afterward. Easter is not about the start of a new faith, but about the continuation of an old one. That is the only miracle and the only mystery, and it is more than enough of both.... It is a terrible trivialization to imagine that all Jesus’ followers lost their faith on Good Friday and had it restored by apparitions on Easter Sunday. It is another trivialization to presume that even those who lost their nerve, fled, and hid also lost their faith, hope, and love.”So let’s look now at the Easter story – or, rather, the four quite different Easter stories. Did Mary Magdalene visit the tomb by herself? Was it Mary Magdalene and “the other Mary”? Was it Mary Magdalene, Mary the mother of James, and Salome? Was Joanna with them? And also other women? Did they arrive before dawn, at dawn, or when the sun had already risen? Did they arrive to see an angel rolling back the stone, or was it already rolled back? Did they see guards? Angels? Both? Neither? Let us revisit the four variations in John, Matthew, Mark, and Luke.
READING (adapted from Mark 16, Matthew 28, Luke 24, and John 20)
JOHN: On Sunday morning Mary Magdalene went by herself.SERMON, part 2
MATTHEW: No. Two women, Mary Magdalene and “the other Mary,” went to the tomb.
MARK: No. Three women, Mary Magdalene, Mary the mother of James, and Salomé went.
LUKE: It was at least four women: Mary Magdalene, who we all agree on; Mary the mother of James, as Mark said and maybe who Matthew means as “the other Mary.” There was also Joanna, and other women.
JOHN: She . . .
MATTHEW, MARK, LUKE: They . . .
JOHN: took spices to prepare the body for burial.
MATTHEW, MARK, LUKE: Yes, that’s right.
JOHN: Mary went in the pre-dawn darkness.
MATTHEW: The women went when the day was dawning.
MARK: No. The sun had already risen.
LUKE: I’m with Matthew. They went when the day was dawning.
JOHN: When Mary . . .
MATTHEW, MARK, LUKE: The women . . .
JOHN: Got there, she . . .
MATTHEW, MARK, LUKE: They . . .
MATTHEW: They arrived just in time to see that “an angel of the lord, descending from heaven, came and rolled back the stone and sat on it.”
MARK: No, they found the stone already rolled back.
LUKE: I’m with Mark on this one. It was already rolled back.
JOHN: Me, too. It was already rolled back before Mary got there.
MATTHEW: The two women saw one angel, the one who rolled back and sat on the stone, and also some guards.
MARK: The three women entered the tomb and saw “a young man dressed in a white robe.” No mention of any guards.
LUKE: The group of four or more women entered the tomb, and did not find the body. “While they were perplexed about this, suddenly two men in dazzling clothes stood beside them.” No guards.
MATTHEW: “The angel said to the women, ‘Do not be afraid, for I know that you are looking for Jesus who was crucified. He is not here, for he has been raised.’”
MARK: It was the young man dressed in a white robe who said essentially those words.
LUKE: I’ve got that the two men in dazzling clothes said it.
MATTHEW: So the two women left the tomb and ran to tell the disciples. Suddenly Jesus met them and said, “Greetings! Go and tell my brothers and sisters to go to Galilee; there they will see me.”
MARK: The three women “fled from the tomb, for terror and amazement had seized them, and they said nothing to anyone, for they were afraid.” Some indeterminate time later, Jesus appeared first to Mary Magdalene, then to the disciples.
LUKE: The four or more women returned from the tomb and told the eleven disciples “and all the rest” what had happened. Later that day, Jesus appeared to two other women who weren’t in the group that went to the tomb, and these women didn’t recognize who he was at first.
JOHN: No, no. Mary Magdalene, alone, saw no one at all until after she returned from the tomb, and told two of the disciples that the body was missing. Mary and the two disciples returned again to the tomb. They still saw nothing but linen wrappings. The disciples left. Mary stayed, alone and crying. Only then did she look into the tomb and see "two angels in white sitting where the body of Jesus had been lying." Then she turned around, and there was Jesus, but she didn’t recognize him. She supposed him to be the gardener until he called her name.
The compilers of the New Testament surely noticed these discrepancies. The writers of the later gospels would have known they were diverging from the earlier gospels. But for the Early Christian community, the differences and contradictions were a strength, not a weakness. The differences indicated authenticity, indicated that these stories were not coordinated, edited accounts but independent testimonies. If the stories were perfectly aligned, they would have appeared suspiciously manufactured.
The culture of the time did not draw a line between history and fiction – there was no division of their storytellers into historians and novelists. A story was a story, and its value was not in whether it met scholarly standards of historical accuracy that wouldn’t be invented for centuries, or even in whether it would stand up in the law courts of the time, but whether it moved the listeners, filled them with a sense of awe, and lent meaning to their lives. They delighted in the story being told in different ways, just as we today might enjoy a book and also enjoy the movie made from the book, even though the filmmakers changed a number of plot points.
In these very different Easter stories of Mark, Matthew, Luke, and John, we have a feast of diverse perspectives – not only in the plot details, but the theological dimensions being emphasized. Mark, in its earliest manuscripts, has a very abrupt ending that emphasizes mystery and awe. Matthew’s story emphasizes Jesus's divine authority and commission. Luke highlights the continuity with Hebrew scriptures. The John gospel focuses on personal encounters and recognition. It’s an open table feast of narratives.
The early Christians embraced a theology of abundance and plurality — in food, in gifts of the Spirit, and in story and perspective as well. So inconsistency among the stories is not a bug; it’s a feature. The early Church was modeling a unity that didn’t require uniformity. They demonstrated that we can tell the story differently and still have a shared commitment to the values which the story’s variations highlight in different ways.
In fact, telling different, even contradictory, stories enhances the richness of our community. Recall that Walt Whitman, in his “Song of Myself,” said:
“Do I contradict myself?Whitman grasped that life has contradictory lessons for us, and that embracing the contradictions enriches life. Yes, sometimes we have to choose which one of competing claims we will believe, which one seems to have the stronger evidence in its favor. Other times, though, we don’t choose one over the other, but live in the tension between them. Doubt, divergence, and creative retelling are not threats but pathways to a more full truth.
Very well then I contradict myself,
(I am large, I contain multitudes.)”
Christian dogma would come later. The earliest Christians had a theology of abundance and diversity and openness to difference. They were not interested in propositional belief – which propositions and doctrines to hold true and which ones to brand as heresy. The purpose of Christian community was not to believe propositions, but to tell, in varying and even contradictory ways, stories about their lived experience as followers of Jesus – experience that was itself contradictory or paradoxical: absent presence. Easter is about the absent presence of their beloved teacher and friend: how he was present in their hearts, while also absent.
The diverse and inconsistent stories, then, are an extension of the open table – open to all kinds of people and all their stories without attempt to iron them into consistency. But for all the diversity, there are two points that all four of the gospel Easter stories agree on. The tomb was empty, and women are at the center of the story. Let’s look at that second point.
It’s striking that women would be so central. In Jewish Palestine women’s testimony was widely regarded as unreliable and untrustworthy. Women were not eligible to be witnesses in court. As theologian Richard Bauckham explains,
“in the Greco-Roman world in general women were thought by men to be gullible in religious matters and especially prone to superstitious fantasy and excessive in religious practices.”Yet it is women who discover the tomb is empty and women who first tell about it.
I see here a deliberate subversion of social and religious expectations. It’s a radical inversion of hierarchy, of the structure of who counts, who’s credible, and who’s worthy. I just don’t think it’s possible that the Gospels were trying to establish the resurrection as factual. If they were, they’d never have told the story with women as the witnesses – yet that is one thing all four gospels agree on. Establishing factual resurrection wasn’t the point – couldn’t have been. The point, instead, is to resurrect, or simply continue, the kin-dom of God – a beloved community based on grace, presence, and radical inclusion. And if that’s the point, then of course it begins with those who are least expected — but most deeply attuned.
The women’s testimony is not speculative theology; it’s relational encounter — “I have seen him,” Mary says. It’s not a doctrine, not a propositional belief, but a presence to be lived into – a resurrection-in-the-heart of hope and community connection, not proven with objectively credible evidence, but witnessed by love.
So the Easter story, in its multiple variations, yet all of them centered on women, on the ones who normally wouldn’t have a place at the table, illustrates the open table and the kin-dom of God.
Here, then, is what, this Easter, I urge us to remember: that the meaning is the stories we share and the bread we break; that the kin-dom is our open tables and our brave and tender love, and the beloved community is where everyone has a place, and every story is part of the feast.
May it be so. Blessed be. AMEN.