Sermons from the Episcopal Church of the Redeemer

This Sunday sermon asks what we want to be true for the world and for those we love after we are gone, noting how people often focus on being remembered, while Jesus, nearing death and speaking intentionally to his closest friends, prays instead that his followers would be one. This “oneness” is not about shared labels, forced agreement, or making everyone Christian, since people can share a religion and still commit terrible violence; rather, it is unity like that between Jesus and the Father—love, mutuality, respect, dignity, and belonging. The preacher says God’s desire is communities where no one is left out or treated as “the other,” and where God’s image is recognized in every person. Jesus’ Ascension is celebrated because it shows God’s faith in people, who are trusted through the Holy Spirit to do God’s work, so God is never gone and we are never alone.

The sermon for the Sixth Sunday of Easter, preached on Mother’s Day by The Rev. Dr. Herschel Wade, acknowledges both gratitude for mothers and the pain the day can evoke, then proclaims the resurrection while turning to John 14:15–21 to address anxiety about Jesus’ departure. Framing John as a two-level drama for an early, wounded community and warning against anti-Jewish misuse of the Gospel, the preacher emphasizes Jesus’ promise to send “another Advocate,” the Spirit of truth, who abides with believers so they are not left orphaned. Keeping Jesus’ commandments is presented not as fearful obedience but embodied love that reshapes allegiances against “the world” understood as domination, fear, greed, revenge, and control. The sermon calls Christians to risk discomfort, resist othering, seek restoration when they fail, and rely on the Advocate who comforts, convicts, and leads the church toward God’s kingdom of mercy and compassion.

Jerusalem Greer, co-executive director of Procter Camp and Conference Center, preaches at the Episcopal Church of the Redeemer using New Orleans artist Dr. Bob’s “Be nice or leave” and “All y’all are welcome, but you gotta act right,” she reframes Jesus’ sheepfold and gate not as a tool for othering but as an invitation to right relationship with self, neighbor, creation, and God. Drawing on her Southern Baptist upbringing and legalistic youth-group lessons, she names the true “thieves” as pride, greed, shame, and the lie “you aren’t really loved.” She emphasizes that Jesus saves people from the hell they create for each other and calls the church to communal, early-Christian care where everyone has enough, with the gate swinging both ways for restoration and mission.

In this week's sermon, The Rev. Philip DeVaul reflects on the Road to Emmaus (Luke 24) alongside other appointed readings, recalling Bible study discussion and the recent death of former rector Bruce Freeman. Drawing from Freeman’s insight, the sermon emphasizes that God shows up when people are disappointed, broken, and sorrowful, not only in perfect moments. Jesus remains with the disciples even when they fail to recognize him, illustrating God’s faithfulness beyond human awareness. When Jesus is finally recognized in the breaking of bread and then vanishes, DeVaul suggests Jesus leaves them facing one another, inviting recognition of Christ in community. Connecting this to baptisms, the congregation is urged to take baptismal vows seriously, noting the baptized transform the whole community, and concluding that the gospel is about God’s steadfast presence rather than human performance.

The Rev. Joyce Keeshin reflects on belief in the resurrection through the Gospel story of Thomas, who refuses to believe until he sees Jesus’ wounds and then confesses, “My Lord and my God,” while Jesus blesses those who believe without seeing. She connects belief to Christian living—love, care for those in need, loving enemies—and to communal and personal expressions of faith in the Nicene and Apostles’ Creeds and the baptismal covenant (“I will, with God’s help”).

Rev. Joyce contrasts personal and societal beliefs with what Jesus asks believers to trust: love. Citing Frederick Buechner, she distinguishes “believing in” as intellectual assent from “believing God” as a lived relationship, illustrated by an Italy pilgrimage where an agnostic received first communion and a Franciscan preached with deep personal conviction. She concludes that scripture is written so people may believe Jesus is the Messiah and have life in his name.

In an Easter Vigil sermon with readings from Genesis, Exodus, Matthew, and Romans, The Rev. Dr. Herschel Wade says the church gathers “in the dark to tell the truth” about the world, sin, death, God, and the church, using Hurricane Katrina to show that disasters are not only meteorological but also social, political, moral, and spiritual, revealing structural racism, neglect, and greed. He links Katrina to the Genesis flood, arguing both address collective, systemic sin that fills the earth with violence and unravels creation. Noah’s story is framed as a salvation pattern—enter, endure, emerge—echoed in Exodus and fulfilled in Christ’s death and resurrection. Salvation is depicted as shared, active care, not private escape, calling the church to be an “ark-shaped body” that shelters life, protects the vulnerable, and refuses abandonment, trusting God’s covenantal mercy and resurrection hope that death will not have the last word.

The Rev. Gary Lubin, preaching on Maundy Thursday with readings from Exodus 12, 1 Corinthians 11, John 13, and Psalm 116, reflects on Holy Week’s cosmic conflict and the paradox that God “wins by losing.” He focuses on Jesus washing the disciples’ dusty feet—including Judas’s—as an intimate act of vulnerability, hospitality, and deliverance, inviting listeners to imagine the sensory experience as cleansing not only feet but psyche, soul, and spirit. He describes Peter’s resistance and portrays Jesus as both servant and host at the Last Supper and at every Eucharist. He explains “Maundy” as mandate: Jesus’ command to love one another by washing one another’s feet as sacramental service, extending care to strangers, the marginalized, and even enemies, surrendering to grace and returning to the work of loving others.

I have to confess that I felt considerable resistance to preaching on Job. I didn't want to be immersed in a story about suffering during a time when there is so much suffering around us. But here we are, and what kept me going with this was the memory I have of a dear friend and a parishioner from here.

Who years ago was struggling with a painful and devastating illness, one that she learned would take her life much sooner than she ever imagined. I was privileged to walk with her during that journey and to witness her faith growing as her body failed, and during the last month or so of her life, she chose to read Job.

I was thinking anything, but Job. Do not go there. But she was someone who knew her own mind and I respected that. And she read Job, she read it, not once, but twice in the last month of her life. And it comforted her. It comforted her greatly. And as I continued to see her suffer, as I continued to see her decline, I also continued to witness greater radiancy, greater love.