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How to Become a Saint

the Rev. Peter C. Schellhase • Nov 06, 2022

Sermon for All Saints’ Sunday, November 6, 2022

Who are these like stars appearing,
These before God’s throne who stand?
Each a golden crown is wearing;
Who are all this glorious band?
...
Who are these of dazzling brightness,
These in God’s own truth arrayed,
Clad in robes of purest whiteness,
Robes whose lustre ne’er shall fade,
Ne’er be touched by time’s rude hand?
Whence come all this glorious band?


I said to him, “Sir, you know.” And he said to me, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.


These are they who have contended
For their Saviour’s honour long,
Wrestling on ’til life was ended,
Foll’wing not the sinful throng;

These are they whose hearts were riven,
Sore with woe and anguish tried,
Who in pray’r full oft have striven
With the God they glorified…


Sainthood is attainable, but not easily so. This is why the Christian tradition has given us not one but two observances this week to remember those who have left this world. On All Souls, which we kept earlier this week, we remember all Christians who have died, and offered prayers on their behalf. Today, the Feast of All Saints, we celebrate those who by their witness to Christ earned, to say the least, particular honor and distinction in the kingdom of heaven. Equality is not a characteristic of heavenly society. Some will have more honor than others, though all alike will be there by the grace of God. We will be rewarded in just measure to our faithfulness here on earth.


And while seeking honor and glory here on earth puts one in the way of vainglory and pride, I would go so far as to say that we ought to strive for distinction in the kingdom of heaven. What does that look like?


Revelation gives a view of the saints in their heavenly reward; Jesus’s Beatitudes show how they got there. And it shows us what our lives need to look like, if we hope to see ourselves one day as members of that shining company.


Before we look at these verses individually, let me first state a fundamental axiom, or self-evident truth, about these “Beatitudes” as a group, and about those who they describe.


The Beatitudes describe those who follow Jesus Christ, and they describe the life of Christ himself, as he lived on earth. Blessed is the man, as the first Psalm says—that Man is, first and foremost, Jesus. He shall be like a tree planted by streams of water. Jesus Christ is the Tree of Life, from whom the streams of living water flow, and whose leaves are for the healing of the nations.


Perhaps we could even say that the saints, in their lives on earth, are like those leaves: by their presence they bring blessing and hope, and even in their death they consecrate the places in which their bodies rest. The blood of the martyrs cries out for vengeance, but at the same time it waters the seed of the gospel, so that over the bones of the dead saints are built the temples of the living church.


  • The “poor in spirit” are those who imitate Christ, who set aside the glory of his own divinity to take on human flesh. His followers give up earthly glory and the world’s worth for the sake of future glory. Thus on earth they live as poor, but the kingdom of heaven belongs to them.
  • Those who mourn over sin (their own and others’) and walk in repentance allow the bitterness of Jesus’s Cross to purge them of sin. In the kingdom of heaven, their mourning will be turned to joy.
  • The meek partake of Christ’s meekness, who “as a sheep before his shearers was dumb” and shut his mouth before the powers of the earth. He has now ascended to the highest rule and authority in heaven, and his sheep “overcome evil with good,” who do not hold offenses in their hearts but prefer to suffer wrong rather than to wrong others, will one day rule not in heaven only but on earth as well.
  • Those who hunger for righteousness will be made righteous;
  • those who show others the mercy of Christ will receive mercy themselves.
  • Those who bring peace and reconciliation instead of war and hatred will find that they have come to resemble the Son of God who came to reconcile the world to the Father through his blood.
  • And those who share in his sufferings and death, hated for the truth and persecuted for the sake of righteousness, will also share his glory in heaven.


These are not 8 different types of people; these 8 blessings describe the lives and the virtues of all the saints.


As you can see, being a saint is not easy. But neither is it impossible, for those who fix their attention on Jesus, following in his way and turning aside neither to the right nor to the left, persevering and enduring all things, but never taking their eyes off the prize, which is to see and know God.


In the words of the Sunday-school hymn:


“They were all of them saints of God, and I mean, God helping, to be one too.”


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“Again the Lord spoke to Ahaz, saying, ‘Ask a sign of the LORD your God; let it be as deep as hell, or high as heaven.’ But Ahaz said, ‘I will not ask, and I will not put the LORD to the test.’” In those days the southern kingdom of Judah was besieged: the northern kingdom of Israel was in league with the Assyrian king, and their joint forces had reached the gates of Jerusalem. The prophet Isaiah had gone to Ahaz, king of Judah, with God’s reassurance that he was not idle in Judah’s defense; that the enemies of Jerusalem would not prevail and would themselves be judged, cast down. Ahaz, as we see, was unwilling to take God at his word; to ask a sign, any sign, that he would deliver them. Why? Ahaz phrases his refusal in what may sound like pious terms. After all, in Deuteronomy 6, Moses warns, “Do not put the LORD your God to the test, as you did at Massah,” referring to a memorable episode of unbelief during Israel’s wandering in the desert. Jesus himself quotes this injunction when he is tempted by the devil. But Ahaz misinterpreted and misapplied it. He refused to ‘test’ God—yet not in faith. God invited him to ask for a sign, and put no boundaries on the sign. Ahaz was unmanned with fear because of the army outside the walls, but no longer believed in the power of God to save. His refusal was the counsel of despair. The Psalmist gives us another response in similar situations. He acknowledges the providence of God in the trials of his chosen people, yet calls on God for salvation. “You have made us the derision of our neighbors, and our enemies laugh us to scorn,” and yet, “Restore us, O LORD God of hosts; show us the light of your countenance, and we shall be saved.” The Psalmist waits and hopes for God to act. God offered Ahaz light and hope in the darkest hour, life snatched from the jaws of death. “Ask a sign of the LORD your God, be it as deep as hell, as high as heaven.” As it says elsewhere, God’s throne is in heaven, he beholds all the dwellers upon earth” (Ps. 11), and Isaiah later wrote, “Behold, the LORD’s hand is not shortened that it cannot save, nor his ear heavy that it cannot hear.” Not God’s inabilities, but your inquities, have made a separation between you and your God, and your sins have his his face from you, that he will not hear.” Ahaz, not God, was being tested, to see if he would turn to God in his time of need. In short, he failed the test. And yet, as Isaiah goes on to describe, God promises to accomplish a deliverance greater than Ahaz could imagine, with or without the king’s cooperation. “He saw that there was no man, and wondered that there was no one to intercede: then his own arm brought him salvation, and his righteousness upheld him.” “The LORD himself will give you a sign,” and this sign is both as high as heaven and as deep as hell, “for behold, the virgin shall conceive and bear a son, and shall call his name Immanuel.” After all human strength, all human goodness, all human courage and hope have failed, God reveals his power paradoxically, in human weakness: a young woman and her infant Son: a son whose name, Immanuel, means “God with us,” and a woman who through her free act of faith and obedience becomes the Mother of God. This is a sign, and not only a symbol but a reality that encompasses everything. It means the salvation of the whole world—and salvation offered to each one of us—a sign that comes to us from highest heaven and fathoms even the depths of hell. So in these two individuals we have the two ways; the way of life and the way of death; the broad and easy way that leads to destruction and the narrow way that leads to salvation. The Blessed Virgin Mary is our preeminent icon of this way of life—“be it unto me according to thy word”—and Ahaz, not that Scripture lacks a sufficient number of such examples, reminds us today of the fate of those who refuse to put their hope in God. Ahaz misses out on much more than a way out of his present difficulty. He misses out on being a part of God’s plan of salvation. The Christian doctrine of hell, so much a part of Jesus’s own teaching, is not something we can set aside, even in the context of the universal and free offer of salvation in Jesus Christ. A great living theologian wrote this about it: “Christ . . . descends into hell and suffers . . . but he does not, for all that, treat man as an immature being deprived in the final analysis of any responsibility for his own destiny. Heaven reposes upon freedom, and so leaves to the damned the right to will their own damnation. The specificity of Christianity is shown in this conviction of the greatness of man. Human life is fully serious.” (J. Ratzinger, Eschatology, p. 216) Next Sunday is Christmas. It’s easy to forget, in all the sentimentality of the season, mangers and mistletoe, that we rejoice at Christmas because God has done something utterly serious, even catastrophic, for our sake. The world in its present form will not survive the impact of this salvation; our own lives, though we are saved, will be utterly changed. Come, Lord Jesus, and make perfect our will.
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