Easter 3B – Mary and Manitude

Mary and Manitude

A Sermon for the First Congregational Church of Albany, NY
by Rev. James Eaton, Pastor
Third Sunday in Easter • April 15, 2018
John 20:11-18

A man with long legs gets on an airplane. The exit row seats have a bit more leg room and the helpful flight attendant suggests he sit in one of them. He replies, “Those seats don’t recline.” She says, “They do, actually.” He replies, “No they don’t.” She smiles and says, “Why don’t you sit down and explain why you think you know more about this plane than I do?” He just goes off—to a different seat, obviously secure in his rightness, even though in fact he is wrong. That’s manitude.

A woman driving a shuttle bus pulls up to a hotel with some passengers. She’s brought them to a side door. The hotel, she tells them, is being renovated; check-in is in a room through the door. The passengers get off; one couple heads around the building to the former lobby. A few minutes later, they are still wandering, as the man assures his wife that there must be a check-in somewhere and they finally get directions from a man. That’s manitude.

Some women come to the disciples and tell them they’ve been to the tomb of Jesus and it’s empty. But no one believes them. Luke says: “…they did not believe the women because their words seemed to them like nonsense.”[Luke 21:11] Mark’s version, as we heard on Easter Sunday, says Mary didn’t even bother to tell them; as I was discussing it that week, more than one woman said, “Oh, I understand that, they wouldn’t have believed her anyway.” That’s manitude.

“Manitude” is an attitude that diminishes and deprecates the contributions of women in favor of males, especially higher status males. These are gender-based examples but the same tendency is found in other places, the tendency to value based on gender, class, race or some other category that has nothing to do with competence.

As I said last week, I want to think with you about the resurrection experience of these earliest Christians. Because the resurrection is the ultimate recommendation of Jesus. This is what we say: believe him because he overcame death, even death on a cross. Nowhere is there any account of the resurrection itself. What we have instead are accounts of people meeting the Risen Lord, encountering him. And right from the beginning, these are conditioned by culture and Manitude and the lives of the individuals involved. Yet their accounts contain the seeds that can bloom into our own spiritual lives. Last week, I talked about how sharing our wounds, as Jesus did with Thomas, can connect us. Today I want to reflect on how we can hear more clearly the voice of the Lord speaking in our midst.

All the gospels agree that Mary of Magdala is either the first or among the first to discover Jesus has left the tomb. But the church remembered that she wasn’t believed. In some versions, she doesn’t tell the disciples; in others, as I mentioned, they don’t believe her. The critical point is that these disciples who have walked with Jesus, eaten with Jesus, listened to Jesus as he told them over and over that he would go to his death and then be resurrected did not believe him and therefore didn’t believe Mary’s story.

Now I don’t know about you, but I find this very comforting. It turns out the earliest Christians are just like me: they don’t believe what they can’t see and touch. Even when they hear the Lord has risen, their first reaction is, “That doesn’t make any sense.” Maybe you’ve had that reaction about some Christian ideas; maybe you just decided to set them aside. I know at times I’ve done that. Some I’ve come back to; some I never have.

But Mary’s experience isn’t just the absence of Jesus’ body; she also encounters the Risen, living Lord. As we read in the gospel of John, as she stands weeping outside the tomb, she meets three persons. Just as in other accounts, two of them are dressed in white, angels who tell her that Jesus isn’t there. But then,

14…she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means Teacher). [John 20:14-16]

There are some details to notice here. First, Mary doesn’t recognize Jesus. The same is true in other stories, including the encounter of some disciples near Emmaus. Even when you meet the Risen Lord, you may not know it. It’s a stunning idea, isn’t it? Have you met the Risen Lord and missed him because you didn’t know who he was?

It’s when Jesus addresses her directly that the situation changes. He calls her name, “Mary”. Think of it: the Son of God, the Risen Lord, the personal, image of God remembers her name. With that one word, we know that Jesus is not seeing her through the cloudy lens of her gender or class or anything else except her true self. There’s nothing in the way. She’s not a woman, she’s not a well-off merchant, she’s not a Jew, she’s simply Mary.. She is a child of God.

The second is her response. When he recognizes her, she also recognizes him and she calls out to him, not a name, but a relationship: “Rabouni,” a Hebrew word that means something like “Teacher”. But it embraces more than a vocation: she is claiming him, naming a direct relationship in which she is already agreeing to be guided by his words, taught by his sayings. 
He isn’t just a teacher: he is her teacher.

We do not come to Jesus, Jesus comes to us, and he’s most likely to come to us when we cry. Just as he uses his wounds to summon Thomas and the others, there is something about a person crying out that summons Jesus. We see that over and over in the healing stories. The modern Protestant orthodoxy we grew up with tended to minimize the healings but in fact, Mark offers healings as the first acts of Jesus’ ministry: an exorcism, and the healing of Jesus’ mother-in-law. It’s significant that Mary is crying when he comes to her in the garden. She is not seeking him; there is no come to Jesus moment here. Instead, he comes to her.

So the whole project of evangelistic pressure to believe what cannot be seen is illegitimate. We may be called to believe what we haven’t seen but it’s a call of the heart; no genuine faith comes from the social coercion of shame. The Lord waits to be recognized, coming to us when we are ready, calling us by name, speaking into our hearts. We do not know when this will happen to someone. And this is where the issue of manitude comes in. For when we screen out the insights and visions of someone, we may be missing a genuine vision of the Lord.

We’ve just come through Passover, when God’s liberation of the Jews from slavery in Egypt is remembered, an act of salvation. That story really begins with a moment when Moses sees a burning bush in the distance and decides to turn aside and see this sight. When he does, he hears the call of God. The Rabbis have asked, “How long was the bush burning?” and their answer is 400 years: it started burning when the Jews were first enslaved. “What would have happened if someone had noticed the bush burning 100 years before Moses?”—to which they answer, we would have been saved 100 years earlier. [https://www.myjewishlearning.com/rabbis-without-borders/the-yearning-burning-bush/]

We cannot afford to screen out, to miss, visions and hopes; we need everyone to share because who knows which one has seen the Lord. This is a hard concept to get across. Most church organizations do not really believe it and since most of us have been somewhere else, we don’t believe it either. Early on, the church tragically adopted the Roman Empire hierarchy as its model. So it preached that there were different orders of Christians. In the west, the top guy was and is the Pope, with bishops under him, and so on. Protestants mostly took over this organization; they just replaced the pope with a king or a group of bishops. Even some Puritans, who became Presbyterians and the United Church of Christ, took over the idea that somehow clergy had a special connection to inspiration.

We don’t. I don’t. I have a graduate degree in theology, mostly in the Bible. I have lots of education in administering a church, some training in counseling. I have several decades of experience leading worship. But I don’t have any more access to Jesus and to God than you do; you don’t have more than I. This is the great insight of the first Congregationalists and it is still the heart of what makes this way of doing church so important. We know each other here as equal covenant partners in this congregation. At our best, we act without manitude, we listen to everyone, we care for each one.

That leads me to ask something of you. We need to hear from each other; we need to hear about moments of inspiration, we need to hear what this church means to you. We need to hear what others in the church need, we need to hear your insights on our next steps. We’re about six weeks from our Annual Meeting. You all know how dull these often are. Wouldn’t it be great if everyone came prepared to say a word about what makes them thankful for this church? Wouldn’t it be amazing if people came and shared their vision of what we should do next year? Wouldn’t it be incredible if people volunteered to plan and create those next steps?

I want to get in the habit of making suggestions. For almost four years I’ve picked the hymns. Some you liked, some you didn’t, some you refused to sing. That’s ok. What if we shared this? In your bulletin today there’s a card that invites you to make some suggestions about worship. Please fill it out; you can drop it off in the office, you can put it in the offering plate. You can take it home, think about it and send it back. Send a letter with it, if you wish, something to share in the newsletter.

Manitude is that human tendency, often gendered, to not hear someone because you don’t respect them. It might be because of gender, or race or class or age or appearance or sexuality. We can’t afford it. The disciples missed the first reports of the resurrection because they didn’t believe them, possibly because they came from women. Every Easter we sing, “Christ the Lord is Risen Today.” Don’t miss him; don’t miss hearing others who have seen him. When we connect as a congregation of Christ, sharing our wounds, loving each other as he commanded, he promised to be present in our midst. He is; he always is.

Amen.

Easter 2B – The Owie Report

The Owie Report

A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor • © 2018

Second Sunday in Easter/B • April 8, 2018

Acts 4:32-35 • John 20:19-31

Click below to hear the sermon preached

My family was never close and I moved away when I went to college. So my two younger brothers and I never really knew each other as adults. When my dad died and we gathered, it was a strange experience. But what I remember most about that time is that we were all so wounded that it overcame our midwestern male refusal to admit we were in pain. In our grief, we had a night of sharing ourselves, connecting to each other.

Now when we listen to the stories of the disciples after the Easter, we hear how those around Jesus connected, were changed and began to share their lives in the way we now call the church. They connected in a new way to Jesus; they connected to each other. These stories are meant to teach us how to do it.

I want to skip the story about the first meeting encounter between the resurrected Lord and the disciples; we’ll come back to that in a few weeks, so here’s your chance to feel you’re a little ahead on things. I want to get to Thomas. It’s an odd story, isn’t it? Thomas is a twin; he’s often referred to this way, “Thomas the twin”. And this isn’t the first time we’ve heard of him. When the word comes to Jesus that his friend Lazarus is dying and Jesus tells his disciples he’s going back to see him, the disciples are scared; they just got out of there ahead of arrest. Thomas says, “Let’s go back and die with him.” It feels like an ironic comment. Next, when Jesus is speaking about his death and resurrection and he says, “You know where I’m going,” Thomas interrupts and says, “No, we don’t: we don’t know where you are going.” He is one of the few disciples quoted and his comments are a strange mix of irony and doubt.

Now we have this story near the end of the gospel. Sometimes we collapse the story of Easter into a day but the record of the early church is that instead, it was a progressive unfolding of revelation, understanding, and vision. We can see that in this story. John tells the story of the resurrection in three stages. First, Mary encounters Jesus in the garden. We’ll come back to that story next week. Next, Jesus appears to his disciples in a locked room and literally inspires them; we read that this morning and we’ll come back to it in a few weeks. Finally, a week later, the Lord appears again, seemingly specifically for Thomas, who was absent the first time.

Where was Thomas? We don’t know. I suppose we all miss meetings sometimes; we forget the date or something comes up. We get sick, we get late. Things happen. Surely the disciples are reeling in grief after the death of Jesus. The text says they met behind a locked door in fear. Their grief is overlaid with fear for their own lives. The Romans had a habit of sweeping up the followers of a movement and killing them all. Maybe Thomas was scared to be seen with this group. After all, Peter himself—we’ll get to him in a couple weeks—was so scared even while Jesus was on trial that he denied knowing him.

Still, Thomas has missed what might seem to be the most important meeting of his life. Think of how you would feel, a week later coming and finding out that at the meeting you missed, the risen Lord made an appearance. You were busy, you were hiding, you were grieving, you were crying, you were raging at the Romans and when the time for the meeting came, you just didn’t go, you stayed home, you hid out. Later, your friends tell you what happened; they’re positively glowing, transformed. It’s enough to make your whole day sour, isn’t it? That’s how I hear his first comment. His friends tell him how the Lord appeared; he says, “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.” [John 20:25]

Doesn’t Thomas stand for us? We read these stories of an empty tomb, a Risen Lord who wafts through locked doors and I wonder how we receive them? I wonder how we believe in this Risen Lord? Throughout the Easter stories, we hear hints of this problem. No one recognizes Jesus as the Risen Lord; no one makes the connection immediately. Mary of Magdala—we’ll talk about her next week—meets the Risen Lord in a garden near the empty tomb. Now if there is one part of the whole story about which the church seems to have been consistent, it is about Mary going to the tomb. Mark says so, as we read last week; Matthew also reports Mary discovering the empty tomb. Luke says, “…on the first day of the week, at early dawn, [the woman who had come with him from Galilee] came to the tomb, taking the spices that they had prepared.” That includes Mary.” John says, “Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb.”

But the stories of encounters with the Risen Lord are much less consistent. Mary meets him in a garden; the disciples in an upper room in Jerusalem, other stories speak of a meeting in Galilee. Paul says Jesus appeared first to Peter, then to the rest of the disciples, then to more than 500 others, finally to Paul himself. That last encounter with Paul would have been three or four years after the first Easter. The church remembers that they didn’t recognize or understand or believe Jesus as the Resurrected Lord immediately.

Now that may come as a stunning admission from a Christian pulpit: the first Christians didn’t immediately acclaim and believe Jesus was resurrected. Maybe you’ve had a hard time believing it as well; maybe you didn’t want to admit it. But right here in the Gospel of John Thomas admits it, Thomas proclaims it: “Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe.” [John 20:25] The church remembers there was this problem at the start, at the core: not everyone believed.

What changed Thomas? In the story, Jesus shows him his wounds. Think of that for a moment, imagine it. The Son of God could certainly produce a miracle, he could awe and inspire in a thousand ways. But he doesn’t. He could show Thomas heavenly beauty, he could appear in shining white as he did at the transfiguration, but instead, he shows him his wounds. He shows him the ugliest thing imaginable: the wounds of the cross, the holes in his hands and feet, the place where his side was pierced by a spear, the places where he was hurt, the wounds that made him cry out from the cross. Jesus tells him to touch these ugly, terrible wounds. He doesn’t; “My Lord and my God,” he proclaims. Seeing the wounds changes him; seeing the wounds makes him a follower.

We don’t often talk about wounds. I attended a Baptist church for a couple of years; it seemed like half the hymns there had the word “blood” somewhere in the lyrics. I grew up in a culture that said about our wounds, “Never complain, never explain.” Crying was a failure. I wasn’t prepared to talk about wounds and as a young pastor, I was often uncomfortable when others did. So often I wish I could go back to some of those folks and apologize; I know I didn’t offer them the solace of safely sharing their wounds.

For sharing our wounds does indeed transform us. The pattern Jesus offers works in our lives as well. Connection is what gives meaning to life and allows us to fully become the persons God hoped. Remember that in the story of our creation, right from the beginning, we were made to hold God’s hand with one hand and someone else with the other. But that kind of connection comes out of vulnerability. In a sense, we’re like a hamster on a wheel, caught in a circular problem: we need connection to make us feel safe to be vulnerable but connection comes from being vulnerable. One writer said,

The longing for connection to another soul is within us all already. It is waiting for our nurturing and our willingness to embrace vulnerability. It is through this knowledge that we can move closer towards our universal goal of love.


[Melissa Wilder Joyce, Huffington Post]

In this moment with Thomas, Jesus shows, the church remembers, how to transcend the problem of vulnerability and connection, how to get off the hamster wheel. It happens when he shares his wounds.

Many of you know that I’m a step-parent. The thing about being a step-parent is—you have to earn it. You aren’t automatically mom or dad; you’re Jim. You’re an awkward pause when someone asks the child with you who that man is. When I became the step-parent of my older kids, I had no idea how to earn them. So I tried various things; some worked some didn’t.

The one I remember most we called the owie report. My daughter Amy was a runner and a jumper and she constantly got scratches and little injuries. These were bandaged with great seriousness. And then every night, when I went to kiss her good night we would examine each one. We’d start with the oldest wounds. We’d discuss whether something was still an owie and then move on to more recent ones. Sometimes we’d replace old band-aids. All this was done with great solemnity. Each wound was offered; each was kissed. I did this for years. By the end, I was her parent. I still am.

Thomas saw Jesus’ wounds; he called out, “My God and my Lord.” It wasn’t a miracle that changed him, it wasn’t the fact of the resurrection, it was the wounds. His connection to Jesus was transformed and it transformed his life. He may have written down the sayings of Jesus that he remembered; he himself was remembered as a great apostle. When we trust God with our wounds, we discover a connection we cannot find any other way. For then we begin to understand indeed, as scripture says, that Jesus’ wounds are for us: he was wounded for us. And when we know this, when we believe it, we also understand him as our Lord.

Amen.

Easter – B – Still I Rise

Still I Rise

A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor

Easter Sunday/B • April 1, 2018

Mark 16:1-8

Click below to hear the sermon preached

Christmas begins with lights. On Christmas Eve, we gather here to look for the Lord, to celebrate his coming. The last thing we do is to light the candles. It’s a wonderful moment: celebrating the one who came as the light of the world, we pass the light, candle to handle, one to another until the whole room sparkles and we sing. But Easter begins in darkness. The last thing we do is on Maundy Thursday is to extinguish the candles, remembering the darkness to come on Good Friday. So we come to Easter from the darkness.

Like a stage cleared in the final act of a play, Mark tells us the crowds have cleared out, first shouting, “Hosanna” for Jesus come as king, later demanding, “Crucify him!” when the Romans and the city authorities arrest him and put him on trial as a terrorist. Peter denies him in the courtyard of the jail. Killed on a cross in the hours before the Sabbath, his followers fade away. Finally, it’s left to a sympathetic rich man to provide for his burial and the body is stashed in a cave tomb, too late for preparation before Shabbat, which starts at darkness, begins and night takes over. Only now, in the darkness of the dawn, does someone, a few women, venture to the tomb. They buy spices to prepare the body, to make the final arrangements and give some dignity to the dead. They are going to the grave and they’re worried that the stone closing it off will be too much to roll away; they’re worried they won’t be able to get into where Jesus lies dead in the darkness.

The burial caves of Jerusalem are on a cliff wall. Imagine walking along the Indian Ladder escarpment as the darkness turns into dawn, slowly, carefully negotiating the turns in the path, watching just the steps ahead, not the whole path, unable to see around the next turn. Carefully, quietly, the women walk the path, perhaps stumbling here or there, clutching each other to keep from falling, arms full of the precious spices. They know a large stone blocks the entrance to the tomb and they are already trying to think of a way to move it. You see how like us they are? They have a problem: they’ve brought the things they will need to do their job and they are discussing how to deal with the biggest obstacle of all. Isn’t that what we do?

Now they come around the last curve. Are they still talking about the stone or has the nearness of the grave silenced them? Now they pass it and look toward the grave, discovering the problem they worried so much about isn’t there: the stone is moved. Who moved it? How did they do it? The women don’t know or seem to care. The grave is open; they walk slowly toward it, silent now I’m sure, they come to the entrance and, they enter the cave and suddenly the darkness lightens and in the light there is a person sitting, dressed in white, shining with it. They’re afraid: who wouldn’t be, they came to deal with a dead man, not a live angel.

He says what angels always say: “Don’t be afraid.” He shows them where Jesus had lain, they see the grave clothes they had intended to anoint with their spices which won’t be needed after all. And he tells them what to do. “Go tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.” The women run. Of course, they run: wouldn’t you? “They went out and fled from the tomb, for terror and amazement seized them; and they said nothing to anyone, for they were afraid.” What about you? What about me? What are we to make of this story?

Most importantly, that Easter is not only for Easter Sunday. The gospel of Mark starts, “The beginning of the Gospel of Jesus Christ, the son of God.” All that follows all the stories of Jesus’ ministry and teaching, the story of the cross, this story of Easter is a prelude, just a beginning. The good news is that it’s not the end. In the failure of the worldly events, there is a space made by faith. In the vulnerability of the cross and the tomb, there is an empty place and God works in that wilderness, God is present in that wilderness, raising Jesus. The Pharisees cannot understand him, the Romans cannot kill him, his own followers cannot follow him but God’s grace is so powerful it can overcome all of them. Go home, the angel says: go back to Galilee. He’s not gone, he’s still here: “there you will see him.” Easter is a summons to see.

Maya Angelou is a poet who has seen in the long history of oppression of black people a reason for hope, an image of resurrection. She says, in part,

You may write me down in history
With your bitter, twisted lies,
You may trod me in the very dirt
But still, like dust, I’ll rise.

Does my sassiness upset you?
Why are you beset with gloom?
‘Cause I walk like I’ve got oil wells
Pumping in my living room.

Just like moons and like suns,
With the certainty of tides,
Just like hopes springing high,
Still I’ll rise.

Did you want to see me broken?
Bowed head and lowered eyes?
Shoulders falling down like teardrops,
Weakened by my soulful cries?

Does my haughtiness offend you?
Don’t you take it awful hard
‘Cause I laugh like I’ve got gold mines
Diggin’ in my own backyard.

You may shoot me with your words,
You may cut me with your eyes,
You may kill me with your hatefulness,
But still, like air, I’ll rise.

[Maya Angelou, Still I Rise]

There he is: rising in the sweep of history, bending history to the love of God, the justice of God a little bit every day. See him there: see his power there. See his resurrection there. To the violence of the Empire, of all empires, he says: “Still I rise.”
But it’s not only in the big things that Jesus can be seen. Terry Marquardt wrote about grieving for her grandmother and remembered,

My aunt was with my grandmother during the last nights of her life, when the pain in her spine was so horrible that she hadn’t slept for two days, and the medication had stopped working, and she was beginning to lose hope. It was too much to lay down, so the two of them were sitting in the living room at 2:00 in the morning when my aunt had an idea.
“Mom, let’s have a party.”
“How could I possibly do that,” my grandmother said, motioning to her stiff body, kept awake by the sensation that it was being ground into dust.
“Let’s try,” my aunt said.
And she started to sing.
My aunt sang the Mennonite hymns my grandmother had taught her, songs from my grandmother’s childhood in a Mennonite farming community in northeastern Canada, songs that were sung in the fields, at their dinner tables, to greet the dawn, to end their day, on the way to church. My aunt and my grandmother sang all night long, until there was no pain, until my grandmother’s nurse woke up and tiptoed into the room.
“I’ve never heard such beautiful music,” she cried.
[Read the whole post here: https://medium.com/@Tanya.Marquardt/grieving-our-dead-online-3416e1918a25]

We thought the problem was how to give Jesus a decent burial, how to roll the stone away. But it turns out that the stone we worried about is already rolled away; Jesus is gone ahead. The empty tomb is God’s message to the Emperor, to the soldiers, to the world, to the followers who have scattered that in the midst of death, still I rise. This is God saying, in the midst of betrayal, whether Judas and his double crossing kiss or Peter in his fearful denial, still I rise. This is God saying to the torturers and the prison guards and the judges and the crucifiers just following orders, still I rise. This is God saying that even when I feel abandoned on a cross and cry out asking why I’m forsaken, still I rise. This is God saying, even from a tomb closed up tight, still I rise.

This is the beginning of the gospel of Jesus Christ, the son of God. It starts with fearful followers running away. In the days that followed, every one of them had to decide what to do about the news that he had risen; every one had to decide how to live when the tomb was empty and despite the plain sense of his death, there was this amazing experience where it was clear that he was saying, “Still I rise”. Every one of them had to decide whether to keep running or to rise with him, to go to Galilee, to look for him, follow him.

Where is Galilee? It’s where they came from, where they started. Jesus is going back to the beginning and starting over: that’s where they will see him. Their lives are about to start over because these lives are lived beyond the fear of death. The great question about the Christian movement of the first century is what powered it, what allowed it to change history. The answer is the people Jesus changed; the answer is the people who saw him rise and took his resurrection as the pattern for their own lives. Jesus was risen and they were able to say with him, still I rise.
It’s the same with us. We are prepared to go to the grave; we are good at raising the money to buy spices, we can discuss how to move the stone. But are we ready to leave the grave and go to Galilee? Can we take Easter home, can we take it wherever we go? Still I rise, he says: despite what we thought, he calls us, invites us, forgives us, commands us. Come see me: come follow me.

He’s gone ahead and when we see that, we’re ready to take the next step, to let go of our fears, accept his forgiveness and follow him. Easter isn’t a day, it’s an invitation: come see me. The gospels tell us how he appeared over and over to people, and his message is always the same: love one another, see me, follow me, because still, I rise: even when you don’t believe it, even when you don’t understand it, still I rise.

Peter denied him but it’s Peter he calls back to tend his sheep.

Mary ran in fear but it’s Mary who first meets him on the way.

Thomas won’t believe him but it’s Thomas who feels his wounds.

To the powerful who prey on the poor, his presence says: still I rise. To the hopeless who cannot find the way out of darkness, he says, “I am the light of the world”—still I rise. To us, to all of us, who come here, wondering, he says: still I rise. Come follow me. Come: because on your way, on your journey, you will see me: for still I rise.

Amen

Palm Sunday B – The Lord Has Need of It

The Lord Has Need of It

A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor © 2018

Palm Sunday • March 25, 2018

Mark 11:1-11

Today is Palm Sunday, an annual celebration with so many memories for me. In other places, other times, I’ve often spent hours planning dramatic worship services. I’ve imagined and then helped churches gather groups to parade down the aisle, bought and handed out hundreds of bits of palm leaves. I’ve encouraged people to wave them, throw them, brought clothes in to simulate the things thrown on the donkey Jesus rode. I’ve never actually bought a donkey in a sanctuary but I’ve discussed it and once I even got close to having one ready to go. So today, in this place, on this Sunday, it seems a little quiet. But in this place, on this morning, what I hope is that we can look at the real Jesus, the real events, the real meaning. What does Palm Sunday have to do with Jesus? What does it have to do with us?

The first thing to understand is the setting. Jerusalem sits on top of a small mountain with winding paths up the slopes. Its tall walls were crowned with the glittering gold of the temple pinnacle and many of the temple walls were clad with white marble that glittered in the hot, bright Near Eastern sun. It’s almost Passover and pilgrims from all over the Mediterranean world are gathering in this sacred place, returning to the City of David to remember their heritage. 
The city is packed to capacity and religious fervor rises. Several years before Jesus and in coming years, that fervor led to riots, spurts of rebellion and the inevitable Roman reaction with red blood running in the streets.

On this day, the stream of pilgrims walking up the paths is pushed aside by a parade. Representing the Son of God, a contingent of Roman soldiers are marching to Jerusalem to enforce the Roman law. “Son of God” is one of the names Romans applied to Emperor Tiberius. For about fifty years, the Romans had seen their leaders as having a kind of divinity, affirmed by their power. Power, in this case, really meant the ability to kill people. Get in the way of Rome, violate Roman law, fail to pay your taxes, and the ultimate Roman answer was violence. From Persia to Spain, Roman law was built on the threat of Roman swords, Roman crucifixion, Roman slavery.

Now, up the western slopes of Mt. Zion, the Roman soldiers wind their way, Roman officers mounted on horses, Roman standards held high. It was a show meant to show off the threat of Rome. How the Jewish king, hated by his own people, must have loved seeing those banners. Worried rulers always love military parades.

Knowing this is going on, knowing the main event, we can turn to the other side of the city where there is also a procession. This one is small, this one is unruly, it has no standards and its leader is ridiculous. The Son of Man, a translation of a phrase that means the representative person, the humble person, is coming to Jerusalem on a donkey. It’s not even a sleek, cool donkey, this one is nursing a colt. Can you imagine it? Can you see it?

I’ve never ridden a donkey, have you? So I went online and it turns out there are directions there for riding a donkey. It says adults are too big for donkeys; so I imagine Jesus with his feet hanging down, dragging along the path. Donkeys have a slow, plodding walk; this procession isn’t going anywhere fast.

Behind Jesus, perhaps around Jesus, are the people who have followed him from Galilee. One writer says,

Jesus came into Jerusalem dragging the world in behind him. He’d spent most of his ministry with what the Pharisees regarded as all the wrong people in all the wrong places. He’d befriended women of dubious reputations, touched lepers, dined with tax collectors, done favors for despised Roman soldiers, held up Samaritans as heroes even as he turned Pharisees into villains. When Jesus entered Jerusalem on that first Palm Sunday, he had all of these folks in tow.
[http://yardley.cs.calvin.edu/hoezee/2000/mark11PalmSun.html]

It’s a strange group and here they are, slowly walking behind Jesus, walking behind the Son of Man on a donkey. I can’t imagine anyone is paying attention. After all, on the other side of town, the Roman general is riding a horse, sitting comfortably and grandly up there, with ranks of perfectly disciplined soldiers.

Now that we have the picture in mind, we come back to the story Mark tells and immediately once again to this donkey. What is it about the donkey that’s so important? Jesus makes a huge point of giving instructions about it. There’s endless argument: does he know what will happen or has he planned it? Does he know the donkey owner? Has it been previously rented by some advance disciple? What is the deal with the donkey?
The donkey is a reminder of the hope of God’s covenant. The prophet Zechariah had said,

Rejoice greatly, O daughter Zion!
   Shout aloud, O daughter Jerusalem!
Lo, your king comes to you;
   triumphant and victorious is he,
humble and riding on a donkey,
   on a colt, the foal of a donkey.
[Zechariah 9:9]

There is Jesus, just as the prophet had said: this teacher comes as the Son of Man, so powerful he can look powerless. The Roman general needs his horse to look important; Jesus IS important. The hope he embodies is also in the testimony of Zechariah,

He will cut off the chariot from Ephraim
   and the warhorse from Jerusalem;
and the battle-bow shall be cut off,
   and he shall command peace to the nations;
his dominion shall be from sea to sea,
   and from the River to the ends of the earth. 
As for you also, because of the blood of my covenant with you,
   I will set your prisoners free from the waterless pit. 
Return to your stronghold, O prisoners of hope;
   today I declare that I will restore to you double. 
[Zechariah 9:10-12]

The symbols of worldly power, the arrogance of calling a man Son of God, is marching on the other side of Jerusalem. But here comes the Son of Man, riding on a silly donkey; he can afford to be silly—for God is riding with him. The armies of Rome are marching on the other side of Jerusalem, ordered ranks, swords showing. Nervous rulers always need military parades.
But here comes the Son of Man and his followers are all kinds of people: men, women, gentiles, Jews, sinners and they are together shouting, “Hosanna!” “Hosannah!” They are what Zechariah described as the prisoners of hope and they have been released; their cry of joy echoes from the hills. The Son of Man comes on a donkey: the Spirit of the Lord renews the covenant, the new covenant that invites us all.

This is where we come to the second meaning of the donkey: the donkey is a decision. Remember what Jesus says,

Go into the village ahead of you, and immediately as you enter it, you will find tied there a colt that has never been ridden; untie it and bring it. 3If anyone says to you, ‘Why are you doing this?’ just say this, ‘The Lord needs it and will send it back here immediately.’  [Mark 11:2-3]

Someone owns that donkey. Someone pays for that donkey, pays to keep it, pays to stable it, someone uses that donkey for work and getting places. Think of it as your car; think of it as yours.

Now some guys you don’t really know who have a strange accent come and start up your donkey. They sound like they’re from Texas; definitely not from here. Perhaps you saw them when you heard that young prophet from Galilee and you vaguely remember them. When you ask what they’re doing, they say, “The Lord has need of it.” What would you do?

That’s the heart of this story: it all flows from this moment, this decision. “The Lord has need of it.” The challenge of Palm Sunday is just this: whatever you have, the Lord has need of it. Like quilter assembling bits and pieces into a beautiful tapestry, Jesus takes the hurts and hopes of these people he has dragged with him to Jerusalem and makes them a covenant community, a caring community in the new covenant in his blood.

So now we come to our Palm Sunday and like the donkey’s owner, we also are told the Lord has need of what we have: what will we do?

Are you grieving? the Lord has need of it; those who grieve shall be comforted, he says. So bring our grief—his hope is for you, shown to the world in you.
bring him your grief

Are you joyful? Can you see the Lord in your life, blessing you, showing you the beauty of creation, helping you to feel God close and present? The Lord has need of it: 
bring your joy.

Are you hungry? the Lord has need of your hunger, because hungry people are ready to be fed. He’s already fed thousands and he means to nourish us as well, with the bread of life. 
bring him your hunger

Are you doubtful? The Lord has need of your doubts: bring them to him. He never asked anyone to go beyond where their faith would take them.
bring your doubts.

Are you guilty? the Lord has need of it: he’s bringing a new covenant, where forgiveness is the gate to go into glory. 
bring him your guilt.

This one man, whose donkey the Lord needed, became the doorway to a procession we remember down the ages, that we remember when no one but historians remembers the Roman soldiers. This donkey the Lord needed is remembered when the general and his horse are just a footnote.

The Lord has need of it: someone heard, someone said yes, and the donkey became a platform from which the Son of Man proclaimed the fulfillment of God’s covenant had come to Jerusalem. Now every day, every time, we hear the Lord saying about us, about our lives, our whole selves, the good parts and the bad, the hurts and the hopes, that the Lord has need of it. When we give him the reins, the same thing happens. The cries of Hosanna are heard; the procession goes forward. And the words of the psalmist come true: the king of glory comes in.

Amen.

Lent 3B – Covenant Community – The Rainbow Path 3

Covenant Community

A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor © 2018

Third Sunday in Lent/B • March 4, 2018

Exodus 17:1-17 • John 3:14-21

Click Below to Hear the Sermon Preached

“The Passover of the Jews was near, and Jesus went up to Jerusalem.” Do you know what Passover is? It’s the moment when you clean the house thoroughly, you buy foods that have been especially blessed, you make a big dinner and invite people over to share it and you go through the family story. “Why is this night different from all other nights?,” the youngest child asks, and the answer is the story of how God saved your family from slavery in Egypt, fulfilled the covenant with Abraham and made a new covenant. And you eat and talk and tell the story and somehow you feel God not as a principle but as a presence.

Jesus goes up to Jerusalem for Passover. You came here this morning. Some came through the big doors at the back, some into Palmer Hall and up the stairway. It was quiet and no one got in your way. But imagine if our church was surrounded by a mall, by stores and kiosks with a food court and crowds shopping. The temple wasn’t simply a place of worship, it was a center for markets. Part of the reason for the markets was that you had to change your money. Jewish law forbade giving anything that had an image on it and Roman coins all had the emperor stamped on them; they couldn’t be used. So you had to change your money, like a tourist getting off the airplane in a foreign country. Long ago, people had figured out that the animals and grain required for offerings were hard to bring from home; it was easier to buy them there, so there are people selling doves and calves and lambs. The whole thing sounds like a big state fair, so I’m sure of one thing that isn’t actually mentioned: someone was selling fried dough.

The temple depended on the income from all these sellers and buyers; it had an interest in the marketplace. Churches are the same way: we are linked to our economy. Years ago when I lived in a tourist town, my kids would complain about the tourists; we called them fudgies because, in northern Michigan, the big tourist thing is fudge and visitors notoriously get it on their fingers and smear it on other things. One day one of the kids was wishing the fudgies would go away and never come back. So I said, look, the fudgies come here and spend money in the stores people in the church own, then those people give some of that money to the church, and the church gives some of that money to me, and I use that money to pay your allowance. There was a thoughtful silence and then a small comment: “Well, I wish they would go away and just leave their money.”

Jesus comes to the temple with all its fudgies and the religious bureaucrats and buyers and sellers and what he sees is this: the place that was meant to be the location where people felt the presence of God had become just another marketplace. All that marketplace, all those tables, all that buying and selling was in the way, it was preventing people from finding God. So he does what makes sense: like God releasing the flood to cleanse the earth, he makes a whip and starts overturning the tables. He drives out some sellers; he interrupts some buyers. He overturns tables, he pours out coins, which, while the story doesn’t tell us, I’m sure someone was eagerly picking up. He seems to be breaking the rules. He is obeying the greatest rule of all: putting God first.

What are the rules? If you think about it, from our earliest days, someone teaches us the rules. Don’t hit your brother; don’t hit girls. Come home when the street lights come on. Forks go on the left, knives and spoons go on the right; make your bed before you go to school. Clean up after yourself. I don’t remember learning those rules but I knew them before I knew anything. They are how our family got along. Later, I learned other rules: pick up your socks, put the toilet seat down, the answer to do these pants make me look fat is always no. Those make marriage life easier. Then there are rules no one tells us but we somehow learn. Looking around, I see that you are all in your assigned seats. No one said: Joan., you sit here, Eva, you are on this side, but Sunday after Sunday there you are in the same place. Every community has rules, some written, some invisible, some obvious.

So it makes sense that when God went to make a community, one of the first jobs is to write the rules. Two weeks ago, we heard how God made a covenant with all creation, never again to flood it and start over. Last week, we heard God make a covenant with the family of Abraham and Sarah, to give them a future, to permanently watch over their descendants.

Now it’s centuries later. That family has had its ups and downs. Some time ago they went to Egypt and were enslaved. God stirred them up and saved them out of slavery, and set them on a journey into the wilderness. Now they are camped together at the base of a mountain, waiting to hear what comes next. While they wait, Moses goes up the mountain to talk to God and God tells Moses the rules of community life.

You know these, I’m sure. The first few are about putting God at the center of life: no other Gods, no images of God to limit our understanding of God. Keep a sabbath: remember God every week. The rest of the rules have to do with living with other people. Take care of your parents; they’re part of the family. Don’t murder anyone, don’t violate covenants, don’t steal, don’t lie, don’t covet your neighbor’s stuff.

It’s easy to float on the surface of these rules but if we peer into them there is something amazing at work here. Just as God made a permanent place with the rainbow covenant, just as God made a permanent people with the covenant with Abraham and Sarah, with this covenant, God is creating s community. this is how it’s possible for us to live together. In each covenant, God’s work as creator is evident.

The Rainbow Covenant is how God re-created the world. The Abraham covenant is how God created a connection to our history. This covenant, these commandments, are explicitly linked to God’s creative presence. Why keep Sabbath? Because that’s what God did.”For in six days the Lord made heaven and earth, the sea and all that is in them, but rested the seventh day.” When we keep Sabbath, we are living as the image of God, just as God meant from the beginning. When Jesus breaks the rules, when Jesus scatters the markets, he’s calling people back to the covenant connection the rules were supposed to make.

These covenants we’ve been hearing about, taken together, are a path and the path leads to the presence of God. It doesn’t stop with Noah, it doesn’t stop with Abraham, it doesn’t stop with Moses, it continues on and on.

Now I want to invite you to a covenant. Hundreds of years ago, our fathers and mothers in the faith looked up from church life that had become so cluttered by politics and ritual that God could hardly be seen. Like Jesus clearing the temple, they embraced a new and clearer vision. For them, churches were established by the government. They imagined a church as a group of believers, bound together in a covenant, just as God created a community through covenant. That’s what Congregationalism meant, it’s still what it means: the vision that we can covenant together to form a church, a congregation, free of any other authority. No bishop, no government, no denominational executive has any authority in a Congregational Church. We are free to come to God directly.

This church has a covenant and its members jointly share its responsibilities and joys. I know that many here have been coming to church and sharing together and all are welcome. But today I want to ask you to consider becoming a covenant member of the church, to take the step of saying, “Yes, I will be responsible for sharing the covenant of this congregation.”
This past week I attended an interfaith prayer breakfast. Afterward, we were invited to a reception at the Governor’s Mansion and Governor Cuomo spoke to all of us. There in that house where so many powerful people have lived, this powerful man spoke about his weakness. The governor of New York asked us, as clergy, as leaders in congregations, to speak up for the rules of the community, the vision of a community that cares for all. He said what we all know: that faith in our political leaders is at an all-time low. And he said that more than ever, the community needed us, all of us, who speak for the conscience of the community.

When we covenant together, we speak that conscience. When we covenant together, we walk the path of the covenant, the rainbow path. That path leads to one place, to the place where our lives are the image of God. “The heavens are telling the glory of God,” the psalmist says. Our covenant is a way of singing with them. Shouldn’t our voice join that chorus? Shouldn’t our lives sing that song? Shouldn’t our conscience, shared in covenant, speak the hope of God’s presence, speak the reality of God’s grace, until the whole world sings together?
Amen.

Epiphany – Transfiguration B – Shine, Jesus, Shine

Shine, Jesus, Shine

A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor © 2018

Transfiguration Sunday • February 11, 2018

Mark 9:2-9

After two months in the season of Epiphany, we come back here, where we remembered the stable, to the mystery of God in the world. All these Sundays, we have been populating the crèche, adding to it, the bandaids that symbolize the people Jesus healed, the figures that represent ourselves, the Wise Ones who came from far away, Gentiles whom no one had thought were part of the story, the shepherds, the angel, the animals, each a part of our world, each a part of us. But today we come back, back to this single experience, this single moment: God born into the world, vulnerable, watching, hoping.

Think of yourself in this scene. You walk in, seeing the young mother with that special look of both exhaustion and fierce pride new mothers have. You greet the father and give your flower¡s, admire the baby in her arms and then as she turns to you, looks into your eyes, smiles and asks, “Do you want to hold him?” and not knowing what else to say, you say sure, and the child is handed to you. There: in your arms, you hold the mystery of God in the world.

We’ve been reading the stories of the beginning of Jesus’ ministry. The assigned readings have jumped ahead. Since the first days we’ve been reading about the last couple of weeks, they have been up and down Galilee and over the border to Tyre, they have seen him heal, seen him amaze the villagers and they have been amazed. Perhaps what amazes them most is that they are here, that their one out of the blue “Yes” to his call has turned into a commitment that grows every day. But they have seen more than the ecstasy of healing; they have seen the growing anger of the officials and the clergy. And just before this trip up the mountain, he told them something they admit only to themselves, only at night, only alone: at the end of this road, there is a cross instead of a throne. They have come to the mountain, where he goes alone to pray. They have come to the mountain as we go to the stable, hoping for something new, expecting something familiar.

Now they stand there and the text tells us that on that mountain, in that place which can’t help reminding everyone of all the other mountain tops. It reminds us of Sinai, where the little tribe of refugees from Egypt God had amazingly defended and called out of slavery to service gathered, and just in case we miss the point Moses is there.

It reminds us of Horeb, where Elijah fled after God reclaimed that people through his Word and action, bringing down the full fury of Queen Jezebel, that representative of pagan, consumer culture so that in the very moment of victory, Elijah has to flee and ends up in a cave. There on that mountain, he heard God’s call, God’s blessing, and confirmation, in a still small voice. And just in case we miss the point, Elijah is there.

Now these followers of Jesus come to their own mountain top And they see Jesus shine. There he is: do you see it too? “Jesus was transfigured,” the text says. I’ve been studying this text and preaching it for more than 40 years and I still don’t know what it really means. The disciples see Jesus shining in a new and amazing way. ‘Transfiguration’ means transformed, so we have to ask: what is being transformed? Not Jesus: he is the same as he always has been. What is being changed here is the disciple’s understanding. They are getting a glimpse of who Jesus really is and it amazes them and burns in their memory for years afterward.

It’s so rare for us to really see someone for who they really are. My mother was 30 when I was born, an older mother for 1951. Of course, I never thought of that fact and what it might have meant to her. Over the years we had our ups and downs but one thing was constant: she was always and in some sense just my mom. I was in my 40’s one day when I met up with her at the airport in Tampa after we hadn’t seen each other in almost a year. She took one look and said, “Oh, Jim, you need a haircut.” Only your mom says this. I just saw this one dimension, saw here in reference to myself. In 1995, when she was in her 70’s, my father died and in the process of cleaning things out somehow I ended up with her college scrapbook. It was stunning to page through it and see my mother as a young woman, dating, getting called to the dean’s office for violating her curfew. Who was this woman?

A few years later, a friend of mine who was into genealogy encouraged me to dig into my own family history. When I asked my mother for information, she offered a glimpse of life growing up during the depression in the 1930’s. She told me about being angry when her family took in other family members and she lost her room to them; about her grandmother knitting the wool caps that made her feel ashamed because they were homemade. Somewhere in those talks, she also told me about fighting with my father when I was a kid and she wanted to work; he wanted a wife who stayed home. She told me about how hard it was to go back to college in her 40’s and get her Master of Library Science degree.

Bit by bit, my mother began to emerge as a person, not just my mother. When she was in her last days, I sat with her and heard more stories and when she died, she left a letter and talked about the conflicted time of my adolescence. I don’t believe I nearly know the whole woman she was but I am so thankful that I got to know her not as a mom but as a real person, a whole person.

I think something like that happened to the disciples. Just before that, Jesus asks, “Who do you say I am?” and Peter responds famously, “The Christ.” We like that; we want to think of ourselves as Peter. We often skip the next part where Jesus explains this means a cross, Peter argues with him and Jesus rebukes him, the same word used to cast out demons. Peter, the emblem of the faithful disciple, the founder of the church begins as someone Jesus sees holding him back when Jesus has a mission, Jesus has a call, Jesus has a way.
Thom Shuman, says about this,

…most of us have had some sort of mountaintop experience, even if it is in the back of a taxi, or walking down a hospital hallway, or reading to a bunch of kids.  Most of us know what it is like to want to build great reminders of who we are or where we have been, only to be pointed to those down in the valleys we are called to serve.  Most folks have experienced that desire to stay where they are, rather than venture into the unknown, whatever and wherever that is.  Most of us are reluctant to take off the comfortable and scuffed loafers of the past and leave it behind while putting on the new, stiff, blister-causing shoes of the future.

We’re like Peter, standing there without a clue, hoping we do the right thing or say the right thing in Jesus’ eyes, while Jesus is looking past us at the next step to take, the next person to serve, the next neighborhood to clean up, the next task to undertake, the next mountaintop that is waiting for us down in the valley.

What does transfiguration mean? Perhaps just this: that it’s time for us to stop putting our own pictures of the past up and labeling them with his name and see him for who he really is. Perhaps it’s time for us to stop thinking of him as just another man, a good one, an important one, who does good things: exorcises, heals, preaches love. Perhaps it’s time for us to see him for who he really is: the shining, embodied, the light of the love of God.

Of course, we are here too; we are in the picture and honestly? God is gently making fun of us, like a parent laughing about a child’s fumbling efforts. Look closely: see us? We’re the ones with Peter. The whole glory of God is on display and all Peter can say is, “It’s a good thing we’re here!—let’s put up some huts, get some shelter from all this, make a place to hide.”

The text says he was terrified. Isn’t this us? Isn’t this what we do: we see everything in reference to ourselves and our first thought when the world scars us is to put up some sheds, find some shelter. But God won’t have it; God ignores Peter and shifts the whole point back to Jesus. This is what God says on the mountain, this is the whole point of the mountaintop moment: “This is my Son, the Beloved; listen to him!”
There it is, there’s all of it. At the baptism, where we began two months ago when heaven opened, we got the first part—“This is my Son, the Beloved”—now we get the consequence, the invitation he represents: “Listen to him.”

This is the choice we make as a church and as Christians every day. We can build sheds and celebrate the fact that we’re here or we can listen to the beloved son of God. When we listen, we can’t help but hear his call. When we listen, we can’t help but see him shine, as he shone in their hearts. Shine Jesus: shine.

Amen.

Epiphany 5 B – On the Breath of Dawn

On the Breath of Dawn

A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor © 2018

Fifth Sunday After Epiphany/B • February 4, 2018

Mark 1:29-39

John Claypool was pastor to the congregation of Crescent Hill Baptist Church in Louisville, Kentucky when his ten-year-old daughter, Laura Lue, was diagnosed with acute leukemia. Only eighteen months and ten days after the diagnosis, she died. The sermon John preached two weeks later to reflect on that experience was based on the same reading we have heard today from Isaiah 40. He titled the sermon “Strength Not to Faint.”

Here I am this morning, John Claypool says at the end of his sermon, sad, broken-hearted, still bearing in my spirit the wounds of this darkness. 
I confess to you honestly that I have no wings with which to fly or even any legs on which to run – but listen, by the grace of God, I am still on my feet! 
I have not fainted yet. I have not exploded in the anger of presumption, nor have I keeled over into the paralysis of despair. 
All I am doing is walking and not fainting, hanging in there, enduring with patience what I cannot change but have to bear.

We have been reading through the stories of the beginning of Jesus’ ministry and we must never forget that the readers of this gospel, as we ourselves, know the end of this story. We know this will end at the cross; we know as Jesus apparently knew that there is a terminal moment of fear and suffering and death. We know where he is going: every step asks, can we believe he is coming back?

Here is Jesus again, as we have read the past weeks, apparently running forward. Our English text doesn’t show this quite as well as the original Greek but one word runs throughout these stories, one word is repeated over and over again: “immediately”. Immediately Jesus goes from his baptism to the wilderness. Immediately Jesu goes from the wilderness to meeting the men who will follow him. Immediately he goes home with them and speaks in the synagogue, encountering a man caged by demons and freeing him. Immediately he goes from there to Peter’s home.

That’s where we find him today. It’s a familiar scene, isn’t it? I know that we’ve often invited people home to brunch. So Jesus, Peter, Andrew, James and John and perhaps others go to Peter’s home. A crowd follows and gathers outside. I imagine that at other times the food would be ready: bagels toasted, smoked salmon, perhaps some eggs. It’s a Jewish home so no bacon, of course. Perhaps some fried fish—that’s the family business, after all. The scents of the food would have greeted the group as they entered, probably still discussing the amazing events at the synagogue that morning.

But there’s a problem here: the matron of the household, Peter’s mother-in-law, is sick in bed. So I wonder if everything was ready. I wonder what she was thinking, feeling. On other days, it would have been her job to preside at the feast; she would have gloried, I’m sure, in doing the preparations, from cleaning (in our home we call it “mom-clean”) to kneading the bread the night before. But today she is in bed with a fever, seriously sick. Was she ashamed? Was she asleep? I know that when I was too sick to preach a few weeks ago, I felt I had let you all down even though I knew I couldn’t get up. I imagine the woman must have felt something like that. She stays upstairs, away from the party, in her sick room, hearing I’m sure the noises of the party downstairs, unable to join them, hiding out as we all do at such moments.

But Jesus won’t have it; Jesus insists on mounting the stairs, coming to her in her sick bed. Here is a significant theological point. American cultural religion translates our cultural value of individual choice and commitment into something called “coming to Jesus”. It’s worth noting that in all these stories so far, people do not come to Jesus; Jesus comes to them. Jesus goes to John at the Jordan. He goes to Galilee and passes by Andrew and Peter, calling them to join him, and the same with James and John. Now he won’t stay downstairs and be the guest of honor; he goes to this woman in her bed, in her shame, in her illness and takes her hand.

Precious Lord, take my hand
Lead me on, let me stand


I’m tired, I’m weak, I’m alone

Doesn’t that song we sing portray this moment?

Our culture hides the significance of this act; we want to jump immediately to the healing but stay here with me and consider the moment in its context. Jesus is a faithful, observant Jewish man in a culture where it’s unthinkable for a man to touch a woman who is not his wife or a close relation. Yet here he is reaching out to her: “Precious Lord, take my hand.” Jesus is a worship leader who is ritually clean; to touch a sick person is to make himself unclean. Yet here he is taking her hand: “Precious Lord, take my hand.” Jesus is not part of the family in this home yet here he is in the private part of it, visiting a woman, touching her. And she is healed. One final point: she is healed on the Sabbath, something that will come back to haunt Jesus in days to come.

We are so used to technical explanations that we want to ask, “How is she healed?” There are no answers to that here. Our culture blinds us to what’s really going on here. We want to know the method of the cure; the gospel is interested in the fact of the healing. Healing sets people free, healing helps put us back on the path of our lives. Mark sees through to the more important point: that it is done at all. This woman is healed and “immediately she began to serve them.” Now some have criticized this text; they don’t like the image of this woman serving but my own hunch is that she was very happy to do it, to reclaim her role, to join the party. Once again, as at the synagogue, Jesus sets someone free.

When the Sabbath ends at sundown, we read that sick people are brought to Jesus and he heals many of them. Again, notice they are not “coming to Jesus” the way it’s spoken of in our culture; they are being brought there by others. Connection to Jesus, healing by Jesus, comes through the invitation and efforts of others. We don’t know who these are. In fact, we will never again hear about Peter’s mother-in-law again directly. Did she go on to become part of the group of women who apparently sustained the ministry of Jesus? We don’t know. We only know that in that moment, when she needed a hand, his was there reaching out to her, taking her hand, lifting her up.

Finally, we read that at the end of it all, Jesus slips away. It’s almost comical, isn’t it? All those people, all that crowd, looking for him, pressing on him, wanting him to do what they want and he’s nowhere to be found.

Peter and the others have to go hunt him up and when they find him, he’s outside the circle, alone, praying, finding his strength as he did when he was alone in the desert, in his connection with the one he calls his father: our God.

Over the last few weeks we’ve read through these stories of the opening of Jesus’ ministry and it’s worth asking: where are you in all of this? where am I? Are you someone Jesus has come to, someone called by him to follow? Are you one of those bringing others to Jesus for healing, to be set free to live and give the gifts God has given them? Are you being healed?

For isn’t that our purpose as a congregation, to be a place where healing happens? I don’t mean cures, I mean the healing that sets hope in hearts again. The passage from Isaiah we read is addressed to a people beaten down, carried into exile, cut off from hope and they believed from heaven. Yet here the prophet speaks God’s Word and that Word begins, “Comfort, comfort” and continues on with the words we read this morning.

Why do you say, O Jacob, and speak, O Israel, “My way is hidden from the LORD, and my right is disregarded by my God”?
Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary; his understanding is unsearchable.

Wisdom does not always come from the wise; in fact, the Bible says over and over again, “the beginning of wisdom is the fear of the Lord.” What we translate fear really means taking God seriously, believing in God not only in the past or the future but right now, today, in this moment, this present moment. This is the time when God loves you. This is the time when God seeks you. This is the time when God seeks to comfort and heal and restore your hope.
And what is that hope? John Claypool again, facing the most difficult crisis of his life said,

I have not exploded in the anger of presumption, nor have I keeled over into the paralysis of despair. All I am doing is walking and not fainting, hanging in there, enduring with patience what I cannot change but have to bear.
This may not sound like much to you, but to me it is the most appropriate and most needful gift of all [from God.] My religion has been the difference in the last two weeks; it has given me the gift of patience, the gift of endurance, the strength to walk and not faint. And I am here to give God thanks for that!
And who knows, if I am willing to accept this gift, and just hang in there and not cop out, maybe the day will come that Laura Lue and I will run again and not be weary, that we may even soar some day, and rise up with wings as eagles! But until then – to walk and not faint, that is enough. O God, that is enough!

If we look for God in this present moment, if we believe in this present moment, if we pray in this present moment, then indeed Jesus will come to us. We may not be able to soar with the eagles yet; we may not be able to run yet but we can learn to walk with Jesus, to walk and not faint. And that is enough, that is everything.

In a moment, we’re going to sing a song that takes its images from this passage in Isaiah: On Eagles Wings. The words express the feeling of doing just this: taking this immediate, present time, and living it in the faith of God’s presence. So many of us live at sunset: God invites us today, this moment, to see that we are living “on the breath of dawn”. So we are meant to live as people being healed, giving hope, inviting others to come and see how they also can find this hope.

Amen

Epiphany 4 B – Take Off the Devil Suit

Take Off the Devil Suit

A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor © 2018

Fourth Sunday After Epiphany/B • January 28, 2018

Mark 1:21-28

One day when I lived on 29th Street in Milwaukee, the Devil came to my house. He was a garish shade of red, had horns, a tail and carried a pitchfork and stood about four feet high.

I was sitting in the living room when the Devil came out of my son Jason’s room with a wild look and I knew we were in for trouble. A few minutes later, after some now forgotten bad behavior, a bit of parental yelling, and some tears I exorcised the devil, who returned to the bedroom. Minutes later Jason emerged and we were reconciled and agreed no more devil—at least for the moment.

It’s a true story: Jason had a devil costume for Halloween one year and for a while when he was going to be bad, he would put on the suit first. We learned to recognize the devil and the impending behavior and deal with it—partly by telling him to go back and take off the devil suit. Eventually, he outgrew the suit. I can only wish we all had outgrown bad behavior; obviously, we haven’t. This week again we heard in the news about gun violence at schools and the stories of an amazing number of women abused by a man meant to care for them at Michigan State University. Depending on your view, I’m sure you could add to this list. We cannot escape the men—and women—in the devil suit. How can we get them to take it off?

This story we read in Mark is amazingly appropriate. Last week we heard how Jesus created a community of disciples. His invitation to follow him is so authoritative that the text tells us they immediately left what they were doing and followed him. Now they have come to Capernaum, the home of those disciples. Jesus enters a synagogue on the sabbath, a sanctuary of worship but also a place of conversation where the whole community meets to gossip, greet, trade, and connect.

Jesus sits in the seat of the preacher; someone, perhaps he himself, reads a portion of Torah and Jesus begins to speak. The text says that he spoke as one with authority and not like the scribes, that is, the regular teachers. Now the usual method of preaching there was to discuss what Moses meant or what another prophet said. But the congregation there recognizes something unique in Jesus: his words, his teaching, he himself, have an amazing authority. “They were astounded at his teaching, for he taught them as one having authority, and not as the scribes,” the text says.

Just as a great guitar player, can make our hearts vibrate simply by running his fingers over a few strings, the words of Jesus move the hearts of the people there so that they are astounded, amazed.

This sense of being astounded is not necessarily positive; it doesn’t mean they applauded. Preaching can make people angry. We all have a set of boundaries that make us feel safe. Like a fence at the edge of a precipice, like a barrier in front of a danger, boundaries keep us secure in a dangerous world. Anything that forces us beyond the boundaries destabilizes us, it threatens, and we react.

Years ago in Connecticut when the issue of full inclusion of gay folks was being fiercely debated in churches, I attended a clergy meeting where people on both sides spoke. Afterwards, we were feeling pretty good; the meeting had been mostly civil and no one had left in anger. There we were, a group of overweight middle-aged straight men sitting at a table in a church hall. One by one each was asked to say something about the meeting and when it was my time, I said that really, this topic had very little to do with our lives. Then I said, “But you know, here we are with pastries, and we’re all overweight. Maybe we should be discussing the sin of overeating.” That’s when the meeting got angry and a few moments later one of the guys said he wasn’t going to sit for this and left. “They were astounded.”

At least one person there cries out and disrupts the moment. There is a man there with what the text calls “an unclean spirit”. Perhaps he stands up, there is a disruption. “Have you come to destroy us?” the demons in him ask. And then he says what some must have been thinking: “We know who you are, the Holy One of God.” What happens when the unworthy, the unclean, washes up like the ocean against the rock of God’s holiness? What happens when the demonic runs into the holy?

Notice how the text carefully distinguishes between the man himself and the unclean spirit: he is not a bad man, he is a man controlled by something unclean. “Unclean” means unfit for worship, unfit to come before God. Jewish religion carefully distinguished between the clean or pure and the unclean, between what was fit for God and what was not. The text tells us nothing about the man himself. Like Jason in the devil suit, he has been put into something other than himself. One writer likens this to addiction and points out that addiction is not the person: it is the cage with which the person lives. Like a devil suit, the cage of the unclean spirit is separate from the person, controlling but not the same as that person.

Now there are all kinds of cages. I confess that in the past, I often compared this cage, this unclean spirit, to mental illness with its hallucinations and altered sense of reality. I realize now I wanted to keep my own boundaries intact. I wasn’t mentally ill so thinking about it that way meant it wasn’t me. But what I see now is that there are in fact all kinds of cages, big and small, and some of them enclose me as well. And when the cage is threatened, we all ask the question the unclean spirit asks: “Have you come to destroy us?”

This fear is, I believe, behind the anger that fuels so much of our national life. Cages are being broken. We are living through an enormous cultural transformation.What happens when the cage is broken and the person is released? We know that when Jesus walks in, demons walk out. The solution to our cages lies in the connection Jesus calls love: a compassion that refuses to let boundaries stand between us and invites us to see each other as equal children of God.

I mentioned addiction earlier as an example of a cage that controls a person. Today we are facing a terrible epidemic of addiction-fueled not only by drugs but by our misconception about the nature of addiction. So often we have forgotten Jesus’ distinction between the cage and the person so we see addicts as bad people who should simply start acting better. The truth is that addiction is only partly about chemical dependence. Those who are finding the most success at treating addiction have learned to treat it as a disease, not a moral failure, and to make human connection part of the solution. The problem isn’t the person; the problem is the cage.

In the same way, there are larger cultural cages. One of them is the fear of people who come from other places. Almost all of us have immigrants in our background. But we’ve forgotten that and today’s immigrants often have different colored skin. How do we solve the anger that comes from breaking this cage? Perhaps we do it by simple connection.

Umstead Park United Church of Christ in Raleigh, North Carolina, is a 300 member congregation that is one of 32 congregations housing people who are at risk of deportation. After studying and meeting about the issue last July, the church voted in September, 89-5, to invite an undocumented person to their meeting house. Eliseo Jimenez and his family came to stay in the church’s youth activity room. The church organized volunteers and worked with five other congregations, including a synagogue. Now we might think this would be a terrible burden and a drain on the church. In fact, one of the volunteer hosts says, the church has found renewed energy. “I’m really proud we’re doing this,” one of the members said.

At the center of this story in Mark today is this: “What have you to do with us? I know who you are, the Holy One of God.” It’s a question for all of us who say we are the body of Christ.

In a culture of cages, what has Jesus to do with all those caged? Isn’t it to invite them out of the cage; isn’t it to say, “Take off the devil suit” and come out? Isn’t it to see the child of God in each person and invite that child out? That’s what Jesus does: “Be silent and come out of him,” Jesus says. At the end of the story, the crowd is amazed. And indeed, whenever, wherever, we as the Jesus people, invite the child of God caged up, imprisoned, out to play—it’s still amazing. This is our calling in Christ: to invite the caged out, to invite everyone in, into the community of Christ, into the circle of those who recognize each other as brothers and sisters in Christ, children of God. For when we recognize others in this way, we find we ourselves are also recognized in that circle.

Amen.

Bee Dances – Baptism of the Lord

Bee Dances

A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor

Baptism of the Lord Sunday • January 7, 2018

How do we find things? How do we get where we hope to go? Many of us rely on some form of GPS program today, maps on our phone or some other device. But what if the destination isn’t an address? What if the place is God’s kingdom, what if the destination is somewhere God’s peace reigns? Today we remember the baptism of Jesus and it reminds us to think about our own baptism. Today we share the sacrament of communion, the last supper reminding us that we are included at the table of the Lord. What do these two acts mean?

Both are rooted in ancient Jewish practices. The desert culture which influenced Hebrew worship saw something sacred in water. Their story of creation imagined water, not light, as the first act of God’s creativity: a rain is made to fall and everything comes from it. During the Exodus, it was the Lord’s ability to provide water that sealed the promise of presence. So it shouldn’t surprise us that in the rituals prescribed for God’s people, washing played a prominent role. A variety of things, from illnesses to natural life events, could put a person in a state they believed made them unfit for worship. The solution involved sacred washing, called t’vila, often done in a mikva bath, a bath of blessing. In the period before Jesus, this ritual of washing played a central role in the ritual and life of the Qumran community; they may have influenced John, whom we call the Baptist. In his hands, the ritual washing was connected to the sacred moment when God’s people crossed from the wilderness to the promised land. His preached repentance and newness: the passage between these two states was symbolized by baptism in the Jordan River. Jesus himself came to John for this baptism.

Early Christians took over many Jewish customs. Remembering this event in the life of Jesus, they made baptism a key moment in a Christian’s life: it was when they joined the circle of God’s people. They probably originally immersed people but early on began to use other forms. Still, the act retained this essential meaning: union with the body of Christ, the church of Christ. Once joined to Christ, the church believed Christ would never desert a child of God, so baptism was and is a once for all act.

Every journey has definite marks along the way. We use these to know we are on the path, we tell others about them to help them follow. A sailor looks for buoys; a driver looks for road signs. We give directions by noting special features: “Stay to the right as you go by the state capitol.” Sometimes these marks can change. Years ago, I was often asked how to get to the local high school. “Go down a long block and turn right at the Highway Department,” I’d say. Then someone heard me one day and pointed out that the Highway Department had moved out of that place a year before; my directions were useless.

There are marks along the way of Christian life, marks that can surely turn us toward Christ and we call them sacraments. They are moments in which we act out in a public, visible way our inner spiritual meeting with God’s Spirit. We call these moments sacraments and baptism is surely one. When someone ordained by a Christian Church takes in their arms any person, infant, child, adult, and acts out the ritual of pouring water, we are in that moment also acting out the embrace of God and answering God’s call to become new people. It is a sacrament.

Another such moment is communion. Communion is also rooted in ancient Jewish practice, the rite of Passover. Passover is a story of salvation celebrated with a special meal. Within the meal, there is a progression of matzoh, a special bread, and cups of wine. The gospel accounts put Jesus celebrating Passover just before his arrest and crucifixion: we call it the Last Supper.

Just like baptism, early Christians took up this ritual they knew and fused it with the story of Jesus. First Corinthians gives us a little glimpse of communion about 20 years after Jesus; it looks more like a potluck dinner than our symbolic cups and bites of bread. Yet we can recognize in their act the same act we do, the same purpose of acting out Jesus presence in our own lives.

Over the centuries, Christians changed how they did these two acts, baptism and communion as well as how they understood them. The organized church often traded its spiritual life for worldly power and wealth and part of that added on acts which had no roots in the life of Jesus or the gospel story. By the 1600’s, the Roman Catholic church had seven different sacraments. When our fathers and mothers in the faith set out to create churches that more clearly embodied God’s Word, they trimmed this back to the original two sacraments, baptism and communion. Baptism they understood to be a moment of repentance that recognizes Christ’s intention to embrace us as a child is embraced by a mother; communion reminds us that we are a community on the way to the cross, believing in the resurrection.

This is a lot of history on a Sunday morning. But it’s important to know where we came from, to look back and see that when we pour water over someone here, we are participating in something that touches Jesus and reaches behind him hundreds of years. It’s important to know where we came from, to look back and see that when we share in communion, we are sharing with the Exodus people who first shared a quick Passover meal, with Jesus and his disciples on the last night of his earthly life. This is where we have been: this is where we are coming from.

But, of course, the most important question is: where are we going? This is the season of Epiphany, a word that means showing. It refers to the star that led the wise ones from the East to Jesus. Early Christians would have seen what we do not: that these are strangers, gentiles, people who have no earthly right to a place in the story of God’s people. But here they are, led by a star. Let all the astronomical questions go and listen with your heart. Imagine how important it must be to God to invite these wise ones to the Christ child, so important that just as at creation light was created, God makes a new light, a star, to say, “This way! Come this way!”

Where are we going? Everything we’ve talked about today, from the wise ones following the star to communion to baptism makes up what I call a bee dance. Have you ever wondered how bees find flowers? How do they know where to go from the hive to find the stuff they gather? It works like this: a few bees go out, flying around more or less randomly. They search; they sniff. When one finds a good place, some lush flowers, she flies back to the hive. Now the problem is how to give the others directions. They don’t have a GPS, they don’t have google maps but they do have a dance, called a waggle dance. They move forward, backward, to the side. The dance tells the others where to fly, how to get where they are going, how to find the flowers.

These acts—baptism, communion—are bee dances. When we act them out, we are showing how to find God’s presence. Not everyone knows this— but you do: you know how to do the dance. You know how to smile when a little girl like Olivia is baptized and I carry her to you and say, “Please welcome our sister,” and when you do, you are showing everyone—this is how you get to God, you smile at a child. Jesus says welcome a child and you welcome him, I’m not making this up, it’s right there in his book. It’s a bee dance, it’s directions.

You know how to serve communion. There are lots of ways to share this sacrament but I’ve always loved the way we do it here, passing the plates hand to hand. Because that’s how Jesus is shared: hand to hand, person to person. It’s the invitation that matters, it’s saying, “Here, have this bit of Jesus’ story, let me fix you a plate”—well if not a whole plate, at least a little bit of bread. “Here, have this invitation to a whole new life.” It may look like a little thimble full of grape juice but when you hand it to someone, it’s God saying, “Come on in”.

These are bee dances: they are directions on how to find God. Today, this morning, what we are doing is learning the bee dance that leads to God’s Spirit. So watch, learn, if that’s where you are in the journey; take up the movement if you can. Dance!—Share the invitation, help someone find the path and walk along the way that leads to life. It’s epiphany: we’re not meant to sit still, we are being called to walk in the light of God’s love and share the journey. So do a bee dance: invite someone with your directions to know God’s love.

Amen.

Thanksgiving Sermon – Now Don’t Forget

Now, Don’t Forget

A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor

Thanksgiving Sunday • November 19, 2017

Deuteronomy 8:11-20

Click below to hear the sermon preached

It was a fall day in 1975; I was the newly called minister of the Seattle Congregational Church, not even ordained yet. Standing in the coffee hour crowd, I was fumbling toward conversation with a man in the church I’d only just met. He was in his 90’s, a new experience for me. Thinking about such a long life, so much history, I said something about how he had lived from horse and buggies to the jets. He gravely agreed and mentioned having been a horse doctor in Kentucky when he was young. I asked him what he thought the most important change had been over the course of his lifetime. He thought for a moment, and then quietly said, “No more quarantine signs.” He explained that when he was young, it was common to have epidemics and all that could be done was to quarantine families and he told me about his memory of the yellow signs. I’d never seen one; I’d never thought about one. Yet here he was remembering a wonderful progress that had made something I never knew vanish. He remembered a blessing I’d forgotten.

What do you remember from this past week? this past month? this past year? The morning, John has helped us to remember an event we didn’t witness: the moment when this home where we worship first began to take shape. Now I’ve been part of a big church building project so even though he didn’t mention it, I know this: before that shovel ever turned over, there were meetings. There were long meetings, endless meetings. Someone had to convene the first meeting to discuss moving the church’s home and I’m guessing it wasn’t a popular idea at first. Someone had to argue the point; Congregationalists don’t change easily. Someone had to come up with numbers, costs, benefits, and the church must have voted. I imagine that memory stuck around for years. Probably some people got mad, some were joyful, some just remembered all the hard work. Now we come here every Sunday. Hundreds come here for concerts and events. We don’t remember the vote; we don’t remember the work. But if we don’t remember that it took those things, 
we miss the full memory of the blessing. Thank God we have John to remind us!

The author if Deuteronomy is doing the same thing for an ancient people “Take care that you do not forget the Lord your God, by failing to keep his commandments…,” [Deut 8:11], he says. Here you are in the Promise Land; remember how you got here, remember who brought you here. You didn’t do it on your own; it took more than your effort, more than your hard work, it took the inspiration and blessing of God. But the truth is they do forget. They become prosperous and oppress the poor. They envy the accomplishments of other peoples and demand a king, despite God’s warning of the terrible things a monarchy will bring. They make hierarchies: rich and poor, righteous and despised. They violate God’s covenant over and over and finally are destroyed because of it. The first third of the Hebrew Scriptures is all about God’s faithful work to create a covenant community; the second third is prophets preaching about the need to return to the covenant the people have forgotten.

Memory leads to thankfulness. When we forget, we forget God’s blessing and we’re left with the idea that we did it, we accomplished it, and then we are left with ourselves and we are a poor substitute for God. This week we will celebrate Thanksgiving, for Congregationalists, our family story. In 1620, a small group of our fathers and mothers in the faith landed in Massachusetts after a difficult voyage. Half of the 103 settlers were there because of their faith, our faith. The others had been recruited because of their skills. Almost none were farmers; almost none knew how to trap and fish and do the things that would be required to survive. At first they got along by stealing corn from abandoned Indian storages; a measles epidemic had swept through the area before their arrival, leaving much of it abandoned. They built shacks, they learned to plant corn. Many of them sickened, others starved. By the end of the first year, the few that were left, however, seeing in their survival the blessing of God held a harvest feast: the first thanksgiving. The settlement survived; others arrived and settled on Cape Ann and then in Boston. The new colony grew and though it remembered and observed thanksgiving, it forgot the principles and blessing which had inspired it. With a couple of generations, these Puritans were fighting the same native communities which had nurtured their fathers and mothers and persecuting others, just as they had been persecuted in England. They forgot the blessing with which they began.

Memory leads to thankfulness. We gather here, warm and safe in this wonderful home; we must never forget its source. For its source is the blessing of God. If we forget its purpose, if we forget our purpose, then like others, we will fail. We may look great failing. Success in fact often leads to forgetting. When we succeed, we like to think we are the ones who succeeded; its easy to see our own efforts, harder to remember God’s inspiration. But if we miss the lesson of Deuteronomy, we can never truly succeed.

That message is clear, he message is simple: remember where you came from, remember who you are, remember who brought you here. We live from the blessing of God; we live in the river of purpose which is to invite all into the covenant of love which is God’s purpose. When we do this, when we live this, remembering how God has blessed us, we hope for the future, because God is not only in the past but guarantees the future as well. At many tables this week, people will be invited to share something they are thankful for, something from the past. Here’s a suggestion: share something you hope as well. For memory leads to thankfulness and thankfulness leads to hope.

For many years, my mother lived in Florida and my visits were necessarily short and infrequent. Now, you know, when you are a mother, you never stop being a mother. So my mother never stopped trying to improve me. It’s an endless task, as my wife could also tell you. Nevertheless, my mother never quit. Before I left, she would have a variety of suggestions for what I should do. And just before I left, she would tell me again and add these words, “Now don’t forget”.

Thanksgiving is meant for us to remember God’s blessing and invite us to live in hope.

Thanksgiving is meant for us to remember to be a blessing and invite others to hope.

Thanksgiving is meant to share again the story of how God has blessed our fathers and mothers and intends to bless us. Now don’t forget, thanksgiving says: don’t forget how much God loves you.

Amen.