Constructive Faith

Luke 4:1-13
Deuteronomy 26:1-11

SERMON “Hungry Gods”

The traditional focus for the first Sunday in Lent is the temptation of Christ, the time when Jesus underwent a period of deprivation in the wilderness. It reflects a relatively common practice among would-be prophets of that era, and indeed across cultures, a sort of ancient vision quest. But as they say, “been there, preached that,” and fairly recently, when we discussed the fact that within the context of the gospel story, Jesus choosing the poor as the focus of his redemptive ministry was a real choice. After all, Satan had offered him ultimate earthly power.

Instead, I want to look at Deuteronomy, the source of our reading from the Torah, and the idea of sacrifice. After all, some still lean into the ancient practice of “sacrificing” something for Lent, frequently chocolate for some reason. I’ve never heard of anyone giving up Brussel Sprouts until Easter. Or coffee for that matter.

The Book of Deuteronomy is traditionally attributed to Moses, and much of the book presents itself as the words of Moses. The only real narrative action comes at the end of the text, when Moses, having been forbidden to enter the Promised Land, dies alone on the holy mountain and is buried by Yahweh. And as I asked the group in Monday School this week, if Moses dies alone on the mountain, who wrote that part?

Of course, Moses did not actually write the Book of Deuteronomy, or any other book in the Torah. Don’t get me wrong. I absolutely believe in the historicity of Moses and the slave escape from Egypt. But I recognize that the texts are the product of a much later age, with the first layers of the Torah created after the destruction of the Northern Kingdom during the 8th century B.C.E. Refugees entering Judah from Israel brought with them new texts and new ideas, including exclusive worship of Yahweh, something we saw last week in the conflict between the Northern Kingdom prophet, Elijah, and the royal household of Ahab and Jezebel.

In the wake of this national catastrophe, the surviving Southern Kingdom underwent a period of reform and cultural construction, creating something we can begin to recognize as proto-Judaism. This culminated during the reign of King Josiah, which began around 640 B.C.E. Scripture tells us that under Josiah’s reign, repairs were made to Solomon’s Temple in Jerusalem, and that during that process the High Priest Hilkiah discovered a long lost “Book of the Law,” now believed to have been a core portion of Deuteronomy. 

And by found, we mean fabricated, for much of the text has to do with a cultural context unimaginable to Moses, unimaginable to the next several generations that lived in a loose confederation for a couple hundred years after the Exodus, before the pivotal century when the warlord Saul consolidated power, the usurper David conquered Jerusalem, and the heir Solomon constructed the Temple. 

That is not to say that the Torah is wholly bad just because it wasn’t actually written by Moses, but also not to say that the Torah is wholly good. There are laws specific to that one ancient culture that no longer fit with our understanding of the world, ancient misogyny and homophobia for example, and quite a few laws that we ignore, like the prohibition on charging interest or the command to pay a just wage, both replaced by our true modern religion of neo-liberal capitalism. 

Our reading, dedication of the first fruits of the harvest, falls into a pretty complex system of sacrifices required under the Temple cult and detailed in the Torah. If we are honest, the sacrificial system of the Temple was about supporting the staff of the Temple. Few offerings were slated for a holocaust, a completely burnt sacrifice as a sin offering. Most of what came in as meat and bread and first fruits fed the priests and their households.

The prophets remind us more than once that God does not eat meat and does not require that sort of sacrifice. We do not worship hungry gods. This is the exact topic of the canon within the canon, the sixth chapter of the Book of the Prophet Micah, which says:

“With what shall I come before the Holy One, and bow myself before God on high? Shall I come before God with burnt offerings, with calves a year old? Will the Holy One be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” God has told you, O mortal, what is good; and what does the Holy One require of you but to do justice, and to love kindness, and to walk humbly with your God?”

And that, just maybe, is the little redemptive takeaway from this passage in Deuteronomy, a door to Lenten conversion. 

Continue reading “Hungry Gods: 9 March 2025”

Exodus 34:29-35

Luke 9:28-43a

SERMON “Up On the Mountain”

In the First Book of Kings in the Tanakh, or maybe “One” Kings to our wicked wanna-be king, we find the story of an ancient wicked king, Ahab, his foreign queen, Jezebel, and his antagonist, the prophet Elijah. 

It is a bit of a saga, with twists and turns, and ends with dogs licking up the blood from the chariot in which Ahab died. 

But there is a moment, early in the story, when there still seems to be a chance of redemption for the king, a chance that he might turn out okay.

His wife has brought to Israel with her a retinue of priests dedicated to the god Baal. This offends Elijah, who insists on exclusive worship of Yahweh. As you do.

Elijah challenges the priests of Baal to a sacrificial showdown, calling fire from the sky, and when he wins, orders the mass murder of the remaining opposition. As you do.

After this, the offending worship having been temporarily purged from the kingdom, Elijah has Ahab go up on the mountain to break his fast. This points back to another story.

During the Exodus from slavery in Egypt, Moses serves as an intermediary between Yahweh and the Abrahamic people. It too is quite a saga. 

Having negotiated a treaty with God, a covenant in theological terms, Moses and Aaron take seventy elders up on to the mountain, where they ritually eat and drink to seal their new covenant with God. Ahab eating and drinking on the mountain mimics this covenant-making.

In today’s gospel reading, we are once again on a mountain, this time with Jesus and three of his disciples. This, however, is no picnic. As Jesus is praying, he begins to shine, then Moses and Elijah suddenly appear. Again, we are pointing back to an earlier incident. When Moses comes down from initially negotiating the covenant between Yahweh and the descendants of Jacob, his face also shines, as we read from Exodus.

Many pastors will preach this morning about the theophany, the encounter with God, the voice coming from the cloud. Some will want to wrestle with the pericope or story that follows, the healing of the epileptic boy and the words of Jesus condemning his “perverse generation.” And let me tell you, that is tempting given the perversion that passes as fundamentalist Christianity today. But instead, I want to talk about connections. 

The authors of the gospels, turning oral tradition into written accounts, understood Jesus as being in continuity with Moses and Elijah. To be sure, surpassing Moses and Elijah, but that is another sermon altogether, on what theologians call Christology.

Story builds on story, for humans are constantly in the act of making meaning of our world, or choosing to allow others to make meaning for us. And let me assure you that it is far better that you make your own meaning than that you let oligarchs or Madison Avenue do it for you.

We live our story, are everyday authors. How we connect our story to others stories can empower us, can lead us to our better selves, but it can also destroy us and others.

Continue reading “Up on the Mountain: Transfiguration 2025”

Genesis 45:3-11, 15

Luke 6:27-38

SERMON “Hoping Machines”

Once Allied anti-Fascist forces had secured the beaches of Normandy, a steady flow of service members and supplies flowed into northern France. 

While the Allies had the advantage in the air and on the water, there were still risks. For example, the merchant ship S.S. Sea Porpoise was off the coast of Utah Beach on July 5, 1944 when it was hit by a torpedo fired by U-390, a Nazi German submarine. Fortunately, the ship did not sink, and while twelve crew members were injured, one notable crew member was not harmed.

Woodrow Wilson Guthrie was a well-known anti-Fascist, and of course, one of our nation’s best known singer-songwriters. He had hoped to travel with the USO, entertaining our troops. The thing is, Woody Guthrie was a Socialist, and though never an official member of the Communist Party, he was considered a “fellow traveler.” So no USO for Guthrie, just a roll of the dice, enlistment in the service of his choice or a high probability of the draft. He chose the Merchant Marines.

In late 1946, not long before the onset of Huntington’s Disease, Guthrie wrote “The note of hope is the only note that can help us or save us from falling to the bottom of the heap of evolution, because, largely, about all a human being is, anyway, is just a hoping machine, a working machine.”

He would need that hope. He would live for 15 years after his diagnosis, often confined to psychiatric facilities, and unable to speak during his last years, a horrible fate for a singer.

Hope may seem an odd note for today’s scripture readings. Forgiveness, certainly. Pacifism? Maybe. But why hope?

Let me remind you that I am no fan of wimpy pacifist Jesus, long luxurious hair and a pristine white robe surrounded by pristine white sheep and pristine white children in the image so many of us saw in the Sunday School classroom, the Savior for white Christian nationalists, and pretty much no one else. 

It is true that the passion narratives record no resistance on the part of Jesus when he was arrested with overwhelming force, when he was in the custody of the Sanhedrin’s security forces or the Roman Army. But he could be more than a little sharp with his words, and used force when monkey-wrenching the commercial enterprise in the Temple. 

His followers may have entered Jerusalem with palm fronds instead of pitchforks, but that does not change the fact that he was preaching revolution, and it is not just an economic revolution, though it is certainly that.

This passage is often read as weakness by a society that worships power and greed, in which physical and economic violence is glorified. 

This passage does not preach weakness. There are many kinds of strength.

Continue reading “Hoping Machines: 23 February 2025”

Luke 6:17-26

Jeremiah 17:5-10

SERMON “The LeRoy Scandal”

Long before Barbara Kingsolver gave us “Demon Copperhead,” there was another harrowing tale of a boy from West Virginia growing up in an environment of addiction, physical and sexual abuse, and prostitution. 

Jeremiah Terminator LeRoy, better known as J.T. LeRoy, began writing for high-profile publications like the Oxford American and McSweeney’s just before the turn of the century. In 2000, his autobiographical novel “Sarah” was published to rave reviews, the paradox of autobiographical and novel not withstanding. 

“Sarah” was followed by “The Heart Is Deceitful Above All Things,” a collection of short stories also based on LeRoy’s childhood and borrowing a title from today’s reading in the Book of the Prophet Jeremiah. This second text became a 2004 film.

And so one evening, I left my office in lower Manhattan and headed over to the Barnes & Noble in Union Square, where LeRoy was going to do a reading, accompanied by some of his celebrity supporters. The celebrities were there. LeRoy was a no-show.

LeRoy would eventually make some public appearances, always in sunglasses and a wig, described as reclusive or eccentric.

He, the person who made the public appearances, was she, 25 year-old Savannah Knoop. She, who wrote the various articles and three books, was Laura Albert, Knoop’s sister-in-law. 

There have been two documentaries on the case, and if I am honest, I still don’t completely understand the why and how of it all, how so many people, including some who manufactured personas for a living, were duped.

The thing is, the writing was good. Laura Albert could have had a great career. Instead, she was found guilty of fraud for signing a contract in LeRoy’s name. Which all goes to show that as the prophet warned, the heart really is deceitful above all things.

Jeremiah, the prophet not the fictional West Virginia boy, was writing as the Kingdom of Judah was in its final years. His word is about faith and practice, but it is also about geopolitics. Religious leaders calling out despots for corruption and unrighteousness has been a thing for a long time, long before this year’s interfaith prayer service in Washington. 

Like works by Kingsolver and Albert, the Book of the Prophet Jeremiah is a harrowing read. There is child sacrifice. There is the destruction of Jerusalem. There are crimes against humanity, not unlike the crimes against humanity happening in the same region today, including the displacement of entire populations through mass deportation. There is even a little bit of constructive or adaptive theology.

Essentially, however, the prophet Jeremiah holds to the tradition of transactional faith. You do good by God, and God will do good by you, you personally, your house or tribe, your nation. If you are suffering, you must have done something to deserve that suffering.

Despite 3500 years of evidence to the contrary, people still sell that same snake oil. 

Continue reading “The LeRoy Scandal: February 16, 2025”

Luke 5:1-11

Isaiah 6:1-13

SERMON “Still Not Feet”

Though cats domesticated humans, the process usually works the other way around. Homo sapiens established sometimes symbiotic, sometimes exploitative relationships with countless other species of plants and animals, often modifying them through unnatural selection. It is fair to say we would not be the species we are without the enhanced nutrition made possible by settled agriculture.

We also attempt, unsuccessfully, to domesticate the holy. We project our own image on to a placeholder we call God, stuffing God into a box and making the unknowable all too much like us, assigning to the divine our worst traits, jealousy and fury. 

We’ve done the same thing to angels. They were a fairly late development in pre-Rabbinic Judaism, members of the divine council that got a demotion as the tradition moved from a form of polytheism to ethical monotheism. 

You might occasionally see the Archangel Michael with a sword, but generally angels are depicted as pretty, feminine in appearance, human, of course, and white in the Western European tradition. They can sometimes be found loitering at the top of Christmas trees, lurkers long before that stupid elf. 

We’ve invented for angels a sort of caste system, including cherubs who are bizarrely depicted as flying infants, confused with the Cupid of Greek mythology. Seriously, if you start to think about it, it is all just a little bit weird.

Today’s text, Isaiah’s call narrative, implies angels with basically human physiology, since the angel uses tongs to carry a coal from the altar, though the two wings with which we are most familiar are replaced with six wings here, two covering their faces, two used to fly, and two covering their feet. 

And as we discussed when reading from the Book of Ruth recently, these are still not feet. The ancient authors used feet as a euphemism for genitals.

Honestly though, we should just run with Isaiah’s six-winged crotch-covered angels. The prophet Ezekiel, writing from Babylon over a century later, sees cherubim that are definitely not flying infants. They are metallic and have four wings, calf’s hooves, and four faces: human, lion, ox, and eagle.

Neither the Tanakh nor the Christian Testament employs angels to keep you from stubbing your toes, or to help your team win the big game. Their role is that of divine messengers. They bring their terrifying six-winged or four-faced word to the prophets, and the prophets brief the rest of us.

And that word, the Word of God, is generally not “Swell job guys! Keep up the good work.” 

Sometimes it is “Ya’ll need to shape up!” and sometimes it is “God loves you! Now shape up.” But it always requires change. “Same old, same old” is just not how God works. We know this because “same old, same old” is just not how creation works. The holy is constant creativity and change and unfolding, and we can reasonably expect that the traits we see in the created reflect the traits of the Creator.

Continue reading “Still Not Feet: 9 February 2025”

1 Corinthians 13:1-13

Luke 4:21-30

SERMON “Time Bandits”

During Coffee Hour last Sunday, I mentioned to Rose and Monica one of the particular complexities in dealing with the Christian scriptures we call the “New Testament.” Not only do we only have bad copies of bad copies centuries removed from the supposed original sources and no two manuscripts alike, but those texts are written in a way most of us have never experienced. 

They are in Koine Greek, a variation on Classical Greek that we understand fairly well, as it was the lingua franca of the eastern Mediterranean from the Hellenistic Age until the early Byzantine Age, about 900 years, so we have many texts. It is one of three languages found on the Rosetta Stone, which proved to be the key to understanding Egyptian heiroglyphics.

Koine Greek would be easier to understand if you could just separate the words, for it was written in all capital letters with no punctuation and no spaces between words or sentences. Scholars are often left guessing what word is intended, where one word or thought ends and another begins. It would be a thousand years before the text was divided into chapters, another three centuries after that before verse numbers were added.

Never mind the whole problem of translation.

This means that every single Bible you have ever used is an act of human interpretation. 

Even the Nestle-Aland, on the shelf in my study, the go-to version of the most commonly received text, is an act of interpretation, with upper case and lower case letters, word and paragraph breaks, and even chapter and verse. 

The Tanakh, the Hebrew Scripture sometimes erroneously called the “Old Testament” is just as difficult, if not worse. Modern Hebrew was a 20th century invention. Ancient Hebrew was a dying language even in the time of Jesus, used almost exclusively in the synagogue. Jesus would have taught in Aramaic. Given his interactions with Romans, he was probably fluent in Koine Greek. And we know he could read scripture in Hebrew.

The entire enterprise of scriptural interpretation is like an ancient Finnegans Wake, the notoriously impenetrable novel by James Joyce, though few would claim for that work ultimate questions, the matter at hand with scripture.

Continue reading “2 February 2025: Time Bandits”

1 Corinthians 12:12-31a

Luke 4:14-21

SERMON “What Is Yours?”

We are less than a week into the new administration in Washington, and they already find themselves defending a “Sieg Heil” performed by Elon Musk during the inauguration. It is not exactly a secret that Musk is a Nazi in all but name. He supports Germany’s modern-day incarnation of the Nazi Party, the Alternative für Deutschland, or AfD, and interfered in Britain’s political system with blatant race baiting. Never mind the 13 children he has fathered by three different women. Nothing to look at… no eugenics going on here.

Musk wants you to believe that he is a genius who is entitled to his wealth because of his hard work and talent. He does not want you to believe he was born rich in a family made wealthy under the structural racism of apartheid as operators of South African emerald mines. His father Errol said they had “so much money we couldn’t even close our safe.” 

In the same way, Donald Trump wants you to think about his self-proclaimed genius, not his countless bankruptcies, not the hundreds of contractors he has defrauded over the years, not the fact that he was born rich and that he and his late-father are both racists, structurally and specifically.

Also on the dais last week were Mark Zuckerberg and Jeff Bezos. Zuckerberg continued to rake in money from Facebook even as his own staff warned him that the algorithms were dangerous, a threat to health, safety, and democracy. Bezos drove the entire industry of retail bookstores to the edge of extinction, and continues to profit as a platform for cheap Chinese goods manufactured under exploitative conditions. And most of us still help put money in both of their pockets.

Each of these men would want you to think that they have earned every dollar they have, through hard work and genius, that they are entitled to power due to their inherent superiority and hard work.

And then Jesus unrolls the scroll and read from the Book of the Prophet Isaiah. “The Spirit of the Lord is upon me, because God has anointed me to bring good news to the poor. God has sent me to proclaim release to the captives and recovery of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.”

Continue reading “What Is Yours? 26 January 2025”

John 2:1-11

1 Corinthians 12:1-11

The Rev. Dr. Martin Luther King Jr. from “I’ve Been to the Mountaintop,” 1968

Many know the prophetic final lines from “I’ve Been to the Mountaintop,” delivered by the Rev. Dr. Martin Luther King Jr. Our reading comes from earlier in that same sermon:

Let us develop a kind of dangerous unselfishness. 

One day a man came to Jesus; and he wanted to raise some questions about some vital matters in life. At points, he wanted to trick Jesus, and show him that he knew a little more than Jesus knew, and through this, throw him off base. Now that question could have easily ended up in a philosophical and theological debate. But Jesus immediately pulled that question from mid-air, and placed it on a dangerous curve between Jerusalem and Jericho. And he talked about a certain man, who fell among thieves. 

You remember that a Levite and a priest passed by on the other side. They didn’t stop to help him. And finally a man of another race came by. He got down from his beast, decided not to be compassionate by proxy. But with him, administered first aid, and helped the man in need. 

Jesus ended up saying, this was the good man, because he had the capacity to project the “I” into the “thou,” and to be concerned about his brother.

SERMON “Handling Snakes”

We will not be the only church to have read the words of the Rev. Dr. Martin Luther King Jr. in worship this morning. Many will turn, as I have, to the “I’ve Been to the Mountaintop Speech,” while others will read excerpts from “I Have a Dream.” Some might even be courageous enough to use material from his most famous speech opposing the Vietnam War. 

Few will have placed King’s words in a spot usually reserved for scripture, as we have done, and fewer still use material from sources outside of the Bible every single week, as we do.

One reason churches shy away from non-biblical sources is that few sources would pass muster under today’s critical glare. King himself was a prophet and a pastor and a philanderer. But something more than the cynical destruction of all heroes is at play when we insist on only using texts that are almost two thousand years old. 

You see, the powerful like their prophets long dead, so it is best to keep the canon of inspirational texts closed. Better still if God is also dead, as dead gods make no new demands. 

We do not believe in a dead God, in a religion that has been frozen since some arbitrary council or schism centuries ago. We believe that God is alive and active, that, as the marketing campaign says, God is still speaking, and I dare say, God is still evolving, for change is the nature of the universe God created, creation being a reflection of the divine.

Why not, then, trust that we can find the sacred in work outside of the ancient canon? Why not accept that even an adulterer can speak inspired and holy words?

And speaking of holiness, let us turn for a moment to the Holiness Movement, a semi-Pentecostal offshoot of Methodism that believed a second work of grace after rebirth cleansed the Christian of original sin, allowing them to live in holiness, without sin. The theology doesn’t really matter for our purposes this morning. What matters is that Holiness churches are mostly rural, mostly located in Appalachia, and a small subset of Holiness churches is known for handling snakes, venomous snakes, during worship.

The practice is based on one verse in the Gospel According to Luke, one verse in the longer ending to the Gospel According to Mark, and the fact that Paul was bitten by a snake and lived, as reported in Luke’s Acts of the Apostles. 

Snake handling during worship is in decline, thankfully, with only an estimated two dozen congregations still engaged in the practice in the United States, but it was a big deal a century ago.

The biggest proponent of snake handling was George Went Hensley from Grasshopper Valley in Tennessee. Hensley was originally a preacher in the Church of God. He left that denomination, which soon dropped the practice. 

That didn’t stop Hensley. He traveled Appalachia throughout the Great Depression and the Second World War as a revival preacher, finally settling down to form the “Dolly Pond Church of God with Signs Following” in 1945.

That is a lot of rattlesnakes and a lot of years, all of which came to the completely expected ending in 1955, when Pastor Hensley died of snakebite. And so it goes. Jamie Coots, a snake-handling preacher featured in a 2013 National Geographic series called “Snake Salvation” died in 2014.

It turns out, handling venomous snakes does not make Paul’s list of the gifts of the Holy Spirit, unless it falls under the “working of power deeds” category, which would be really useful, for as Christians who believe in living love into the world, we find ourselves in the position these days of needing to handle some snakes. They just happen to be the type with legs.

Continue reading “Handling Snakes: 19 January 2025 (MLK Weekend)”

Acts 8:14-17

Luke 3:15-17, 21-22

There are at least four solid sermons in this morning’s gospel reading. You’ll be glad to know I am only preaching one of them.

Last Sunday was an anniversary remembered only by Christians in the Anabaptist tradition. It was on that date, January 5th, 1527, that Felix Manz was executed by drowning in Zurich. His crime was re-baptizing adults. He is considered the first Anabaptist martyr.

This week we consider baptism, as the liturgical calendar turns to the baptism of Jesus. It is one of only two sacraments recognized in Protestant Christianity, and like communion, resulted in early and permanent divisions within the Reformation.

We start with Pre-Rabbinic Judaism. Like some continuing movements in modern Judaism, it followed a purity code. Any number of things could make an individual ritually unclean, including menstruation or touching a dead body. Immersion in a ritual bath called a mikveh was required in order to restore a state of purity. Purity was especially important in a Temple-based system.

Immersion to cleanse a state of sinfulness was an innovation of John the Baptizer. Followers of Jesus would come to interpret John as a forerunner to Jesus, a latter-day Elijah, for tradition said Elijah would return to announce the arrival of the Messiah. 

The gospels report that John and Jesus are cousins, that some of the disciples are drawn from the community surrounding John, and that Jesus himself was baptized by John, as we heard in Luke’s account.

We have no way of verifying the historicity of these various claims, though both John the Baptizer and Jesus are historic figures, both executed as a threat to the ruling class. The two movements were in competition with one another as well as other popular movements of the time. Connections between the two movements opens a world of possibilities best explored in Bible study.

What we can say is that Jesus does not baptize during his active ministry. He announces the Kingdom of God, heals and teaches and feeds. People are made clean through his word. If immersion baptism and the closed repentance community is a fitting symbol for John’s movement, the radically open table fellowship seems fitting for the Way of Jesus.

Continue reading “Dunkin’ – Baptism of Jesus”

Matthew 2:1-12

Ephesians 3:1-12

SERMON

In many churches this morning, worshippers will hear cute tales about the Three Wise Men or Three Kings and their gifts, carefully woven fictions designed to keep the privileged comfortable and the marginalized anesthetized.

Of course, we do not know that the visitors in the Gospel traditionally attributed to Matthew are three in number, or that they are in fact men, and they most certainly are not kings. Besides, it is the job of the preacher to comfort the afflicted and to afflict the comfortable, not to be a spiritual anesthesiologist.

Some pastors will lean into the theme of the star and light and white, the liturgical color of the day, in their sermons and homilies. 

Humans have always been afraid of the dark, as we are afraid of what we do not know and cannot control. Among other species, predators are at work in the dark, but human predators are just as likely to be at work in the day, often from the corner office. 

A celebration of lightness all too easily becomes a celebration of whiteness, when the dark is a reality of creation, a productive zone that is a biological and spiritual necessity, one we should embrace. Known unknowns should not be a problem, for God is utterly unknowable. We are called to be mystics.

Still other congregations will hear the traditional theology of good news for the Gentiles, the idea that this moment in the Christ story means that salvation will be available to those who are not Jewish. 

Jesus seems to embrace the cosmopolitan character of Palestine in the early First Century and Pauline Christianity would burn like a wildfire across the Roman roads and around the globe, but to suggest that Christianity is the only correct spiritual path leads us back into the trap of antisemitism and notions of a petty god who is most certainly not good, to a god too small to embrace all of humankind, never mind all of creation.

If those are the stories and themes you need this morning, you might want to go online this afternoon, for I am not the only pastor who posts material on the internet. Surely you will find your serving of spiritual porrige.

I am more interested in the part of the story we leave out of the Christmas pageants, the part that comes after our reading, the slaughter of the male babies of Bethlehem and the flight of the Holy Family to Egypt.

Continue reading “Epiphany 2025”