Tag Archives: Epiphany

Here I Am

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A Sermon for the Locust Grove United Church of Christ of York, PA

by Rev. James Eaton, Interim Pastor ©2025

Fifth Sunday After Epiphany/Year C • February 9, 2025

Isaiah 6:1-8 * 1 Corinthians 15:1-11 * Luke 5:1-11

My favorite place in Spain is a little fishing village named Cambrils. Now, all fishing villages have a common layout, so imagine this scene being like that. There are the houses and churches and plazas to gather and then closer to the water various shops and cafés. In a working village, there would be the smell of seaweed and rotting fish from the bits and pieces that fall off. You know what the shore smells like. Then there is a road, an open area, just in from the sea itself. Then there are the docks and the boats. There are gulls wheeling in the air over it the road and the docks, diving occasionally to find some speck of food. And then, of course, endlessly moving, always changing, there is the water. Jesus has gone to a fishing village to teach and heal and exorcize demons. Just like the story we read last week, people gather to hear him and marvel at his teaching. What they don’t know is that something incredible is about to happen. Did you see it? 

Today we’ve read three stories of how people just like us came to be called by God. There’s Isaiah, one of the greatest prophets of Israel. We think he was a priest in the temple, and he tells this fearful story of monstrous looking seraphim and a brazier from which a coal is plucked to touch his lips and purify his speaking. Wow: at my ordination a bunch of ministers, some of them so old they could barely get up after they knelt, laid their hands on me while a prayer was offered—I’m glad I didn’t have Isaiah’s initiation. Yet there is the same interplay, the same Lord asking, “Who will go?” And one person, Isaiah in this story, me at that ordination, saying “Here am I, send me.”

The portion of First Corinthians is also a call story, although it may not seem so at first glance. Paul has been dealing with the divisions in that congregation, divisions caused in part by others coming and perhaps teaching them something different from what they’d heard from Paul. So he quotes to them the bedrock of Christian faith. Scholars tell us that this looks like something already familiar, like the lords’ prayer. If that’s true, clearly it settled down early, because this letter was probably written about 20 years after Jesus. 

For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures and that he was buried and that he was raised on the third day in accordance with the scriptures and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. [1 Corinthians 15:3-8]

The striking thing about this is that it mixes things we hear other places, like the appearance of the resurrected Christ to Cephas, another name for Peter and then to the twelve. But it also mentions 500 brothers and sisters and James; we don’t hear about those appearances anywhere else. At the same time, he doesn’t seem to know about the appearance to Mary Magdalene that John mentions. He says at the end, “Whether then it was I or they, so we proclaim and so you have come to believe.” [1 Cor 15:11] So he’s reminding them of their call in Christ.

That brings us back to Luke and the fishing village. Can you see it? Can you smell it? There’s a crowd and frankly? Not all of them showered this morning. There are fishing guys working on nets. Most of a fisherman’s time is actually spent cleaning and mending nets, not fishing. In Spain, that work was often done by women but here it seems to be Peter and Andrew and James and John and presumably others doing it. And there’s Jesus. He’s not new in town. The gospels tell this story a bit differently but in Luke’s version, he’s been there long enough to have gone to Peter’s house, where he miraculously heals Peter’s mother-in-law. Her response to this miracle is to get up and serve dinner. It’s an interesting side note that the Greek word used for this—diakonis—gives us the word ‘Deacon’. Peter’s mother-in-law was the first Deacon. The crowd is doing what crowds do, pressing in to hear and get closer. There’s no sound system, just voice, and the thing about a fishing village is that it has an edge: step back too far, and you’re in the water. I imagine Peter’s boat being side tied to the dock, and Jesus asks to use that as a pulpit; Peter shrugs and says sure, so they get in, Jesus sits down, which is the position rabbi’s used for teaching, and he talks to the crowd. None of the gospels tell us what he said.

Then there is this remarkable moment. He turns to Peter and says, “Put out into the deep water and let down your nets for a catch.” Peter replies the way churches always reply when Jesus tells us to do something: “We already tried that, and it didn’t work.” It makes sense, doesn’t it? After all, Peter and the others have been fishing these waters for a long time and most recently all night. I bet Peter grew up fishing; some people just take to it when they are small. My son did. And this is corporate fishing, it’s not a rod and reel and a worm; you have to get ready, load bait, arrange the nets, get set. Peter and his crew are exhausted, they’re ready to finish fixing the nets and go home and get some sleep. But here’s this guy who may know a lot about the Torah but knows nothing about fishing calmly telling them to go fish. They know better; there just aren’t any fish right there, right then. 

I’ve seen this play out in churches. Some new member is all excited about their new faith and new church, they get on a board and start suggesting things. The long time members quietly tell them, “We tried that ten years ago, and it was a failure” or “We can’t afford that” or “That’s not how we do it here.” Thank God that this time, Peter and the others shrug and decide to go along with the new preacher. So they set out, let down the nets and there’s a miracle: the nets fill up. Can you imagine what that would look like? Silvery, slippery fish jumping all over, the nets bulging, weighing down the boat. These are open boats, pull the side down far enough and they’ll sink. The first time we took our sailboat out on our own, I forgot to detach something from the engine shaft. The result was that when I went below as we were starting back, there was water already up over the floor boards. I’ve been sailing since I was 12 and in my whole life, that was one of the scariest moments. So I get what they are feeling. “This is too much!” No wonder Peter says, “Go away from me Lord!” I wanted a big catch, but this is too big; I didn’t want a miracle, I just wanted to get by.

They make it back to shore, apparently. We never hear what happened to all the fish; hopefully someone took care of them cleaned them sold them. Jesus just laughs; he tells them not to worry about it all because they’re going to become fishers of men. Now if you grew up with that line like I did, you probably think this is where this turns into a sermon telling you to out and evangelize, get people to come to church with you. That would be a fine thing to do, but I don’t think that’s the message here. “Fishers of men” has a particular meaning in the Bible. In Jeremiah (16:16) it’s a description of God sending people to find evildoers and idolaters; in Amos 4:2, it’s connected to being conquered and exiled because of the sins of the people and Ezekiel has a similar message. Becoming fishers of men isn’t evangelism; it’s confronting injustice. It’s proclaiming the year of favor for the poor, recovery of sight to the blind, freedom to captives. 

Peter hears this call and responds first with repentance, then with obedience. He’s already called Jesus Lord; now he puts that word into action. He’s gotten a glimpse of the miraculous abundance Jesus reveals. We call it eternal life sometimes; in the gospels it’s a miraculous catch of fish, it’s feeding thousands of people from a few donations. What is it here?

The musical Rent is about a group of Bohemian young people in New York in the plague years of AIDS. It begins with a song about abundance: “525, 600 minutes”, the minutes in a year. Stunning, isn’t it? Isn’t that a miraculous catch, to have 525, 600 minutes laid out this year waiting for us to fill them? Each of these stories offers us a perspective on God’s call to someone, each is a question: who will go? Isaiah says “here am I”; Paul says, remember that Christ is risen. Peter says, go away from me Lord, but he follows Jesus, leaves the boat and the fish and his mother-in-law and presumably his wife and family behind. There are still 482,400 minutes left in this year. How will you fill them with your call? Oh, there’s one other line from Rent I want to share: it’s a refrain at the end: no day but today. When is God calling you? No day but today.

Amen. 

Good Gifts

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A Sermon for the Locust Grove United Church of Christ of York, PA

by Rev. James Eaton, Interim Pastor ©2025

Second Sunday After Epiphany/Year C • January 19, 2025

1 Corinthians 12:1-11 • John 2:1-11

This is a time of year when a lot of us plan to go somewhere else, usually somewhere warmer.   For the next couple of Sundays, I’d like to invite you to come with me to Corinth, in Greece, and listen to Paul as he writes to a new church there. I can’t promise the trip will do anything about the temperatures, but I believe he can help us understand more clearly what God hopes for us. What we call ‘First Corinthians’ is a letter written to a group of Christians in one of the very first churches. They’ve run into some problems; they are arguing and fighting, and their former pastor is writing to help them sort things out. He starts out thanking God for them and noting that they’ve been given every spiritual gift they need. Then he gets right to the problems: he’s heard there are divisions. The rest of the letter is guidance on dealing with division, and it’s worth listening to even when we aren’t divided; it’s like the signs on a hiking trail to help us stay on the path. Christians called Christ’s path “the way” and, thinking about Christian life as a journey rather than something we did once when we got confirmed is helpful.

One of the things dividing the Corinthians is spiritual gifts. We’re a pretty calm group when we’re here; the Corinthian church is a lot rowdier. In another place, he talks about their potlucks and notes that some people get drunk at them. We haven’t had one of the socials here in a while, but I don’t remember anyone getting drunk when we had them. One of their issues is that they’ve made spiritual gifts into a hierarchy and for them the top one is what we call speaking in tongues. Ecstatic speech happens in many religious traditions and in Corinth some seem to think it’s the most important gift of all and that it makes those who do this more important than others. And that’s the real problem: creating a hierarchy, valuing some more than others. 

To really understand this, we need to understand something about Corinth. Greece has two main parts, separated by an isthmus about four miles wide and that’s where Corinth is located. Sailing around the lower part of Greece was long and difficult, full of dangerous shoals. In fact, they built a sort of trolley system that allowed ships to be put on a little cart and moved by oxen and rigging across the land. So from very ancient times, Corinth was a crossroads of trade. This trade made Corinth rich. So rich that about 150 years before Christ, the Corinthians stood up to the Romans. But they were defeated, and the city was destroyed. It sat there desolate for many years, then about 40 years before Jesus, Julius Caesar had the city rebuilt as a place to settle retired soldiers. Once again, it became a center for shipping and a place where it was easy to get rich. It’s a place where riches are important for status as well as buying things. So you have people used to living within a hierarchy who are treating God’s gifts like worldly status.

But that’s not the reason for God giving spiritual gifts. Paul’s testimony is clear: “To each is given the manifestation of the Spirit for the common good.” [12:7] He also tells us the most important gift of all, to say “Jesus is Lord”. This is the fundamental Christian statement of faith: that Jesus is Lord in our lives. Today, it’s conventional to say that. If you went around saying it at the grocery store, people would think you were just a little strange but no one would get mad. What do we get mad about? One thing today is politics. Go around a public place proclaiming your allegiance to one party or another, and you’re bound to make someone angry. Now in the first century, to say, “Jesus is Lord”, is a political statement as well as a religious one. The title “Lord” is applied only to the Roman Emperor. So you’re saying that you have switched your allegiance from the Emperor to this other person, this Jesus.  

Paul is saying here first, be clear who you are serving: Jesus is Lord. That’s the most important point. Now that who you serve is clear, consider the spiritual gifts not as reasons for boasting but as gifts as given for a reason. The reason is building up the community. In another letter, Paul describes the fruit of these spiritual gifts.

By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things. [Galatians 5:22f]

Paul goes on to list some spiritual gifts: wisdom, knowledge, faith, healing, prophecy, what he calls “working power deeds”, and finally speaking in tongues. But as he lists these, he notes an equality in them: “All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.” [1 Corinthians 12:11] Paul wants the Corinthians to see the equality in these gifts and since they are gifts, that there is no reason to boast about having one of them in your life.

Next week we’ll hear more about how Paul suggests we should see this working but for today, what I want to say is that it’s a good time to think about the gifts of the Spirit here. We aren’t divided like the Corinthian church but are we fully expressing the gifts of the Spirit here? What gifts do you have that could more fully be expressed here. We’re a small church, and it’s easy to assume we can’t do a lot. But what Paul is saying is that God has put everything we need here to do what God wants. We’re about to enter a new season of ministry here. A new pastor will be installed and take over the task of guiding this church. What are your hopes for that time? What could this church do to express “love, joy, peace, patience, kindness, generosity” in new ways here? What gifts has the Spirit given you, intending that they be shared in this community?

We need all of them. Whatever gift I have for preaching only goes so far; it won’t get the light bulbs changed. We’re lucky to have some great musicians, but they can’t oversee getting the chair lift put in. All the gifts the Spirit gives are needed; all of them are meant to work together to produce the fruit of the Spirit here, right here, right now.

You can see this working. One gift that’s broadly distributed here is appreciation. This church is better at appreciation than most. I love that every Sunday, the musicians are applauded. I’ve been gratified by the kind comments of so many of you. Psychologists tell us that appreciation and saying, “Thank you!” Is one of the hallmarks of great marriages and friendships. Now out in the wider world, we’re told that there is a widespread loneliness. People are desperate to find connection. How can we take that gift of appreciation that is so wonderfully expressed here out to the world with us?

I’ve put an inventory sheet at the front and back of the sanctuary, where you pick up bulletins. It’s designed to help you identify your gifts. Maybe you’re aware of these now; maybe it takes some prayer and reflection. I invite you to take the inventory and use it to help you think about your gifts this week. And then, to think about how you can nurture those gifts in this church, for this church and for its wider community.

Today, we also read about the wedding at Cana, where Jesus turned a lot of water into wonderful wine. John says this is the first powerful work Jesus did, and that it’s a sign of God’s power in the world, working through him. What he does is to take people who believe they’ve run out of something essential and show them that in him there is an abundance that seems miraculous. It’s the same way here. We may feel like a small church, we may feel like the issues we confront are daunting, but in saying “Jesus is Lord” and living out that creed, we discover there is an abundance of the Spirit able to sustain us and accomplish God’s hope for us and for this church. 

There’s a children’s song we sang in one of my churches that makes this point in a simple way. It goes, “God gives us not just food, not just water, but everything we need, not just candy, not just broccoli, but everything we need…not just Jim, not just Linda but everything we need”… and so on. We used to invite people to make up new verses: one I remember was “not just pickles, not just olives” but everything we need. The chorus says, “So praise God, praise God, sing, praise for God is wonderful.” It’s the only song that ever made me give thanks for broccoli. And like most children’s songs, it is exactly right: thank god for not just pickles, not just olives, but everything we need, every spiritual gift, all of which are given here, all of which are given to share, all of which are meant to do the work of God here, in this place. 

Amen.

Mission Accomplished?

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A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor • © 2021 All Rights Reserved

Epiphany Sunday • January 3, 2021

Matthew 2:1-12

Today is a unique and special day. It is for me the conclusion of a long career as a pastor and minister of churches from Boston to Seattle, in six different states, sometimes in cities, sometimes in small towns. It is as well my last day here with you as a pastor. For though it may be that I will come back some time, see you some time, it will not be the same, it will not be as your pastor or the minister of this church. Something is being put away, something I have savored and enjoyed and for which I have knelt here in this same room so many times and thanked God. So there is a temptation to simply bathe in the warm waters of memories, share them, shape them into a message. But it is also the day we celebrate the final story of Christmas, the visit of the Magi to the stable, and join together in communion. For over 45 years, I have focused my life, my mind, my talents on connecting the scripture to the life of a church, the life of people with whom I shared a church, as I do with you. So let me today, one last time, set aside the backward pull of memories and look with you once again at the strange and wonderful story of the Wise Ones who came so far and see how it calls us forward to follow the star ourselves.

The first problem with the gospel story is that we’ve already heard it. We have little statues of the Wise ones, we have a song, We Three Kings, there is a kings cake,  and a whole festival day dedicated to  them, Epiphany, January 6. In many countries, that’s the day you give and receive presents and eat special foods—did I mention the cake? With a new story, we pay attention to the details, we figure out the plot, learn the characters. With an old story, we tune out. It’s like listening to your dad telling you how many miles he had to walk to school. So our problem is how to pay attention. We can do that by treating the story like a white board, erasing it, and starting with the same questions we’d have about any story. Who’s involved? What’s their mission? Are they successful? Why is this story here?

Let’s start with the characters in the story. Who do we meet? First of all: Herod, the Roman appointed king of the Jews, a man almost universally despised by contemporaries and historians. Behind him stands the emperor and the might of Rome. The second character we meet is the people of Jerusalem; they’re a walk on part, we’re just told they are sort of a chorus for King Herod, frightened as he is. I’m going to skip the wise ones for the moment and go to the end. There, we meet Mary and, “the child”—isn’t it interesting that the story doesn’t call Jesus by name?

In between are the wise ones, called “magioi” in the original text. That’s a Greek word, a plural, that usually refers to intellectual religious authorities from Persia. They might be priests, they are certainly astrologers. They are Gentiles. The text in our translation reads “Wise Men” but the actual text doesn’t call them wise men, it says nothing about gender, it says nothing about wisdom. It also doesn’t say there are three. That tradition probably came about because of the three gifts.

Now that we’ve met everyone, consider what happens. The wise ones come to Jerusalem, to King Herod, tell him they’ve seen a predicted star—which simply means a particular bright light in the sky—and that there is a prophecy that a new king of the Jews has been born. 

It’s interesting to contrast the missions of Herod and the Magi. Herod is all about power. He’s scared; all kings get scared when their successor is talked about. He helps the Magi by getting his experts to send them to Bethlehem but later we learn it’s so he can accomplish his own mission, getting rid of the new king. In the next story, in fact, he is so afraid of this new king that he orders all boys born during the period killed; Mary and Joseph have to take the baby and flee to Egypt for a time to avoid this murderous mission of power.

The Magi, on the other hand, are on a mission to pay homage to the new king. They also give three gifts, often thought to have symbolic significance. Gold, the traditional tribute for kings, myrrh, a very costly ointment used for embalming and frankincense, used as a symbolic upwelling of something good to God, a tangible symbol of prayer. Notice they didn’t give Herod gifts; they didn’t give Herod anything. After they give the gifts, they depart by another way. 

Why does Matthew want us to know this story? He’s the only one who tells it. The context  can help us understand. Matthew starts out with a long genealogy almost never read in churches that connects Joseph to Abraham and King David. Matthew wants us to know Jesus is part of the continuing story of God’s promise of presence to Abraham. Matthew wants us to know Jesus is born of a royal line, a king in waiting. But the only ones who are going to know this are Jews; no Gentile is going to see Jesus as royal because of David. The implication that the baby will be royal is made specific by the second story. There, an angel connects Joseph to Marry and goes on to say that Jesus is going to fulfill a scripture promise of God’s presence so that he will be called Emmanuel, meaning Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel,” which means, “God with us.”

So before the story of the wise ones, Jews have been given a reason to believe Jesus is the Lord. But Matthew is seeing a larger vision. By his time, Christians had stopped being a Jewish sect and included Gentiles. Now he tells this story of the wise ones and the message seems to be that even the Gentiles recognize Jesus as king, and they do it even if the Jewish authorities like Herod don’t. Matthew wants us to know what Herod couldn’t understand: Jesus is Lord.

Jesus is king: Jesus is Lord, Jesus is God with us. That’s the message of this story and we have to ask: so what? What will we do about it? Matthew is telling us about the past: what difference does it make that Jesus is Lord to our future? The first time I preached here, I said that the problem of faith was whether you believed Jesus was here to stay. It’s still the greatest question. Because if he’s here, if he’s staying, if he’s Lord, shouldn’t we do what he says? And what he says is, “Go make disciples.”

What is a disciple? Is it someone who gives to the church, serves on a committee or Board, comes regularly?Look at the disciples in the gospels. There’s James and John, who snap and snark about who’s number one, Judas who betrays Jesus, Thomas who doesn’t believe in the resurrection and Peter who seems to get everything wrong all along but is the first disciples to understand the message of the Magi and call Jesus the Christ. So in a way, the bar is pretty low. But in another way, it’s very high. Because discipleship is giving your whole self, sharing your whole self, in the service and following Jesus Christ. To be a disciple is to know Jesus is Lord and act on it, live from it.

Long ago, the prophet Isaiah said, 

The spirit of the Lord GOD is upon me, because the LORD has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; to proclaim the year of the Lord’s favor…

Isaiah 61:1-2

When Jesus first began his mission in Galilee, he began with this same text: “The Spirit of the Lord is upon me, because he has anointed me.. [Luke 4:18f] Anointing is what you do with kings: it signals someone who leads. Matthew’s message is the same: here is the king, here is the Lord. 

Now when I was ordained to the ministry at the Seattle Congregational church, when a group of Deacons of that church and clergy laid hands on me, this same text was read. It’ a mission statement and the mission is to show God’s presence in the world by bringing God’s light to darkness, to show God’s presence in the world by bringing God’s love to the unloved, to follow where Jesus leads as his disciple and invite others to come along. 

Today is my last Sunday as a pastor, though not the end of my ordination. It’s fair to ask: did you accomplish the mission? I’ve started two preschools, nurtured another, helped four churches grow their membership, baptized a lot of people, including Jacquelyn and all five of my grandchildren. I helped start a food pantry in one place, a coat ministry here. But the mission isn’t a list of what you’ve done: it’s a challenge about whether you’ve made disciples and that’s harder to know.

When I came here, it was clear this would be a different kind of ministry, one exclusively about preaching and praying. At times it’s been hard for me to give up trying to program things; I think I wanted to build things here. But like Peter stumbling along, you have wonderfully let me learn. Sometimes we’ve prayed in hospital rooms, sometimes here. I learned the answer to conflict wasn’t to win but to go pray for those who disagreed. I learned to do something ancient: to walk humbly with God, inviting others along. Has that made disciples? 

The first time I preached here, almost seven years ago, I said the church was intended to be a school for discipleship. So the same question applies to all of us: have we accomplished the mission? We’ve done some amazing things in the last few years. We helped a young woman get free of bondage, we have brightened Christmas for many, many children through the mitten tree, we’ve gladdened the heart of homeless folks through the Capital Latinos, we’ve praised God, worshipped God, listened to God’s word together for six and a half years. But have we made disciples?

It’s a hard question. So much of what we do in churches is just like home: maintenance. There we is always a tendency to polish old furniture rather than finding new missions. There is always a pull to measure attendance instead of discipleship. But people who come here, visit here, are looking for a new vision, not a photograph of the past.

I’m about to do something rare in my life: find a new church where I’ll worship in the pews. And my hope is that I can find a church making disciples. This is what I look at when I visit a church: how many pictures on the wall are people praising the Lord recently, how many announcements in the bulletin are about helping others rather than committee meetings, how many voices are heard in worship. So it ’s not a question just for me, it’s a question for all of us in churches: are we accomplishing our mission, making disciples by sharing the light of God’s love?

The Magi came to signal that the new King of the Jews, the Lord, was also here for the whole world. Great churches are built by being a community open to all, where all take responsibility for the worship and mission of the church. We must constantly fight the tendency to let a church be run by one person or family or an inner circle. We must constantly fight our human tendency to listen to our own wisdom instead of the wisdom of God, which is the Cross of Christ. We must constantly ask: mission accomplished?

So I leave you with that question. I ask it of myself. When two boats meet on a voyage, perhaps both in a strange harbor, the crews will talk, share stories, give advice about the next harbor or a hazard or opportunity ahead. But then there’s a moment when they both untie the lines, leave the dock, depart and watch each other as their courses diverge, finally out of sight. This is the day we untie the lines. But even out of sight, we will remember, we will share a hope and a mutual concern.

I remember laying on a dock in northern Michigan when I first felt the stirring of the Spirit, when I learned to listen to the gospel. I remember all the ways, all the years, I’ve tried to tell what I heard there. I remember the first time I stood in this pulpit, called here by God, chosen by you, to share the call of Christ to discipleship, to ask again and again, “Are we accomplishing our mission?” It’s still my question, it’s answer is still the star that can guide us on our separate ways. May your journey lead you to the Lord;.

Amen

Growing Up, Building UP

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Growing Up, Building Up

A Sermon for the First Congregational Church of Albany, NY

by Rev. James Eaton, Pastor

Sixth Sunday After Epiphany/A • February 12, 2017

1 Corinthians 3:1-9

© 2017 All Rights Reserved

Click below to hear the sermon preached

Where is your mind right now? Are you thinking about something that happened earlier this morning or during the week? Are you in the past? Are you in the future: thinking about what will happen next, what your day will hold? Are you here?—or somewhere else? I think the greatest change in our time has been the way our minds are asked to focus on so many different places at once. Have you seen people out together, perhaps at dinner or a coffee shop, clearly together and yet both engaged with others because they are busy texting on mobile phones or taking photos for Instagram or doing something else that calls their mind to another place, another person? Where is your mind right now? Buddhists especially raise the issue of mindfulness: simply, consciously, disciplining your mind to be right here, right now. The question of your mind, my mind, is one we heard Paul raise last week when he spoke about the mind of Christ.

Division in the Church and the Mind of Christ

Remember that Paul is dealing here with the problems of human division, especially within the church at Corinth. The congregation has divided into factions, some looking to Paul as their leader, some to a man named Apollos, perhaps others to Cephas. The issues are not clear, but we don’t have to go far to imagine the result. We know what division looks like and many have experienced it, if not in church, then perhaps somewhere else. We are hearing this season a connected series of readings so it’s important to remember this background. Last week, we heard Paul deal with division in a general way. He advanced this principle: Christ crucified as an emblem of the mind of Christ. That is, the emblem of ultimate compassion animated, lit, by the love of God, like a lamp flaring up and burning brightly. The mind of Christ always cares, always fills with compassion, always sacrifices like a parent giving up something for a child.

Getting Personal

Now Paul is applying this principle to the people in the church, that is to say: to us. Now, I’ve always found this is where things get sticky. It’s one thing to announce a great principle; it’s another to make it personal. Every week I try to share a reflection on the great principles in the Bible. I know my own life doesn’t always reflect these. I know that Jesus says that the commandment not to murder really means not to be angry with someone but I do get angry. I know that Jesus says that we are required to forgive those who hurt us but I have been hurt and I have had a hard time forgiving. Do you find this? Do you struggle to live with the mind of Christ in your mind? Then this is for you—and me.

The first thing Paul says is that these people are babies. I remember ‘baby’ as an insult. I grew up with two younger brothers. Allan was four years younger and I don’t remember a time before him. But my brother David is ten years younger than me so I do remember him as a baby. He always wanted to join in with Allan and I but of course he was too little for some things. We would climb up to a treehouse and leave him behind, we would get on the top bunk of the bed and leave him behind and he would cry. And we would say: “Don’t be such a baby”. Paul says to the Corinthian Christians: you were being babies. 

What are babies like? Well, of course they are wonderful and inspiring and the make us smile and we track each advance in their lives. I don’t know about you, but I can’t wait for Rosie to be big enough to come to children’s time. But if we are honest, we can admit there is another side to babies. Babies are selfish. They don’t care how tired you are when they want to eat; they don’t care that your’e doing something when they want to be changed. They don’t care that you just need a quiet moment when they feel like being rocked. Babies are totally self-centered. In the same way, Paul says the Corinthian Christians are acting like babies, self-centered, and that leads them to be jealous and quarreling.

Dealing With Babies

Now notice something about the way Paul responds to these baby Christians: he doesn’t throw them out, he doesn’t work to overcome them, he doesn’t maneuver to make his faction winners. What Paul does is to simply assess where they are, who they are, when they are in the process of development. They’re babies; fair enough ,give them baby food. “I fed you with milk, not solid food, for you were not ready for solid food. Even now you are still not ready,” he says. This is the piece we miss about being church members: we never ask where people are in their spiritual development. I wonder what it would be like if when our Deacons met with new members, we had a conversation about where that person is in their development as a Christian. Even more important, we need to have this conversation within ourselves. Where are you in your own development? Are you a baby? Are you able to walk but need a little help? Are you grown up but needing some guidance? How much better we could nurture each other as Christians if we asked and answered these questions personally.

So Paul is dealing with babies. How do you grow babies up? You feed them appropriate food, cuddle them and teach them. Some of the teaching is formal but the most important teaching any of us get is what happens around us, what people show us is the right way to do things. I learned to take care of myself at school; but my mother taught me to make my bed. I learned to read from a teacher; my family provided a whole library and an example of people who read. 
When Paul wants to teach, he does it by contrasting the smallness of their leaders with the greatness of God. 

For when one says, “I belong to Paul,” and another, “I belong to Apollos,” are you not merely human? What then is Apollos? What is Paul? Servants through whom you came to believe, as the Lord assigned to each. I planted, Apollos watered, but God gave the growth. So neither the one who plants nor the one who waters is anything, but only God who gives the growth. [1 Cor 3:4-7]

What Matters?

What matters? Does Paul? Does Apollos? Casablanca is a movie from the moment when people were asked to choose sides between fighting fascism and cooperating with it. Humphrey Bogart plays a man named Rick who says over and over, “I stick my head out for no one”. But Rick has a past, a past that includes a love affair with Ilse that ended bitterly in Paris when she failed to join him in escaping the advancing Nazis. When Ilse shows up at his cafe, he learns she is married to the leader of the Resistance. Rick has two passes to get people out of Casablanca, where fascism is increasingly becoming more violent. At first it appears Ilse and her husband will be trapped: Rick refuses when she begs for his help. But finally, at the end of the movie, Rick, gives the coveted exit visas to Ilse and her husband so they can continue their Resistance works. He says, 

 …it doesn’t take much to see that the problems of three little people don’t amount to a hill of beans in this crazy world. Someday you’ll understand that.
[http://thoughtcatalog.com/oliver-miller/2013/05/50-quotes-from-casablanca-in-order-of-awesomeness/]

He summons her to a greater vision, a bigger vision.

We’ve all seen this process at work. We grow up in a place, maybe move a few times, travel some and see a few places. Isn’t it always surprising how different customs can be? When I moved to Boston after college, I remember going into a little diner and asking for a cup of coffee. The counter guy said, “Regular?” This was before the age of espresso and Starbucks, I’d never heard of anything but regular coffee, so I said “yes”. Now I’ve always drunk my coffee black but what he put in front of me was light brown; it had cream in it and when I tasted it, sugar. So I said, “hey, I wanted my coffee black”. He looked at me like I was out of my head and said, “You said regular”. So we encounter other customs.
 

Seeing the Greater Vision

Every once in a while, something really shakes us though, something makes us see a much larger picture. For me, one of those moments was when the astronauts broadcast the first picture of the whole earth. Do you remember seeing that for the first time? One thing that was clear: none of the boundary lines on the atlas at school were on the earth. So as we move to a larger view, what we thought was important becomes less so.

Now Paul is asking the Corinthian Christians—and us!—to see this fundamental huge principle: that we are not here for ourselves, on our own, but part of a larger weaving. We are God’s field he says. And what is a field? It isn’t just a piece of ground; it’s a place where things are grown, a place that bears fruit. We are God’s field and God is growing a harvest here, we are meant to produce that harvest. We are God’s building, Paul says. What is the building? Isn’t it a meeting house where God’s people can come to praise God and embrace in imitation of the God who embraces us?

Growing Up

We do these things by growing up spiritually. We do them be growing from babies into servants, who can cultivate and care for the field, who can maintain and share the building. Where is your mind right now? Is it open to the mind of Christ. It was the mind of Christ that prayed in the Garden of Gethsemane, asking God, as any human might, to ease a time of trouble, but then moving on to say, “Not my will be done Lord but yours—to embrace the purpose and providence of God even in that moment of darkness. How often do we pray that prayer? how would it change us if we did? How would making it our center change our church?

Amen
 

What Happens?

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A Sermon for the First Congregational Church of Albany, NY
by Rev. James Eaton, Pastor
Transfiguration Sunday/C • February 7, 2016

“You are my beloved”. Twice, the gospels tell us, heaven opened and Jesus heard in his deepest soul God speaking these words. Once at his baptism; again, late in his ministry, when he took his closest friends up a mountain and they saw how like the great prophets Moses and Elijah he was. Because we aren’t reading these stories in order, we miss some of the context. Before this, he has healed and offered hope; before this he has taught his friends his path will lead to a cross. They have argued with him, feared for him, followed him. Now he shines with the vision of this mission, now he is transfigured, altered, like the wick of a candle, as the love of God burns and sheds light in the world. What happens on the mountain? How many have asked this? Yet if we truly look, we will know what happen because we see it ourselves at times. We have been thinking about how to live together in the covenant community of Christ and last week we heard the most important principle of all: to live from the permanent love of God. What happens on the mountain? What happens when we live in the love of God?

Let me tell you a story. There was once an old stone monastery tucked away in the middle of a picturesque forest. For many years people would make the significant detour required to seek out this monastery. The peaceful spirit of the place was healing for the soul.
In recent years, however, fewer and fewer people were making their way to the monastery. The monks had grown jealous and petty in their relationships with one another, and the animosity was felt by those who visited. The Abbot of the monastery was distressed by what was happening, and poured out his heart to his good friend Jeremiah. Jeremiah was a wise old Jewish rabbi. Having heard the Abbot’s tale of woe he asked if he could offer a suggestion. “Please do” responded the Abbot. “Anything you can offer.”

Jeremiah said that he had received a vision, and the vision was this: the messiah was among the ranks of the monks. The Abbot was flabbergasted. One among his own was the Messiah! Who could it be? He knew it wasn’t himself, but who? He raced back to the monastery and shared his exciting news with his fellow monks. The monks grew silent as they looked into each other’s faces. Was this one the Messiah?

From that day on the mood in the monastery changed. Joseph and Ivan started talking again, neither wanting to be guilty of slighting the Messiah. Pierre and Naibu left behind their frosty anger and sought out each other’s forgiveness. The monks began serving each other, looking out for opportunities to assist, seeking healing and forgiveness where offense had been given.

As one traveler, then another, found their way to the monastery word soon spread about the remarkable spirit of the place. People once again took the journey to the monastery and found themselves renewed and transformed. All because those monks knew the Messiah was among them.

Let me tell you another story. Almost 16 years ago, I stood in the chancel of another church, a church where I had been the pastor for five years, a place I knew well. But on that day, another minister was at the center, directing our worship, a man who is like a father to me. And as I stood there and looked out at the congregation, Jacquelyn appeared in a white dress at the back and there was a light around her. In moments she was next to me, a few moments later we were married. We were changed, changed by love, and that has made all the difference.

One more story. Two years ago, I was still healing from a wound from which I thought I’d never recover. I was only just beginning to believe the astonishing sense I’d received from God that I wasn’t finished, that God had more for me to do. I read the information about this church and set it aside; Jacquelyn insisted I read it again, contact the committee and I did. A few months later I came here for the first time, stood in this pulpit and addressed you and, just like the day with Jacquelyn, we made a new covenant. We were changed, changed by love, and that has made all the difference.

What happened on the mountain?. In those moments, those disciples saw Jesus in a new way and a new covenant began. We often live in the past. We use it to draw lessons, we use it to guide us, to help us avoid hurts. But the gospel wants us to see ahead, not just behind. Transfiguration is a glimpse of the future, of where we are going, of a moment when we can see that God has been doing the same thing all along, in Moses, in Elijah, now in Jesus: reaching out to embrace us, inviting us to embrace each other.

I tell these stories this morning because transfiguration doesn’t just happen on a mountain far away, it happens in our lives, it happens when we open ourselves to God’s love, when we take a moment to look up from our wounds and let God’s love embrace us. John Sumwalt tells of a friend who had a powerful experience of the holy. She wasn’t sure who she could tell. She couldn’t think of anyone in the church and ended up sharing it with a Buddhist priest. He told her “not to try to dissect it for meaning, pick away at it or anything else – but just to let it sit. His words were “Hold it in your heart. It may be years before you even catch a glimmer of understanding.” Whenever heaven opens and God’s love is so evidently, clearly, showered down, a difference is made; all the difference is made.

What happens on the mountain is that the disciples see Jesus in a new way. They see him as the child of God, embraced, loved. What happens when we see each other that way? We gather in the name of Jesus who was transfigured on the mountain and as the continuing expression of that covenant community of disciples. Like them, I think we often misunderstand him; like them, we aren’t always ready to follow immediately where he’s going. But when we do, when we ourselves hope in that love, have faith in that love, practice that love, what happens? Christ comes; God blesses. And the kingdom is here, right here, among us. Today I want to close with a poem from Malcom Guide.

For that one moment, ‘in and out of time’,
On that one mountain where all moments meet,
The daily veil that covers the sublime
In darkling glass fell dazzled at his feet.
There were no angels full of eyes and wings
Just living glory full of truth and grace.
The Love that dances at the heart of things
Shone out upon us from a human face
And to that light the light in us leaped up,
We felt it quicken somewhere deep within,
A sudden blaze of long-extinguished hope
Trembled and tingled through the tender skin.
Nor can this this blackened sky, this darkened scar
Eclipse that glimpse of how things really are.

What happens on the mountain can happen, does happen.
May it happen in your life this week.
Amen.

Your turn!

The Importance of ReGifting

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The Importance of ReGifting
A Sermon for the First Congregational Church of Albany, NY
by Rev. James Eaton, Pastor
Second Sunday After Epiphany/C• January 17, 2016

“Tradition!” — that’s how the wonderful musical, Fiddler on the Roof, begins, a story of life in a shtetl, a close knit Russian Jewish village, challenged as the larger world with all its diversity seeps in and seeks change. I couldn’t help thinking of that song this week as I read Paul’s words to the Corinthian Christians. Paul’s letter to the Corinthians is a description of how to live together as a church. Now, for the last two Sundays, we’ve been hearing about how the light of God’s opening heaven has come into the world. Today and for the next two Sundays, I’d like to think with you about Paul’s description of how to take that light and make it shine in a way that lights up the world. Jesus said, “No one after lighting a lamp puts it in a cellar, but on the lamp stand so that those who enter may see the light.” [Luke 11:33] How do we take the light of God’s love in Jesus and light up the world?
Paul is trying to keep the flickering light of the Corinthian Church shining. It’s about 20 years after Jesus and the church is about ten years old. It’s old enough that the initial exuberance of just being a church is gone and they’re starting to argue among themselves. Who are these people? Some are life long Jews who got kicked out of Italy; they grew up with Passover and candles and hymns and stories about Abraham. Now they’re putting these things in a new context, understanding them in new ways. Some of them are pagans, people who grew up worshipping different gods. We don’t really have anything like that in our culture. In ancient Corinth, you went to a different god depending on what you needed: one for prosperity, one for wisdom, one for healing and so on. They didn’t grow up with the Jewish stories, but they’re learning them. They do know what feels spiritual, though, that’s a current that runs through all religions. And of course there are all the usual human differences: some are older, some younger, some married, some single, some are richer or poorer.
All those things are making them separate out in the church. Paul’s whole letter is about finding unity in the light of God’s love. So far he’s talked about several topics and now he’s turning to one of the most important: gifts.  We’ve just come through a season of gift giving, so when I say that word, you might think immediately of something in a box wrapped with pretty paper and maybe a bow. Put that gift back; the gifts we’re talking about here are something inside, something we all have already. Let me start with someone you’ve never heard of: Bill Benish. Bill was a classmate of mine in high school. We were part of the geeky bunch; for me it was word, for Bill it was math. In Algebra, he would get up at the blackboard and something just took over. He had a gift; he saw how the numbers and the variables and all of it went together, I guess. I didn’t particularly, but I could see him and it was like seeing a beautiful dance. He got me through Algebra; I helped get him through English. I lost track of him over the years. But I still remember that sense of the gift.
Do you have a gift? Is there something that gives you an amazing joy to do and always has? There are a wide variety of places online that will let you answer a bunch of questions and then suggest what your gift is. Maybe sometime, somewhere, someone did what used to be called vocational testing and said here you go, this is what you should be. Often someone simply recognizes our gift. When I was in ninth grade, our English teacher gave us an assignment to take a simple story and re-write it in some way. I wrote it as a play. I spent hours at my mother’s typewriter and after I turned it in, she called me up to her desk. Now that was a scary thing; it usually didn’t mean something good. She had my paper and she looked at me and said, “I’ve been trying to figure out who you are here and now I see: you’re a writer.” I don’t know that at the time what she said fully registered; I was just grateful I wasn’t in trouble. But her comment did make a difference and the truth is, I’ve earned my living my whole adult life writing and speaking.
Now the Corinthian church is like any church, like this church. There are people who do things, people who say things, some lead worship, some are better singers, some are good cooks, some are seen as spiritual leaders. One thing they have that we don’t is people who speak in tongues. What are tongues? In all religions, there have been people who experienced a kind of ecstasy that makes them move or speak in ways that are passionate and often hard to understand. It’s not unique to Christian churches; there are Hindu ecstatics, Muslim ecstatics, Jewish, Buddhist, all kinds. In Corinth, there are some people who have this gift and they are acting as if it means they are more spiritual, more in contact with Christ, better in some Godly way than others. And that, of course, is leading to division.
So Paul is speaking to this issue. He starts with a breath taking statement of inclusion: “No one can say ‘Jesus is Lord’ except by the Holy Spirit.” Wow: think of the meaning of this—doesn’t matter if you’re straight, gay, male, female, rich, poor, Jewish, Gentile, whatever, if you are saying “Jesus is Lord” we have to acknowledge you, include you, as part of the family of Christians. That’s likely to be uncomfortable because there are people who affirm this that I don’t agree with about other things.
Once Paul announces this threshold, this equality, he goes on to talk about the places where we aren’t equal: the matter of gifts. He acknowledges there are a variety of gifts, of activities, of ways of being.

To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit,to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues.

Then announces a fundamental equality in them: all are given by God and all are given for one reason: the common good.
Most of us have some sense of having gifts, but do you know the purpose of your gift? 
Eric Liddell was a Scottish runner in the early 20th century but also a committed Christian leader. Born at a mission station in China, he returned to Scotland to study and run. His emphasis on running didn’t always sit well with the strict Scottish Presbyterians. The move Chariots of Fire is in part his biography and he says, defending his desire to compete as a runner,

I believe that God made me for a purpose, for China. But he also made me fast. And when I run, I feel his pleasure. To give it up would be to hold him in contempt. You were right, it’s not just fun. To win is to honor him…

To use our gift is to honor the giver. Nowhere is there more joy, more energy, than in fully realizing God’s gifts for then we indeed become what God hoped. Paul lists off various gifts and affirms this, sees them each as something come from God, with a purpose. 
For every gift contains a purpose. The first part is recognizing that it is a gift. There is something in us, a kind of pride, that often whispers we are our own, that what we are is solely because of our own accomplishment. When we recognize who we are is not simply ours but a result of the gift of God, the door opens to gratitude. When have you thanked God for your gifts? When have you simply quietly said to God in prayer, thank you for the exuberance of this spirit? When we know ourselves as the result of God’s gifts, we come to know ourselves as well as the vehicles of God’s gift. The second part of that process unfolds when we take up the purpose of the gift. Paul says: for the common good. Our gifts are not meant simply for us, they are part of God’s provision, God’s plan. One of the fundamental beliefs of Congregationalists is that each church is completely empowered by Christ to do the work Christ intends. The means of that empowerment, that energy, are the gifts of its members. So when we use our gifts knowing them as gifts, in gratitude, for God’s purpose, we build up the energy and mission of Christ. Giving our gifts gives God pleasure and fulfills God’s plan.
This is what I call regifting. Have you done this? Someone gives you something for Christmas and it doesn’t fit, it doesn’t work for you, you don’t need it or want it. But you know someone who might like it. So you wrap it up, you give the gift to them. I used to go to a party after Christmas every year where people brought something to regift. What Paul seems to be saying is that your gift is meant to be regifted, that is shared, with the larger world, and in particular the whole church. That’s why you were given the gift; that’s it’s purpose and when gifts are regifted, they expand, they grow.
Every person here, each one of us, has a gift to give. Every visitor, everyone who walks in our doors is full of gifts waiting to be discovered, used, expressed. Today we’ve read several pieces of scripture. I’ve chosen to speak principally about the reading from First Corinthians. But I want to remind you finally of the Gospel reading. In that reading, according to John, Jesus performs the first sign that he is indeed the Christ. The sign is turning water into wine at a wedding. I want to close with this thought for you to carry home. There must have been many, many guests at the wedding at Cana. Yet of all of them, all the invited guests, perhaps dignitaries, the bride’s parents, the grooms, the bridal couple themselves—all of them!—only the servants see the miracle, know the miracle, experience the power and presence of Christ. When we ourselves give our gifts, knowing Jesus as Lord, then we too are servants and then indeed, we shall, we do, experience the power and presence of Christ and the exuberant joy of regifting what the Spirit has given us.
Amen.
© James Eaton 2016

Wonder Wonders – Epiphany Sunday – Jan 3, 2016

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You can hear this sermon preached by clicking here

A Sermon for the First Congregational Church of Albany, NY
by Rev. James Eaton, Pastor • Copyright 2016 All Rights Reserved
Epiphany Sunday/C • January 3, 2016

Among the figures that populated my grandmother’s nativity scene, none were more impressive than the Three Kings. Made of carved wood and painted in bright colors, the Kings sat on camels linked together by gold colored chains and they had little treasure boxes that fitted behind them, boxes which opened and could be made to contain real treasures: bits of gold from the chocolate coins my grandfather gave us or some other thing that became a treasure just by being secret. I never cared much about the cattle or the sheep or the fat little shepherd boys but my brother and I played with the Kings until their chains broke and one of the camels lost a leg. Even broken, their gold almost rubbed off, the Three Kings seemed to contain the real wonder of the nativity just as they contained our treasures. Obviously we weren’t alone in our fascination. The fascination and emphasis we put on Christmas is unique to our culture; Eastern Christianity, most European Christians and the rest of the world spend far more time on the celebration of Epiphany than on Christmas. It is their moment for gift giving and reflecting on God’s gifts. Too often for us, Epiphany comes as an after thought to Christmas: a time to finish vacuuming the pine needles and get back to normal. Today I want to call you out from the normal to a story that promises to let your heart swell with joy and invites us to wonder.
Perhaps it’s best to begin by putting the creche figures back, letting go of the stories that people have made up, and seeing what Matthew tells us about the Magi. Magi means “Wise Ones”—and that’s what they are; only later did a legend grow up that named them and called them kings. The Magi were astrologers: watchers of the sky who look for meaning in the stars, relating patterns in the planets to prophecies. Suddenly one night they see some conjunction, some stellar event in a region of the sky called the House of the Hebrews and their prophetic books tell them that there is a special king expected in the land of Judah. So they go: packing up, joining a caravan, just as settlers once crossed this continent by waiting in St. Louis for a wagon train. They take the ancient caravan route, the route that Abraham would have traveled, the route traveled by merchants and slaves and conquerors for thousands of years and about a year or so later they come to Jerusalem.
What does it feel like when you get somewhere after a long trip? Maybe you were in the car for days and the wrappers from old hamburgers and drink cups litter the back seat. Maybe your airplane finally lands and you impatiently wait for the aisle to clear, grab your stuff and hurry into the airport only to realize you’re not sure which way to go. Once arrived in Jerusalem, surely the Magi would have found rooms in some tavern, cleaned up, hired a translator, made an appointment to see King Herod. This is a small country they’re visiting, after all; they themselves are from a richer, older capital. Stil,l visiting a King is serious business. They are there, but not all the way there yet. Last October, Jacquelyn and I went to Spain. We flew for what seemed an endless time until we landed in Barcelona. But Barcelona wasn’t where we were really going; that was a little town somewhere up the coast. We just assumed we could get directions but the directions were in Spanish. Thank God for the kind woman who spoke Spanish and told us how to find the train station!
The Magi need directions for the birth place and they just assume that since this is such an important event, the King will know all about it, will know how to get there. I imagine them putting on their best robes, their finest first century version of a power tie and business suit, eager to get the final directions to complete their long trip. Now they wind through the narrow streets of the city, fending off beggars and peddlers; now they come to the palace and various staff pass them from one to another until finally they are part of a line to see King Herod. Finally they are there, called forward. There must have been some ritual greetings, like the President and a foreign leader doing a photo op. Finally, they ask: “Where is the child who has been born King of the Jews? For we observed his star at its rising and have come to pay him homage.”Silence. Herod looks at his advisors, who turn away. Some meaningless greeting, some vague words, must have been said to put them off. “Please enjoy our hospitality while I consider this question.” All we have is Matthew’s comment that Herd was frightened and called his smartest advisors together to ask the same question: where is this child? They read the prophets and tell him Bethlehem’s the place. So Herod calls the Magi back in, this time secretly. He tells them Bethlehem, tells them to find the child and come back and report.
The story offers two reactions to the birth of Jesus. The Magi come to pay homage. They don’t know Jesus, they don’t know anything about him. They just know that something about him makes heaven shine in a new way. Something about him lights up life. They want to see more of this light; they want to give thanks for it. They’re come in wonder; they come with gratitude symbolized by gifts. The most important detail about them isn’t the robes or the crowns or even the gifts. Matthew’s readers would have passed right by those things that grab us and seized on something we miss: they are gentiles. They are outsiders, people from outside the covenant of Moses, people who don’t eat kosher or observe any of the customs of good Jews. They’re outsiders and yet they come in wonder, simply seeking the light God’s shining on this moment.
Herod can think only of securing his own position. He wants to know where Jesus is so he can pursue his own plan, his own goals. The conflict that will bring Jesus to the cross is already in motion right here, right from the beginning: cross and crown are at war right from the start.Just outside the boundary of this story, Herod will do what the powerful always do: use violence to prevent change. Power always seeks to remain powerful. Herod is the ultimate insider, just as the Magi are outsiders. So right from the beginning, God is using outsiders, visitors, to shake the foundations of God’s people, to change them, to open them so God’s purpose of spreading the light of love can move on, move forward, move outward.
This story asks us the same question the old spiritual asks: Which side are you on? Put another way, What light lights your life? The word Epiphany means manifestation or showing forth, as a light shines. The light in which we walk, the light that lights our lives, does show and it does make a difference. We know this about color and light: sit in a red room, psychologists tells us, and you somehow become more aggressive. The same is true of your life: the light in which you see things is a matter of decision. One camp song says, “I have decided to follow Jesus”. What have you decided? What purpose drives your journey? The Magi and Herod both go to Bethlehem but only the Magi come in wonder, seeking God’s wonder; only the Magi see Jesus. Herod comes with soldiers, power, violence but Jesus is gone by then, escaped by God’s hand. Now today lots of people show Jesus’ name around for their own purposes. Like Herod, they have their own agenda and only see how he might fit their needs. But still, now as then, there are people, often excluded, who come in wonder, who see the light of God’s love. And God wonders: where are we going? where will we go? Amen.