Luke 24.36–49
2nd Sunday of Easter
Plymouth Congregational Church, UCC
Fort Collins
 
While they were saying these things, Jesus himself stood among them and said, "Peace be with you!" They were terrified and afraid. They thought they were seeing a ghost. He said to them, "Why are you [surprised and frightened]? Why are doubts arising in your hearts? Look at my hands and my feet. It's really me! Touch me and see, for a ghost doesn't have flesh and bones like you see I have." As he said this, he showed them his hands and feet. [While in their joy, they were still wondering and disbelieving,] he said to them, "Do you have anything to eat?" They gave him a piece of baked fish. Taking it, he ate it in front of them.

Jesus said to them, "These are my words that I spoke to you while I was still with you--that everything written about me in the Law from Moses, the Prophets, and the Psalms must be fulfilled." Then he opened their minds to understand the scriptures. He said to them, "This is what is written: the Christ will suffer and rise from the dead on the third day, [and that repentance,] a change of heart and life for the forgiveness of sins must be preached, [be proclaimed,] in his name to all nations, beginning from Jerusalem. You are witnesses of these things. Look, I'm sending to you what my Father promised, but you are to stay in the city until you have been furnished with heavenly power, [power from on high.]" (A compilation of the text from the New Revised Standard Version and the Common English Version.)
 
Several years ago, a friend loaned me a short novel titled, Dinner With a Perfect Stranger; An Invitation Worth Considering by David Gregory. I don’t remember if I agreed with it all theologically, but the concept intrigued me! You can see where this is going, can’t you?

The book is about a businessman in his late thirties named Nick Cominsky. Nick, an overworked strategic planner for an environmental testing firm, receives a mysterious invitation among the rest of his business mail. “You are invited to a dinner with Jesus of Nazareth. Milano’s Restaurant. Tuesday, March 24. Eight o’clock.” The opening paragraph of the book reads: “I should have known better than to respond. My personal planner was full enough without accepting anonymous invitations to dine with religious leaders. Especially dead ones.”[i]

After determining, the invitation is not another outreach effort by the church down the street and still wondering if it is a prank by two of his work colleagues, Nick’s curiosity takes over. Against his better judgment, he takes another precious evening away from his wife and new baby girl and goes to dinner. At the restaurant he meets a nice-looking, dark-haired man with unusually piercing eyes, dressed in a sharp suit, a man who looks like he just got off work at Merrill Lynch, a man who seems to know all the wait staff at the restaurant intimately. A man who comfortably discusses everything from world religions to the existence of heaven and hell and who seems to know a disturbing amount about Nick’s personal life, including the scandal that is brewing in his company. A man who introduces himself as Jesus. The evening progresses through drinks to appetizers to salad and main course to dessert and coffee to paying the bill. Jesus picks up the check. Their conversation touches on the meaning of life, God, pain, faith, doubt. By the end of the evening, Nick, like the disciples surprised in that upper room, feels a deep joy he can’t understand, can’t quite believe or trust yet. He has spent the whole dinner skeptical, cynical, wondering, angry, captivated, confused. And now this odd joy. As he says goodbye to Jesus at his car, Jesus gives him a personal message and another invitation for continued conversation. The question hanging in the air for Nick is, will this dinner change his life? And how?

Imagine, being surprised with a personal dinner invitation from Jesus…would you go?  What would you want to talk about? In the gospel story from Luke, the disciples gathered on that late Easter evening receive just such an impromptu surprise without the printed invitation. Suddenly Jesus is just in their midst! The very person they had come to grieve. They have gathered for a wake and the deceased walks in the door! They are surprised in their grief by joy – which is deeper and more mysterious than passing happiness. Isn’t it remarkable that when we are surprised by the mystery of joy, we can hardly trust it? We trust sadness, anger, frustration and doubt a whole lot more, than joy.

The gospel writer takes pains to let us know that this is not just a warm fuzzy moment in which they feel the presence of their old buddy, Jesus, as they toast his memory.  Jesus shows up saying, “See my hands!  See my feet! Still aren’t sure? Then let’s eat!” And after dinner, Jesus gives the disciples an invitation. Jesus says, “Everything I spoke to you has come to pass for the Messiah has to fulfill all that has been spoken about him in the scriptures.” Now remember what the test of truth is in the first century. Does the new truth reconcile with the old truths? Does it further reveal the old truths? Jesus’ message to the disciples is that all that has happened is consistent with God’s faithfulness throughout the scriptures and in history. Then he opens their minds to understand all that was written about him so they can trust in the faithfulness of God.

Here in the resurrected Jesus, the reality of Good Friday is joined to the reality of Easter. And not in a shallow, pie in the sky sort of way. This is not about correct doctrine or beyond a doubt, scientific, historical fact. It is deeper than that. This is about living into the redeeming and reconciling story of the everlasting God, made known in Jesus, a story that challenges the stories of the finite world. Scholar and minister, Barbara Essex writing in the Feasting on the Word commentary says: “In his book, Search for Common Ground, Howard Thurman reminds us that ‘the contradictions of life are not final or ultimate’ and that God is the giver of forgiveness and mercy, ever ready to offer shalom: peace, the possibility and promise that order, well-being, hope, compassion, and love might yet prevail.”[ii]

The Resurrected Christ joins Good Friday to Easter Sunday, pain and suffering, all the “no’s” of this life, stand in that upper room with the joy, the ultimate “yes” and shalom, of God. There in recognizable, yet unbelievable, human form, Jesus the Christ says “Peace be with you. All that has happened is consistent with God’s faithfulness.  Now go and proclaim these things to the world, starting right where you are…”

Do you get a little squeamish with this proclaiming, witnessing thing? I can hear you protesting in your minds. “But isn’t proclaiming just for you preacher types? I mean, really.  I don’t have any words for that sort of thing.” Do you associate witnessing and proclaiming with accosting people on street corners, handing out tracts with the four spiritual laws? Surprise! As followers of Jesus, we are all witnesses!

Traditionally it is more comfortable in the UCC to put our witnessing into actions for social justice, but not have to talk about our faith, what we trust. Listen carefully. Actions for social justice are most definitely the fruit of our experience with the Risen Christ. But Jesus doesn’t say to the disciples, “Go and proclaim social action!”  Jesus says, “Because the anointed One has suffered and died and risen from the dead, go and proclaim repentance and forgiveness of sins.” Because of the unbelievable joy and peace you have experienced, go and proclaim repentance, metanoia, turning back to God because the ancient scriptures tell us that God longs for us even more than we long for God! As joyfully unbelievable as that may seem! Listen to and live into God’s story, not the world’s story of dog-eat-dog competition, greed and revenge, because God is about mercy and forgiveness.

My friends, I believe we are made in God’s image and born into original blessing rather than into original sin. However, this human journey distracts us. We get fearful, blinded, and we turn away from God. Sin, hamartia, simply means turning away from God, turning away from living into God’s story. We do this is so many ways every day, knowingly and unknowingly. Often the church has encouraged us to make a long list of sins, the ways we turn away. But that leads to judging one another by our own personal lists rather than paying attention to turning back to God! Here is the joyful news! Our lists are unimportant. What is important is that God wants us, longs for us to turn back time and again to live in God’s story as it is fulfilled in Jesus, the Christ. And this is what we can proclaim!

Like those disciples in the upper room, we have witnessed God’s mercy and forgiveness and shalom through the scriptures and through community, the church of the Risen Christ. We can claim Jesus’ promise that we will be given the “power from on high” to proclaim the joy of turning back to the God of love and forgiveness. How? Through the Holy Spirit. A little biblical shorthand: Holy Spirit = Power. Empowering power, not controlling power, power that is life-giving not life-taking, power that disturbs the corrupt systems of this world, the systems we humans put in place we when are not living into God’s story. This is the power from on high that moves the church to social actions and proclamations in risky places that are in need of God’s love and justice.  If we want the power to act, we must accept the power to proclaim. They are one and the same. Act for God’s love and justice and proclaim God’s forgiveness and mercy, compassion and shalom.

Living into God’s story brings the power of the Holy Spirit and brings shalom, the peace that Jesus proclaimed as he greeted the disciples in the upper room. Perhaps, God’s peace and God’s power are two sides of the same coin. Perhaps, one always comes with the other. I can trust that, disbelieving and wondering, in great joy. How about you? May the peace and joy and power of God known to us in Risen Christ be with you all. Amen.

©The Reverend Jane Anne Ferguson, 2021 and beyond. May be reprinted with permission only.

[i] David Gregory, Dinner with a Perfect Stranger; An Invitation Worth Considering, (Waterbrook Press, Colorado Spring, CO, 2005, 1).
[ii] Barbara J. Essex, “Homiletical Perspective, Luke 24.36b-48, Third Sunday in Easter”, Feasting on the Word, Year B, Volume 2, Lent Through Eastertide, eds. David L. Bartlett and Barbara Brown Taylor, (Westminster John Knox Press, Louisville, KY, 2008, 429).

John 20.1-18
The Rev. Hal Chorpenning,
Plymouth Congregational UCC
Fort Collins, Colorado
 
If you’re at all like me one of the questions you probably ask yourself each Easter is, “Well, did the resurrection really happen the way the Bible said it did?” Ask yourself, then, “What does the Bible say about the resurrection?” You just heard Jane Anne tell the beautiful story from John’s gospel about Mary Magdalene seeing Jesus outside the tomb and not recognizing him at first. In fact, John gives us two detailed chapters of stories about the resurrected Jesus. There are more than a few resurrection stories in the New Testament, and John’s is the very last to be written.

Mark, the earliest gospel writer, says that there are three women followers of Jesus who show up at the tomb expecting to find Jesus’ body so that they could anoint it with aromatic spices. But they find a tomb that is empty except for a young man in a white robe who says, “He has been raised; he is not here.” That’s the end of Mark’s story. Nobody sees the risen Christ…just his empty tomb. Poof! Done! Short and sweet.

Matthew adds another layer…when the two Marys show up on Sunday morning there is an earthquake, and an angel appears to roll away the stone from the tomb. Then, as they run to tell the disciples, the risen Christ meets them, tells them not to be afraid, and to let his brothers know that he’ll meet them up in Galilee, and then he meets the disciples there.

Luke adds some elements to Mark’s empty tomb story, but the women encounter two men in dazzling clothes, who ask them, “Why do you look for the living among the dead?” and tell them, “He is not here, but is risen.” Then, Luke tells us the wonderful story of the two disciples who walk along the road to Emmaus with a mysterious stranger and how he (the risen Christ) is made known to them in the breaking of bread.

The earliest biblical accounts of resurrection are actually not in the gospel accounts that we read every Easter, but rather from Paul, who wrote even earlier than Mark. Paul has a different story of what resurrection is all about because not only did he miss the Sunday of Jesus’ resurrection, he never even met the man who was a walking, talking, teaching, breathing, preaching, table-turning prophet. The only encounter he had was with the risen Christ, years after the crucifixion. He wrote to the church in Rome about 25 years after Jesus’ crucifixion and says, “Just as Christ was raised from the dead by the glory of the Father, so we too might walk in the newness of life.”[1] And to the church in Corinth he writes, “So it is with resurrection…it is sown in a physical body, it is raised in a spiritual body.”[2] That’s an interesting and an early twist, isn’t it? What is a spiritual body? Is that part of the reason that in John’s gospel, Mary Magdalene doesn’t recognize Jesus at first and that Jesus tells her not to touch him?

I want to propose an idea to you about the nature of resurrection. If there is a lifeless corpse before us, and it comes back to life, isn’t that really freaky and gross? Basically, we’re talking about a zombie. What I don’t hear in any of the gospel stories is the zombification of Jesus. What I hear in John’s gospel is that when he is raised, he is raised with a spiritual body…whatever that means. John’s Jesus walks through walls and closed doors…clearly without the same physical body. And yet after coming through closed doors with Thomas, he allows the disciple to probe the holes in his hands. Still…not a zombie.

What if resurrection is less about revivifying or resuscitating a corpse and more about what Paul says: “Just as Christ was raised from the dead … so we too might walk in the newness of life.” What if resurrection and resuscitation are two entirely different things, and if resurrection looks nothing like a scene from Shaun of the Dead? For me, resurrection is a mystery with a capital M, and I suspect none of us will ever figure it out, at least in this life.

What if resurrection is about new life, new beginnings, do-overs, fresh starts, the life-giving spring following the dormancy of winter? What is it in your life that could use a fresh start or a new beginning? God invites you into that! God lures us from our stuck places into “the newness of life.” It takes courage to step out into something new, and that is what Jesus offers us through his example…that even crucifixion and the bonds of death don’t hold him.

I’ve also been thinking about what resurrection might mean for us at Plymouth in a post-pandemic frame…as we return to in-person worship and having the ability to interact with one another and be the church in the same physical space.

It’s been a long time since we were together. A lot has changed. You’ve changed. I’ve changed. The world has changed. Are you expecting to walk back into Plymouth some Sunday and have worship be exactly like it was? Is your expectation that it will be basically a resuscitation of the church just as it was on March 10, 2020? I hope not! There are going to be some limitations as we start because the pandemic is still in play, and there are likely to be things you miss (like singing and hugging and coffee hour and handshakes). More affirmatively, I hope that you and I have learned some things about ourselves, our community, and our faith in the process of living through a pandemic in the past year…lessons that we won’t simply chuck out the window.

What have you learned about what is really important during the pandemic, both personally and for the whole church community? I’ve learned not to take hugs, face-to-face conversations, shared meals, singing hymns together, and communion for granted. I’ve learned that church buildings are important, but they aren’t everything. I’ve learned that the church is about relationship: with God, with each other, with our neighbors…and we can do that without face-to-face presence if we try hard. I’ve learned that people love and feel deeply connected to God and to their church, and that people show up and make a difference, even when it’s inconvenient, and that gives me a sense of warmth and hope. I’ve learned that you can do a strategic plan during a pandemic, and that an amazing team of people are willing to overcome obstacles to help learn about where God is calling you and all of us together. And I’ve learned that you don’t need to live in Fort Collins or neighboring communities to be part of Plymouth.

My hope is that we, as a church, will not experience mere resuscitation…but resurrection. That together we won’t look like a revived corpse when we return, but rather a spiritual body infused with the newness of life. Think about it…if the church is the body of Christ in the world today, do we want to be a worldwide zombified corpse or a renewed spiritual body?

Friends, we have lived together through more than a year of pandemic, and at times it has felt like endless months of Maundy Thursday and Good Friday with no Easter Sunday in sight. It has been a year of death and disease and fear…a year of political animosity and violence…a year of reawakening to the realities of racism in our nation…a year of the worst forest fire in Colorado history just over those hills…a year when the building was shut down. But we have made it through the hardest part. With more of us getting vaccinated every day, the end of this phase is in sight. The glimmers of Easter sunrise are here, bringing new beginnings and new life with them. Let’s grasp this moment with courage and be ready for resurrection.

Christ is risen! We arise! Hallelujah! Amen.
 
 
© 2021 Hal Chorpenning, all rights reserved. Please contact hal at plymouthucc.org for permission to reprint, which will typically be granted for non-profit uses.
 
[1] Romans 6.4
[2] First Corinthians 15.42-44

Mark 11.1-11; Matthew 21.1-11
Palm Sunday
Plymouth Congregational, United Church of Christ
The Reverend Jane Anne Ferguson
 
Mark 11.1-11
When Jesus and his followers approached Jerusalem, they came to Bethphage and Bethany at the Mount of Olives. Jesus gave two disciples a task, 2saying to them, "Go into the village over there. As soon as you enter it, you will find tied up there a colt that no one has ridden. Untie it and bring it here. 3 If anyone says to you, 'Why are you doing this?' say, 'Its master needs it, and he will send it back right away.'" 4They went and found a colt tied to a gate outside on the street, and they untied it. 5Some people standing around said to them, "What are you doing, untying the colt?"6They told them just what Jesus said, and they left them alone. 7They brought the colt to Jesus and threw their clothes upon it, and he sat on it. 8Many people spread out their clothes on the road while others spread branches cut from the fields. 9Those in front of him and those following were shouting, "Hosanna! Blessings on the one who comes in the name of the Lord! 10Blessings on the coming kingdom of our ancestor David! Hosanna in the highest!"11Jesus entered Jerusalem and went into the temple.  After he looked around at everything, because it was already late in the evening, he returned to Bethany with the Twelve.
 
Bible, Common English. CEB Common English Bible with Apocrypha - eBook [ePub] (Kindle Locations 39636-39644). Common English Bible. Kindle Edition.
 
I begin today with a story about standing in line at the grocery store, a mundane, routine, probably recent, event for all of us. But no matter how routine grocery shopping may be, it has taken on palpable and deeply poignant resonances for us in the aftermath of the King Sooper shooting in Boulder this week. When I was the interim pastor at Community UCC in Boulder in 2013-2014, I lived part of the week at a parishioner’s house nearby that King Soopers and shopped at that store. Community UCC is just up Table Mesa Road from the King Sooper’s shopping center. As I share my brief grocery store story with you today, I am sensitive to where our minds may go with just the mention of grocery stores. And as I begin this sermon, my heart is breaking and praying for the people of Boulder, particularly those in the Table Mesa and Broadway neighborhood, for Community UCC, as well as for our country which urgently needs to change the use and role of guns in social structure.

Some of you may remember, as I do, the spring of 1999…all the dire predictions beginning to be made about the Millennium, what would happen on December 31 as we turned the time corner into a new century. I was still living in Connecticut that spring, anticipating the move to Colorado in July. I was a full-time Divinity school student and full-time mom. As I stood in line at the grocery store one day with a cart full of supplies for the week, a tabloid headline caught my eye. I make it a practice to avoid the tabloids, hoping in a ridiculously self-righteous way that if I don’t even acknowledge them in the grocery store line, I am contributing to the downfall and bankruptcy of the tabloid industry. You can see how well that has worked! But this one jumped out at me – “Millennium Predictions! - Jesus May Have Already Returned!”

“Yeah, right,” I thought, “I wonder who he is this time? How will we recognize him? Why has he come now?”  Just then it was my turn to dump my groceries on the conveyer belt and I forgot my theological musings, paid for the groceries and headed off into my day. But I think of that “prediction” each year at Palm Sunday – “Jesus May Have Already Returned!” If he has, where is he present? How will we know him? What is he up to?

The Palm Sunday story tells us each year in the story of Jesus’ unusual entry into Jerusalem that he is coming! His reputation as teacher, healer, prophetic activist precedes him and as he enters the city gate riding on the colt or donkey, depending on which gospel account you are reading, he is proclaimed by his followers as prophet and king. Or perhaps, by some in the crowd, he is seen as a radical and dangerous fool.

Let’s picture the scene…The city of Jerusalem is swelling with tourists and visitors coming the Passover Festival. (Remember the crush of crowds before social distancing?) They are filling the market at the gate where the road from Bethany and the Mount of Olives comes into the city. Passover begins in three days…people are shopping and preparing…picture the grocery store on the day before Thanksgiving – or just before our recent snowstorm.

Suddenly down the road from Bethany marches this rag tag army of joy, a procession of people singing and shouting at the top of their lungs. It’s a joyful, non-violent protest scene! People are strewing palm branches and cloaks across the road in front of a guy riding on a colt, or a small horse, or maybe it’s a donkey – who can tell from this distance?  They are shouting and singing…. “Blessed is the one who comes in the name of the Lord! Hosanna in the highest! Blessings on the coming of the kingdom of our ancestor, King David! Blessings on the Son of David! Hosanna, Hosanna!” What is this all about?

In Jesus’ day it was traditional for pilgrims coming to the Passover Festival in Jerusalem to greet one another with words from Psalm 118, “Blessed is the one who comes in the name of the Lord.” But what is all the Hosanna about? And hailing this one as coming in the name of King David? That is dangerous talk…could be seen by the Romans, who are the conquering rulers of Israel and Judea, as seditious talk! Can you imagine the crowds’ whispers? “What are they saying? The coming kingdom of our ancestor David? This scruffy guy on the donkey? A Son of David? Yeah, right….” Some think he is the anointed One come to lead our people…” “Don’t let the Romans hear you say that! Who is this guy anyway?” “It’s the prophet, Jesus of Nazareth.” “Who?” “You know the prophet, the teacher, the healer, Jesus of Nazareth.” “Oh, Nazareth, right….nothing good ever came out of  Nazareth!’ “But didn’t you hear? Last week in Jericho, he healed a blind man! I’ve heard he’s healed lepers and raised a man from the dead. And the stories he tells….well, you double over in laughter and then he hits you with the real punchline….about God’s love and forgiveness and inclusion of all people…women and children and blind men and cripples….I’m telling you, I think he could be the real deal!” “Oh, go on! He’s just another itinerant, radical rabbi…playing on the hopes of poor and ignorant people. You don’t really think he amounts to much do you?” “I don’t know….maybe…”

That’s the scene at the city gate, in the marketplace and the streets as Jesus returns to Jerusalem for Passover. Some are hailing him as the anointed one, a king in the line of David, sent to save the people. Some as a prophet, healer, teacher, man of God. Some as fool.

We don’t trust king figures hear in America. Kings are figureheads with no real power. Hopefully we have learned not to trust political figures that want to act like kings, obscuring justice in the process. And prophets? They are a bit sketchy as well, if we see them merely as fortune tellers predicting futures that are either too dire or too rosy. We have a bad habit of assassinating social justice prophets like Abe Lincoln, MLK, Jr., Malcolm X, Bobby Kennedy. We may see them as wise in their moral vision, but are they foolish in their radical, risk-taking methods of proclamation? Wise fools? We won’t follow kings, we are iffy about prophets turning the tables on the status quo. We certainly don’t want to follow fools!

Starting with the earliest gospel writer, Mark, Jesus is seen as prophet and king and this is at the heart of the matter in the gospels for God’s good news of liberating love. To understand Jesus as king and prophet, is to understand how him as Anointed One, the Christ. In the 21st century, we like our leaders, our saviors, new and improved with ideas and solutions never heard before. The people of the first century who first heard the stories of Jesus liked their saviors old and unchanging because that is how you could tell a true savior from a false one. A true savior fulfilled the prophecies of old.
Jesus comes riding into Jerusalem on a donkey because that is how the ancient kings, the ones anointed by God, like David, always rode into the Jerusalem. They came to bring God’s peace, not to bring the oppression of control and domination like the Romans who came riding on warhorses. And the crowds spread branches and cloaks because that is what you do for kings in the line of David, a king who was not raised in a palace and educated by the state…but raised instead with the poor, the regular people. Those who claim Jesus as king are tax collectors and blind beggars, lame men and cast-off women and children, lepers. He is a king and a prophet who tells stories about God’s realm being like mustard seeds and yeast. He hangs out with fishermen as some of his closest friends. When asked about his “state policy”, he say, “Whoever wishes to be great among you must be your servant…Let the children come to me, for you must become like a child to truly enter the kingdom of God…Love God with all your heart and soul and strength and love your neighbor as yourself.” This is how Jesus has earned his acclamations as a king and social justice prophet.

Is Jesus a fool, as well? If so, he was a fool for love who told stories and turned tables that upended the status quo so that all would receive the love and justice of God. In the events of his last week, we see him open himself so fully to the power of God’s love that he walks straight into the face of pain, humiliation and death in order that the world, that we, might know that God is with those who suffer, who are oppressed and those who are dying. In speaking of Jesus, the apostle Paul reminds us that “God’s foolishness is wiser than our wisdom and God’s weakness more powerful than our power.”
So, here we stand at the beginning of a fateful week. The tumult at the city gate is growing louder and stronger, spreading through the marketplace, public places of influence and power, to the temple itself. People in high positions are asking questions. “Who is this man?” Others are shouting praise. By the end of the week the voices will swell to a conflicting crescendo. Shouts of anger will triumph over shouts of joy. Prophets are rarely welcomed in the own neighborhoods. Many will decide this is not the savior king or prophet they thought they wanted and stand staring skeptically at a mocking headline on a cross that says, “The King of the Jews.” “Some king! He’s a fool! Can’t even save himself!” “Can’t or won’t,” we might ask ourselves.

Jesus returns again and again, each year in the stories Holy Week. His presence is palpable. And it is palpable in the world around us. In Asian Lives Matter and Black Lives Matter protests and vigils. At the southern border of our country where unaccompanied immigrant minors searching for new life are held in detention. In hospital rooms where people struggle to breathe, to live, and others struggle to care for them. And yes, in grocery stores and schools and movie theaters and places of everyday business where gun violence erupts and interrupts peaceful life. Wherever there is pain, suffering, oppression, death, Jesus returns to us again and again. Another question for us, “How will we receive him?”

Hosanna. Blessed is the One who comes in the name of God!

Amen.

©The Rev. Jane Anne Ferguson, 2021 and beyond. May be reprinted with permission only.