A prison cell like [the one I’m in] is a good analogy for Advent. One waits, hopes, does this or that—ultimately negligible things—the door is locked and can only be opened from the outside.”—Dietrich Bonhoeffer, letter from Tegel Prison, Novembwer 21, 1943
What did Bonhoeffer, who ultimately lost his life to the evil of Nazism, mean by this? We wait in the darkness of our world and personal lives for the darkness of Evil, Sin, and Death to be finally and fully overcome. We are powerless to bring about this victory. Only the power of God is capable of such a mighty feat. That is our Advent hope as Christians. It is a hope based on the life, death, resurrection, and ascension of Jesus and his promise to return to consummate his initial victory won on the cross and in his resurrection. Such a hope requires faith as we await the Master’s return—the focus of Advent. But It is the only hope that can fully satisfy because it is the only hope that addresses the evil of Death in bringing about God’s perfect justice. Is this your hope? If not, why are you wasting your time on a lesser, false hope that must ultimately fail you?
Sermon delivered on Advent 2C, Sunday, December 9, 2018 at St. Augustine’s Anglican Church, Westerville, OH.
If you prefer to listen to the audio podcast of today’s sermon, click here.
Lectionary texts: Malachi 3.1-4; Luke 1.68-79; Philippians 1.3-11; Luke 3.1-6.
In ancient times, when a king was going to visit a city, he would send before him someone to herald his coming, someone to announce that he would be arriving soon. The herald would go around the city, and go before the leaders of the city, telling them all, “The king is coming. He will be here any day. So clean up your lives. Make sure you are all in obedience to the kings commands so that you will not be punished when he arrives.”
This herald also served as a city inspector. He would go around the city and make a list of things that needed to be fixed. He would tell them, “Clean up your city. Sweep your streets. Get rid of all the garbage lying around. Round up any criminals to make the city safe. Fix the roads; make them smooth and straight. Make sure the town is gleaming. Make sure the city is fit for a king to ride through.” It was an embarrassment for that city, and the people of the city, if they were not prepared when the king did arrive. It was also an insult to the king if they had not prepared properly for his arrival. If he came, and they were not prepared, he might pronounce some judgment and punishment upon the city and its rulers.
This is what we are seeing going on in today’s reading. The King is coming, and He has sent a herald to announce His imminent arrival. The king, of course, is Jesus Christ and the herald “the one who will pronounce His coming” is John the Baptist. John has come as a herald to make sure that the king’s subjects are well prepared for the king’s coming. John has come to prepare the way.
As Father Kevin mentioned last week the name of this season comes from the Latin word adventus, which means coming. Advent, then, is not simply the lead up to Christmas, but rather it is a season of preparing for the coming of Christ. This advent of Christ takes a threefold form which includes his coming in the flesh as a baby born of the womb of Mary, but also his coming in glory to judge the living and the dead, and his coming to us today in the midst of our daily lives. Last week we were reminded of the focus of our preaching this advent here at St, Augustine’s; Death, Judgement, heaven and Hell. Last sunday we looked at Death and this second Sunday of Advent I want to bring to our attention Christ’s coming in glory at the end of the age to judge the living and the dead.
We often think of judgment, the final judgment as this terrifying, harsh, dark thing, we see it uncomfortable, and it is scary.
But the judgment is supposed to be good news.
Because when we’re faced with the injustice, wars, corruption, sinfulness, killings, when we see these tragedies that we don’t even have words for in the news again and again, and the raw heartache and pain and the pure evil that is in our world, the only thing I know to say is that Jesus sees it too, and he’s coming back; he’s going to clean house. He’s coming to judge that evil, and he’s going to bring healing. He’s the only one who could bring healing, and he’s coming. Sometimes, when we see just unspeakable horrors being perpetrated, the good news we need, the only hope we have, is the righteous judgment of Jesus Christ. Because he can make things right.
Judgment is supposed to be good news. As N.T. Wright likes to point out, that’s why we see things like Psalm 96:11-13:
Let the heavens be glad, and let the earth rejoice; let the sea roar, and all that fills it; let the field exult, and everything in it. Then shall all the trees of the forest sing for joy before the LORD.
Why? Why this jubilee? For he is coming, for he is coming to judge the earth. He will judge the world with righteousness, and the peoples with his truth.
The whole earth, all of creation, is dancing for joy because the Lord is coming to judge the world, with righteousness, with truth. And don’t we need some righteousness and truth in this world? Well, they’re on their way. The Lord is coming to set things right. Judgment is what gives us hope, even in the face of the darkest evil, because the light is gonna shine in the darkness, and the darkness cannot overcome it (John 1:5).
When we think about judgment this does not sound like Christmas, right? That’s true, but we are not here for Christmas, we are here for Advent. Because Advent is a season when we’re expecting Jesus, watching for his coming—not just in Bethlehem, but also to his coming back to this world to judge what is evil, heal what is broken, and make things right again.
And in a world of brokenness, a world of evil, we need that promise and hope of judgment.
As we look to the hope of judgement we need to understand that each person will have to account for his conduct, and the deepest secrets of his soul will come to light. How well each person has responded to the prompting of God’s grace will be made clear. Our attitude and actions toward our neighbor will reflect how well we have loved our Lord. “As often as you did it for one of My least brothers, you did it for Me” (Mt 25:41).
Hebrews 9:27 says, “It is appointed for men to die once and after this comes judgment.” Death is not the end of our existence. That is what is so awesome about it. We are not mere material beings that simply go out of consciousness and decompose in the ground. This word from God stands over against the common evolutionary idea expressed, When the writer of Hebrew 9:27 says, “After death comes judgment,” that is exactly what it means. God does give damnation after death. And it is the most terrifying prospect in the universe, that we might be met after death with a holy and angry and omnipotent God holding us accountable for whether we trusted him and worshipped him and followed his ways in this life. That is a fearful prospect.
So when when the bible says that we have an appointment with death and after death with judgment, it means that it will be terrifying and a furious fire and a great act of divine vengeance even on those who claim to be part of God’s people, but are only external Christians.These are sobering realities. May God use them to wake us up and make us alive to what really matters in this world!
Advent – we reflect on Coming Death, coming Judgment, coming Heaven, and coming Hell. Remember, It is appointed for men once to die and after this the judgment. Death is appointed, and no one is exception. You only die once, and death is not the end; Judgment is our destiny’s door.
In the Name of God, the Father, The Son, and The Holy Spirit Amen.
Sermon delivered on Advent Sunday, Year C, December 2, 2018 at St. Augustine’s Anglican Church, Westerville, OH.
If you prefer to listen to the audio podcast of today’s sermon, usually somewhat different from the text below, click here.
Lectionary texts: Jeremiah 33.14-16; Psalm 25.1-10; 1 Thessalonians 3.9-13; Luke 21.25-36.
In the name of God: the Father, the Son, and the Holy Spirit. Amen.
Happy new year, St. Augustine’s! Today is Advent Sunday. We begin a new calendar year, a new lectionary cycle, and have lighted the first purple candle on our wreath that represents the patriarchs. Advent comes from the Latin word, adventus (parousia in Greek), and means coming or arrival. Advent begins in the dark. It is a time for us as Christians to take stock of the darkness of a sin-sick and evil-infested world as well as the darkness of our own lives as we await God’s final defeat of the powers of Sin and Evil that sorely afflict us. Advent is a time for us to ask hard questions such as where is God in the middle of the darkness that afflicts us or why isn’t God acting to end the suffering and injustice and evil that exists in his world? But we must always ask these questions in light of our Christian hope that insists God actually is in the midst of our darkness and suffering and will come again to finally make all things right. Advent is therefore a season of expectation and preparation in which the Church focuses primarily on Christ’s Second Coming or his final advent as judge at the end of history to judge all that is wrong with the world and us. Advent is not part of the Christmas season but rather a preparation for it. Without Advent and its invitation for us to peer into the darkness, the meaning of Christmas is diminished to the vanishing point, disappearing in the lights and other trappings of Christmas as secular society celebrates it, all designed to provide sentimental and festive good cheer, the kind that is false and will ultimately fail us because it is based on unreality.
Now in any parish that observes Advent, St. Augie’s being no exception, you will find two groups of people. One group, seeing the purple hangings and hearing the readings about sin, judgment, and the wrath of God, will perk up and say, Ah! Good. It’s Advent. It’s good for us to get real! The other group will look around and ask where the Christmas decorations are and grumble that we are not singing Christmas carols the way everybody else is. This second group, admittedly much larger than the first, tends to look at the first group as being touched in the head, and in a significant way. Why look into the darkness when you can have such pretty music and lights? But this misses the meaning and purpose of both Christmas and Advent with the latter’s call for us as Christians to live faithfully and with hope in the darkness of a sin-marred world, trusting in the only One who has the power to make all things new and right. In reality, of course, most of us are members of both groups. I confess that outside of church I am a Christmas junkie as secular society likes to play it. Our house, thanks to the Herculean efforts of my wife, is bursting with the gaiety of Christmas and my collection of Santa Clauses. But inside these walls, I am chastened to remember that all that glitters isn’t gold, that I need to focus on the hope and power of God, the God and Father of our Lord Jesus Christ, through whom God has promised to end our suffering and darkness forever. This focus on the end times makes Advent an appropriate time for us to reflect on the Four Last Things—Death, Judgment, Heaven, and Hell. While none of us really want to talk about these things (myself included), talk about them we must because they remind us of the reality of our standing before God without his merciful and gracious intervention on our behalf, and no amount of denial or discomfort on our part is going to change that fact. Better for us to think clearly and soberly about the human condition and our relationship with Almighty God than to whistle through the graveyard hoping everything will turn out all right in the end. So today we begin our preaching series on the Four Last Things by looking at Death.
Death is the greatest of humankind’s enemies, a relentless Grim Reaper that shows no respect for age or wealth. It robs parents of a precious child, leaving them to mourn their loss for the rest of their lives. I have been ministering to a woman afflicted in this way and it is heartbreaking to watch. It deprives wives and children of their breadwinner and protector, leaving them vulnerable in a hostile world. It takes away an aging spouse, leaving a senior citizen without a lifelong companion and closest friend when he/she needs that companionship and friendship the most. Sometimes it arrives suddenly and unannounced like it did with the recent wildfires in California. At other times it approaches slowly like it does with many diseases, stalking or taunting its helpless victim. Sometimes it hauls away its victims en masse like it does in the spate of mass shootings we’ve had to endure with disturbingly increasing frequency. On other occasions it targets individuals. It uses a variety of methods and weapons, but only rarely does it capture its prey without inflicting pain and terror. Power, beauty, and wealth can usually overcome any obstacle, but in death they meet their match. As the eighteenth-century poet Thomas Gray wrote, “The boast of heraldry, the pomp of pow’r, And all that beauty, all that wealth e’er gave, Awaits alike the inevitable hour; The paths of glory lead but to the grave.”
Scripture personifies death as being a hungry and crafty enemy (Isaiah 5.14; Habakkuk 2.5a) that uses snares to trap victims (Psalm 18.4–5) and sneaks through windows to grab children (Jeremiah 9.21). In Ecclesiastes the old Preacher declares that death renders everything in life meaningless. St. Paul called death the last enemy to be defeated whose fatal sting is caused by sin (1 Corinthians 15.28, 55–56; cf. Hosea 13.14), an inescapable (Ps 89.48; Ecclesiastes 8.8), terrifying (Hebrews 2:15) and relentless (Song 8.6) foe with which no one can strike a lasting bargain (Is 28:15,18). Ironically, death finds its origin in God, the giver of life, who decreed that death would be the ultimate penalty for disobedience to his revealed command (Genesis 2.17, 3.19; Psalm 90.3–11). When the first couple ate the forbidden fruit and rebelled against God, death accompanied sin into the world and has reigned over humankind ever since (Rom 5.12–21, 6.23; James 1.15).
Clearly then, death is a terrifying part of God’s judgment on our sin and all forms of evil that corrupt us and God’s good creation, and this makes us very afraid. We hear it in this morning’s psalm with the psalmist’s desperate cry to God to forgive and rescue him. This is a classic Advent theme because it is a prayer of waiting that contains a mixture of desperation and hope. The psalmist doesn’t tell us what his sins and transgressions are that he fears his enemies will discover. Like us, he keeps his sins secret. But they aren’t hidden from God and the psalmist knows it. And so he pleads for God to act on his behalf in mercy and grace. If we understand this dynamic, we are close to understanding the meaning of Advent.
Likewise, our fears about death are heightened when we read Jesus’ warnings about the trials and tribulations that would one day beset Jerusalem because of its rejection of him as God’s true Messiah. We are afraid of trials and tribulations, in part, because in the context of our gospel lesson, Jesus clearly saw them as being part of God’s judgment on our sin, and we know we are not immune to that judgment. As we contemplate this, we know that death with its power to sweep us and our loved ones away is part of that judgment. An honest admission of our standing before God without his gracious intervention on our behalf is also part of observing a true Advent because we know we are powerless to prevent our own death. We can exercise like crazy, eat right, and take great care of ourselves, but we will still die, and no amount of facelifts, tummy tucks, boob-jobs, vitamin regimens, miracle drugs or anything else, including the Christmas cheer we attempt to create to distract us from this grim reality, is going to change that fact.
But we are Christians and so we have real hope, the sure and certain expectation that God has acted and will finally act to rescue us from his fierce judgment on our sins and the death that results. We see it in our gospel lesson where our Lord tells us not to cower in fear when we hear or experience great trials and tribulations, but rather to stand up and raise our heads because our redemption is near. Why is our redemption near? Is it because we find special favor in God’s sight or are exempt from God’s judgment and death because we are somehow deserving of God’s favor? Of course not. We are sinners like everyone else. What is different is that we have seen the power of God at work in the death and resurrection of Jesus and we believe it is the only power under heaven that has the power to rescue us from God’s wrath on our sins. We see this promise echoed in our OT lesson with God’s promise to send his people a Messiah to rescue them from the exile their sins have caused and to rescue us from our exile to death that our sins have caused. And so God in his great mercy and love promises to set all things right and rescue us in the process so that we do not suffer ultimate destruction. God did this, of course, by sending his Son to die for us and absorb God’s terrible wrath that was reserved for us, thus freeing us from having to suffer it and removing any reason for us to fear God’s wrath and death anymore. We don’t fear death because we know its power over us has been broken forever in our Lord’s resurrection that gives us a glimpse of what awaits us.
And what awaits us as Christians? Resurrection and new creation. Because we have been freed from Sin’s tyranny by the blood of the Lamb shed for us and because we know the power of death has been broken by Christ’s resurrection, we no longer need to be afraid. Of course, God’s victory over the power of Sin and its partner death has not yet been fully realized. We must wait for the Master’s return for that to happen (Mark 13.35). But Advent proclaims the Master will return and God’s initial victory will be fully consummated so that we can live in this life as people with real joy and hope that is not contingent on the circumstances of this world. It is contingent on the love and power of God. When that day comes, our mortal bodies will be raised from the dead and reanimated by the power of the Spirit, not by flesh and blood. God the Son will judge all things on behalf of God the Father and bring into existence a new world, the new heavens and earth, that will be suitable for our new bodies to live in forever, and where there will be no more sighing, sorrow, sickness, death, tears, alienation, loneliness, or disease. Ever. To be sure, this is a future promise and expectation, and that can drive us crazy in a world that demands instant gratification. But think of a future without this hope, where death and eternal destruction is your destiny. See how that works out for you and as you live out your mortal days.
So what are we to do in the interim? Does our future hope and promise mean that we have to wait to have a real relationship with God? Of course not. Eternal life starts right now because God hasn’t given up on us or his creation. It involves living our lives together in righteousness and faith based on a real hope that God is good to his word. God gives us his Spirit to live and love each other as a renewed family, the people of God formed around his eternal Son Jesus Christ, who is our only life and hope. This is what St. Paul is getting at in our epistle lesson today. Loving God and each other, engaging in God’s word and the sacraments, all allow us to peer into the darkness and realize that the night will not last forever, that the forces of evil, including death, have been defeated and will one day be vanquished at the last judgment. This is what Advent is about. It means living with a lively and real faith in Christ, realizing that God could have chucked us and his entire creation and started over but didn’t because God loves us and wants us to live, not die. Let that knowledge heal and transform you as you peer into the darkness this Advent. Let it heal you because you know that the light shines in the darkness and the darkness has not overcome it. That’s the hope and anticipation of Advent, my beloved, now and for all eternity. To him be honor, praise, and glory forever and ever.
In the name of God: the Father, the Son, and the Holy Spirit. Amen.
Sermon delivered on Christ the King Sunday B, November 25, 2018 at St. Augustine’s Anglican Church, Westerville, OH.
If you prefer to listen to the audio podcast of todays’s sermon, click here.
Lectionary texts: Daniel 7.9-10, 13-14; Psalm 93; Revelation 1.4-8; John 18.33-37.
An internet meme that was circulating several weeks during the presidential election, a picture of Jesus Christ, the King and it said “no matter who is elected President, Jesus Christ is still the King.” Never have we needed to hear that message more than we’ve needed it at this present time.
It’s Christ the King Sunday. This beautiful feast emerged from a period of great persecutions. It is not an ancient feast. It was first added in 1925 by the Roman Catholic Church in response to increasing secularization movements in the world wide, but in particular to the plight of Mexican Christians who were being told by the government that the government was due ultimate allegiance. At that time, it was strong sense of symbolic power. The Russian communists came to power with the Revolution of October 1917 and Italian Fascists in October 1922 with their march on Rome. The specific instance for the pope to make it a solemn feast was the martyrdom of the Catholic priest, Father Miguel Pro, during the revolution in Mexico whose shout and gesture just before his execution,
“Viva Cristo Rey!” rang throughout the entire church. The institution of this feast was almost an act of defiance by the church against the dictators who at the time were seeking to make absolute their own political ideologies, insisting boldly that no earthly power, no particular political power, military dictatorship is ever absolute. The feast was and is restate that only the kingdom of God is Absolute. And that this kingdom is everyone’s source of power. The year 1925 was also the sixteenth century of the Council of Nicaea which in the year 325 defined, proposed and added to the Creed the words “of His Kingdom there will be no end.”
So today our voices come alongside those persecuted for their faith in all times and places, including in Mexico in the early twentieth century and the thousands facing persecution all over the world this very day, and with them we all proclaim in many languages, “Christ is King! Cristo Rey!”
We read in the scripture that Christ is the King. It starts with the expression “King of Israel and extended to that of universal King, Lord of the cosmos, and of history. The testimonies of prophets is abundant. In Samuel, we learn part of the Old Testament definition, as Jewish Kings were expected to be different from their gentile counterparts. Initially led by Judges, the Israelites prayed to God to appoint a Jewish King. Saul was the first, but David demonstrated better than any other monarch of Yahweh’s care and concern for His chosen people. David was expected to “shepherd” His people, not to lord it over them. He was expected to be outward sign of Yahweh’s care and love.
The same doctrine of the Kingship of Christ which we find in the O.T is more clearly taught and confirmed in the N.T. The early followers of Jesus were just as convinced that God’s care and love for them was demonstrated through Jesus of Nazareth’s life, death and resurrection. The historical Jesus is the outward sign of God’s kingdom of love and Truth.
Standing before Pilate in the Pretorium, the very heart of political power, Jesus bears witness to the Truth that real power is not the ability to coerce others, but the strength to love; that true control is about the self-sacrifice; that the real life is found only through death itself. In doing so Jesus turns our human values upside down and proclaims a new and radical form of kingship. In this encounter with Pilate, Jesus Christ offers an example for all, who like Christ, are called to bear witness to the Truth through their lives. Throughout in the Gospel of Luke’s passion narrative, no matter how much pain Jesus is suffering, he is always concerned for others.
The cross is the paradoxical sign of His Kingship, which consists in following the loving will of God the Father in response to the disobedience of sin. It is very offering of Himself in the sacrifice of his life that Jesus becomes King of the universe. After the Resurrection he declares to his apostles: “all authority in heaven and on earth has given to me.” Matthew 28:18
Regardless of who is in Washing or who rules in the capitals of the world, Jesus Christ is the only one true King of the universe. Because “Jesus Christ same yesterday, today and forever Hebrews 13:8. The Lord Jesus Christ is the beginning and the end, the Alpha and Omega, all things belongs to him, and all the ages, to him be glory and power through every age forever.” Amen.
In what does the power of Jesus Christ the King consist?
It is not the power of great people of this world. It is the power of Love that can save the human race from evil, sin and death. Jesus showed us his greatest humility and love. Jesus alone could justify the glory of God. Because he is anointed one, the messiah, the true king.
Personally, I don’t like the earthly kings who made his people slaves, who were power minded and wealth minded, who ruled the people unjustly and showed prejudices. They were the cause of violence and wars. They were the cause of death of millions of innocent people. Of course even today we see same kind of things going on in the world with the different name tags like dictatorship in North Korea and kings in the Middle East countries; presidents and prime ministers with their discrimination based on regions, color and religions.
I want King Jesus, who loves me, who makes me rich in virtues and blesses me with His grace. I need Jesus my king who is absolutely Truthful, absolutely Peaceful, absolutely Loving and absolutely Compassionate. I desire the king who can save me from this evil and unjust world.
If we choose the evil king he would poison us and destroy us. Whom do you want to choose? The earthly kings, who make us slaves or the heavily king Jesus who grants you freedom and eternal life.
Jews wanted king like other nations in the beginning and when the true king Jesus came they rejected him. They said to Piolet we have no king but Caesar. The consequences for not accepting Jesus as the only true king will be perishing and can’t enter the kingdom of God.
When Pilate asked Jesus, Are you the King of Jews? Jesus answered “I came into the world to testify to the truth and everyone who belongs to the truth listens to my voice.” I accept whole heartedly that Jesus is my king and my all. He owns my life and I belong to him and I listen to His voice of love, truth and his teaching of kingdom of God.
“Jesus says I am the way, the truth and the life.” John 14:6
What does it mean to say that Christ is my King?
It means that I belong to Jesus. I obey His commandments. I submit totally to His love. I trust in Him. I have faith and hope in Him that he would grant me His eternal life. I am convinced that Jesus is the son of ever Living God, the Messiah, who died for my sins, who utterly spends Himself in love and in Him I subject to the Mercy and love of the God the Father.
Who do I want to follow?
Choosing Christ does not guarantee success according to world’s criteria, but assures the true peace and true joy that Christ the King alone can give us. Choosing Christ is to make one’s life into sign of the Cross, preach Christ by daily living in His Truth in mind, heart and will. It demands loving voluntary commitment in doing God’s will. You and I have to take upon ourselves the yoke of Christ to be saved. It is your choice, your freedom to make Christ your king or not.
Let us not be Saturday or Sunday Christians. Society without Christ is chaos. You and I can’t make any difference being namely baptized Christians. To accept Jesus is to avoid sin.
I would like to use the analogy to help us realize the necessity to make sincere efforts and importance of being practical Christians.
Let us say you want to become good musician as a pianist or guitarist, or violin. What do you do? You practice it day after day and your hands would be paining, sometimes you would feel discouraged. You have to spend time months and years in practice and you should persuade it till you feel confidence to play well the music instrument.
In the same way to be citizen of Kingdom of God, you and I must accept Jesus as our king and keep the commandment of unselfish love till our last breath.
The church prays to the Father in every Eucharistic celebration that Thy Kingdom come and Thy will be done. Matthew 6:10. She lives in fervent expectation of an eternal and universal kingdom, a kingdom of Truth and the Life; a kingdom of holiness and grace; a kingdom of justice, peace and love. This expectation of the Lord is our constant source of confidence and strength.
Please say with me “Viva Cristo Rey!” Christ is the King. Jesus Christ is the King of the Universe. Amen.
Thank you, Mr. President.
It has seemed to me fit and proper that they should be solemnly, reverently, and gratefully acknowledged as with one heart and one voice by the whole American people. I do, therefore, invite my fellow-citizens in every part of the United States, and also those who are at sea and those who are sojourning in foreign lands, to set apart and observe the last Thursday of November next as a day of thanksgiving and praise to our beneficent Father who dwelleth in the heavens. And I recommend to them that, while offering up the ascriptions justly due to him for such singular deliverances and blessings, they do also, with humble penitence for our national perverseness and disobedience, commend to his tender care all those who have become widows, orphans, mourners, or sufferers in the lamentable civil strife in which we are unavoidably engaged, and fervently implore the interposition of the almighty hand to heal the wounds of the nation, and to restore it, as soon as may be consistent with the Divine purposes, to the full enjoyment of peace, harmony, tranquillity, and union.
Read the whole thing and give thanks for the country in which we live, warts and all.
I wish you a happy Thanksgiving today. Please take a few moments and stop to give praise and thanks to God for his bountiful blessings to us as individuals and as a nation.
Among others, I am thankful for God’s gift of himself to us, Father, Son, and Holy Spirit, and for his promise to rescue his good but corrupted creation.
I am thankful for my family and friends, past and present, and for a childhood that was second to none. I am thankful for my family of origin and for the many wonderful memories I have of Thanksgiving growing up in Van Wert. What a blessing it was to have two wonderful parents and my extended family all living in the same town.
What are you thankful for?
After the first successful harvest in November of 1621, Governor William Bradford decided to organize a celebration, a festive three-day feast remembered today as America’s first “Thanksgiving.” The Governor gathered together the colonists along with a group of their Native American allies including Massasoit, Chief of the Wampanoag tribe for the celebration.
The only written account of the festivities comes from Pilgrim Edward Winslow’s journal in which he describes how Governor Bradford sent out a party of four men on a “fowling” expedition prior to the celebration and that the Wampanoag guests arrived bearing five deer.
Due to the lack of ovens on the Mayflower and the dwindling sugar supply by the fall of 1621 historians suggest that the traditional dinner and deserts we have today may not have been on the menu during the event. Many believe the feast more likely consisted of a variety of traditional Native American fare such as deer, lobster, seal and swan along with local fruits and vegetables.
Almighty and gracious Father,
we give you thanks for the fruits of the earth in their season
and for the labors of those who harvest them.
Make us, we pray, faithful stewards of your great bounty,
for the provision of our necessities
and the relief of all who are in need,
to the glory of your Name;
through Jesus Christ our Lord,
who lives and reigns with you and the Holy Spirit, one God,
now and for ever. Amen.
Let us give thanks to God our Father for all his gifts so freely bestowed upon us.
For the beauty and wonder of your creation, in earth and sky and sea.
We thank you, Lord.
For all that is gracious in the lives of men and women, revealing the image of Christ,
We thank you, Lord.
For our daily food and drink, our homes and families, and our friends,
We thank you, Lord.
For minds to think, and hearts to love, and hands to serve,
We thank you, Lord.
For health and strength to work, and leisure to rest and play,
We thank you, Lord.
For the brave and courageous, who are patient in suffering and faithful in adversity,
We thank you, Lord.
For all valiant seekers after truth, liberty, and justice,
We thank you, Lord.
For the communion of saints, in all times and places,
We thank you, Lord.
Above all, we give you thanks for the great mercies and promises given to us in Christ Jesus our Lord;
To him be praise and glory, with you, O Father, and the Holy Spirit, now and for ever. Amen.
Glad I’m a 21st-century pilgrim and not a 17th-century one! Read more about it here.
I first encountered William Bradford’s supposed First Thanksgiving Proclamation when my family and I enjoyed Thanksgiving dinner at the home of some dear friends from our church. Knowing that I was a historian, the host pulled me aside before the meal to tell me that he had found the text of Governor Bradford’s proclamation calling for the First Thanksgiving, and that he planned to read it before asking the blessing. Here is what he had found:
Inasmuch as the great Father has given us this year an abundant harvest of Indian corn, wheat, peas, beans, squashes, and garden vegetables, and has made the forests to abound with game and the sea with fish and clams, and inasmuch as he has protected us from the ravages of the savages, has spared us from pestilence and disease, has granted us freedom to worship God according to the dictates of our own conscience.
Now I, your magistrate, do proclaim that all ye Pilgrims, with your wives and ye little ones, do gather at ye meeting house, on ye hill, between the hours of 9 and 12 in the day time, on Thursday, November 29th, of the year of our Lord one thousand six hundred and twenty-three and the third year since ye Pilgrims landed on ye Pilgrim Rock, there to listen to ye pastor and render thanksgiving to ye Almighty God for all His blessings.
Ye Governor of Ye Colony
Although I was uncomfortable contradicting my host, I felt compelled to tell him that this was a hoax. Can you figure out why?