Recording of My Sermon for June 14, 2026

Yesterday's sermon went well at Faith Lutheran, the small country church I serve in Bristol, Tennessee.  Because 1/3 of our membership is an extended family, when they go on their family beach vacation, the worship space can feel a bit empty.  Yesterday we had no youth, so no youth sermon.  When I announced that there would be no youth sermon, I asked the congregation to think about what had brought them joy in their own youth.  I referenced a popsicle in the park event that one of the members had made the subject of a Facebook post.  The recording of the sermon referenced that popsicle event; the manuscript does not.

I've been trying to read my sermon less, which in some ways is good, primarily in the more lively energy.  But I don't like that I get tongue-tied, and I worry about my sermons getting longer.  I want a sermon to be 9-12 minutes.  

You can view yesterday's sermon here, on my YouTube channel.  You can read my sermon in yesterday's blog post.

Sermon for Sunday, June 14, 2026

June 14, 2026

By Kristin Berkey-Abbott




Matthew 9:35-10:8, (9-23)




A traditional way of interpreting this Gospel is to see it as a companion to the “Go and make disciples” type of text that weaves its way through the lectionary. Here Jesus tells the disciples what to do as they go out to make disciples. Many sermons approach this text as a mission statement: the mission of the disciples, which then becomes the mission of the church through the ages. Traditional thinking goes something like this: if it’s good enough for those disciples who then train others to go and do likewise, then we, too, can adopt this passage as our mission statement.


But what if this approach is wrong? What if this message of Jesus is only meant for those disciples who are hearing it? What if Jesus didn’t mean for us here in the 21st century to assume that we, too, are supposed to do what those 12 named disciples were called to do?


You might ask, well, what’s it doing here, then? If it’s not direct advice from Jesus telling us how to live our lives and how to judge the success of the church, then what is the purpose of this reading?


Part of the purpose is to bear witness to the good news that Jesus embodies. One way that the writer of the Gospel of Matthew does this is to introduce us to Jesus, and also to introduce us to the disciples, the first generation to continue the work of Jesus.


Some of the first hearers of this Gospel might have actually known the disciples. I imagine them hearing this text and saying, “Curing the sick—yes, John was great at that. Casting out demons—how did Jesus know that Peter would get to be so skilled in that area?”


At this point, let’s do a thought experiment. Imagine that the writer of Matthew needed to add some additional information, some newer disciples who lived in the centuries after the original 12 disciples named in this passage. Who might the Gospel writer choose? Let’s consider some of the great witnesses of the 20th century.


There’s Clarence Jordan, founder of Koinonia Farms, which gave birth to Habitat for Humanity. There’s Dorothy Day, who founded Catholic Worker houses all over the country, showing people how to live communally. There’s Archbishop Oscar Romero who was martyred for speaking out and demanding that the killing of non-combatants in El Salvador stop. And Martin Luther King, who ushered in a new era of human rights.


And of course, there are the less famous disciples, like a woman in my old church in South Florida who taught Confirmation classes for over 60 years; imagine how many people she told about the good news of Jesus. The number of schools and hospitals kept running by faithful people are too many to list in a sermon.


When you hear me list these witnesses, do you say to yourself, “Let me go and start a farm in the red clay dirt of Georgia to show that black and white citizens can farm in harmony like Clarence Jordan did”? I don’t. I don’t have farming skills in the best of circumstances, but I admire those who do.


Why, then, do we hear sermons and theologians tell us that the mission of the original 12 must still be our mission? In part, it’s because we have a long history of this interpretation. And don’t get me wrong: if you can heal the sick, that’s a great way of announcing the good news of Jesus.


But it isn’t the only way. Not by a long shot. Take a minute. Think about your own gifts. If the writer of the Gospel added your skills to the list of healing the sick, cleansing skin diseases, raising the dead, and casting out demons that we hear today, what would it be?


Frederick Buechner has a great quote for those of us who doubt we have any sort of call or who have lost sight of God’s call or who fear it might be too late. in his book Wishful Thinking he says : “The place God calls you to is where your deep gladness and the world's deep hunger meet."


Of course, even when we find that place, we won’t always find people who are happy we found it.


In part, today’s Gospel is also a cautionary tale. We can answer our call, our call that is unique to us, our own way of announcing that the Kingdom of Heaven has drawn near, but that doesn’t mean that the world will instantly accept our gifts. Jesus warns us that just the opposite might happen. It sounds pretty grim. Not a great way to win converts. But Jesus tells us not to worry. God will speak through us. We will not be left to our own devices.


Not so long ago, I would have written this sermon imagining that very few of us would face any sort of resistance when we answered God’s call. Humanity seemed on a path of improvement as we charted our way through the last several decades of the 20th century. But as I was pondering this week’s Gospel text, word leaked out that the Southern Baptist Convention has decided to curtail the ways that women can be involved in the church.


Southern Baptists already restrict women in terms of answering a call. A Southern Baptist woman who hears God calling her to be a pastor would not get support in that denomination. In a way, this is not a new development. But that denomination continues to wrestle with how to deal with the issue of women and power. Can women be guest speakers? Can they be lectors? Should women be allowed to supervise men? Can they be Sunday School teachers?


If your social media feed is like mine, you may have seen an upsurge in reminders of all the ways that women have been faithful, with Biblical examples, like Mary Magdalene, whom some call the first apostle, because she’s the first to see the risen Jesus and she tells others. And look what happened to her—most people are more likely to remember her as the woman possessed by demons than as the first apostle.

Not so long ago, I might have said that our religious communities could help us discern a call and help us to be sure that it’s God’s call we’re hearing and not the call of those who might not have our best interests at heart. Now I use the words of Jesus in advising us how to proceed: we must be wise as serpents and innocent as doves. We can ask ourselves if we’re part of a process that announces the Kingdom of God is at hand, or are we announcing someone else’s kingdom.


In this way, we will endure until the end. In this way, we will be saved.

Recording of Two Sermons for Sunday, June 7, 2026

Yesterday was a good day in worship at Faith Lutheran in Bristol, Tennessee.  I preached on the true miracle that Jesus performs across the linked stories in the Gospel reading, Matthew  9:9-13, 18-26, the ability to rescue us from the living death of isolation--and it's a miracle we can perform too.

You can view the recording of the sermon here on my YouTube channel.  If you want to read along and see where I went off script, I posted the sermon manuscript in this blog post.

My spouse also captured the youth sermon, where I reminded the youth that like the father in the Gospel, God will never give up on us, even in death.  You can view it here on my YouTube channel.

Sermon for Sunday, June 7, 2026

June 7, 2026

By Kristin Berkey-Abbott




Matthew 9:9-13, 18-26




The Revised Common Lectionary, our schedule of readings, was designed long before we had our smart phones. This Gospel text was written long before modern inventors created the smart phone and other ways of keeping humans isolated and miserable. In today’s text, we see that the problems that afflict humans aren’t so different from age to age. Today’s text shows Jesus healing in a variety of ways, but in addition, he creates the miracle of repaired community.


In today’s text, we have a call story, a chronic health problem cured by a woman’s insistence and initiative, and a little girl raised from the dead. Of these three, the last one is probably the one that most of us have not experienced, the one ordinary humans cannot claim to do ourselves, the one that seems like the truest miracle.


When we think about Jesus raising people from the dead, we probably think of Lazarus, but that’s not the only time he raised people from the dead. The most significant raising of the dead is in the 27th chapter of Matthew, when the souls of the righteous come out of their graves when Jesus died. In all these instances, the dead are very dead. Likewise, in today’s text, the girl has been dead for some time, at the very least, the amount of time it takes her father to find Jesus, ask for help, and bring him back to the house.


Death is the ultimate isolating incident, and in ancient times, death was even more isolating, with rules about how to treat the corpse and the family of the dead. The period of mourning was over a year, with the family isolated or in other ways excused from community duties for over a year. And of course, death is the most severe severance from community for the person who dies. Jesus comes and resurrects the girl and her family into community.


The bleeding woman, the other woman in today’s Gospel text, is also resurrected into community. This healing story appears in all three Gospels, which can be a key to how important the story is to understanding Jesus. As with the customs surrounding death, the customs surrounding bodily fluids have changed so much that we may lose sight of what happens here.


A woman bleeding in this way would be completely isolated. Bleeding people were seen as unclean, and like lepers, a person bleeding would not be able to live a normal life in communion with the larger community. Their bleeding would be seen as contaminating the larger community, and everyone would need to go through ritual purification if they were in proximity to a bleeding person. If a person bled for an hour or a few days, that bleeding was manageable, but a woman with chronic bleeding was likely to live continuously without much community contact or hope of it.


The Gospel of Matthew gives us less detail about the healing, but we do get the detail about the 12 years that she has been bleeding (Luke tells us she had spent all of her money on doctors). In this healing story, she grabs initiative and touches the fringe of his cloak. Instead of getting angry, Jesus uses her as an example of faithfulness. Desperation can lead to faithfulness, and this kind of experience is more familiar to us today, as more of us wrestle with health issues which seem incurable.


Matthew the tax collector may seem to have little to do with the dead girl and the bleeding woman, but he, too, is isolated from society. We may see him as a man with a good job, but that’s not how his fellow citizens would see him. Jews would hate him because he worked for the occupying empire and made money off their misery; Romans would despise him because he was Jewish. This dinner that he’s enjoying with Jesus is likely the first time he’s shared a meal with others since he took the job. One of the details of The Chosen which makes me respect the franchise is that the show does depict the hatred that everyone feels for this man, based not on his personality but on what he does for a living.


The other people in today’s Gospel text show us people who are isolated in much the same ways we are today. There are the Pharisees who ask why Jesus is behaving the way he is. If you’re on social media for any amount of time, you’ll see this behavior has just gotten worse instead of better—we know how everyone should behave and we’re hypercritical of those who want to live differently and those who want to express their opinions have a way to do so 24 hours a day. Social media just amplifies behavior that’s been part of humans since ancient times, behavior that we see in the people following Jesus, both those who approve of him and those who don’t.


The crowd at the dead girl’s house is also an isolating force. Jesus shows up to do things differently, and they laugh at him. Jesus goes ahead and raises the dead girl.


Isolation is one of the largest forces of death in our current world. Last week I concluded my sermon by saying that nothing is impossible with God. This week, we see that power in action, the impossible becoming incarnate in our world.


Those of us struggling with the losses that come with death or illness might say, “Well, from this vantage point, it sure does look like some things are impossible.” The ministry of Jesus shows that he understands that there are situations worse than death. Jesus comes to heal the living death that the most isolated people experience. Jesus comes to heal us in all the ways that life in community can be isolating.


We often hear how we are living in unprecedented times, facing existential threats that past generations never had to figure out, whether that be nuclear bombs or artificial intelligence. The wisdom of a 3 year lectionary cycle is the reminder that we’ve always been facing the same existential threat, even as the method of destruction varies. Jesus shows us that the true existential threat is how isolated we are from each other. The true miracle that Jesus works over and over again is his ability to reintegrate the most isolated humans in our culture.


Jesus reminds us over and over again that the way to heal our individuals is through reweaving the social fabric. If we refuse to accept the voices that gossip about those who do things differently, if we refuse to join in the mockery and laughter that often greet those who are making a different world, we are creating the Kingdom of God that Jesus came to proclaim is inbreaking.


Of course, in so many ways, this community gathered here this morning is already reweaving the social fabric of the community. The most obvious way might be our fish fry evenings, but there is so much more. I look around and see people who cook, people who teach, people who can repair any broken thing. I look around and I see people raising the food that will feed a hungry nation and people taking care of those who come to our lakes. I look around and I see people raising the next generation to be kind and community oriented, and I look at our youth, and I have renewed hope for the future. I look around, and I see a community who includes all who come here, a community that stops the hemorrhaging disease of isolation that is draining the life force out of so many communities.


In this way of building and strengthening community, ordinary humans can bring the dead back to life. Jesus showed Matthew the tax collector the way to do it. Let us continue in this work that has been given us to do.

The Lectionary Cycle Begins Again

We are now at the 3 year anniversary of my being the Synod Authorized Minister at Faith Evangelical Lutheran Church in Bristol, Tennessee.  I still find it very fulfilling.  I've enjoyed the weekly worship, along with the high water moments, like baptisms and Confirmation.  I've learned so much.  I've wished that I could go back to apologize to some pastors when I was too tough in my judgments.  I'm amazed at how being the minister in charge has enriched my Sunday worship and sustained me through the week in ways that I both anticipated and did not.

But that's not what's on my mind this morning.

Three years means that we're back at the beginning of the lectionary reading cycle.

There's been repetition before, of course.  Christmas Eve is Christmas Eve--how to make it new every year?  But now we're back at the beginning.

I will continue to write something new every week.  I'm paid a specific amount, $100, to do that; the preaching and presiding is at a different rate.  I don't feel a temptation to use the sermon from three years ago.

I did pull it up to look at it.  It's a good sermon; I understand the temptation to use old material without revising it.

I am a bit relieved that while I'll be using some of the same ideas, it will be a different sermon.  I am also sad that some of the ideas about the ways that empires function by making outsiders and pitting us against each other sadly are even more relevant.  

It will be an interesting new phase of weekly ministry, finding ways to make the lectionary readings new in a place where I have preached them before.

Recording of the Sermon for Sunday, May 31, 2026

Both of my sermons yesterday seemed to go well.  For the youth sermon, I focused on the reading from Genesis and used it as a chance to remind/teach about the 2 creation stories, that Adam and Eve are in the second one, the one that people use to explain why the world is bad.  But in yesterday's creation story, we see God creating with great happiness and declaring everything good, which is how God feels about us.

My adult sermon wove together Trinity Sunday and the Feast Day of the Visitation. I decided to go that direction as I contemplated how many Trinity Sunday sermons I might preach in my life and how rarely the Sunday will fall on May 31.

You can view the recording of most of the sermon here on my YouTube channel.  If you'd like to read along/instead, I posted the manuscript here on my theology blog.

Sermon for May 31, 2026, The Feast Day of the Visitation and Holy Trinity Sunday

May 31, 2026, Holy Trinity Sunday
By Kristin Berkey-Abbott



First Reading: Genesis 1:1--2:4a

Psalm: Psalm 8

Second Reading: 2 Corinthians 13:11-13

Gospel: Matthew 28:16-20





The wonders of technology make it possible for me to be part of the women’s group at the church in Florida where I used to be a member; once a month, we meet by way of Zoom to check in with each other and to have a bit of Bible study. We met the Saturday before Pentecost, and we talked about prayer and which part of the Triune God we talked to when we pray—or do we separate them in that way? I would offer the same question to all of us, as we think about Holy Trinity Sunday. It’s one way of thinking about what it means to have a Triune God.


In the Bible study group, we found out that most of us pray to Jesus and/or God, who we described as Creator or Father. None of us pray to the Holy Spirit. In a way, that’s not a surprise. We’re Lutherans, after all. In my Lutheran Theology class, we studied the foundational documents written by Luther and his fellow reformers. The focus was on Jesus and justification more than God and creation or the power of the Holy Spirit. The Holy Spirit gets no mention at all.


When we look at the readings for today, we see something similar. Look again at what we just heard. In the first reading and the Psalm, we see God the Creator in full force. Not God as judge, not God as rescuer, not God as avenger-- three of the other main ways we see God across time, three of the main ways we see humans relating to God.


In our Gospel reading, we see the second part of the Triune God. We see Jesus at the end of his ministry, Jesus as dispatcher, sending the disciples out to carry on his work. In today’s Gospel reading, we don’t see Jesus as savior in the same way we do during Holy Week and Easter. In today’s reading, we don’t see Jesus as healer and worker of miracles.


The Holy Spirit only gets a brief mention, just part of a sentence in both the second reading and the Gospel. For Holy Trinity Sunday, this seems unfair. Sure, we had a focus on the Holy Spirit last week, but now we seem back to our non-Pentecostal life, all the parts of the Triune God back in their lanes, each responsible for different parts of our spiritual and church lives.


Throughout the centuries, the Church has wrestled with trinitarian theology, with the question about what it means to have God in 3 persons, blessed Trinity, as the hymnist writes it. Were all three there in the beginning? Can they exist separately, apart from one another? Different theologians would give us different answers.


Some theologians might tell us that the answers aren’t important. The important question is how we relate to this Triune God—how we understand the ways that God is at work in the world. This understanding can shape our spiritual practices: how we pray and to whom we pray, for example.


Our Gospel reading is one predominant way that Christians through the centuries have related to God, by going out and making disciples. Through the centuries, that has been interpreted as going to people who haven’t heard about Jesus and convincing them that Jesus walked the earth and died for us and rose again. That model has us converting people and moving on to the next group who hasn’t heard about Jesus.


That model doesn’t seem as useful today. Can there be any people out there who haven’t heard about Jesus? Would our showing up to preach and teach really make a difference?


Perhaps we’ve focused on the wrong verb in today’s Gospel. We’ve focused on the verb “Go”; for today’s world, “Make disciples” is a much more important focus. In the past, we’ve done that by preaching and teaching. But how does the Triune God make disciples?


One clear way is by coming to live with us. Christians focus on Jesus. Jesus comes to earth to show us what it means to be human, how to live our best human lives. From the beginning of the story, even before the birth of Jesus, the Triune God is showing us by example.


May 31, roughly 6 months before Christmas, is the Feast day of the Visitation, a day that commemorates Mary’s visit to Elizabeth, her kinswoman. In Protestant denominations, we hear about this visit in Advent, if we hear it at all. But it provides an interesting note for Trinity Sunday too. It’s an important counterpoint to Pentecost, which often is presented as something that happens to the disciples after they have been commissioned by Jesus.


The story of Mary and Elizabeth reminds us that others are also worthy of commissioning, worthy of doing God’s work in the world—and those people may look very different from those 11 disciples in today’s Gospel. Society and biology told Elizabeth that she was too old for a child; God said it wasn’t too late. Society told Mary that she wasn’t the appropriate choice for a mother of the Messiah; God invited her to ignore that judgment. Women said yes, God said yes, and the history of the world shifted.


It's a great day to celebrate those possibilities. And even if we've been feeling like our time is passed, that it's too late for us, it's great to remember that God doesn't see us that way. If we feel like we're too inexperienced, that we don't know what we're doing, it's great to remember that God doesn't see us that way.


On this Trinity Sunday, let us remember that our God is revealed through community—community between Creator, Redeemer, and Holy Spirit, and community between the Divine and humans. Let us follow God’s example. Let us rejoice in all that is possible when we say yes to God, when we join this community. In a world that rarely celebrates the ways we need each other to thrive, let us make disciples by being a living example of the value of community. So let us go, go about our days, secure in the knowledge that with God, nothing is impossible. With our Triune God, nothing—nothing—is impossible.

Sermon for May 24, 2026, Pentecost

May 24, 2026, Pentecost

By Kristin Berkey-Abbott



First Reading: Acts 2:1-21
Psalm: Psalm 104:24-34, 35b
Second Reading: 1 Corinthians 12:3b-13
Gospel: John 20:19-23



If we’ve been part of a church for any amount of time, say longer than 5 years, we might have opinions about Pentecost. We might consider it the birthday of the Church or the Holy Spirit. Maybe we associate Pentecost with Confirmation. Maybe it’s all about the color red or the geraniums.


Our readings for today show us the traditional scriptural depictions of Pentecost and how the Holy Spirit gets into the world. In the reading from the Gospel of John, the Holy Spirit arrives when Jesus breathes on the disciples. In the reading from Corinthians, we see Paul understanding the Holy Spirit giving believers a variety of skills and gifts with which to do God’s work. There’s also our first reading from Acts, the one that tells us what happened, the rush of violent wind, the tongues of flame, the ability to speak in languages that they didn’t already know—not mystical languages but languages that people from other places could hear and understand. Imagine the gift of being able to speak in Spanish or Mandarin Chinese—without years of study and practice. Imagine how many doors might open if we could do that. Or maybe, as our reading shows us, we’d face criticism and ugly inuendo.


The reading from Acts is probably what most of us think of when we think of Pentecost. When I was a child, it sounded marvelous, like getting a superpower. And indeed, that’s the story most of us are taught: the Holy Spirit comes and transforms the disciples and they go out and transform the world. Those stories of Christians transforming the world usually gloss over—or leave out completely—the difficulties.


It was not until the Pentecost Sunday after Hurricane Wilma when I considered how scary our Pentecost symbolism could and perhaps should be. Hurricane Wilma swept through South Florida in 2005, one of those one in a hundred year (or these days, 1 in every 10 year) supercharged hurricane times that included Hurricane Katrina. Katrina and Wilma both did damage to my house, and Wilma did extreme damage to St. John’s Lutheran Church in Hollywood, FL, our church at the time. After all the months of storm clean up, hearing about violent, rushing wind as a marker of the arrival of the Holy Spirit was disquieting, to say the least.


As I mentioned last week, if we look at the lives of the disciples, we see that the arrival of the Holy Spirit can be disrupting, like a supercharged hurricane season. Friday night, I had a very different vision of the Holy Spirit loose in the world.


On Friday afternoon, church members arrived for the fish fry to find that June Rasmussen had made these exquisite aprons in a variety of colors, all of them reversible. They’re all cut from the same pattern, but that pattern fit all of us—as a woman who has spent more time than I like to think looking for clothes that fit my non-standard body, I can say with certainty that one pattern that fits a variety of bodies, that’s a rare and wonderful pattern. I know that we’re here to think about our spiritual lives and all of the spiritual gifts we’ve been given, but just for a moment, think about all the physical bodies in this room. Some of us are tall, and some of us aren’t. Some of us have bodies that are wide—and some of us aren’t. Some of us are male, and some of us are female. Yet these aprons fit us all.


At one point I looked across the fellowship hall and saw all of us wearing our aprons, and I thought, now here’s a metaphor for the Holy Spirit at work in the world—these aprons are a great metaphor for the Holy Spirit itself. That idea felt scary and taboo, like I was transgressing some important religious boundary.


I’m a Lutheran who went to a liberal arts college, so transgression of a religious boundary doesn’t scare me the way it might if I was brought up in a different tradition. Let us think about the way the Holy Spirit is like this apron. As Jesus did with strange parables, let us see what happens if we use a different metaphor to think in new ways—Holy Spirit as reversible apron.


Many of us have limited exposure to the book of Acts, reading from it only at Pentecost. If we continued to read the book of Acts, we’d see the disciples arguing about what they had experienced. Who gets to use the apron? The Holy Spirit came for who, exactly? If it was just for the Jews, then why speak in different languages? And for the next two thousand years, that argument continues—how do we interpret Pentecost? Do we go out and bring the message to all nations? Or do we stay closer to home?


While Christians have been having these discussions/arguments for thousands of years, the Holy Spirit continues to travel, making appearances in interesting and unexpected places, draping itself over a wide variety of humans. Like an apron, the Holy Spirit gives the wearer the courage to act boldly. I would hesitate to stand in front of a deep fryer without an apron—too much danger of getting burned or ruining clothes that aren’t easy for me to find. But with an apron? Sure, I’ll help fry. An apron comes with the promise that we will be protected if we take chances; similarly, Jesus tells us that the Holy Spirit will bring protection when we are working for the Kingdom of God. We need not be afraid—we can act boldly for the Kingdom of God as we work for justice or create beautiful art or minister to the poor or take care of the generations coming after us or heal bodies or the earth or tend to families.


That promise of protection can give us courage, along with protection. Like an apron, if we trust in the Triune God, the Holy Spirit can help us find what we need in the moment—maybe it’s courage, maybe it’s boldness, maybe it’s the ability to communicate in new ways.

As I looked at the aprons, I was struck by how they are alike, yet different—different colors, different pockets that matched and contrasted, how the cloth on one side harmonized with the other side. I thought about how we each get the same presence of the Holy Spirit along with the mission of continuing the work that Jesus commissions us to do—and yet, like those aprons on Friday night, each person’s Holy Spirit experience is unique. The Holy Spirit moving in the world is like the best cloth shop with so many colors and patterns that the combinations are endless.


An apron doesn’t promise that our ventures will proceed in the ways that we’ve envisioned. And the presence of the Holy Spirit also does not come with the promise that we control the show—far from it. I wasn’t at Faith Lutheran when the first fish fries were planned, but I’m willing to bet that part of what was hoped for this project was new members. Do we have anyone here who came to membership in this church by way of one of the fish fry events?


No, most of us came for other reasons. But the fact that the fish fry doesn’t generate new membership doesn’t mean that they haven’t been valuable. I talked to many of our guests on Friday night, and they came for a variety of reasons, but almost all of them talked about the value of the fish fry to the community for so many reasons: the money raised, the chance to eat with old friends, the value of a good meal. I looked at all of us in our colorful aprons, so tired from the prep work and the service work, but having a good time, and I saw God at work in the world. I saw the Holy Spirit at work in the world, not in tongues of flame or violent rushing wind, but in a congregation having fun together, draped in protective aprons that another member made for us.


We might look around us, though, and worry about the future. Sure, we can pull together and do fish fries now, but what about in 10 years. We might rejoice in our 2 confirmands today, while feeling some sorrow that there aren’t more. We might lose sight of the fact that we only have part of the story.


Each Pentecost, we remember beginnings that might not have been seen as the start of something bold and new. Jesus breathes on the disciples—and then he leaves them. The Holy Spirit comes in the book of Acts, and the disciples will spend the rest of their lives trying to determine the direction they should go next.


Let us remember that we have not yet seen the completed creation or the fullness of the Triune God who breathed into the chaos and began this life we have together. We see God breathe new life in Genesis and Jesus breathe new life in John. On this Pentecost Sunday, let us remember to breathe. Let us go forth to claim our gifts that the Holy Spirit grants to us, sure in the knowledge, that, like a good apron, the Holy Spirit will equip us to do the work that needs us to do it.

Rain and Writing

It's the kind of rainy morning that's saying, "Wait and walk later."  Of course, the risk in waiting is that I might not go at all:  it could continue to rain or I could submit to laziness.  It's the kind of rainy morning where I have writing that I need to do, so waiting to walk makes sense.  

I was feeling bad that I had no sermon rough draft written, but by last night I was glad.  We went to the last fish fry of the season at Faith Lutheran in Bristol, TN, where we discovered that a church member had made aprons for everyone, reversible at that.  As I looked at us all wearing our aprons, I thought about Pentecost and the metaphors for the Holy Spirit, and I got an idea that hadn't been there before.  I don't want to write about it further, for fear of losing the energy of the idea.  Once I've posted the sermon, I'll come back and put the links in this post. 

I am happy for the rain, even if it means my walk never happens.  We've been in such a deep drought across the southeast.

Of course, last night I was not happy for the rain as we drove back from the fish fry.  At first, as we left at 7:30, it was beautiful, with clouds across the mountain.  The rain settled in as we got to the top of the mountain; once we got to the road construction outside of Asheville, the rain got heavier and the road conditions worse with construction debris and barriers and various lines on the road.  I have rarely been more relieved when we pulled into our driveway as I was last night.

Let me keep this blog post short so that I can take advantage of this rainy morning and get my Pentecost sermon written.

Sermon for Sunday, May 17, 2026

May 17, 2026

By Kristin Berkey-Abbott




John 17:1-11



The Gospel of John is the only Gospel that doesn’t have the disciples ask Jesus to teach them to pray and have Jesus offer the prayer we use every week in worship, the prayer we call The Lord’s Prayer. Instead, we get this prayer, which appears in our lectionary every year for the last Sunday in the Easter season, the Sunday before Pentecost.


Across the Gospels, we see Jesus pray in a variety of ways, in a variety of places, for a variety of reasons. Here we see Jesus pray as part of the Last Supper, when he’s been doing some last instructing after the meal, and now he prays for the safety and the success of these disciples who have traveled so far with him, yet still have so far to go.


As I’ve thought about this picture of Jesus in prayer, I’ve thought about what it means to have a savior who prays for humans. Does Jesus already know the outcome of his prayers in a way that humans do not, when we pray? That’s another way of asking if the future is pre-determined, and if we believe in free will, we would have to say that even though Jesus is part of our Triune God, he doesn’t know in advance that the disciples will take his teachings to the ends of the known world.

We get this Gospel reading every year, just after the Feast of the Ascension, which we heard about in our first text for today. I think about those disciples getting Jesus back from the tomb. And now, he leaves them again. The Holy Spirit has yet to make an appearance in the spectacular way that will happen on Pentecost. Did any of the disciples think back to this time of prayer? Did they find comfort in a savior who prayed for their protection?


This Sunday is also Rogate Sunday, and at the end of today’s worship, we’ll head outside to do some planting. I’ve been keeping an eye on a neighbor’s garden while they’ve been walking and praying their way across a hundred miles in England on the Canterbury trail. As I’ve thought about prayer and this Sunday’s Gospel, I’ve thought about how much prayer and planting are similar.


Like Jesus, we often pray for something specific. Jesus prays for protection and unity. When we plant a seed or a seedling, we often have something specific in mind. We don’t plant a tomato seed hoping to have an apple orchard by August.


And yet, we don’t have complete control over the garden that will emerge. Maybe we’ll have so many tomatoes that we’ll have to give them away. Maybe it will be a summer of too much rain and the harvest will rot on the vine or never get rooted.


We pray as we plant, not knowing the final outcome. I have to assume that Jesus, being both human and divine, also prayed not knowing the final outcome.


Here’s what struck me as I was thinking about this text and this prayer down on the beach yesterday. Like us, Jesus doesn’t always get his prayers answered, at least not in the way I assume he was hoping.


Think about what we see in today’s Gospel. Jesus prays for safety for the disciples. In many essential ways, Jesus didn’t have his prayer answered. By the time the Gospel of John was written, around 100 AD, hearers of today’s reading would know that Jerusalem was destroyed and the Jews sent into exile. By the time the writer of the Gospel of John records Jesus’ prayer, all the disciples except one had died horrible deaths, often Roman executions, as they attempted to do what Jesus prayed for them to be able to do, to go out to be living witnesses to the truth that Jesus has showed them and instilled in them.


But if we take a longer view of this prayer of Jesus, in another 200 years, the Church has taken root in the places where the disciples died. In another 300-500 years, seeds from the first seedling congregations have sprouted in much more distant places. If we take a longer view, Jesus’ prayers have been answered. His work has been glorified—perhaps in ways that would surprise him.


I'll admit that it's simplistic to look at Jesus' ministry in this way. We might also feel defensive. We might say that these early followers had the advantage of doing something new.


But of course, if we read all of the book of Acts, we’ll see that those first followers of Jesus weren’t always sure that they were doing something new. Many of the arguments circled around whether or not Jesus had called them to a new way of practicing Judaism or a new way of being in community with God and with one another.


We, too, are at a crossroads, maybe several crossroads. The world, as we knew it, no longer exists in the same way. We might envy those disciples, sent out two by two, with just a change of clothes. But those disciples, too, were wrestling with a world that had changed. They were still in need of the protection that Jesus prayed they might have. They still had to figure out how to live the lives devoted to the truth that Jesus had showed them.


Here again, Jesus shows us a path forward. We can pray, like Jesus prays.


We plant our seeds of prayer, not knowing how they will take root or sprout. We pray our gardens, not knowing if we will see the answers to our prayers in our lifetimes. We pray, as Jesus did, knowing that we are only part of the process. We pray for others and for the larger world. We pray, trusting that God will find a way.


We pray for many of the same reasons that Jesus prayed. We have troubles that are bigger than ourselves. We pray because we need power greater than our own. We pray to calm our nerves, so that we can face the tasks that must be done.


God calls us to resurrection not just once, but daily. God calls us to ascend above all the earthly powers that try to hold us in their grip. Prayer is one of the ways that we stay rooted in God, planted in a garden designed for our flourishing. This summer, as we watch our gardens grow, as we go to farmer’s markets to find the food that nourishes our bodies, let us take care to nourish our souls as well, by tending to our prayer lives the way we care for tender seedlings.

Sermon for Mother's Day Week-end

May 10, 2026
By Kristin Berkey-Abbott




John 14: 15-21



Jesus speaks the words in today’s Gospel reading to the disciples in the last hours they’ll have together before the Crucifixion. He is preparing them for the hard times of separation that will be coming—not only his Crucifixion and death, but the Ascension too.


We will celebrate the Ascension on Thursday. Every year as Ascension Day approaches, I think of those poor disciples. They have such a short time with their resurrected Lord, before He goes away again. How on earth do they cope with these developments, the fierce grief moving to great rejoicing, moving back to grief again?


I wonder if they thought back to this teaching. I imagine them remembering the Crucifixion—nothing could have prepared them for what came next. They were probably just getting used to the idea of Jesus defeating death. So why can’t he stay?

I also see this situation as a metaphor for our own modern lives. We may be feeling a bit whipsawed by grief and loss ourselves. We may recover from one crisis, only to find ourselves staring down the next one. As I've gotten older, I've noticed that these crises seem to be increasing in frequency and severity in the lives of those I love. I look back to the dramas of my high school and college years, and I understand why so many elders chuckle dismissively at the troubles of youth. We forget, however, that trouble is trouble, no matter what our age.


Again and again, across the span of life, we find ourselves wrestling with similar questions. Why is there so much suffering? Why did God create a world where cancer and other diseases have their ravaging way with people? Why do the rich and powerful care so little about the world they’re living in and why doesn’t God punish those who don’t care? Why do we lose the ones we love, while the ones we wouldn’t mind losing are the ones who live the longest?

We are not the first to ask these questions, of course. Theologians have been happy to give us answers—here’s a favorite: it’s because Eve ate the apple. Or maybe we’d prefer this explanation: it’s because God and Satan are in a battle, and some days, Satan is winning.



But notice how Jesus does not answer the questions that we might wish we could ask God directly. Jesus did not come in human form to explain the ways of God to us. No, Jesus came to show us how to live more God-drenched lives, by living among us and showing us the way.


So now our question might be, why does he have to leave? Here, too, Jesus doesn’t explain why he can’t stay forever, why he is resurrected, only to leave again 40 days later.


Instead, Jesus offers this assurance: we will never be alone. Although we may feel orphaned, we are not. We may feel desolate, another way of translating verse 18. But we have a holy comforter on the way.


Today’s Gospel ends by Jesus reassuring us that we are not losing him. Indeed, the Gospel ends with an expansive vision of how we will abide with the Triune God, all of our lives intertwined, a place to rest and a place to be energized.


On this Mother’s Day, it doesn’t seem like much of a stretch to notice how Jesus describes a relationship that is nurturing, in the way that the best mothering relationships are. These days that celebrate parenting—Mother’s Day today, Father’s Day in June—can be emotionally wrenching for people. Parenting is not always an easy relationship, so these holidays can remind us of what we didn’t have with our parents or our children, or maybe they remind us of times together that are gone forever. Mother’s Day can remind us of paths not taken. Maybe we wish we’d had a different family configuration: more children or more time with extended family or children spaced apart differently. Maybe we made sacrifices for our children, and we wonder what would have happened if we made different choices. Mother’s Day can be a holiday that comes with emotional landmines.


In this context, too, the words of Jesus take on fresh meaning. We are not left orphaned, even though we may feel orphaned in our family relationships: children grow up and start their own families and most of us will outlive our parents. It’s enough to leave us feeling desolate, and the stories of the disciples might not make us feel much better. We don’t hear much about the family relationships of these men as they went out to spread the Good News of the inbreaking Kingdom of God to all of the Roman empire.


On Mother’s Day, let us turn our attention to the mothers in the Bible, particularly those at the beginning of the story of Jesus. I’m thinking of Elizabeth, mother of John the Baptist, who is very old, much too old to have a child. I’m thinking of Mary, mother of Jesus, who is very young, much too lacking in resources to be a good mother. And yet, both women received unexpected invitations from God, and both women said yes.


Today, I invite you to think about who you are in these stories. Are you one of the disciples, careening between joy and grief, as you move from Holy Week to Easter to Ascension? Are you Elizabeth, a woman who comes to fulfillment late in life? Are you Mary, facing huge hurdles as you discern a way forward? Are you the main nurturer in your life? Are you in need of nurturing? Do you feel orphaned or desolate?


Hear with your ears and with your heart the words of Jesus, who promises us that we are not abandoned, we are not left orphaned, we are not desolate, stripped of everything that might have mattered to us.


If we’re feeling old and washed up, God still has a place for us. If we’re feeling young and insignificant, God has opportunities that the rest of our culture may not offer. If we’re worried that we never understood Jesus the way we should, we have an advocate in the Holy Spirit. If we feel too weighed down by our burdens, Jesus assures us that our lives are knit with his; we’re not carrying our burdens alone.


No matter how many ways we feel barren, new growth is possible. God’s good news is more inclusive than we dared imagine. And we are at a hinge point of history where it is more important than ever to deliver that good news to a world that is so hungry to hear it. Rest assured that we are up to the challenge. We are nurtured by Jesus as we abide with God and the Holy Spirit, all our lives sewed together into a comforter of peace that passes all human understanding.

Report from the Field: Good Shepherd Sunday

Yesterday was a good Sunday--we welcomed a new member, had donuts, and heard about Jesus as a good shepherd and a gate.  Before the worship service, I met with the two confirmands.  We are at the end of our time together:  I'm gone for the next two Sundays, then we have one Sunday to rehearse, and then it will be Pentecost, the day we'll also have Affirmation of Baptism, which is what we call Confirmation these days.

I felt my sermon was serviceable.  My spouse would have preached a more political sermon, while I worried that I had strayed too much into the realm of politics.  My spouse often hints that he thinks I preach too much on the same themes:  God loves us, the world of empire does not, here's how to survive in a world where the empire is too much with us.

He's not wrong.  When I think about the Good News that my people need today, as my Foundations of Preaching professor advised we do when crafting a sermon, I think about the horrors and sadnesses that my congregation is facing, less so about the horrors and sadnesses faced by the larger world.

The recording of yesterday's sermon is here on my YouTube channel.  If you want to read along, I put the manuscript in yesterday's blog post.

Sermon for Sunday, April 26, 2026

April 26, 2026
By Kristin Berkey-Abbott



John 10: 1-10



Today is church holiday commonly known as Good Shepherd Sunday. This Sunday in the season of Easter comes to us each year, with the readings focused on shepherds and the idea that Jesus is the shepherd. I’ve thought, written, and preached on this text, and I’ve always focused on the sheep and the shepherd. This year, though, it’s the idea of Jesus as gate that speaks to me.


In some ways, it’s a metaphor that feels dangerous, like it could be misused. Indeed, it has been. First century Christians who heard today’s text would see themselves as the chosen sheep. Through the centuries that have followed, the Jews who came before the time of Jesus were often painted as the ones in verse 8: “All who came before me are thieves and bandits.” But most modern scholars agree that Jesus is much more likely talking about all the other false messiahs that were roaming the country side, taking advantage of people in a time of extreme political and economic insecurity and danger. Let us always remember that Jesus said he did not come to replace the Law and the prophets, but as a fulfillment of them.


The other danger with this text is how it has been used to exclude—even to the extent of justifying public policy. Listen to that first verse again, with the ears of a person who is running for office and wants your vote: “Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit.” Anyone who wants to keep people out is likely to advocate for high walls or a big fences—and politicians through the ages have known that one way to win votes is to make us afraid of the thieves and the bandits or to make us want to keep some people out and some people in.


Jesus, though, is not a politician.


Notice that Jesus doesn’t call himself the fence. That metaphor would be different, one of exclusion. Jesus is the gate, which is a much more welcoming metaphor. A gate can open. Is Jesus the only gate? We might talk ourselves into believing that our way of understanding Jesus is the only way, that those who don’t enter through the gate of Jesus are on their way to Hell. But that might not be what Jesus means.


In the book of John, Jesus uses several metaphors to explain himself as Messiah: food, drink, and light. Note that these metaphors show Jesus as essential to life; humans won’t last long without nourishment, hydration, and light. In today’s Gospel, Jesus uses another metaphor of something that is essential to life: safety, the safety that comes from inclusion.


Many people might have heard this Gospel preached as Jesus being necessary to keep us from eternal damnation. In this preaching, Jesus is the gate that allows people to escape Hell. We tend to think of salvation in terms of the afterlife—whether we’re going to Heaven or going to Hell. Where will we spend eternal life?


But Jesus offers us a bigger pasture: safety and protection in the life we’re living now. In the book of John, Jesus often circles back to the idea of what makes life-giving community. He often preaches this vision of life-giving community by using metaphors, and the symbol of the shepherd is one of the most vivid and judging by what images find their ways into churches, one of the most beloved and meaningful. It’s not hard to understand the appeal.


Jesus as a gate gives us a slightly different vision than Jesus as the shepherd. A beloved vision of Jesus as a shepherd is of the shepherd who goes after the one wandering sheep. I’ve preached at least one sermon that ponders the strangeness of this metaphor. If the shepherd goes after one sheep and leaves 99 sheep behind, those sheep are unprotected. A fence with a gate gives those sheep more protection.


It’s not just the shepherd and the fence with a gate that gives an individual sheep protection. The rest of the sheep give protection too. We don’t often hear sermons that preach about the value of sheep. Most of the sermons I’ve heard—or preached—talk about the stupidity of sheep, not the wisdom of being part of a herd. I am thinking of a Far Side cartoon, with one sheep standing on its hind legs saying, “Wait! We don’t have to be sheep!”


I first saw that cartoon on the office door of a professor who wanted students to stand out and be unique, to resist conformity. Although I first saw that cartoon over 30 years ago, not much has changed. We live in an individualistic culture, one that sneers at those who follow the crowd. Many of my students dream of becoming an influencer—maybe through social media, maybe through rising in the ranks of business, maybe by being an athlete. My students are not alone in this yearning. In the U.S., we aren’t raised to want to be someone who follows.


But Jesus comes to remind us that we belong to a different herd. Jesus is the one in charge, not the flashiest sheep who has learned to play the popularity game and rig the algorithms.


Being part of the herd frees us in many ways. We don’t have to analyze the trends. We don’t need to figure out the latest ways to attract the attention of the most powerful people, the ones who will give us a job promotion or money or attention of some other sort. We just need to remember to listen for the voice of the shepherd, the one who has our best interests in his heart, the one who knows our deepest yearnings, the one who wants our flourishing. We need to remember to listen to and for Jesus, and the right flock of sheep can be instrumental in keeping us focused and helping us listen. If we’re lucky, we can find a community like the one described in our reading from Acts.




When Jesus calls himself the gate, he reminds us of what’s inside the gate: a flock of sheep who will help us stay true to the abundant life that Jesus brings us. That life begins in our current life. We don’t have to wait until we’re dead. But it can be hard to remember that the Kingdom of God is inbreaking and ongoing, right here and now, not in some later time. It can be hard to remember when the uglier parts of life are also crashing in right here, right now. As we saw with the road to Emmaus story last week, even if we know the voice of the shepherd, the horrors of the world can plug up our ears.


Luckily, Jesus is the shepherd who walks beside us, teaching us, reminding us of the wisdom we once knew—his wisdom.


Jesus reminds us again and again that he offers us something that the world can’t: nourishment, the spiritual water that will never go dry, and the safety of community. Jesus is the gate that opens to the green pastures and still waters. With Jesus as our shepherd, we can walk through the valley of death, we can face down evil, and we don’t need to be afraid.


Jesus is the gate, not the fence. Walk through that gate. Claim your community. Let your soul be restored.

Easter Sunday Recap and Recording of the Sermon

It was a good Easter Sunday at Faith Lutheran in Bristol, TN.  It's a small, country church, so we don't have what suburban or city churches experience, those folks who show up only for Christmas Eve and Easter.  We are more likely to have brand new visitors on Christmas Eve, not Easter, and even then, it's only one or two.

The church felt full, though, in a similar way yesterday.  It's one of the few days when all members are likely to come, along with some friends and family members tagging along.  In addition, the folks who aren't members but come here and there--they were there too.  It was joyful and a bit noisy.  It was also raining outside, so we don't have as many pictures at the chicken-wire cross covered with flowers; some folks did put flowers on the cross, despite the rain.

My sermon stopped recording part-way through.  I decided to have our tech expert post what she captured, and when I got home, I recorded the rest.  The first part of the sermon is here, and the second part is here.  If you'd like to read along, I put the sermon manuscript in this blog post.

We got home and drifted around the house, collapsing into bed around 6:30.  I woke up a bit later and thought, we are missing a glorious sunset, before falling back to sleep again.  

Sermon for Easter Sunday, April 5, 2026

April 5, 2026, Easter
By Kristin Berkey-Abbott



Matthew 28:1-10



We’ve spent our week together thinking about crowds. Last week, on Palm Sunday, I talked about the different kinds of Palm Sunday crowds, those who were there to see Jesus, those who hoped that the Messiah would arrive (and some of those hoped that the Messiah would turn out to be Jesus), the religious authorities, those who were there for the highest of the Jewish Holy Days, the Roman authorities looking to keep the peace, and others who might be there for darker reasons, looking to take advantage of travelers or making trouble in other ways. Last Sunday, I talked about the Good Friday crowds, and on Maundy Thursday, we focused on a smaller crowd, the disciples gathered with Jesus to celebrate the Passover meal that celebrates liberation from oppressors.


We don’t see those crowds in today’s reading, but we do see a type of crowd who has always been there. In today’s reading, we see the group of women, many of whom have been kept at a distance, and finally, they have a chance to take center stage. But it’s not so much that they arrive—no, the women have always been there. Even at the lowest point, as Jesus hangs on a cross and wonders why God has abandoned him, the women are there, without the disciples, watching from a distance.


The disciples have fled, and the other crowds have dispersed. But the women remain, there to do the tasks that must be done. The women return to the tomb, and unlike other Gospels, we’re not told why. Maybe they come as part of the grieving ritual. Maybe, as in other Gospels, they bring spices.


We know it’s been three days, and they return to the tomb. They come alone, with no male protection, no male companions, no disciples to take charge. They know where to seek for Jesus because they were there when Joseph of Arimathea laid him in the tomb. They are back three days later.


The women are there for the earthquake. In the Gospels of Matthew and Mark, geological events like earthquakes are used to signify the arrival of the Divine. The women, the ones who have been kept in the crowds that are more distant from Jesus, the women are there for the arrival of the angel. The forces of empire, the ones who have put Jesus to death, they shake in fear and become like dead men. The guards faint—the Roman guards, the fiercest fighting force, frozen in time, like a deer in headlights, holding their breath, hearts racing, immobile limbs, paralyzed with fear. The women stay alert.


We have an angel in the Gospel of Matthew, which is unusual. The Gospel of Luke is the Gospel most associated with angel messengers. In the Gospel of Matthew God more often speaks in dreams and premonitions. But at the end of Matthew, the women who have stayed faithful and not fled in the face of the unjust killing by Roman and Jewish leaders of the empire, they are the ones with a Divine message to deliver: Jesus will meet the disciples back home in Galilee, full circle, just as Jesus has already told them he would.


And even better, the women are the first to see the risen Christ. Jesus has a message for them, and for the disciples, and for all the men and women who have been following and presumably fallen away. Leave Jerusalem, the capital city, a seat of earthly power and claims of Divine power, Jerusalem, the place of death and destruction. Walk away from the tombs and all the ways that death hold us.


The guards have fainted, and the disciples are faint-hearted. In our Easter text, it is the smaller crowd, the ones who have been most faithful, who get to experience resurrection up close and become the first evangelists to tell of the risen Lord. It is this smaller crowd who has been most faithful, the women named Mary and all the other women who are the first to understand the mission of Jesus and to get to work. Their stories are there in the Gospels, there in the background, if we go back to read with fresh eyes.


Each Spring, we hear this story, one where God intervenes in human history, with an earthquake at the death of Jesus, and an earthquake before the stone is rolled away. For most Christian theologians, this story is the one that marks the passage from the former present age, one of evil, sin, and death, to the New Creation, the one that is ready to welcome the Holy Spirit at Pentecost, the one with believers ready to go out and conquer the forces of Rome and all the empires to come, as we become those who bring the good news of God’s Kingdom on earth. Jesus has been raised from the dead, but something different is happening now. Resurrection is not a return to old life, but something bold and new.


And yet. And yet. Here we are, two thousand years later, far removed from those events, still trying to understand what we have witnessed. We might feel ourselves as part of some crowd, lingering in the background, trying to understand. We are still here, in the in between space, the now and the not yet. The Kingdom of God is here, Jesus proclaims, but not fully complete yet. For some of us, as we hear the stories each year, as we move through lectionary cycles, we may feel the borders blurring. Maybe we’re still in an Ash Wednesday space, feeling more bleakly than ever the truth of the message that we are dust, and to dust we shall return. Maybe we understand the cry of Jesus up there on the cross, as we wonder if God has forsaken us. Maybe we find our thoughts returning to Lazarus, dead for four days and then yanked back only to have his life threatened again, or Jesus in that tomb for three days, only to have the Roman guards paid off to lie about his resurrection, waiting for what comes next. Jesus meets us on the road to tell us that we have waited long enough, waited during these past 40 days of Lent, waited for who knows how many years or decades. Jesus shows up resurrected, saying with his body and maybe with words: It is time. Buckle up. This journey is about to move to a new level.


Maybe it’s hard from where we’re sitting, to believe that God can overcome the forces of death. The forces of empire and death sure look like they are winning, depending on when we can bear to uncover our eyes and ears to take a look and a listen. The Powers that Jesus vanquished sure seem to be in control, in league with chaos. And yes, some self-proclaimed religious authorities also seem to be working with the powers of chaos.


Today’s second reading, the letter to the Colossians, tells us to seek things that are from above. I realize that Paul, the letter writer, meant heavenly things or Christlike things, but as I’ve been thinking about an Easter sermon, I’ve also been keeping an eye on the Artemis mission, the one with a diverse crew of astronauts headed to the moon, a much bigger event than most space events of the last few decades. I found myself thrilled to be alive in such an age. I have a pastor friend who has become enthralled by the live feed from the ship, which is about the size of 2 minivans; I’m not at her level of engagement, but I understand the relief that comes from lifting our eyes to the heavens. Of course, we don’t need to leave earth. If we look around our families and communities, we’ll see evidence of resurrection. We’ll see small, loyal groups continuing to do the work begun by the first group of followers of Jesus, those who were named and those who mostly stayed in the background.


Paul wrote to the Colossians from a Roman prison, so he might have had reason to despair. His letter shows no sign of that. He continues to witness to what God has done, what God continues to do. We, too, can witness like Paul.


The angel rolls back the stone and says, “Do not be afraid.” Jesus, too, says, “Do not be afraid.” The Holy Week stories remind us that the God who made the Heavens and the Earth, the God who can shake the planet to its foundation, this God is still in charge.


The small, loyal group of women was not afraid as the strength of empire fainted away. We may feel that they had some special quality that we do not, but those feelings are wrong. Those who are in the background are up to the task to proclaim the good news that death does not have the final word. If you doubt it, remember the words of the African-American spiritual, drawn from the prophet Jeremiah, “If you cannot preach like Peter, if you cannot pray like Paul, you can still tell the love of Jesus, who came to save us all.”


A balm in Gilead, good news for the ages.


Christ is risen—he is risen indeed—and all God’s people say: Alleluiah!

Last Thoughts (and Recording of Sermon) on Maundy Thursday

Last night was a good worship service.  I felt a bit frazzled at first.  We left a bit early, but afternoon traffic around Asheville still left us almost late.  

That's not true.  We got to the church with 10 minutes to spare, and most people came after us.  Still, I was feeling a bit frazzled.  It's one of the disadvantages of the geography that is part of this SAM experience.

Worship went well, and I was pleased with my sermon, which you can view here on my YouTube channel.  I put the sermon manuscript in this blog post.  If you follow along, you'll see that there are places that I expand on thoughts in the manuscript.  I wasn't thrilled with the ending when I wrote it, but I like the impromptu ending better.  I felt something moving through me, as if the Holy Spirit knew what someone listening needed to hear.  I am always happy to be that vessel.

As my spouse and I reflected on the sermon on the drive across the mountains to get back home, I did wonder if the sermon needed firmer boundaries between the Holy Week holidays.  I still worry/wonder if the sermon has too much of a Good Friday vibe.  But since Faith Lutheran doesn't have a Good Friday worship with a sermon, I am O.K. with that. 

Sermon for Maundy Thursday

April 2, 2026
By Kristin Berkey-Abbott




Maundy Thursday




On Palm Sunday, I talked about the different kinds of crowds on Palm Sunday—and then, the different crowd yet again on Good Friday. In between Palm Sunday and Good Friday, we have Maundy Thursday. Maundy Thursday and Good Friday give us two very different insights into the ideas of sin and redemption—and liberation.


You may have been taught a version of Good Friday that I was taught as a child. We are a sinful people, and because Jesus knew that I was going to be mean to my sister two thousand years later, Jesus had to come and die on a cross so that God wouldn’t send me to Hell. And yes, I was taught this version of Good Friday in a 5th grade Sunday School class at Our Redeemer Lutheran Church in Montgomery, Alabama.


Many adults have a similar belief. Modern Christianity tends to focus on personal salvation and to see the cross as the source of that salvation. In one of my seminary classes, I heard a fellow student say that without Judas and his betrayal, we wouldn't have had salvation because we wouldn't have had the resurrection. I would counter that Jesus was on a collision course with the Roman empire and that he would have been killed anyway. He was crucified, a capital punishment reserved for those who were a threat to the state. He was on Rome's radar.


If we see Jesus as following in the steps of the ancient prophets, we get a much richer view. Much as we might want to believe that we can read the Bible as a prophecy for our current age, Biblical prophets weren’t forecasting the future. They came to remind the people of the ways that they had fallen away from God. They came to the people to tell them that God was disappointed. But much more important, they came to the people to help them remember that God has a much more expansive vision for the people, a vision where everyone is included and everyone has a chance for flourishing. The prophets came to help the people reclaim that vision.


Jesus doesn’t spend much time talking about individual sin, the way that 21st century people might expect. There’s not much pro-family or anti-sexuality language in the speeches of Jesus. The disagreements about moral questions that consume us in the 21st century, that rip churches apart, those aren’t evident in much of what Jesus says. But the dangers of empire that Jesus criticizes aren’t very different today, in the 21st century.


Jesus was calling out the sin of colluding with empire, and many of those sins would be familiar to us today: the people in power taking advantage of those who have fewer resources. Often the people in question had fewer resources because of the way the empire set up life. So widows found themselves not only having to grieve the loss of a spouse, but they also faced the loss of income. Refugees found themselves without safety, often because of decisions made by a distant empire. Orphans faced a much bleaker future, slavery, than children with parents. All of the people faced increasing taxes to fund the projects of the Roman empire, and many of the people would lose everything they owned when they couldn’t pay.


Then, as now, people were desperate for change.



The events of Holy Week take place against a back drop of Passover, the holiest days of the Jewish calendar. Jesus has spent much of his ministry reminding people that they serve a God who brought them out of bondage in Egypt. The festival of Passover celebrates that deliverance. Jesus offers people similar deliverance. But it may not be in the form they were expecting.


Many people in the time of Jesus yearned for a homeland free of Roman occupiers. Jesus Jesus showed them a way, but it wasn’t a military way. Jesus showed them what could reweave the ripped and torn social fabric. Jesus showed them the way of love.


Jesus spends much of his ministry feeding people. Often, after a miracle healing, there’s a feeding. It might be another miracle, like multiplying loaves and fishes. It might be a regular meal, which for many households, then and now, might seem like a small miracle. We gather here tonight to celebrate Maundy Thursday, which some call The Last Supper. But it wasn’t the last supper. If we look at the post-Resurrection stories of Jesus, he’s still there, sharing meals, providing sustenance.


In addition to his preaching and teaching, Jesus spent his ministry doing the tasks that were often relegated to the lower rungs of society, tasks like washing feet and preparing meals. Jesus spent his ministry looking for ways to include those who were on the margins—and he had plenty of people to invite to join them. In the time of strong empires, many people find themselves in precarious positions.


Then, as now, the people wondered if they had found the true Messiah. Then, as now, they doubted whether the way of Jesus would be enough to defeat the forces of empire. Good Friday can make us doubt everything we’ve been taught as we watch that distant empire show how deadly it can be to show up armed with nothing but love. Easter shows us how empty that deadly force is. It’s Maundy Thursday that shows us how we are to love: by service and by sharing a meal together. Through these actions rooted in love and care, we defeat the powers of death.

Sermon Revising for a Contest

Yesterday I found out about a Frederick Buechner Writing Competition, which closes today.  I was particularly intrigued by the wide range of types of writing the judges will consider, but this passage made me decide to enter:  

"The editorial board will give special consideration to pieces that discuss Buechner’s work and themes, to literary and theological essays, and to sermons — the written sermon being an undervalued art form that was particularly close to Frederick Buechner’s heart."

I decided to take that last part as a sign and to enter a sermon--but which one?

I didn't need to think too long.  The sermon on Mary and Martha that I delivered in July got more positive feedback than any other sermon I've done; you can read or view it in this blog post.

My spouse helped me yesterday; he viewed the recording, and he made changes to the sermon manuscript.  I've been doing some tinkering, and I'm about ready to submit it.

I have no idea what my chances are, but there's no entry fee, so it seems worth trying.  If the editors hate my poem, it's not likely to hurt me as I move through ordination and beyond.  So let's see what happens.

Recording of Sunday Sermon

I felt good about my sermon yesterday, good about the writing and good about the delivery.  We had more people in church than we've had in the past month:  members who had been recuperating from surgery and sickness returned and some non-member family members tagging along with other members, and we're a small enough church that it can make a big difference.  In short, the overall energy of the day was good.

I've posted a recording of the sermon here on my YouTube channel.  I posted the sermon manuscript in this post on my theology blog.

Later yesterday, I made this Facebook post:  "After Palm Sunday worship and a beautiful drive back through the mountains, I'm doing a bit of hand stitching while watching season 5 of "The Chosen," which brings Jesus and the gang to Holy Week, which seems a fitting ending to the day and a fitting beginning to Holy Week."

Sermon for Sunday, March 29, 2026, Palm Sunday

March 29, 2026

By Kristin Berkey-Abbott




The Palm and Passion Narrative in Matthew

Matthew 26:14—27:66



Many of us may remember when we only did Palm Sunday on Palm Sunday and the other days of Holy Week on their given day, unlike today, when we get the whole Passion narrative on Sunday. One traditional approach to this whole story is to talk about how the crowd that is with you on a Sunday can have turned on you by Friday. However, today’s Gospel can be seen more accurately as the story of two different kinds of crowds, a Palm Sunday mob scene and the ones that gather on Good Friday.


Jesus is no stranger to crowds, of course. Anyone who can perform the kind of miracles that he does will attract a following. Have they followed him to Jerusalem? Some of them probably have. After all, many of them didn’t have much of a life before Jesus healed them. The healing miracles often come to those who have been abandoned by everyone in the larger community; it makes sense that they would follow Jesus.


There’s another crowd of people who are likely to be following Jesus all the way to Jerusalem. These are people who have been hoping for a different kind of miracle, the restoration of the Holy City, the deliverance of the Temple from the Roman occupiers. These are people who have been trained by earlier generations, steeped in the words of the ancient prophets, trained to be on the lookout for the Messiah, knowledgeable in the ways that deliverance will come. Jesus has spoken to them specifically in words that seem like a mysterious code to us but would have been blatantly obvious to those who have been waiting for a savior. Those people would be tagging along to Jerusalem, wanting to be at the site of what they assumed would be a final triumph.


The disciples come along too, of course. We think of those 12 men, and we know that at least one of them, Judas, has become disenchanted. But we also know that there were more than 12 disciples. For example, we know that a core group of women followed Jesus, and we read the New Testament differently if we’re on the lookout for them. If we read carefully, we can discern a much larger group of people dedicated to the mission of Jesus.


There were plenty of people in that Palm Sunday crowd, and many of them had no interest in Jesus at all. Many people would come to Jerusalem for the highest of Jewish Holy days, most obviously Jews of all sorts, who would want to celebrate at the most beautiful of worship spaces. There would also be Romans who wanted to make sure that nothing bad happened. Then, as now, a holiday is a time that terrorists would see as a ripe target.


In short, there were several groups gathered on Palm Sunday, all with very different and conflicting interests converging on a very small piece of real estate, much like Jerusalem, or many a capital city, today.


But by Friday, most of them are no longer with him. But it’s not necessarily because they lost faith in Jesus.


To be sure, some of the Palm Sunday crowd have fallen away. But it’s unlikely that they’ve all turned against Jesus so much as it is likely that they were not there for Jesus in the first place or that Jesus has to go where others cannot follow. Even had they wanted to journey with Jesus into the inner sanctums of the ruling parts of society, they would not be allowed. Then, as now, verdicts that can impact so many of us are often made in secret.


The Palm Sunday crowd has dispersed by Good Friday. Some have slipped away in fear. Others have gone to be with their families to celebrate the Passover with a meal, just as we saw Jesus do. Others may have assumed that the final deliverance of Jerusalem has been postponed—yet again. Others may have settled in for the night and missed the arrest and trial. Then, as now, verdicts that can impact so many of us are often made on days and times when the public won’t be watching or when another distraction has been fabricated to pull away our attention.


The Palm to Passion story reminds us of the danger of crowds, but it reminds us that not all crowds are the same. In this case, it was a variety of crowds, each convinced of the righteousness of their purpose. Some thought they had the righteousness of Jewish law on their side. Some thought they had the righteousness of Jesus on their side and others thought they had the righteousness of Caesar on their side. All thought they had God on their side.


This time in history is not the only time people have thought they had God on their side. In fact, people have made that mistake so often that there’s a branch of Philosophy dedicated to making sure that conflicts are handled in a way that won’t put our very souls in danger. Just War Theory has as one of its key components that even when conflict seems inevitable, we should approach it with a spirit of duty to God rather than a self-righteous crusaderism that delights in harm to our opponents and enemies.


Prophets throughout the ages have tried to show us how to live just lives worthy of God, and the first followers of Jesus turned back to their prophets to try to understand what they had experienced, prophets like Isaiah or Zecariah. The Gospel of Matthew contains more references back to the ancient prophets than the other Gospels, as we see in today’s texts. Judas was likely not thinking of the duty to fulfill the prophecy of Zechariah 13: 7 “Awake oh sword against my shepherd, against the man who is my associate, says the Lord of Hosts. Strike the shepherd, that the sheep may be scattered . . ." No, Judas was more likely betraying Jesus out of his own disappointment at the different way Jesus understood his mission.


Judas betrays Jesus with a kiss. Then, as now, we remember that it’s possible to profess a love of Jesus that proves to be empty and hollow. Peter betrays Jesus with his words. He betrays Jesus despite the fact that Jesus has warned him of his tendency to deny the one who gives him life. There are so many ways to betray Jesus, and the Palm to Passion story reminds us that human nature hasn’t really changed.


Some people still gather around Jesus to celebrate his teachings. Some come in anticipation of what will follow, what we hope he will do for us. Some come to learn how to pervert the Gospel, to claim Christ’s power for themselves or to thwart Christ’s authority. Should we find ourselves among one of those crowds, with the clear and present awareness that tensions are increasing and conflicts may be inevitable, let us not enter into that conflict with delight about doing harm to our adversaries, but out of the same sense of duty to God that we have seen modeled by Jesus. Let us pray, as Jesus did, that if it is possible let this cup pass from us. Let us trust that God can make new life out of the darkest days of violence. Even when our saints and shepherds are struck down, let the flock scatter, and once again return even larger, in the hopeful words of Zechariah. Let us trust in the vindication of the Lord, as Isaiah promises. The Psalmist knows that though we may feel as useless as a broken pot, that God has a plan and a purpose—for us and for all of creation. We see sprouts of new life across our Holy Week texts and on Easter, just a week away, we will see the shoots of new life that God has planned—for Jesus, for us, and for all of creation.