I’m not a local to New Orleans. I lived here almost 6 years now, but its not my native city, its not the culture in which I was raised. So there are certain customs and traditions that I wasn’t familiar with when I arrived, bits of your culture that I had yet to encounter. Before I came to New Orleans, I had, of course, heard of gumbo, but I’d never really seen real New Orleans gumbo. In my first year here, I was at church meeting where dinner was being served. Those of you that know me, know that I like to eat, so I was right up at the front of the line eager to serve myself. I took a big old paper plate, then I took a big helping of white rice, and then I got to a pot with this thick dark sauce with crab legs hanging out of it, and I figured whatever this is, a whole mess of it is going on top of my rice. Well, a few minutes later, one of my first friends here in New Orleans, Ms. Debra Joseph of Pontchatrain Park, sat next to me. She looked down at my plate and shook her head. “Baby,’ she said, “what are you doing with that gumbo on a plate? You don’t know gumbo goes in a bowl? Somebody’s gonna have to teach you how to eat, huh?” As soon as she said it, I knew she was right. She had beautiful paper bowl full of gumbo with a nice little mound of white rice on top, and I had a runny mess of gumbo sloshing all over my plate. I’ve come long way since then, I’ve learned from Debra and others, I may not eat a local yet, but I don’t embarass myself anymore, I at least know that my gumbo goes in a bowl.
The text I chose for this morning’s sermon comes from Paul’s first letter to the Corinthians and in it, Paul is hot. He is angry. He’s angry because there people in that church at Corinth who are eating the Lord’s Supper in the wrong way. He’s so angry about what the church is doing, that he tells them that when they get together its not for the better, it is for the worse. Somehow, the Corinthians are doing communion so wrong, that its not only not beneficial for them, its actually bad for them. The way they are doing it is harming their very souls.
So what is it that they’re doing wrong? Do they not say the words of institution in the correct order? Do they not all believe in the correct theology of atonement? Are they drinking the cup first and then eating the bread? What are they doing wrong? Many preachers have grasped onto this text, with Paul’s harsh words about those who eat the Lord’s Supper in an unworthy manner being gulity, as a way to enforce their own theological or liturgical prefences on their congregation: If you take communion without believing in just this way, if you take communion without it being properly blessed by the proper person, well than you are eating you’re own condemnation. But let’s take a look and see what exactly the problem is that Paul is so upset about. Let’s hear his own words about what those folks were doing wrong. Paul says, “When you assemble as a church, I hear that there are divisions among you; and I partly believe it, for there must be factions among you in order that those who are genuine among you may be recognized. When you meet together, it is not the Lord’s supper that you eat. For in eating each one goes ahead with his own meal, and one is hungry and another is drunk. WHat! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing?” Paul is angry because the church is divided. He is angry because certain people in the church have come to believe that they are more important, more valued, than other people in the congregation. From what we know of the Corinthian Church in Paul’s day, we believe that the Lord’s Supper was not yet the symbolic meal that we celebrate with just a taste of bread and wine, no, it was a full meal, a love fest, at which all were welcome to celebrate, to eat and drink their fill, in anticipation of the great banquet we will one day share with Christ Jesus. Well, these self important people, they were able to knock off work early, or they didn’t need to work at all, and when they got to church, they didn’t wait for everyone else to arrive. They dug in. They ate as much they pleased, they gorged themselves and they got drunk on too much wine. And when the rest of the church arrived, there was no food left for them, no wine for them to share. The poor, the servants and the slaves in the church who could not leave work early, they went hungry, while the wealthy ate their fill.
This is what makes Paul so angry. You see Paul believes that in worship we are joined with Jesus Christ, each and every one of us. In the true worship of God we shed our all of our worldly identities, our class, our race, our nationality, our status, all of these fall away, so that a real and true fellowship can be made manifest. In worship, and most especially in communion, we are lifted out of our worldly identities, we transcend ourselves, and we are made one with Christ and with one another in Christian fellowship. But the Corinthians are doing just the opposite. They are not shedding their worldly identities they are reinforcing them. They are not joining with Christ in his love for the least of these. The Corinthians are taking the holiness of worship and communion and using it to reinforce the sinful divisions that exist in the world between rich and poor, Jew and Greek, free and slave. They have taken this beautiful, holy, and transformative practice of the Lord’s Supper and they have defiled it with their worldly prejudices, arrogance, and greed.
Well, I’d like to say that Paul’s letter to the Corinthian’s cleared all this mess up. I’d like to say that that was the last time that Christians let the practice of the Lord’s Supper reinforce the divisions of the world, but you and I know that’s not true. And the folks here at Historic St. James, you know all about folks messing up the Lord’s Supper because that is exactly how the African Methodist Episcopal denomination came to be. I’m about to give a little history lesson, and I’m sure the folks of Historic St. James are already familiar with this story, so I’m asking you to please bear with me, and excuse the ignorance of us white folks. In 1786, Richard Allen, a formerly enslaved person, and newly licensed Methodist preacher, began holding services at St. Georges Methodist Epsicopal Church. A mostly white congregation, the church limited Rev. Allen’s to early morning services only. As he began to attract more and more black believers to worship, the white leadership at St. George’s decided that the black members of the church would have to worship seperately from the white members. When the church would gather for worship there were divisions among them. The white leadership decided that the worldly identities of race could not and should not be transcended by the fellowship of the Holy Spirit and the unity of the Body of Christ. The white leadership made plain that they valued the presumed superiority of their whiteness more than they valued the command of Jesus Christ that all his follower be one.
This situation left Richard Allen with a choice to make. Should he accept the second class status granted him by the white leadership and continue to serve St. Georges, or should he insist on the full equality of his people before God and leave? Standing here today, in the oldest African Methodist Epsicopal church in the deep south, Allen’s choice may seem obvious. But I want us to remember that it was anything but obvious at the time. This was 1787, slavery was the common practice in the North as well as the South. The entire country operated on the assumption of white supremacy, an assumption that was codified into law, and lived out everyday. Allen himself was born a slave and had to purchase his freedom. Everything in his culture, in his country, and in his world, shouted at Richard Allen that he was less than, that he was inferior, that he was in no way the equal of a white man. So where on earth did he get the idea that he was equal in the eyes of God and how did he must the strength of conviction to risk his life to proclaim it? I know where he got it. You know where got it. He got this idea that all human beings were of one blood, of common ancestry, and all beloved by God, from the Apostle Paul, from the Lord Jesus Christ, he got it from the Gospel, he got it from the very word of God. And it was that Word of God, that very presence of the Holy Spirit, that granted him the strength and courage to proclaim this dangerous truth to the sinsick white leadership of the church and anyone else who would listen. Anytime that person rejected and outcasted by our society finds the courage and strength necessary to boldly declare their humanity in the face of a world that denies it, you can be sure that presence of God is working. By the power of God, the grace of Jesus Christ, and with the fellowship of the Holy Spirit, Richard Allen led the black members out of St. George’s Methodist Episcopal and he founded this denomination and began the countless blessings that the AME church has poured out upon our nation and the world.
The Apostle Paul would have been quite disappointed to hear about the division of Christ’s church in 1787 in Philadelphia. When spoke of the divisions in Corinth, you could tell that any division was abhorrent to him, so much so he almost couldn’t believe it. “I hear that there divisions among; and I partly believe it.” But as much as Paul hated to see division in the church, he allowed that some division was likely to take place, he said, “for there must be factions among you in order that those that are genuine can be recognized.” The division at the Corinthian church allowed Paul to recognize that the wealthy and greedy and self-important in the congregation were not genuine. They had not truly come to believe and repent of their old lives, and it was obvious, because they were using the church to reinforce the divisions of society rather than build the unity of the church. In the church in 1787 in Philadelphia, at St. George’s Methodist Episcopal, it was Richard Allen and the black members who were genuine in their faith. It was the white leadership who had not fully come to believe, nor repent of their old lives. These white people clung to their white supremacy more tightly than they did to their faith, they refused to share in communion with their black sisters and brothers, and in so doing they brought the judgment of God upon themselves.
This is not just my opinion. As a matter of fact, the United Methodist Church, the largest Methodist body in the world, issued a formal apology for their past of racism against black people in the United States in the year 2000. They had a worship service where they invited representatives from the AME, The CME, and AME Zion to accept their apologies and their repentance. They even passed out sackcloth and ashes to repent in biblical fashion. Bishop Clarence Carr, of the AME Zion church was at that worship service and he had made this important point about the history and present of the Christian church. Bishop Carr said ``We were compelled to leave not because of doctrinal differences,not because of statements, but because of practice,'' he said. ``Not with what you said, but what you did. Not with symbolism, but with substance. And my hope is tonight that you would move from symbolism to substance.'' The problem wasn’t that the white leadership of St. George’s didn’t preach the right gospel, it was that they were unwilling to practice that gospel. Now I don’t come from the Methodist tradition, but you all may have noticed that I am indeed white. And this problem of white supremacy being practiced in the church, it is not, nor has it ever been, unique to Methodism. It is a sin that has so thoroughly soaked white America and the white Christian church that we almost don’t even recognize it. Its like the air we breathe. We gather in our all white churches as though we don’t know the history behind how they got that way. We were practicing the gospel incorrectly in the days of Richard Allen, we were practicing communion incorrectly in the days of Richard Allen, and we have not made the necessary changes to our practice. Each time we gather together as all white bodies to share the Lord’s Supper we risk once more reinforcing the divisions of the world, instead of lifting up the transcendence of the Body of Christ.
We, as the white church, need to do better. We’ve been doing it wrong and we need to learn. We’ve been loading our gumbo onto paper plates, and we need someone to tell us the right way to eat. We need to find the courage to ask forgiveness from God and from the black church for our sins. We need to find the humility to beg for the permission to learn at your feet. And so, on behalf of the white members of the church of Jesus Christ, and particularly the white members of St. Paul’s United Church of Christ, I am asking your forgiveness for our racism and for our blasphemy. I am pleading with you to share with us what you know of Christ Jesus. Members of St. Paul’s, I ask that we approach the Lord’s Supper this morning in repentance for our sins of racism and division. I ask that we humbly approach the Lord’s Table this morning, seeking to learn from our black sisters and brothers, and fervently praying that through God’s grace and their own Christian hearts, we might be forgiven and joined with and one another in the Body of Christ. We live in a world filled with racism and sin. We live in a world crying out for grace, for love, for redemption. But if we can’t figure out how to eat together, if we can’t figure out how to love our sisters and brothers in Christ, we won’t bring about even a taste of God’s justice and love. May God humble us white folk, may God give patience, courage, and strength, to us all, and may God grant us the grace, humility and love needed to work together as sisters and brothers in Christ Jesus. Amen.
When I first came to St. Paul’s UCC, there was an 80 year old woman by the name of Colleen Defraites who came to church every Sunday. She sat next to Ms. Penny Leonard in that third pew on this side. She was a quirky old lady, and if you got the chance to talk with her you were likely to hear one of her catch phrases, a memory or statement that she would share whenever it seemed she had run out of other things to say. At a lull in the conversation, apropos of nothing, Colleen would sometimes give this identity statement, “I’m German, and Lutheran, and a democrat, and I will be until the day I die.” It was almost as if she was reminding herself, this is who I am.
It is a good thing to know your identity, to know who and whose you are. History is a part of all of our identities, we all come from particular people from particular places with particular cultures. This people and places and cultures are shaped by their histories and they in turn shape us. We are products of our cultures and our histories. It was no accident that Colleen a German and a lutheran found herself at St. Paul’s UCC in New Orleans. Our history is one of German, Lutheran and Reformed people who immigrated to this country in the 2nd half of the 19th century. Among the churches that these German Evangelicals founded was Salem German Evangelical Church, which would eventually become Salem United Church of Christ. Salem, which still stands at Camp and General Pershing Streets, was the congregation that birthed St. Paul’s here in Uptown. We were founded by working class German immigrants and their families who wanted a place to worship God together, to raise their children in the Christian faith, to honor that which was good and pleasing to God within their culture and their religious background. It was a noble, honorable, Christian thing to do, and we are the beneficiaries of this great and kind Christian work of these working class German immigrants. Without them we would not have this congregation, this Fellowship Hall, this sanctuary, this rich history, and we would not be blessed with their continued presence in our beloved Mr. George Luft, and his son Jordy Luft.
I love this history, I continue to study it, and I am quite proud of it. But history and identity are not necessarily the same thing. Who we come from and who we have been we’ll always shape who we become, but it does not have to fully determine it. Let me show you a little what I mean by that. There stands today on the side of Salem Church a brass plaque that states that Salem United Church of Christ is a German American Congregation. I know that statement to be true about the history of Salem, and even mostly true about its present, and nevertheless I am unsettled by it. I’m unsettled by it because I worry that it is not only descriptive of the church’s past, but that it meant be read as prescriptive of the Church’s future. I worry that the sign might be read to say, This church is for German American people, now and until the day that it dies. If read that way, the sign doesn’t stop at honoring the congregation’s history, it allows that history to determine its future.
Jesus and his disciples were not merely dropped out of the sky one day, they too had a history, they came from a particular people, with a particular culture, and a particular history. Jesus and every one of his first 12 disciples were Hebrew, they were Jewish people. Even in the first century, the history of the Hebrew people was long and storied. They had produced some of the most incredible, insightful, and divinely inspired religious writings ever to be read by human eyes, most of which we now revere as our Old Testament. They had a history of kings and kingdoms, and also a history of resistance and survival under the oppression of foreign empires. They had a religious law and culture that had guided and sustained and blessed their people for centuries. Jesus, and his disciples, were rightly proud of their culture, their religion, their people, and their history. It had so shaped them and their worldviews, that the New Testament, and the Christian faith itself is literally unintelligible without an understanding of the religion and culture preserved in the Old Testament. The Jewish culture, history, and faith, were a central part of their identity.
And yet, it is also true that Jesus’ ministry involved the proclamation of something new, something novel, something utterly unprecedented in the Jewish faith. In the proclamation of Peter and Paul and the early church that Jesus Christ is Lord, there was introduced a new, unique, and absolute allegiance to Jesus Christ into a Jewish faith that had heretofore only recognized the ineffable God as Lord. In their proclamation of Jesus as Lord, the apostles and the early Church, had set up a new criterion for faith in God. Faith in God meant following the risen Christ, before anything else. It meant being led by the Holy Spirit, the Spirit of Christ, wherever that Spirit might lead you.
In the story that we read from Acts this morning, that Spirit leads Peter into an awkward situation. It lead him to break the very religious laws that his faith and his culture had taught him, laws on how to remember God in daily life and to live faithfully. For centuries the Jewish people had maintained a separate identity from the peoples that conquered them, by strictly adhering to their food and sabbath laws. These laws helped them to remember that they belonged to God, and were always God’s people. Yet, the Spirit of Christ, the new criterion of faith to which Peter and the disciples had pledged absolute allegiance, came to him in a dream and instructed him to break these food laws, to eat food which his faith had always proclaimed as profane. Next the Holy Spirit went even further, it told him to go into the house of a Gentile, not just any Gentile but a Roman governor, the very Gentiles that dominated his people, and to make no distinction between himself and these enemies of his people. Remarkably, Peter obeyed. He went against his culture, his history, the teachings of his people, and instead obeyed only the Spirit of God. And when he did, things only got worse. Because then the Holy Spirit fell upon Cornelius the Roman governor and upon his Gentile household. God God’s self blessed and baptized these Gentiles. As much as this blessing of Gentiles went against everything that he had been taught and had believed, Peter nevertheless felt he could not oppose it. Not while maintaining his absolute allegiance to the Spirit of Christ. And so he said, “If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?”
When you go around breaking with tradition, violating cultural norms, and religious law, there is bound to be resistance. When word spread about Peter’s eating with Gentiles, visiting them in their homes, and worse, baptizing them, the others in the church in Jerusalem were upset. They wanted to know why Peter had done this, why he had broken with tradition, why he had broken their religious laws. The reason Peter gives is simple, God called me to do it. All throughout his explanation he insists on God’s agency. It was God who gave him the vision that all foods were clean. It was God who brought him to Cornelius’ house and told him to recognize no distinction between them. It was God who appeared to Cornelius in a dream and told him to send for Peter. And finally, it was the Spirit of God that fell upon the Gentiles and baptized them. The reason Peter gave for breaking with tradition, for betraying the norms of his culture, and violating the laws of his religion was simply that his highest allegiance was to the Spirit of Christ, and the Spirit had led him there.
In welcoming the Gentiles into full communion in the Christian Church, the Holy Spirit, did not condemn the history, culture, and religion of the Jewish people. Peter and Paul, both of whom accepted Gentiles into the faith without their having to practice all of Jewish law, nevertheless maintained their own adherence to this law as much as possible. They were proud of their history, their people, and their tradition, and they kept practicing it as long as they could do so, without excluding or insulting their brothers and sisters in Christ from other cultures. What the Holy Spirit did was to let them know that God is greater than every history, than every culture, than every people. God and God’s gracious and loving will may be expressed and honored in each and every culture of the world, yet it is not and cannot be contained within any one culture. God transcends particular cultures and histories. God is always bigger than us and the love to which God is always calling us will always break the barriers that our histories and cultures and traditions place between us.
Here at St. Paul’s we have every right to be proud of our German heritage and tradition. And today, the week of Mr. George Luft’s 92nd birthday, we should celebrate that history and tradition especially as he embodies it: In his faithfulness and dedication to this congregation and to the Christian Church, in his kindness and openness to new people whom he has welcomed into this family of faith, and especially in his love for children. Mr. George embodies many of the aspects of our German history of which we should rightly be proud. Yet his welcome of Nigerian, Argentinian, Australian, Carribean, and Mexican people into this congregation also testifies to the God revealed truth that the love and grace and will of God are to be found in every human culture and as such they are all to be honored. My sincere prayer and hope for St. Paul’s UCC is that we will continue to honor the best parts of our history and tradition and culture, while also remembering that the Holy Spirit calls us to greater love and life precisely by the breaking down of historical, cultural, and religious barriers that separate us. May we look to the Holy Spirit as our ultimate allegiance and may we allow it to guide us to new life and greater love through relationships with peoples of all kinds. Amen.
As many of you know, Shannon and I have a small dog named Lucy. I love Lucy, for a million reasons, but today I want to focus not on her many stellar qualities, but rather on one of her defects. Lucy is nervous little dog. She is forever nervous that we might leave her alone in the house, or that we might not have heard the baby crying in the nursery. But what worries Lucy the most is a thunderstorm. Lucy hates thunderstorms. They send her into a panic. She paces back and forth, she follows you to the bathroom and hides behind the toilet, she attempts to burrow underneath you on the couch. Thunderstorms terrify Lucy. She acts as if we are taking artillery fire and she is the only one bright enough to run for cover. What is odd about all of this, is that in the 6 years I have known her, nothing bad has ever happened to her in a thunderstorm. She is inside, she’s dry, she’s safe. Nothing bad is even about to happen to her, she’s going to be just fine. The only trauma that she is actually experiencing is her worry and her fear. If she could just calm down, if she could just trust that everything was going to somehow be ok, she would be fine. The problem isn’t really the thunderstorm, the problem is her.
This dilemma is rather easy to diagnose in poor little Lucy, but it is unfortunately, not unique to her. Human beings are remarkable for our capacity to think ahead, to plan, to reflect and project, and to imagine all sorts of different scenarios and outcomes. This is both a blessing and a curse. While our imaginative abilities allow us to create incredible structures, organizations, and societies, they can also cripple us. For our imaginations always outstrip our ability to control events, things, and people. Realizing what little control we have can have the effect of setting our imaginations off, allowing them to run wild with all the negative responses, actions, and outcomes that the future could hold for us. We begin to worry, not just a little, but a lot. Think about the last time you drove yourself crazy with worry. Maybe you were away from your child for a period of time and you began to think about all the terrible things that could happen to them. Or maybe you had an important interview or meeting and you began to doubt yourself, began to think about all the ways you might mess it up. In either situation, the problem isn’t with the child or the meeting, its with your worry. You cannot control what will happen to your child in your absence, you cannot control the outcome of the meeting, but the thoughts of what might happen can cause you to suffer. Your troubled heart is what causes you the pain of this anxiety. The problem isn’t the thing you are worrying about. The problem is with you.
This realization, that you yourself might be the cause of your pain, can be a terrifying one. Because I can run away from many problems, but I can’t run away from myself. I can ignore many problems, but I can’t ignore myself. If I am my problem, than my problem can seem inescapable.
The portion of John’s Gospel that we heard this morning comes from what is often called Jesus’ farewell discourse. Jesus is fully aware that he will soon die. He knows that the time between his death and resurrection will be a difficult one for his disciples. Since he has been with them, they have found a new way of living. In following Jesus, each of them started a new life, and he had been there every day to help them along the way. In the days to come, they will have to get used to life without his visible presence. If they wish to continue in this new way of living, they will have to do it without Jesus walking by their side.
I don’t have a great sense of direction, and I although I call St. Louis home, I didn’t grow up there as a child, and I left there shortly after learning to drive, so I don’t actually know my way around my hometown very well. My favorite way to drive around St. Louis, is to drive with my friend Adam Wise. Adam is a native of St. Louis, and he has an incredible sense of direction. He once told me that he sees the city and the streets from a bird’s eye view, that it’s easy for him to visualize where our destination is and the route to get there. I believe him, because I’ve never been lost with him in the car. Driving with Adam in the car is wonderful. I go along without a care in the world, never paying attention to the route, because I know that he knows where we are going, that he will indeed get us there. As lovely as this feeling is, it can lead to real problems when I’ve had to drop Adam off somewhere. Getting there is of course, no problem. Adam gives me directions and I’m good. But once he leaves the car, I have to remember how to get back. All of sudden I have a moment of panic when I realize that I’ll be alone on the way back. I have this feeling that now its all up to me, and I am not up for the task, I am lost.
I imagine that this is how the disciple’s felt after Jesus’ death; lost and panicked. How would they continue without their leader? Were they up for doing this new way of life by themselves? Was it even possible to do it by themselves? I bet they started to really worry, to paralyze themselves with fear and uncertainy, thinking about all the things that could go wrong.
But Jesus has no intention of leaving them, or leaving us, all by ourselves. In his farewell discourse Jesus makes this most amazing promise, “Those who love me keep my word, and my Father will love them, and we will come to them and make our home with them.” Jesus the Christ and God the Father will come to us and make their home in our hearts. For those of us who have discovered that we can be the problem, that it is our own troubled hearts that can cause us to suffer the most, this promise is life changing. I can’t fix myself, I can’t escape myself, I can’t grant myself the peace that I need when I am the cause of my suffering. But I am not alone. If I love Jesus Christ, even it be only faintly, only haltingly, only as best as I am sometimes able, Jesus Christ has promised that God will be with me. That God will make Her home in my heart.
We hear this promise from lips of the living Jesus Christ, but it is kept by the Holy Spirit. The Holy Spirit is the term Jesus and the Church use to describe God’s continued, active, moving, and miraculous presence in our lives right now. A lack of attention to the Holy Spirit, can leave us with the impression that the greatness of God is in the past. God once created, God once took on human form in the life of Jesus, God redeemed us through Jesus death, and resurrection. While I believe all this to be true, all of these actions can be thought of as past tense. That God once created, once redeemed, once worked miracles in the lives of people, but no more. Yet that is exactly the opposite of what Jesus is saying here in John. Though he won’t physically be with them after the death and resurrection of Jesus, God will be truly and actually present with the disciples and with us, in the Holy Spirit. This Spirit will teach us everything and remind us of everything that Jesus has said. Through the Holy Spirit, Jesus and the Father, come to live in our hearts, to make their homes with us. The miracles did not stop with Jesus’ death, they continue to this very day through the work of the Holy Spirit.
Through the Holy Spirit we receive Jesus’ promise, “My peace I leave with you, my peace I give to you. I do not give to you as the world gives. Do not let your hearts be troubled and do not let them be afraid.” This is the first miracle that we experience in our lives. The miracle of God’s peace in our hearts. The miracle of our fear and the trouble in hearts being cast out by the Holy Spirit and replaced with the peace of God in Christ. There are a million things to worry about in this world. Our families and loved ones, our church and its stability, our country and where it is headed, the fate of our planet with a rapidly changing climate. To overcome any of these challenges we will need the miraculous and wondrous workings of God, for each and every one of them are beyond our control. But the first miracle of God, the miracle of peace coming to our troubled hearts is the one that must proceed all the rest. It is the miracle that makes possible the others. If we are to be a part of God’s transformation of the world, if we are to be a part of God’s coming kingdom, we must first welcome the peace of Christ into our hearts. For that is what saves us from ourselves. That is what sets us free from worry and the need to control. That is what ends the paralysis of our anxiety and liberates us to be a part of God’s liberating and loving action in the world. May we pray for the love of Christ that brings that peace to our hearts and may we go forth to share it with the world. Amen.
Rev. Andrew Greenhaw
Eternal Student, Christian Minister, Buffalo Wing Enthusiast