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Jesus’ Crucifixion as told by Mark

Title slide with photo of a cross draped with a purple cloth

Jeff Garrison
Mayberry & Bluemont Churches
March 23, 2024
Mark 15:20-47

Sermon recorded at Bluemont Church on Friday, March 21, 2024

Introduction at the beginning of Worship:

Over the past few weeks, I have read two books most people would consider totally dissimilar. Both I reviewed in my blog this week.[1] One is the novel by Chimamanda Ngogi Adichie, a Nigerian born author, titled Half a Yellow Sun. The story, set in the 1960s, takes the reader from shortly after Nigeria received its independence from Britain through the Biafran Civil War. 

The second book is The Garden of the Beasts by Erik Larson. He’s a favorite author of mine who writes non-fiction which reads like a novel. The Garden of the Beast is about the American ambassador Franklin Roosevelt appointed to Germany in 1933. Hitler had just taken over and Roosevelt had a hard time finding someone to assume the position. He ended up with William Dodd, a historian and academic who had spent a few years studying in Germany. Dodd took his family, and the book mostly focuses on his and his daughter, Martha’s, experiences. Do you see what I mean by dissimilar.

The inhumanity shown in both books

But both books show us how inhumane people can be toward others. In Half a Yellow Sun, the Igbo people are slaughtered in Nigeria, especially in the mostly Muslim north. The terror these people experienced was horrifying. As a result, they tried to pull away from Nigeria and create their own country. And the war was equally horrifying. We, as Americans, probably know less about the war because we were up to our necks in Vietnam at the time. 

Of course, we all know what happened in Germany. Dodd and his family were there at the very beginning. No one would listen to his warnings about just how bad things might become as Hitler militarizes the German people and scapegoats the Jews. 

Both books deal with a group of people demonized by those in power: the Jews and the Igbo. Sometimes, it is hard to realize that people can be so evil. But it continues. After the holocaust and Biafra, we’ve had the Kimber Rouge in Cambodia, the ethnic wars in Bosnia, the killings in Rwanda, and most recently the Russian strikes against civilian targets in Ukraine, the horrific Gazan attack in Israel followed by Israel’s brutal revenge in Gaza, and this weekend terrorist attacks on Russia. 

Our world is a mess. But this should not be surprising for Christians. For we believe in a God who came to us and unjustly suffered a horrific death at human hands. 

Palm or Passion Sunday?

Today is known as Palm Sunday, but it’s also Passion Sunday. We’re focusing on the latter. When you jump from the celebration of Jesus’ entry into Jerusalem, Palm Sunday, to Easter morning, you skip the ugly side of humanity. The crucifixion is the central focus of our faith. It shows, not just our capacity for evil, but also God’s love which forgives our sinfulness and defeats death and evil. 

Introduction to the Scriptures

We’re jumping forward in Mark’s gospel, skipping over 12 chapters. I’ll come back to the rest of the gospel after Easter. Today, as I said, we’ll hear about the crucifixion of Jesus. I am going to break up the scripture into three readings. A different person will read each passage, and then I will follow the reading with brief reflections. 

This is a long piece of scripture, from the 15th chapter of Mark’s gospel, which begins with Jesus being led to his crucifixion and ends with his burial in the tomb. Before the first reading we learn of Jesus’ mocking by the Roman soldiers. Ironically, they call him the King of the Jews, but we discover he’s the King of Kings.[2]

Mark builds up to the Jesus’ death going back to the Pharisees and Herodians conspiracy at the beginning of the 3rd Chapter.[3]

Mark’s account of the crucifixion is brief. As one of my professors wrote in his commentary on Mark, “Jesus is not portrayed as a model of courageous faith to be imitated but as a unique instance in the history of God’s saving activity.” As Mark has already informed us, Jesus’ death is a ransom for many.[4]

In our service this morning, different people will read the various texts of scripture.

Morning:  Mark 15:20-32    

readers: Leslie Shelor/Jerry Potter


Reflections
One of the interesting things about Mark’s description of the crucifixion is that he doesn’t focus on Jesus. Instead, Mark focuses on those around Jesus, at least at first.[5] You have the soldiers who compel a foreigner in the crowd, an African, to take the cross. We’re not given a reason and left to assume that Jesus physical state was such he’d died before he got to the place of execution. 

Once on the hill, they strip his clothes and gamble for them, which fulfills prophecy.[6] Refusing the drink designed to deaden his pain is Jesus’ only actions.[7]  Everyone mocks Jesus: the religious leaders, those passing by, and even those crucified with him. One is crucified to this right, the other to his left. The staging of the crucifixion reminds Mark’s audience of James and John’s request to be on the right and left hand of Jesus in God’s kingdom.[8]

There’s irony in the mocking of Jesus. They all speak of Jesus not being able to save himself, not realizing that through his death he open salvation to all. 

Afternoon:  Mark 15:33-41 
reader:  Jack Palmer/Libby Wilcox

Reflections
Things around the cross change in the afternoon. First, the taunting from the morning disappears. Something strange happens. Darkness descends over the land. This is not a natural phenomenon, such as an eclipse. An eclipse would be quickly over and occurs during a new moon. The Passover always falls on the full moon. God called forth the darkness,[9] almost as if cosmos returns to its pre-creation state of chaos.[10]

Only now, does Jesus speak. But it’s not the gentle voice of our Shepherd Savior. Instead, we hear the agony of a man in pain. Jesus carries the weight of the world’s sorrows. Mark gives us both the Aramaic phrased cried out by Jesus along with a translation. He’s quotes 22nd Psalm, asking why he’s been forsaken. Jesus feels totally abandoned. 

But those watching don’t understanding. Because of the cry, they think Jesus calls on Elijah to come save him. Someone wants to give Jesus something to drink, perhaps thinking a bit of moisture in his mouth would make his cry more understandable. But others want to wait, curious if Elijah will show up. Because Elijah didn’t die but was taken up into sky in a fiery chariot,[11] it was thought he could back to rescue the faithful.[12]

But it doesn’t matter. Exhausted, Jesus cries out in pain and dies. The curtain in the temple splits. Mark doesn’t interpret this for us, but again we see Jesus is doing something new. The wall between God and us, symbolized by the curtain, has been torn down.[13]

We’re given two reactions to Jesus’ death. The first comes from the Roman soldier assigned to Jesus’ execution, who having experienced everything of the day, acknowledges Jesus as God’s son. While some question the meaning of the soldier’s words, the idea that a deified man would undergo such treatment would have been a scandal to anyone: Jew, Greek, Roman or barbarian. It would have been considered foolish.[14]

Did the soldier’s statement come from a revelation he had into the mystery of our faith?[15] If so, it would be just like Jesus, the one who encourages us to love and pray for our enemies and persecutors,[16] to have the first post crucifixion conversion be the one responsible for his execution. If that’s the case, there’s hope for us all.  

I have a feeling when we arrive in the kingdom, we’ll all be surprised by some of the others in heaven. 

The women are the second reaction. These women followed and supported his ministry. Now they gather to watch from a distance. While they don’t say anything, we’ll see them at the beginning of chapter 16 bringing spices to anoint Jesus’ body. This action reinforces the idea of Jesus’ death. Once death descends, hope dies. They honor him by preparing his body and then will attempt to pick up their lives and continue. 

Evening Mark 15: 42-47  

readers: Barbara Wagoner/Jeff Garrison

Reflections
Our final scene is Jesus’ burial. Normally, the Romans kept bodies of those executed exposed. Crucifixion reminded everyone of Rome’s power. The message, “Don’t mess with Rome” was visually reinforced. The body remained to warn others. It was left to decay and to be picked at by birds. 

However, Rome was also practical and knew this went against Jewish sensibilities. The Hebrew scriptures forbid abusing the bodies of the deceased. Even a criminal deserved burial.[17]

Wanting to keep the peace, Pilate, after making sure Jesus was dead, allows Joseph of Arimathea to take Jesus’ body and bury it. Furthermore, as the Sabbath approaches, this meant they had to work quickly to get the body into a tomb before the sun set. 

Mark sets the stage for what happens next. The women watch They know where to go on the day after the Sabbath. 

Mark’s account of the crucifixion contains numerous reminders of Jesus’ death. He didn’t want his readers to think that perhaps the disciples took Jesus off the cross while still alive and, after a few days, recovered.[18] Dead and buried, Jesus takes our sin to the grave. He pays the ramson for our sin through this horrific death.  

Death by crucifixion was ugly and messy. It displays the worse of human behavior. Yet we know it’s not the final word. The crucifixion shows the extent God will go to reach a fallen human race. Somehow, through Jesus’ death, our sins are forgiven. We are freed from that burden and opened to the hope we’ll experience on Easter Sunday. Amen.

[1] https://fromarockyhillside.com/2024/03/20/two-books-which-remind-us-of-the-reality-of-human-depravity/

[2] Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville: KY: WJKP, 1996), 210. See also Revelation 17:14, 19:16).

[3] Mark 3:1-6. See my sermon on this passage at https://fromarockyhillside.com/2024/03/10/the-plot-against-jesus/

[4] Hare, 211. Mark 10:45. 

[5] Hare, 2011. 

[6] Psalm 22:18.

[7] See Psalm 69:21. Luke links this drink to a charitable act by the women of Jerusalem, Luke 23:28. 

[8] Mark 10:27

[9] Hare, 215. James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 475.  The crucifixion happened during the Passover which falls on the full moon. Edwards also rules out a dust storm, but the spring is the rainy season in Palestine.

[10] See Genesis 1:1-2.

[11] 2 Kings 2:1-12.

[12] Morna D. Hooker, The Gospel According to Saint Mark (1991, Hendrickson Publishing, 1997), 376. 

[13] See Hebrews 9:1-5.

[14] 1 Corinthians 1:22-25. 

[15]  Edwards, 480-481. 

[16] Matthew 5:43-44. 

[17] Deuteronomy 21:23. Edwards, 487.

[18] In Matthew 28:11-15 we hear a similar account in an attempt to discredit Jesus’ resurrection. 

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Two books which remind us of the reality of human depravity

Title slide with photo of the two book covers

The two reviews below may seem dissimilar. One is a novel set in  Africa, the other a non-fiction work on pre-World War 2 Europe. But both books remind us of human depravity. We learn how easy it is for a group of people to be victimized by others. It starts as they are demonized through language and rhetoric. And, if not checked, ends with violence and destruction.  Good people must speak up and defend those attacked when irresponsible people attempt to demonize one group of people for the purpose of gaining power. Even the Bible demands it, with laws which call for the protection of the vulnerable: aliens, widows, and orphans. 

Chimamanda Ngozi Adichie, Half a Yellow Sun

 (2006, audible 2017), 18 hours and 10 minutes. 

This novel covers a lot of ground. It starts in the early 1960s, shortly after Nigeria received her independence from Britain and goes through the Biafra Civil War. It also the coming-of-age story of a young boy, Ugwu, along with two sisters of a Nigerian businessman (Olanna and Kaviene), a professor (Odenibgo), and a British expat author (Richard Churchill). Except for Ugwu, the professor’s houseboy, the rest of the major characters are educated individuals with status. All (except Richard) are from the Igbo tribe. However, their privileges end with when a pogrom against the Igbo people lead primarily by Muslims of Northern Nigeria. They all know victims of the violence, which led to the breakaway of the state of Biafra, which mostly consisted of Igbo people. A Civil War resulted from the breakaway, which ended in 1970. 

The first part of the book focuses mostly on the setting. Ugwu, though his aunt, becomes a houseboy for Odenibgo. It’s a new experience for a boy from a village who has never seen running water or a refrigerator. However, the professor is kind, referring to Ugwu as “My Good Man.” He also insists Ugwu continue in school. Obenibgo home is often filled with other professors, who discuss the post-colonial politics of Nigeria. His home life changes when his lover, Olanna, another professor, moves in with them. Ugwu quickly becomes a part of the family.  

Themes within the book

We also learn about Olanna’s sister, Kainene. Both live a different world, as they travel back and forth to Britain, where they were both educated. Kainene later becomes involved with Richard Churchill.  

Much of the book is also about the relationship between sexes and marriage. There is much infidelity but also there are examples of great compassion such as Olanna adopting the child of a former lover of Obenibigo. Interestingly, some of the sex is set up by parents, such as when Obenibigo’s mother uses a village girl to entice her son away from Olanna, or where Olanna’s parents suggest a relationship for her to enhance a business deal. Other times such trysts are based on revenge.   

Through the interaction of these characters, we learn of the failure of colonialism. Britain forced together different peoples and tribes to artificially create the nation of Nigeria. At least through the eyes of the Igbo, they felt the Britain favored the Muslims in the north, which set up the tension that led to war. The Igbo people are traditionally from the southern part of Nigeria. Because they are hardworking, jobs took them to other parts of the nation. This leads them to be demonized, especially by the northern Hausa peoples. The ethnic tension led to a massive killing that throws everyone’s lives into turmoil. 

Half a Yellow Sun Meaning

It’s well into the book that the reader first encounters the term, “Half a Yellow Sun.” It’s the emblem on the Biafra flag, which shows the sun rising, reflecting hope in the future for an independent Biafra. Excitement and hope build among the Igbo people. Sadly, the optimism shatters as Nigeria reclaims parts of the new nation’s territory. Few nations support the breakaway state. Both Britain and the Soviet Union support Nigeria, while only France and a few African nations support Biafra. Those through whom the story is told sees Britain as only looking out for its oil investments in Nigeria, some of which was in the state of Biafra. 

The character’s struggles

While most of the main characters in the book are from a privileged class, they, too, experience terror. They have family members brutally murdered in the pogrom. They also lose their privileged status when they are forced to flee the Nigerian troops. Even at the end of the book, things are left unsettled, as Kainene remains missing. This was true for many people in Brifai after the war. 

Warning and recommendation

The reader should be warned of the squeamish nature of some of the stories. The killings during the pogrom as well as the horrors of war. Ugwo is conscripted into the Biafran army and excels in making explosions and setting mines for the Nigerian army.  But he also experiences terror and extreme behaviors. 

Half a Yellow Sun provides the readers insight into the difficulty of the transition from a colony to an independent state. It also shows both the pride and the trouble of Biafra, through the eyes of the Igbo people. While there are difficult parts to read, the book reminds us of the danger of demonizing others. 

Personal connections

I have vague memory of the Biafran war. At the time (I would have been 10-13) our nation’s eyes were more turned to Vietnam. I appreciate this book and met the author in 2010 at Calvin’s Festival of Faith and Writing and purchased the book at that time. Somehow, I lost the book, so I listened to this on Audible. I have also read her novel, Purple Hibiscus.

 

Erik Larson, In the Garden of Beasts: Love, Terror, and an American Family in Hitler’s Berlin 

(New York: Crown, 2011), 448 pages with a few photos, notes and an index.

Franklin Roosevelt had a difficult time finding an ambassador for Germany in 1933. Normally, such a post would have been a plum spot for a key supporter, but with Hitler’s rise to power, no one wanted to touch it. Roosevelt finally asked William Dodd, a history professor whose academic work focused on the American South. Dodd had spent time in Germany during graduate school before the First World War.  In his early 60s, Dodd saw this as one last chance to have his family together. He and his wife, their adult daughter, and adult son, along with the family’s Chevrolet, moved to Germany. 

Dodd as an ambassador

Dodd was an unusual ambassador. While he was paid $17,500 a year, which was a great salary during the Depression years, he was not independently wealthy. Upon agreeing to the position, he announced he would live within this salary, something that went against the protocol where ambassadors to favored countries were wealthy and lived far beyond their salary. He also showed more loyalty to Roosevelt than to the State Department which caused him problems. Roosevelt wanted him to do what he could to tap down the Nazi rhetoric against the Jews and to discourage the rising militarism in Germany. His superiors at the State Department were often aghast as his avoiding Nazi Party rallies (which he said would be as inappropriate as a foreign ambassador in the United States attending the Republican or Democratic Conventions. 

Much of Dodd’s initial duties in Germany was to protest mistreatment to American citizens. This included many young men who were beaten for not giving the Hitler salute during a passing parade of Nazis. Eventually, the Nazis said foreigners did not have to salute. Still, still some overly enthusiastic Nazis beat foreigners who didn’t show the expected respect. He also had to protest attacks on American Jewish businessmen. 

At first, Dodd hoped either the army or the people in Germany would revolt against the Nazi party. By the “Night of Long Knives” (when Nazi leadership took out the SA and top army officials) Dodd had realized the outlook looked bleak. Most of Larson’s review of Dodd’s work comes in the first 18 months of his four-year tenure. 

Dodd’s daughter, Martha

In addition to informing the reader of Dodd’s duties as an ambassador, much of the story centered around his wild daughter, Martha. Before heading to German, she had an affair with the poet, Carl Sandburg, a family friend. In Germany, she also had an affair with the American author, “Thomas Wolfe.” Upon arriving, she was sought after and dated a Nazi leader. One German thought the Fuhrer could benefit from a relationship with her and set her up to meet Hitler. He kissed her on the hand!

At first, Martha admired the enthusiasm of the Nazis. However, she soon came to realize the hatred behind the facade and moved away from such entanglements. She also dated an attaché in the Soviet embassy. She even went on a trip, by herself, to the Soviet Union. After the war and her parent’s death, she was investigated for her involvement with the Soviets (who she saw as the world’s hope to defeat Germany). She fled American and lived the rest of her life in Prague. 

Recommendation

Reading the book, it is hard to comprehend the Nazi hatred. They used hate to seek power, not letting anything stand in their way. They even changed the phonetic alphabet (how you spell out words so there would be no confusion). Prior to 1934, D was for David and S for Solomon. Afterwards, because David and Solomon were Hebrews, the phonetic alphabet was changed to Dora and Siegfried. The Nazi movement reminds us that language and rhetoric matters. Failure to speak out or challenge such can allow hatred to consume a people. This book needs to be read!

This is the fifth book I have read by Erik Larson and I have enjoyed them all. The first book I read, in 2005, was The Devil in the White City. I later read Dead Wake, Isaac’s Storm, and Thunderstunk.

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Jesus appoints the 12

Title slide with photo of a cross with a purple cloth hanging on a rock church wall

Jeff Garrison
Mayberry & Bluemont Churches
March 17, 2024
Mark 3:7-19 

Sermon recorded at Mayberry Church on Friday, March 15, 2024

Thoughts at the beginning of worship:

Happy St. Patrick’s Day! May you enjoy some corn beef and cabbage today.

My first time in Ireland found me in Dublin on the Lord’s Day. I decided to worship at St. Patrick’s Cathedral, which today is a Church of Ireland congregation. The ornate cathedral was built in the 13th Century, on a site where an older church had once stood. It’s also the site where St. Patrick supposedly baptized Irish converts. Of course, that’s questionable, as is much about Patrick’s life. 

Supposedly, at the age of 16, Irish pirates kidnapped Patrick from his home in England. They took him to their homeland, where as a slave he helped herd animals. In his early 20s, he escaped and made his way back home. There, he studied for the priesthood. He returned to Ireland as a missionary. While there is evidence of some Christian presence in Ireland before Patrick, in folklore he’s seen as the man who brought the gospel to the Irish island. 

What we can learn from Patrick

There are lots of folklore legends about Patrick, from using the shamrock clover to teach about the Trinity, to driving snakes out of the country. While we don’t know what’s true and what’s legend, I like the idea of the former slave helping to free his former owners from their own bondage through Jesus’ gospel. While it’s understandable for a slave to look at their master with contempt, Jesus gives different advice. We’re to love our enemies and work for the well-being of our persecutors, something the legendary Patrick fulfilled. 

Let me point out another thing. As we’ve been working through Mark’s gospel, we’ve seen that it’s all been about Jesus. And while there is truth to our faith being all about Jesus, it’s also true that Jesus depends on others, like the 12 disciples and Patrick and you and me to carry out his work. 

Before reading the scripture:

We’ve come to a transition point in Mark. As we saw last week, the Pharisees are willing to do whatever it takes, including conspiring with their enemies, to do away with Jesus. For the rest of Mark’s gospel, Jesus walks in the shadow of the cross. 

Next two weeks

On a side note, next week is Palm or Passion Sunday. I will jump ahead in Mark’s gospel to the crucifixion, followed with Mark’s treatment of the resurrection o Easter Sunday, before picking back up at the 3rd chapter the week after Easter. 

Perhaps because of the threat to his life, we’re told in today’s passage that Jesus and his disciples leave where they’d been (we assume it was Capernaum)., They head out to seashore. Of course, Capernaum is on the sea, so Mark must mean that Jesus went to a more deserted shoreline.[1] Crowds still follow him. Then he takes the disciples up to a mountain and names the Twelve. 

Read Mark 3:7-19

There are two things I hope you will take away from this passage. First, while the gospel is always about Jesus, it’s not just about Jesus. It’s also about us. And second, Jesus chooses us, not the other way around. 

Exploring our text

Now let’s look at our text. In a way, these verses serve as a transition between Mark’s opening, where he emphasizes the power of Jesus, to where the disciples receive power to do Jesus’ work. 

Jesus leads the disciples out by the sea. As I said, it must be away from the shoreline in Capernaum, probably to a more deserted shoreline. But perhaps not too far away as it appears his fisherman disciples has access to a boat. If Jesus took the disciples just to get away, he wasn’t successful. People now flock from all over to find him. 

Jesus draws the attention of people from all around

We’d seen earlier in Mark how John had folks following him from around Jerusalem and Judea. The territory from which Jesus draws followers is more extensive than Johns.[2]  In fact, there are so many people, Jesus has a boat waiting just in case he needs to back away. Furthermore, sound travels better over water (as long the wind and the waves are subdued), so addressing the crowd from just offshore allows his voice to be heard by more people. 

We are given no insight into what Jesus does with (or says to) the crowds. Instead, come because of his reputation as a healer, for he cured many. They weren’t coming because they thought he was the Messiah or the son of God.  

Jesus draws the attention of demons

However, we are reminded that the unclean spirits, the demons, are present. They know Jesus’ true identity and purpose. But Jesus doesn’t want the spirits to give him away. Mark creates tension as to Jesus’ identity, allowing his reader to decide for his or herself Jesus’ identity after he tells of the empty tomb.[3]

Calling disciples

In verse 23, we move to the second part of this passage. Jesus heads up on a mountain and calls those he wanted to come with him. This sentence is a little awkward and leaves us with questions. Did Jesus just call those who were to make up the twelve to head up the mountain? Or did Jesus take along all those following him and only appoint the twelve once they were on the mountain. Of course, it doesn’t really matter. 

Verses 12 and 13 shows that Jesus is in charge. Jesus calls and he appoints. The same is true in our lives. Jesus still calls people to serve in his ministry. 

The role of mountains

Furthermore, mountains are often seen as a place where God encounters people. Moses was in the mountains when he experienced the burning bush. Israel was by the mountain when Moses received the commandments. Elijah encountered God on the mountains, and later in Mark, Jesus and three of the disciples experience the transfiguration. As with those examples, something important is happening on the mountain during this time. 

Apprentices for Jesus

While our text reads Jesus’ “appointed” the twelve,[4] the word here in Greek means “made.” Made is probably a better translation as it implies that Jesus doesn’t just lay hands on their heads and then send them out. Jesus calls the 12 to be near him so they can learn by watching him before they are sent out into the world. 

We might say the 12 are apprentices to Jesus. Like a carpenter or an electrician works first as an apprentice to learn the trade, disciples are made by working alongside Jesus.[5]

Once the twelve are trained, Jesus grants them authority to go out into the world and continue his mission of not only calling the kingdom to be at hand, but to have point over the enemies of the kingdom. Jesus gives them the ability to cast out demons. 

The list of disciples

We’re then given a list of the 12. This is one of four places in which we’re provided a list. You can also find it in Matthew, Luke, and Acts.[6] The lists are similar, but not exact. Certainly, the key leadership remains the same.  The number here, 12, is more important than the names. It reminds Mark’s readers that Jesus is doing something new. There were 12 tribes of Israel and now there are 12 apostles.[7]

Verses 14 and 15 define their purpose. They are to be with Jesus. As I suggested earlier, they are apprentices. And they are to be sent out to further Jesus’ ministry, with the power over evil. 

Interestingly, this list includes Judas. You’d think Mark, writing three or so decades after the fact, would want to forget Judas. But he includes his name with a twist. Judas will betray Jesus. Mark again reminds us that Jesus walks in the shadow of the cross. There are forces out to get him. 

What does it mean for us?

What does this all mean for us, living two thousand years later? Jesus still calls those he can use to spread his message and do his work. Are we listening? Are we able to hear his call? If so, are we willing to spend time with him being prepared to do his work? 

Second, remember the call comes, not from ourselves or our own desires, but from our Savior himself. Of course, with Jesus at the right hand of God and no longer walking among us, how do we really know if we’ve been called? Such calls, we believe, are confirmed by the church which Jesus left behind to be his body in the world. 

Conclusion

As the church, as Christ’s body in the world, we should seek out those with necessary gifts and encourage them in their discernment as to whether they’re called to a church office or into the ministry. For the harvest is ripening and we need to be diligent in ensuring there are enough harvesters. So, if you feel a call, come talk to me or to an elder of the church. But don’t think it’ll be easy. For it requires spending time with Jesus and learning his ways. Amen. 

[1] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 103.

[2] Mark 1:5. See Edwards, 103.

[3] Douglas R. A. Hare, Westminster Bible Companion: Mark (Westminster/John Knox Press, 1996), 46. 

[4] Most text translates this verb as appointed, ordained, or chose. Both the NRSV and NIV use appointed. See https://www.biblegateway.com/verse/en/Mark%203:14

[5] Edwards, 112. 

[6] Matthew 10:2-4, Luke 6:14-16, and Acts 1:13. 

[7] Morna D. Hooker, The Gospel According to St. Mark (1991, Henrickson Publishers, 1997), 111.

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Confessing is Good for the Soul (or so they say)

title slide with peaches and my grandmother
my grandmother
My grandmother, 40 some years later, in her 90s

In the early 1970s, as a young teenager, I would spend a couple weeks each summer with my grandparents. The evenings were often spent fishing with my grandfather, as I’ve shared before. But on other evenings, we did other activities. This one evening, we headed over to J. B. Cole’s Orchard in West End to pick peaches. Cole grew huge redskin peaches, as big as a softball. And when ripe, they were so moist that biting into one sent juice streaming down your chin. 

After dinner, I got myself ready. I strapped my trusty Ka-bar sheath knife on my belt. I don’t remember why I thought I needed it, but during these summers, I kept it close. At least I’d be able to defend myself if wild animal attacked us while there amongst the peach trees. 

Once we arrived, we each took a bushel basket and set out into the trees. My grandparents worked one side of the tree. I picked peaches on the other side, carefully placing the ripe peaches into a bushel basket. While it was a peasant evening, my stomach wasn’t quite right. On occasion, I released a fragrant whiff of gas.

“Jeff,” my grandmother called in a rather angry voice. “Did you cut one?”

“What?” I shout back while thinking “Did my grandmother ask what I thought she asked?”

“Did you cut one?”

I’d never heard my grandmother speak this crudely. She sounded like a one of the boys in my seventh-grade class. Why was she asking if I’d farted? It’s just not polite. And how could she even tell on the other side of the tree? I had quietly released the gas. 

Finally, I spoke quietly and confessed. “Yes, a little one,” I said. My face was red with shame.

“Don’t be doing that,” she said. “Put your knife away. These aren’t our peaches; they don’t belong to us until we pay for them.”

“That’s why she’s talking about,” I thought to myself. “How do I get out of this situation?”

I accepted my grandmother’s chiding, not wanting to admit to my misunderstanding. In my young teenage mind, it was better to be thought of as a petty delinquent than one with gastrointestinal issues.

That evening, after picking several bushels, we paid the man and took them home. That night, instead of a Pepsi ice cream float, we had peaches on our ice cream. There were peaches for breakfast. For the next couple of days, my grandmother busied herself canning peach halves in quart mason jars, saving up for winter cobblers. And that weekend, we churned a freezer filled with peach ice cream. . 

Confession is good for the soul, they say. I’m not sure that includes confessing for transgressions not committed, but since I’m sure there are a few misdemeanors I’ve overlooked, confessing for this one transgression didn’t do me any harm. I never told my grandma that I confused cutting a peach with passing gas. There was never a reason to bring it up, even when she was in her nineties. 

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The Plot Against Jesus

Blog title slide with a photo of a cross with purple shroud hanging on rock wall of a church

Jeff Garrison
Bluemont and Mayberry Churches
March 10, 2024
Mark 3:1-6

Sermon recorded at Bluemont on Friday, March 8, 2024

At the beginning of worship:

In the opening part of his book, Losing Our Religion, which I reviewed in my blog this past week, Russell Moore talks coming of age in the church during the 1980s. He was told not to “conform to the pattern of the world,” except, it seemed to him when “the world’ was the remnant outpost of the Confederate States of America.” 

The cynical side of Moore wondered “if the gospel was just a way to mobilize voters for party bosses or to fund prostitutes and cocaine for preachers on television.” Remember all those scandals in the 80s? Thankfully, with the help of the writings of C. S. Lewis, Moore recovered from his cynicism and saw a different side to the church. This church “spans heaven and earth, time and eternity, awesome as an army with banners.”[1]

Twain and rascals in the ministry

There have always been reasons to be cynical about religion. In a newspaper article in the Virginia City, Nevada’s Territorial Enterprise, a young Mark Twain noted that “a man’s profession has little to do with his moral character.” He went on to say, “If we had as many preachers as lawyers, you would find it mixed as to which occupation could muster the most rascals.”[2]

The production of “rascals” among the religious elite is nothing new. It was going on during Jesus’ time. We must capture a vision of the church such as the one by C. S. Lewis, with its banners flying throughout history. Yes, the church will often disappoint us, but our Savior, Jesus Christ, remains faithful and still uses the church, as broken as we often are, to fulfill his mission in the world. There’s good news in this.  

Before reading the scriptures:

Throughout the second chapter of Mark’s gospel, Jesus’ popularity has grown as has the opposition toward him. It reaches a climax in the beginning of chapter three.[3] Jesus is back in the synagogue on the Sabbath. We’re not told where, but perhaps he’s still in Capernaum. Again, Jesus faces a dilemma. Does he heal a man on the Sabbath? Or is there something else going on here?

Sabbath laws

The Sabbath laws by the time of Jesus were complex. If someone was in immediate need of medical attention, it could be provided. First aid was okay. You could prevent a wound from becoming worse. But you were not allowed to heal. You could stop bleeding because the person might bleed to death. If life was in danger, you could act. Otherwise, the Sabbath was to be upheld. You were not even allowed to set a broken bone. That had to wait because it was not considered life-threatening.[4]

The Conflict

In our story this morning, there’s a man with a withered hand. People look at Jesus, wondering what he’ll do.  Of course, Jesus takes pity on the man and acts. This leads to another conflict with the Pharisees.

The Pharisees see Jesus as such a threat, they are now willing to join forces with their enemies to defeat Jesus! Religious extremism often leads to violence. When someone thinks they are “doing God’s work,” it is easy to justify any means to obtain the desired end. Of course, if God is truly Almighty, God doesn’t need us to compromise our morals to save his reputation. God can take care of himself. 

Read Mark 3:1-6

Our passage today ends Mark’s rapid-fire telling of stories of Jesus in action. Since the first chapter, we have heard only a little of Jesus’ teachings, and most of that we saw last week, at the end of the second chapter where Jesus answered the challenges of the Pharisees. Instead, we have seen Jesus as a man of action. He cast out demons, heals many people including a leper and paralyzed man. Mark has one more story. 

Man with a withered hand: Was Jesus set up?

Again, Jesus is in the synagogue and it’s on the Sabbath. A man appears with a withered hand. I almost wonder if the man was there on the Sabbath as bait, to tempt Jesus to act. Mark creates tension in the story as he speaks of everyone watching to see what Jesus does.  Otherwise, the man might hide his hand from the crowd and from Jesus. But we know nothing of his thoughts. 

Jesus, of course, understands this is a trap. In our last vignette of Jesus, we heard him teach the propose of the Sabbath, while claiming himself to be lord over the day. The Sabbath was made for humanity, not the other way around, Jesus said. The tension in the synagogue is tense. What will Jesus do?

Jesus’ questions

Jesus begins by inviting the man with a withered hand forward. “What kind of action suits the Sabbath best,” Jesus asks.  “Doing good or evil?”[5] Should we save or kill? 

1st Century Sabbath Laws

As I pointed out, from a strict understanding of the Sabbath, healing this man goes against tradition. He could be healed on the next day, and no harm would be done. The man isn’t in a life-or-death situation. Certainly, his hand diminishes his life, making it harder from him to earn a living, but people do get along with only one hand all the time. Yet, I’m sure the man would appreciate his hand healed as early as possible. 

Another question to ponder is if Jesus is really breaking the Sabbath here. While he heals the man, he doesn’t do anything. He doesn’t mix up any herbs or makes some kind of ointment. He doesn’t even massage the hand. Jesus just asks the man to reach out and as he does, his hand is healed. Perhaps, the real anger at Jesus isn’t for breaking the Sabbath but drawing out the hypocrisy of the Pharisees.[6]


Jesus’ anger at hardened hearts

Jesus’ questions remain unanswered. He becomes angry because he realizes how hard their hearts have become. They care nothing about the man, only about trapping Jesus in a compromised position in which they can show he has violated one of their laws. It grieves Jesus for people to be so uncaring. But Jesus also has compassion and invites the man to stretch out his hand and as he does, it’s healed. 

Plot against Jesus

The Pharisees have now seen or perhaps heard enough. They go out and conspire with the supporters of Herod on ways to kill Jesus. From here on out, Mark has Jesus walk in the shadow of the cross. 

Pharisees and Herodians: An Unholy Alliance

Let me say a few things about this unholy alliance. First, the Pharisees supposedly hated all that wasn’t pure, especially a Greek culture brought into Palestine by Roman occupiers. They wanted a Messiah to sit on David’s throne and who would thumb his nose toward Rome. 

While there is some question as to exactly who the Herodians were, it’s obvious they were supporters of the half-Jewish king, Herod the Greek, along with the puppet kings and rulers in the following generations. The Herod dynasty, while nominally Jewish, made peace with Rome. After all, they owed their rule to the Empire. This was totally against the Pharisees, who were strictly kosher. They avoided anyone who had anything to with gentiles.[7]

What causes someone to violate their own principals? What causes someone to think winning is so important that any means can be used to achieve victory? Jesus’ death and resurrection shows us that might does not make right. As Paul tells the Corinthians, God uses the weak and the foolish to show the impotency of human power.[8] When the Pharisees finally got their wish and had Jesus crucified, they quickly learned the mistake they’d made. The risen Jesus proved far more powerful than the rabbi from Galilee. But that’s getting ahead of our story.

Who’s the one violating the Sabbath?

The second irony to the Pharisee’s plan, if we take Mark literally, is that they are the ones breaking the Sabbath. They go out and immediately plan for Jesus’ demise. Notice that word, immediately, one of Mark’s favorite terms. We can imagine them leaving the synagogue in a huff and meeting in the parking lot as they talk over what to do.[9]  So much for the sanctity of the Sabbath, using the day to plan a murder.

The Pharisees show the human tendency toward hypocrisy. They portray themselves as so pure but are willing to do what it takes to gain what will become a short-term victory. And, almost unaware of their actions, they break their own laws. They lack integrity. They lack character.  And we should admit that on occasion, we join their club. After all, none of us are perfect. But we should be careful and when we fail to live up to our calling, be willing to confess and to repent of our sin. For our hope is not in our victory, but in Jesus’ victory. Our hope is grounded, not in this life, but in the life to come by the one who shows us the way. 

It’s always easier to point out someone else’s sin

The Pharisees found it easy to point out what they saw as Jesus’ shortcomings. We’re the same way. It’s easy to point out the sins of others. But we must remember that Jesus accepts us as we are and invites us to follow him. Doing so means we must, as he taught in the Sermon on the Mount, cleanse our own eyes before we go trying to clean someone else’s eyes.[10] We need to search our own hearts and find out where we’ve been hypocritical, and then confess our failures to God as we trust in God’s mercy as shown in Jesus Christ. Amen. 

[1] Russell Moore, Losing Our Religion, (Sentinel/Penguin Random House, 2023), 32-33.

[2] I found this quote was found in Henry Nash Smith, ed., Mark Twain of the Enterprise: Newspaper Articles and Other Documents, 1862-1864 (Berkeley: University of California Press, 1964), 60. It is quoted in my article, “Of Humor, Death, and Ministers: The Comstock of Mark Twain,” Nevada Historical Society Quarterly,#38,3  (Fall 1995), 199.

[3] Morna D. Hooker, The Gospel According to Saint Mark  (1991, Hendrickson Publishers, 1997), 105. 

[4] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 98-99. 

[5] I am using the words here from The Message translation. 

[6] Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville, KY: W/JKP, 1996), 44.

[7] Edwards, 101-102. 

[8] 1 Corinthians 1:25. 

[9] Hooker, 108. 

[10] Matthew 7:1-5. 

Cross with a purple shroud on the rock wall of Bluemont Presbyterian Church
The Lenten Cross. on Bluemont Church
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Losing Our Religion

Title slide with photo of book and a rock church in West Virginia

Russell Moore, Losing Our Religion: An Altar Call for Evangelical America (Sentinel/Penguin Random House, 2023), 256 pages, no illustrations and (sadly) no index.

I have followed Russell Moore from a distance for the past decade, finding him a voice of compassion and reason within the Southern Baptist Convention. It was sad to watch as he was pushed out of his leadership role. But I rejoiced when he became the editor-in-chief for Christianity Today. After the publication of this book, it quickly rose to the top of my to-be-read pile. I appreciate the grace Moore displayed in these pages, even as he deals with those who see him as an enemy.  

Moore acknowledges his book title is a riff off the hit song of the same name by the band, REM. But then, as he notes, we’re not called to a religion. We’re called into a relationship with Jesus Christ. We confess him publicly as Lord and Savior and strive to follow him in our lives. 

This book is part memoir. The author describes his experience in the Baptist tradition, starting when he walked down to the altar to commit his life to Christ. He noted that at such an early age, he had no idea as to where his commitment would lead. He told about those who called for Bill Clinton’s head after his affair within the White House. The leaders of the church took the moral high road with Clinton. However, many of the same leaders fell under the spell of Donald Trump. He recounted his battles within the Southern Baptist Convention after he refused to endorse Trump, a man he felt morally unfit to be President. 

A personal note: I don’t think preachers and religious leaders should endorse any candidate. But this is not a hard and fast rule. When candidates behavior and rhetoric are an affront to the values of our faith, we should speak up. Think of the Old Testament prophets. Furthermore, when candidates attempt to misled the faithful, as “wolves in sheep clothing, we have an obligation to challenge and to protect the faithful. Moore has been especially good at remaining focused on Jesus while challenging such dangerous ideology.

Moore did not hold back his opinion, especially after the events of January 6, 2021. He took offense at those who stormed the capital with signs reading, “Jesus Saves.” He noted the religious aspect behind the failed insurrection, which included the “Jericho March” that brought a religious theme with the same falsehood about the election before the riot.. Moore acknowledges that many faithful pastors found themselves blindsided when they spoke out against such misuse of the Christian faith. Reading this book, I continually kept going back to the Sunday after January 6. I recalled three people getting in my face that Sunday, before I could leave the chancel, upset that I had challenged the blasphemy of those using Jesus’ name in a riot. Click here to read my sermon from that day.

With additional issues such as sex abuse coverup within the leadership of the Southern Baptist Convention, Moore exposes an evangelical church enthralled with human power. He acknowledges that Christian leaders are always sinful, and the church has always dealt with the problem of hypocrites. But because the evangelical church appears to have sold out to power politics, he questions the church true allegiance. Is it to Jesus?

In five detailed chapters, Moore speaks of the church losing its credibility, authority, identity, integrity, and stability. He engages in many of the topics battered around in church circles these days including deconstructionism, tribalism, the cultural wars, hypocrisy, and nostalgia for what we fear to have lost. We can gleam much from Moore’s insights. He offers suggestions on how we can grow as Christians in each area. While Moore vision of the church he loves has grown larger than just the Baptist denomination of his youth, he does long for the church to experience a Baptist-like revival. But he also warns the church not to attempt to come up with its own program to revive American evangelicalism. To do so, the church would risk “reviving” the wrong thing and miss out on God’s true revival. 

Moore uses himself as an example of one growing in the faith. In the early years of this century, he attacked fellow Baptist Beth Moore (no relationship even though he joked about her being his mom) for her stance of women in leadership. He has since become a friend of hers and acknowledges his earlier defense of male leadership is not the major issue of scripture as he once thought. 

In addition to appreciating his insights, I realized many of the same authors influenced Moore and as well of me. Two of these include the poet David Wythe along with Wendell Berry. Moore tells a favorite story of mine from Berry’s Jayber Crow, in which Troy questions radical teachings which turn out to come from Jesus’ Sermon on the Mount. I have used this story in several sermons including this one from April 2022. 

I recommend this book. The prophets of today, who raise questions about our allegiances, are no different than those in Biblical times. While Moore may not end up like Jeremiah, in a cistern, he has had his share of battles. Yet he remains gracious to others, including those with whom he disagrees, all while striving to be faithful to his Savior. Having committed himself to Christ, he realizes our hope is not in human power. Our hope is in God, who revealed his power in the weakness of the cross. (See 1 Corinthians 1:18-19). 

Let me leave you with a quote: “Christian nationalism is a prosperity gospel for nation-states, a liberation theology for white people.” (page 117)

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Jesus and the Law Concerning Fasting and the Sabbath

Title Slide with photo of Lake Superior shoreline

Jeff Garrison
Mayberry & Bluemont Churches
March 3, 2024
Mark 2:18-28

Sermon taped at Mayberry Church on Friday, March 1, 2024

At the beginning of worship:

What is the purpose behind laws? 

Some people consider laws a burden on personal freedom. After all, why can’t I drive at 90 miles-an-hour. I’m a good driver. Who’s to be harmed? Of course, if we get beyond our narcissism, we know such behavior can harm innocent people. So, we have laws which set boundaries and forbid dangerous behavior. Ultimately, I suggest, laws protects others and benefits society. If we truly looked out for others, there would be little need for laws. But we tend to think of what we want and forget about how we might impact others. So, laws become necessary. 

God provides us laws. Think of the 10 Commandments as boundaries. If we get outside the boundary, we can cause harm to ourselves and to others. But inside it, we can enjoy life fully. 

Sadly, sometimes we get so hung up on the law itself, that we worship it more than God. Or we use it as a weapon to push agendas which have nothing to do with the original purpose behind the law. We’re going to see this in today’s sermon.

Before reading the Scripture:

As we’ve begun working our way through Mark’s gospel, we have seen a parallel track of events happening. On the positive side, people are excited by what they hear from Jesus. They are in awe of his power, as he heals the sick and frees people of their demonic possession. Words get around. Jesus can’t go anywhere without a crowd gathering. 

But as the crowds grows, so does the opposition to Jesus’ ministry. At first, it was evil spirits or demons. Then came the scribes and, as we saw last week, the Pharisees.  Next Sunday, we’ll end this section of Mark’s gospel with the Pharisees willing to make a pack with evil, to do away with Jesus.[1] Of course, they won’t accomplish this goal until much later. But the seeds are sown which will lead to Jesus’ crucifixion. 

Another thing we’ll hear in today’s reading is what Jesus teaches. In previous encounters, we’re told Jesus taught. Mark, however, hasn’t yet provided details.[2] Instead, we have seen Jesus’ power. But now Mark, in his proclamation of Jesus Christ as the Messiah, tells us some of what Jesus taught. Jesus uses parables and stories and draws on the Old Testament to convey his message. 

I’m combining two stories today. They parallel each other so they kind of go together. While I could preach on each passage separately, if I did that for every passage, I won’t get through Mark during 2024!

Read Mark 2:18-28

Our text begins with Mark informing us that John the Baptist, like Jesus, had disciples. These disciples, like John, live the life of a religious ascetic. They avoid the pleasures of life. From what we find in the other gospels, they abstained from alcoholic drinks and only ate what we necessary to sustain life. 

In Luke’s gospel, we read of Jesus saying: 

“For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon’; the Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a drunkard, a friend of tax collectors and sinners!’[3] 

In our text for this morning and from the one I just read; we see Jesus in a Catch-22 position.[4] He faced a paradox and can’t win. Of course, Jesus was no glutton or drunkard, but neither was he a religious ascetic like John and his disciples. Jesus just can’t please those in powerful positions. By the way, this is by design. By having such silly no-win games, those in power can maintain control. 

Many of the Pharisees fasted twice a week. They want to be seen as being good, over and above everyone else. Two things we should note here. 

First, Jewish law only required a yearly fast, on the Day of Atonement. Other fasts could be called such as during times of calamity, but nowhere does the law require the frequent fasts as called for by the Pharisees.[5]

Second, regularly and frequent fasting seems to have been a requirement made up by the Pharisees to display their spirituality. They wanted others to see their holiness. Jesus addresses this in the Sermon on the Mount, telling them they have received their rewards as he encourages his followers to pray and fast privately. Jesus is not against fasting, but he is against pride.  And perhaps there is nothing more dangerous than religious pride. When we think we’re right, we can be fooled into ignoring the obvious. 

Jesus then uses three analogies to make his point. The first is a wedding. No one would think of fasting at a wedding feast. In those day, these celebrations would go for a week with lots of food, drink, and entertainment. Those invited were to enjoy the party. While Jesus doesn’t say he’s the bridegroom in this text, it’s implied. He’ll use this analogy again in a parable found in Matthew’s gospel, as he speaks of his return.[6] Later, the risen Christ will be seen as the bridegroom to the church.[7]  

While Jesus is with the disciples, they need to enjoy his company. Then Jesus hints at what will later happen. There will come a time that the disciples will fast, after he’s gone. Of course, those present would not have known what we know, that Jesus will be crucified. 

The second and third parables deal with common household examples. You don’t sew on an unshrunk fabric on old cloth, for it will shrink and tear again. Nor do you put new wine in old wineskin, for the fermentation process will cause it to swell and will break the skins. Jesus is doing something new.  He launches a new paradigm which require new cloth, new wineskins. 

Our next story deals with the Sabbath. As with fasting, the Sabbath laws been added to over the years so that they have become a burden to the people. The disciples were out walking and went through a grainfield. Hungry, they pulled off some of the seed to eat. This was allowed in Jesus law. You could eat from a neighbor’s field; you just couldn’t put the sickle to it or harvest it. But since fast food restaurants didn’t exist, taking a handful of grain was allowed. But that’s not the problem raised. The problem is the taking of grain on the Sabbath.[8]

Jesus responds by recalling a story from the time of David about how he and his men ate bread that had been set aside for the priest. Even in the Old Testament, you were allowed to do certain things of the Sabbath for the safety of others including animals. But the Pharisees, to drive a wedge between Jesus and his followers, accuse them of breaking the Sabbath laws. 

Jesus ends his response with a reminder of the Sabbath’s purpose. It was made for us; we’re not made for it. Again, as I said earlier about good laws, they’re for our wellbeing.  How can we take care of ourselves and others? When the law becomes a way to show or to prove our holiness, we’ve got it wrong.

Last Sunday, I spoke about how Christians should have joy in our lives. Unnecessary laws help those in power maintain their power, while stripping us of joy. As followers of Jesus, we’re to be guided by two laws: loving God and loving others.[9] When we impose additional religious laws arbitrarily, we’re no better than the morality police of Iran, running around imposing their strict interpretation of the Koran. 

The Christian faith is not about rules, it’s about a relationship with God through the Son. And that relationship leads to other relationships as we accept God’s grace and extend such grace to others. 

While the law is important, for it helps us to see our sinfulness and guides us as we strive for godliness,[10] it should never overshadow grace. Mark wants us to understand that Jesus is doing something new. And we should rejoice. Amen. 

[1] Mark 3:1-6.

[2] See Mark 1:21-22, 2:2, 13. I’ve address the lack of detail as to Jesus’ teachings in these sermons: https://fromarockyhillside.com/2024/01/21/jesus-in-the-synagogue/ and https://fromarockyhillside.com/2024/02/18/good-friends/

[3] Luke 7:33-34. A parallel passage is found in Matthew 11:18-19. 

[4] Catch 22 comes from Joseph Heller’s World War 2 novel by the same name. The “catch” was that if you were crazy you didn’t have to go into combat. But, if you knew that combat was crazy, it meant you weren’t crazy, so there was no way out. See https://www.merriam-webster.com/dictionary/catch-22

[5] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 88.

[6] Matthew 25:1-10.

[7] We see this in Revelation. In 18:23, we hear of the bride and the bridegroom (church and savior) being withdrawn from “Babylon” (which represents Rome). In chapter 21:2, we read of a cosmic wedding. See Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville: Westminster/John Knox Press, 1996), 41. 

[8] See Deuteronomy 23:25 and Morna D. Hooker, The Gospel According to Saint Mark (1991, Hendrickson, 1997), 102-103. 

[9] Mark 12:29-31. 

[10] The Reformed Tradition traditional speaks of three uses of the law: 1. To bring us into a realization of our sin, 2. To help us strive for godliness, and 3. To create fear in ootherhearts to restrain bad behavior. 

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My Church Youth Group in High School and my first canoe

title slide for blog post. Photo is of me and my brother canoeing on Town Creek in the late 1970s

Buck and Nancy advised Cape Fear Presbyterian Church’s youth group during my senior high years. Buck, after a stint as a Marine Corps officer in Vietnam, taught high school biology. Nancy taught elementary school. Young and full of energy, they helped form a small but tight-knit group. One of my fond memories was spending a weekend painting the youth room. The cinder block walls were painted, each block a different color: green, blue, and yellow. These ran in diagonal strips up the walls. Then we outlined each block, painting the mortar black. When done, we had created a psychedelic show piece. It was very 70s!  By the time I graduated from college, the youth who were then in the group had painted over our masterpiece.

But the best highlight of my time with our youth group was spending a weekend at Camp Kirkwood, a Presbyterian camp between Burgaw and Wallace, North Carolina. These trips also included a day-long canoe trip on the Black River. By my junior year in high school, I was paddling my own canoe!

The water was high and fast that late winter day in 1973, on our first river trip. When we reached a bend in the river, water continue to flow straight, cutting through the swampy side of the river. This made it difficult to navigate by canoe as the water attempted to push the boats out of the main channel and into the swamps. We struggled and paddled hard, especially at the bends and in the shoots through blow downs, where the force of water threatened to push us into trees that had fallen into the river. Buck and Nancy paddled up and down the line of canoes, offering suggestions and encouragement, trying to keep everyone together and dry.  

Paddling and fishing on the Black River, 1975 (photo by Donald McKenzie)

Most of the canoes had two paddlers, but a couple of boats had three. One of these was a boat with Marge and Rosa in the bow and stern with Billy sitting on the floor in the middle. Billy always marched to his own drum. At one point, Buck was yelling for everyone to stop. Billy, thinking he would be helpful, reached up and grabbed a branch of a tree to hold the boat.  His choice of branches wasn’t the best. He picked a rotted one, that broke off and fell across the canoe. Luckily, they didn’t capsize. Seeing this large branch straddle the canoe, like out-riggers, gave us all a laugh.  

At lunch, on a high bluff overlooking a bend in the river, clouds began to come in and the temperature cooled. Buck hurried us on, saying we might be getting some rain. But it never did rain that day and by mid-afternoon, we were pulling our canoes out and loading them on the trailer for the trip back to Camp Kirkwood.

This was my first river canoe trip. I’d paddled a canoe on a lake at scout camp, but there was something about the river where every bend held new possibilities. The Black River gets its name from the dark water that’s stained by the tannin acid from the cypress which grow in the swamps around the river. Although I didn’t know it at the time, we’d canoed through swamps that contained some of the oldest trees in the Eastern United States. One tree there is over 2400 years old.  But that didn’t matter, I was hooked. 

Not long after this trip, I began working at Wilson’s Supermarket (for the tread of my time at Wilson’s start with this post). I immediately started looking at canoes and saving some money. My dad suggested that before buying a new canoe I try to find a used one. We placed an ad in the classified section of the Star News. It was a simple advertisement, “Wanted: A Canoe” and included our phone number.  A few days later, while at school, a man from Southport called and left me a message.  I called him back. A day or two later, my father drove me over to look at his Grumman Canoe.  

The man was moving and needed to sell it and offered it to me for $60. At this time, a new would have cost me nearly $350. I brought it and we tied it to the top of my father’s car and drove home, stopping along the way to buy paddles and life jackets. 

Coming off the Waccamaw River (early 1980s)

Over the next ten years, I got more than my money’s worth out of the canoe. That $60 investment was the best I’ve ever made as it provided me over a decade of explorations all over North Carolina, and into Tennessee and Virginia. But mostly I used it to paddle the black water swamps of Eastern North Carolina. In addition to the Black River, I paddled the upper part of the Northeast Cape Fear River, the South River, Colly Creek, the Waccamaw River, Town Creek, Lockwood Folly, Holly Shelter Creek, among others.   

I was heartbroken in 1985. I came home from the National Jamboree of the Boy Scouts of America to discover that during my absence, someone stole my canoe. It had it out behind the garage but had unlocked it to mow. I forgot to lock it back, so the thieves didn’t even have to bring bolt cutters. Thanks to the “replacement cost rider” on my insurance (along with a decade of high inflation) I was paid significantly more than what I’d originally paid for the canoe. I upgraded to a Mad River Explorer, the canoe I still have and which has been in waters all over the United States and deep into Canada.  

Paddling on Town Creek with my younger brother

The Haw River (another story about my canoe)

Blue Hole Canoes (along with other stories of my canoeing)

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Jesus, a Friend to All

Title slide with photo of waves breaking on Lake Superior

Jeff Garrison
Mayberry & Bluemont Churches
February 25, 2024
Mark 2:13-17

At the beginning of worship:

Religion often gets a bad rap. People see us as dour and lacking fun. Remember Billy Joel’s 1977 hit, “Only the Good Die Young?” The song is upbeat, but the lyrics are a little disturbing as he describes a boy trying to lure a “good Catholic Girl.” Part of the lyrics go: 

You’ve got a nice white dress and a party on your confirmation 
You’ve got a brand-new soul, and a cross of gold 
But, Virginia, they didn’t give you quite enough information 
You didn’t count on me 
When you were countin’ on your rosary,


Of course, teenage romance has little to do with the joy of life. We’ve all been there and it’s as much about heartache as about joy. Real joy, the joy we find in Christ, can be present in good times and bad. Billy Joel got it wrong. It’s not about momentary pleasure, such as making it with a girl. Real joy, real happiness, comes from knowing God our Creator knows and accepts us, flaws and all. In Jesus’ life and ministry, he showed such love as he enjoyed the company of people, including those often excluded from society. 

Before reading the scriptures:

Last week, the passage we explored ended with Jesus scolding the scribes who thought his forgiveness of sin was blasphemous. While they were chastised, the crowd was amazed with Jesus. He provided a paralyzed man the ability to walk. As we can imagine, Jesus’ fame continued to grow. 

In our text today, Jesus goes out by the sea, by which the city of Capernaum sat. Perhaps Jesus is still trying to get away by himself for some reflection and prayer, but if that’s the case, it wasn’t going to happen. As we’ve seen in other places, a crowd gathers around him. 

In a passage that echoes Jesus’ call of the fisherman,[1] Jesus calls Levi, a tax collector to follow him. 

Think of Levi more as a customs agent than an IRS agent. The first century IRS agents would have been a Roman citizen, not a Jew.[2] However, Jews were employed locally to levies custom duties. 

Capernaum, on the borderland to other providences, was a site for traveling merchants to pay their tariffs. Or, he could have been taking a toll on the fish brought into the city. There is evidence for such tolls also being collected during the first century.[3] If that’s the case, Levi would have known the fishermen whom Jesus had called. 

Regardless as to Levi position, he worked for the occupiers and engaged with the gentiles. Therefore, he was despised by those who considered themselves upright Jews. 

Let me point out something else. While Jesus calls Levi to be a disciple, his name does not appear in Mark’s list of the 12 disciples later in his gospel. However, Levi was “son of Alphaeus. Perhaps he changed his name, as later we find the list of disciples included a “James, son of Alphaeus.”[4]

The other option is Levi remained in the larger group of disciples that followed Jesus. Using a baseball analogy from the end of spring training, Levi didn’t make the cut for the majors. He remained in the minor leagues. We don’t know what happened, but that’s okay, for this story has a deeper meaning.


After calling Levi, Jesus attends a banquet with many such people who were social outcasts. Jesus, in our text, pushes the boundaries of his day to spread God’s extravagant love. We also continue to see opposition to Jesus grow.

Read Mark 2:13-17

Perhaps the Presbyterian Church’s greatest gift to the larger church is the opening question of the Westminster Catechism. In the patriarchal language of the 17th Century, the question is asked, “What is the chief end of man?”  The answer, “Man’s chief end is to glorify God, and to enjoy Him forever.” 

I love this answer. It’s beautiful. The focus is on God, as it should be. But our role is one of praise and joy. Sadly, not all our ancestor’s lived up to this worthy goal.

The critic H. L. Mencken defined the Puritan movement, one of the strands that make up the Reformed Tradition, as “The haunting fear that someone, somewhere, may be happy.”[5]

But that’s not the way it’s supposed to be. We are to be gracious and loving. And if we desire godliness, should take our clue from the Almighty and be slow to anger and abounding in mercy and love.[6]

In today’s passage, we see through Jesus’ actions a display for how God loves the world and those who in it. Jesus calls an outsider, a tax collector, one who was seen as a traitor to his people. And like the fishermen earlier, Levi leaves behind his lucrative business and follows Jesus.  

Jesus doesn’t do this in a vacuum. He doesn’t slip into Levi’s home in the darkness of night to convince him to sign up as a disciple. Instead, he calls Levi in front of the crowd of people. Jesus wants the crowd to see the radical nature of his ministry, one that reaches out to those normally shunned by society. 

The gospel proclaimed by Jesus and told by Mark shows compassion to those who on the sidelines. It destroys the human tendency to separate people into groups of “good and bad.” As a Christian, we believe as Paul says, “all have sinned and fallen short of the glory” and that those who “call on the name of the Lord shall be saved.”[7]

Last week I told you about reading Russell Moore’s book, Losing Our Religion. In a section of the book where he speaks of Christians losing our identity, he has some harsh words about the misappropriation of “Spiritual Warfare” by those who think they are fighting a culture war. We must be careful when we equate human beings with demons, Moore insists.  Metaphors like “rats,” “insects,” and “animals” to describe those who we perceive as enemies damage the gospel’s message. Essentially Moore calls for us to love others, not demonizing them.[8]

Jesus demonstrates to the crowd his love for the other by calling Levi. Perhaps Levi was as overjoyed as another tax collector, Zacchaeus, for he throws a big party.[9] Again, this notion that as Christians we are not to have fun isn’t found in Scripture. We can imagine Levi with all his friends in a great party. Sinners and tax collectors are present, we’re told. 

And notice that this isn’t just a meal. Perhaps it even foreshadows the Messianic Banquet at the end of history. Everyone reclines, which implies a closer gathering. They are not just taking care of body needs by eating but are enjoying each other’s company.[10]This immediately raises the hair on the back of the necks of the Pharisees. This is Mark’s first introduction of this important faction within first century Judaism. 

The Scribes of the Pharisees (some ancient manuscripts say Scribes and Pharisees[11]) question Jesus’ righteousness. After all, why would a righteous person, one who ritually clean, sit down and enjoy a dinner party with those who are unclean, who are sinners. 

Furthermore, if you look closely at the text, you’ll see that they don’t take their concerns to Jesus. Instead, they go to his disciples. This classic triangulation, going behind one’s back to cause a rift is alien to the gospel.[12] God wants to bring people together and they’re doing their best to break them apart. 

Jesus overhears what they’re saying and responds with a proverb that both rings true but is also somewhat of a backhanded slap. “If you’re well, you don’t need a physician, but if you’re sick, you do. And I’ve come not for the righteous, but for the sinners.” Of course, if we’re honest, we know none of us are truly righteous. We’re all sinners. Only Jesus was perfect.[13] His quip here maybe implies something different. Let me paraphrase Jesus’ words: “If you think you’re righteous, you won’t see a need for me in your life. But if you know you’re sick, if you know you’re a sinner, I’ll be a breath of fresh air, I’ll be the good news.”

When we compare the Jesus of the gospels to the churches and Christians of today, what do we see? “Jesus gained a reputation as a lover of sinners, Philip Yancey wrote, “a reputation his followers are in danger of losing.[14] Sadly, we’re often more like the Pharisee’s than Jesus. 

When I was a pastor in Michigan, The Olde Town Tavern, a bar and grill had a seedy reputation. It had been in the community for years. For the first several years there, I never step foot inside. But one day Ken, one of our saints who has since gone home to be with Jesus, suggested we go there for a burger. I immediately learned what I had been missing. They had the best burgers in town! And the folks were fun to be with. For the rest of my time in Michigan, I was a regular. 

Shortly after enjoying this burger, the fact I had been seen in the tavern came up in a Session meeting. I wondered where this conversation was going. But cutting the conversation off was an older Elder in the church. He told a story about one of my predecessors, the beloved “Rev. Sharpe.” Sharpe served the church from the mid-1920s until his death in 1958. He was also known to often go and sit at the bar and talk with the patrons. 

Friends, we must not forget those whom others shun. As followers of Jesus, we are not the judge. As Jesus shows, we’re to relate to those on the outside as we do to those on the inside, as friends.[15] Amen. 

[1] Mark 1:16.  For my sermon on this passage, go to https://fromarockyhillside.com/2024/01/14/you-catch-em-hell-clean-em-jesus-begins-his-ministry/

[2] James R. Edwards, The Gospel According to Mark (Grand Rapids, Eerdmans, 2002), 82; William L. Lane, The Gospel of Mark (Grand Rapids, MI: Eerdmans, 1974), 101

[3]. Lane, 102; Edwards, 83.

[4] Mark 3:18. 

[5]  H.L. Mencken, A Mencken Chrestomathy see https://www.goodreads.com/quotes/34745-puritanism-the-haunting-fear-that-someone-somewhere-may-be-happy

[6] See Psalm 86:15, 103:8, 105:8 among others. 

[7] Romans 3:23 and 10:13. 

[8] Russell Moore, Losing our Religion, An Altar Call for Evangelical America (Sentinel: A division of Penguin/Random House, 2023), 131-134. 

[9] Luke 19:1-10.

[10] Edwards, 85.

[11] See footnote in the NRSV for this verse.

[12] On triangulation see https://www.verywellmind.com/what-is-triangulation-in-psychology-5120617

[13] Hebrews 4:15.

[14] Philip Yancey, What’s So Amazing About Grace? (Grand Rapids, Zondervan, 1997), 158. 

[15]  Moore, 189. The Bible calls us to be “well thought of by outsiders” (1 Timothy 3:7 and 1 Peter 2:12), 189.  

waves on Lake Superior
Waves after a storm on Lake Superior (July 2012)

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Harrison Scott Key

book covers for Harrison Scott Key's three books

Meeting the author

Roughly nine years ago, I attended a reading by a local author at the Book Lady’s Bookstore in Savannah, Georgia.  I heard about the reading through Facebook. The book sounded interesting. At the appointed time, I left the slow life of the island for the hustle of the city and the struggle for parking places.  Upon entering the bookstore, I was excited to see a stack of yellow paperbacks with deer antlers stacked by the register.  “Hot dang,” I said to no one in particular, “Patrick McManus has a new book out.”  

Then I saw the author’s name, Harrison Scott Key: the dude doing the reading…  The air left my sails. Who was he? Key’s book utilized the same color scheme as had McManus. The antlers had me all excited..  

Then the reading started.  Harrison began by handing out PBRs. (That’s Pabst Blue Ribbon, in case you don’t know, the cheap beer from college days that’s now back in fashion).  Harrison wasn’t taking any chances with his audience.  Lubing us up, he soon had us laughing.  By the time he was half way through the reading, I knew I would be buying his book.  I thoroughly enjoyed it, pushing aside two other books that I was reading. His book was as good those written by McManus .

A few years later, I was at the party for Key’s second book reveal. It was held in the gardens at the Ships of the Seas museum in Savannah. He had definitely outgrown the “Book Lady Bookstore” as there were several hundred in attendance including Key’s three daughters. Not only did he sign my book, one of his daughters drew me a picture on the title page. Since I no longer live near Savannah, I was unable to be at his last book kickoff. It’s also his only book that’s not signed! Below, in addition to reviewing Key’s recent book, I included reviews of his first two books which I posted in earlier blogs.

Harrison Scott Key, How to Stay Married: The Most Insane Love Story Ever Told 

(New York: Avid Reader Press, a division of Simon and Schuster, 2023), 307 pages, no images. 

I finished the book a month ago and spent a lot of time thinking about it. How to Stay Married is an incredibly honest book. Key is honest about his desire to remain married despite his wife Lauren’s infidelity. He’s honest about mistakes he made. And he’s honest about his wife’s baggage. As for the latter, I might offer one more suggestion to Key, if he wants to stay married long-term, “Don’t write the book!” But it’s too late for that advice and Key has given us his story in a way that shows how messy our lives can be.

How to Stay Married can be very painful. It hits at places I’ve been in my life. It forced me to realize I haven’t always done everything, I should do to make the best out of relationships. Yet, the book is very funny. Key is a modern-day Mark Twain (and some of his insights into the Old Testament are very Twainesque). It’s an insightful book into human relationships, the church, scripture, and how our families influence our lives.

The Key’s move to Savannah when Harrison accepted a position at Savannah College of Art and Design. In time, they have three daughters, become active in Independent Presbyterian Church, and live in a quaint and comfortable home in a pleasant neighborhood. They become friends with neighbors and their children play with other kids. Unsuspectingly, Chad and Lauren have an affair. Chad is married and the father to some of the neighborhood kids. Both families have (or had) cookouts together. Key, who changes the names of key actors in the story, portrays this man in a comically plain manner. He wonders what his wife ever saw in such a boring ordinary person. 

Lauren wants out. Harrison wants them to work on their marriage and fears what will happen to their children.

Harrison seeks help from the pastor of his church, whom he names “Hairshirt.” He tells him his situation, in the hope to learn how he offer suggestions to save his marriage.  The pastor, not hearing Harrison’s plea, says his wife will have to confess and repent or be excommunication. This shocks Harrison, who imagines pitchforks being brought out. He wants to reconcile with his wife, not a witch trial. The pastor is from the Presbyterian Church in America, a very conservative branch of Presbyterianism. Harrison names him “Hairshirt” (think of those strict ascetic self-flagellating medieval monks). Afterwards, they leave the church and find a new church home.  In addition to encourage the reader to fight for a marriage, the book could also be used as an example of how not to provide pastoral care. 

While Harrison is estranged (at first just moving to separate rooms and later his wife moving to an apartment), he reads the Bible and provides interesting commentary on it. He spends time searching his and his wife’s past. His wife was from a broken home. Her father, also a Presbyterian Church in America pastor, abandoned his wife when Lauren was a child. Further turmoil came from their marriage. With Lauren’s mother dying of cancer, they move up their date in the hope she’d be able to be present. But she dies before the wedding. Their marriage begins in a rocky manner, but eventually things leveled out, or so he thought. 

Later in the story, after Lauren moves out, she realizes what she’s throwing away. She calls Harrison, who rushes over to her apartment and packs up her stuff. They also find places Lauren can live to keep Chad from seeking her out. By the book’s end, Harrison and Lauren are slowly rebuilding their marriage. 

As I said earlier, this is an insightful and extremely honest book. We see all sides of the main characters, good and bad. At times, I thought Harrison’s character was overly virtuous, but I had to admire the effort he made to save the covenant of his marriage. Thinking back 40 years, I wondered what would have happened had I been so determined. Harrison reminds us that marriage is often difficult and requires work. It would have been easy for him to have thrown in the towel and found someone else. While tempted, but he stood fasted and remained open for reconciliation because he loved his wife and wanted the best for his children. 

I am glad I read this book and recommend it to others. 

Harrison Scott Key, The World’s Largest Man: a memoir 

(New York: Harper, 2015), 336 pages plus 15 bonus pages including an essay by the author on memoirs along with additional information about the author.

The World’s Largest Man is about Key’s father and his own quest to become a father.  When Key was a child in elementary school, his father moved the family from Memphis, where you went to church to learn about the dangers of premarital sex). They moved to Mississipp

\i (where you went to church to engage in such sex).  (19).  According to Key, Mississippi is where crazy people believe what can’t be shot should be baptized (16), and children often learn child-birth before long division. (37) Here, Key was taught the ways of the woods.  

One early adventure was dove hunting at daybreak in which he realized that problem with the proverb about the early rising bird getting the worm.  They also get murdered. (32) Some readers may be offended by Key’s frankness concerning sex. In a few occasions he hints at the involvement of livestock.  I wasn’t overly shocked as I once had a boss from Mississippi named Ron. One night after a few beers where he told us about a boy from his school…  I’ve been through Mississippi, but Ron’s stories had always reminded me there was no need to linger.  Key has reminded me again of the wisdom of passing through and keeping your windows rolled up.   

Key keeps the humorous zingers coming as he tells about deer hunting, fighting at school, his first love, football and baseball.  He also shares about his father’s tough discipline and his mother’s love.  At times, as the reader, I felt contempt for his father. And then, at other times, I couldn’t help but admire him.  Key’s old man went out of his way to help children. He continued coaching little league baseball and football long after his boys had grown up and moved on.  Key always felt he was not living up to his father’s standards (something most boys feel, or at least I did).  

After high school, there is a gap and Key picks up his story when he is in grad school and is married.  He worries what his new bride will think of his family and there are some funny episodes around her first visits to Mississippi for holidays.  Once they have children, he sees another side of his father.   His old man loves grandchildren.  Eventually, Key is able to encourage his parents to move to Savannah where he is a professor at SCAD (Savannah College of Art and Design).  A month later, his father dies of a heart attack.  

In the second part of the book, we see Key’s struggling to be a man and protecting his wife and three daughters.  Having grown up around guns, he marries a woman who wasn’t a “gun person. He leaves his guns with his parents.  One night, he arms himself with a serrated kitchen knife to check out a possible bad guy.  As Key says, “it would have come in handy had he come across an angry Bundt cake.”  (273)  After his father drops off his old shotgun and they experience a break-in, he obtains shells for the shotgun.  But then, he realizes it was a foolish idea, He adds motion sensor lights outside of his house and an alarm system.  

The last part of the book may not carry the humor of the earlier part of the book, but it has an honest feel as Key struggles to learn what it means to be good husband and a good father.  There is a tenderness to how he writes about his family and his aging father.   Key recalls the old truism from the country that things can kill you can also make you feel alive (238), but a few pages later he acknowledges that what really makes us alive is love. (246).  This is a book written in love, which is why I recommend it.  McManus has some good competition as does other Mississippi writers such as Willie Morris.  

I also liked the supplemental information provided at the end of the book.  These include tips about writing about one’s family, an essay on memoirs (a term Key detests), more biographical information, and his top ten list of funny writers of which I’ve only read four (Charles Portis, Douglas Adams, Flannery O’Connor and Mark Twain).   Key acknowledge at the front of the book that he had changed many of the names (since most of them have guns).

Harrison Scott Key, Congratulations, Who Are You Again? A Memoir

(New York: Harpers, 2018) , 347 pages including five appendices and no illustrations except an ink figure of a dog drawn by Beetle, the author’s daughter, while I waited for him to sign my book.

 Over the years I have enjoyed reading memoirs by authors as I learn how they approach the craft and gleam advice for myself. Annie Dillard’s The Writing Life, Eudora Welty,’s One’s Writer’s Beginning, Robert Laxalt’s, Travels with My Royal: A Memoir of the Writing Life, and Dee Brown’s When the Century was Young are books that come to mind.

I’ve also read many “how-to” books by authors who tell us how to approach the craft. Without looking at my shelf, I can recall Stephen King, “On Writing; William Zinsser, On Writing Well; Ray Bradbury, Zen and the Art of Writing; and John McPhee, Draft #4. All these authors of memoirs and how-to books have an impressive list of publications under their belt when they sat down to give advice on writing. Harrison Scott Key decided he’d write his how-to memoir immediately following the publication of his first book. But then, his first book won the Thurber Prize.

 I enjoyed reading Congratulations, Who Are You Again? even though I am not sure I would have called this a memoir. I’m not sure what it is.

Part of the book reads like a “how-to” manual for becoming famous and having a best seller. Another part of the book is the author’s quest to find discover his life’s purpose as he charges through much of his 20s and 30s like Don Quixote. Part of this books appears to be a sure-fire way to receive a summons to divorce court. Another part of this book is  Mr. Key’s depository for lists. And just in case you didn’t have your fill of lists within the text, Key fills his appendices with lists. What is it about all these lists? I was wondering why he didn’t include a grocery list, but concluded that maybe his wife, out of gratitude for now having more than one toilet in the house, has volunteered to shop for the family.

My hunch is that Mr Key’s lists are actually passwords. What a better way to keep them close at hand than to have a book he can pull off his shelf and quickly recall his password for Facebook or Twitter or maybe even First Chatham Bank. And, one final “what is it…” What is it about depressed people and pelicans? Key speaks of his interest in these “freakish and ungainly” birds while depressed. Personally, I find pelicans graceful. A former professor of mine, Donald McCullough, while dealing with depression, published a book titled The Wisdom of Pelicans. Like my former professor, I find pelicans graceful, not freakish. I’m not sure what’s wrong with Mr. Key. Maybe I should give up watching pelican’s fish, but that sounds too depressing.

That said, this is a funny book. And writing a funny book is one of Mr. Key’s life goals. He’s now achieved this goal twice, first with The World’s Largest Man, and now with Congratulations. Although Key acknowledges his indebtedness to a host of authors, he never mentioned the fabulous 1940 movie, “Sullivan’s Travels,” staring Joel McCrea and Veronica Lake. In “Sullivan’s Travels,” McCrea plays a movie producer who wants to make a movie about the seriousness of the Great Depression in order to move people to respond in compassion. But after a misfortune, he has an epiphany and realizes people also need to laugh. Sullivan learns this wisdom after at the end of the film. Key comes this conclusion on page 49. 

 My third complaint about Key’s writing (my first complaint was his lists, my second was his rude remarks about pelicans) is his overuse of misdirects. Key describes the great things that follow his things such as being published. Following such good news, Key rambles on about all the invitations to TV and radio shows to make an appearance. He seems to have a healthy crush on NPR’s Terry Gross. Others ask him to give keynote speeches. He’s also mugged by admirers on Savannah’s streets.

Just when the reader is about to believe there is a god who awards hard work, the reader is redirected into what really happened. Usually nothing. The exception is an actual mugging on Savannah’s streets. Actually, Key never wrote about being mugged, but it could happen. These redirects were funny the first 57 times this reader fell for this comic technique, but the 58th time was just too much. As I was coming to the end of the book, I thought that if there was one more redirect, I’d rip the book apart and toss it out the window. Thankfully, being near the end, I was reading lists and it’s pretty hard to redirect a reader from a grocery to a household chore list. I never knew lists could be funny.

  Complaints aside, I thoroughly enjoyed this book and laughed a lot. My biggest take-away from Mr. Key is that writing is like giving birth. I’ve heard that before, but Key attaches his unique twist that refreshes this platitude: “Writing is like giving birth, and it is, it is just like giving birth, in the Middle Ages, when all the babies died.” (114). Writing is hard work, and such hard work in this case produces a book that the reader can easily read and enjoy.

 And one final comment for clarification.  I am not the minister who accosted Keys in a restaurant asking to be included in his next book. Such a request is foolish for if Keys says the things he does about his wife and children, whom he obviously adores, what would he say about a coveting minister. Of course, the minister did find himself in the book, only he’s not identified.