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April 14, 2024
by Sara Baron

“The Tower” based on Psalm 148 and John 20:1-28

You know that saying about how people need to hear things seven times before it sinks in? This is a sermon that I’ve preached before – kinda. I’ve preached the main idea of it, but it is a BIG HUGE IDEA, and it turns out that one time through it didn’t manage to get it to sink in – not even for the nerdiest among you. Truthfully, I’m still working on letting it sink in for ME. So, I’m going to go over the idea of “Mary the Tower” again. It fits: our scripture, the We Cry Justice Reading today, our values as a church, the needs we have to see hope in the world, and the need for changes within the church at large.

Recent scholarship reveals that there is an textual error in John 11 and 12. John 11 is the story of the rising of Lazarus, which we have known in in our Bibles as the story of the sisters Mary and Martha and their grief over their brother Lazarus. The scholarship shows that there is not, in fact, a Martha. Someone changed the text.1

The relevant parts are now known to read:

Now a certain man was ill, Lazarus of Bethany, the village of Mary and HIS sister MARY. Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill. So the sisters sent a message to Jesus, ‘Lord, he whom you love is ill.’ But when Jesus heard it, he said, ‘This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it.’ Accordingly, though Jesus loved MARY and Lazarus, after having heard that Lazarus was ill, he stayed two days longer in the place where he was.

… then Jesus debates with his disciples and finally shows up…

When Jesus arrived, he found that Lazarus had already been in the tomb for four days. Now Bethany was near Jerusalem, some two miles away, and many of the Jews had come to MARY console HER about HER brother. When MARY heard that Jesus was coming, she went and met him. MARY said to Jesus, ‘Lord, if you had been here, my brother would not have died. But even now I know that God will give you whatever you ask of him.’ Jesus said to her, ‘Your brother will rise again.’ MARY said to him, ‘I know that he will rise again in the resurrection on the last day.’ Jesus said to her, ‘I am the resurrection and the life. Those who believe in me, even though they die, will live, and everyone who lives and believes in me will never die. Do you believe this?’ She said to him, ‘Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world.’

… Jesus raises Lazarus, and the plot to kill Jesus strengthens…

Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. There they gave a dinner for him. MARY served, and Lazarus was one of those at the table with him. Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. But Judas Iscariot, one of his disciples (the one who was about to betray him), said, ‘Why was this perfume not sold for three hundred denarii and the money given to the poor?’ (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) Jesus said, ‘Leave her alone. She bought it so that she might keep it for the day of my burial. You always have the poor with you, but you do not always have me.’

Great, now you’ve heard the story as it is believed to have been written. All Mary. One sister of Lazarus, who is the one who claims Jesus as Messiah. She is the first one to say so in John. And then she prepares him for his burial.

Now, it is NOT clear for sure if Mary of John 11 and 12 is Mary Magdalene of John 20, but it has long been assumed to be, especially now that scholarship has figured out something about the name Mary Magdalene. Namely, it isn’t that Mary is from Magdala, because such a place doesn’t exist. Instead, Magdalene is a title. Magdala means “tower” in Araemic. So, kinda like Peter becomes “the rock” after he says Jesus is the Messiah in the other gospels, Mary gets a title change after she says he is the Messiah in John. She becomes Mary the Tower. Mary Magdalene. Mary the Tower.

So then, Mary the TOWER is back again in John 20. Now you may remember that the Gospel of John is associated with the disciple John, who is throughout the book of John called “the beloved disciple.” And in John there is some tension between John and Peter that sounds a whole lot like later communities of faith arguing over who was better. This culminates in the Easter morning footrace between them, the one John wins but shows that Peter is braver? Yes, that ridiculous footrace.

But, the funny thing is, that given the rest of this information it seems like John and Peter were racing for second. Mary already say that Jesus was the Messiah. She saw him as he was. Mary already saw the stone had been removed. She saw. And the first appearance of the post-resurrection Christ was to Mary. She saw. She who came to know his resurrection because she heard her name on his lips. She who then was the first to tell the disciples, “I have seen the Lord.” She saw.

ONE person. The one who saw him raise Lazarus and saw him raised. The witness to the power of God over even death itself.

And, friends, a WOMAN.

We are not simply the recipients of tradition built on the power of men, even if this information has been obscured since 200 CE. Peter and Mary. Mary and Peter. The tower and the rock.

The stories of women, which are the stories of Easter, are certainly worth hearing. They are the stories we struggle to make sense of because there is too much hope and goodness in them. We’re tempted to turn away.

But, Mary the Tower keeps us both grounded and able to see beyond the walls that hold us in. The church founded by Jesus is a radical one where the least, the last, and the lost – the orphans, the widows, and the children have always been center stage. We know because it was the women who are rarely believed – the women who are often DENIGRATED AND DISMISSED (Mary Magdalene prostitution rumors anyone?) who are the ones to tell us the key stories.

Mary the Tower sent us, and she said there is hope, there is life, there is a God who cares. We, too, can see. Thanks be to God. Amen

1The story of how this was found is AMAZING, came to my attention via Diana Bulter Bass’s Wilde Goose Festival Sermon which can be downloaded by clicking here: https://www.google.com/url?sa=t&source=web&rct=j&opi=89978449&url=https://dianabutlerbass.com/wp-content/uploads/2023/06/Mary-the-Tower.pdf&ved=2ahUKEwjGjMXKv7qFAxU6EFkFHcQdDb8QFnoECBUQAQ&usg=AOvVaw2qAIrS7kX87OxdrYJ1EDJB or watched here: https://www.google.com/url?sa=t&source=web&rct=j&opi=89978449&url=https://dianabutlerbass.substack.com/p/all-the-marys&ved=2ahUKEwjGjMXKv7qFAxU6EFkFHcQdDb8QFnoECAcQAQ&usg=AOvVaw24F4hwzT5F53i7I96ru9gi

April 14, 2024

Rev. Sara E. Baron
First United Methodist Church of Schenectady
603 State St. Schenectady, NY 12305
Pronouns: she/her/hers
http://fumcschenectady.org/
https://www.facebook.com/FUMCSchenectady

Sermons

“A (Very) Young Mother To Be” based on Luke 1:26-45

December 24, 2017February 15, 2020
by Sara Baron

The Christmas stories function as gospels in miniature: establishing themes, offering foreshadowing, and even telling parts of the story in smaller but parallel ways.¹ One of the little connections I first noticed this year is that in the Gospel of Luke, Jesus travels several times between the seat of his ministry in Galilee and the seat of Jewish power in Judea. This text has his mother Mary traveling from Galilee, to Judea, back to Galilee, and then BACK to Judea all while pregnant!

Luke’s themes – in both the Gospel as a whole and in the Christmas story – include a value of women, a focus on the marginalized, and attention to the Holy Spirit. Luke chapter 1 spends a lot of time on Zechariah, Elizabeth, and John the Baptist. Luke is the only gospel to claim that Elizabeth and Mary are kin, as well as the only one to focus on the experiences of Elizabeth and Mary. Scholars have pointed out that Luke is intentionality setting up a rather enormous proposition.

Namely, Elizabeth’s pregnancy story sounds like a common Hebrew Bible story. According to Genesis none of the patriarchs and matriarchs were about to procreate without an exceptionally long wait and Divine intervention. Elizabeth and Zechariah are an older couple, without children, who have gone past childbearing age. Elizabeth and Zechariah’s story sounds most like Abraham and Sarah’s, although it also connotes the birth of Samuel. God intervenes, and the VERY unexpected happen, or at least it would be VERY unexpected if it weren’t so common in the Bible.

Mary’s pregnancy story, on the other hand, is novel in the Bible. It hasn’t been told before. The ancient Greeks and Romans may have hand virgin birth stories as commonly as we have superhero movies, but this wasn’t part of the Jewish tradition.

Elizabeth is an old woman, thought to be barren, who has a child because of Divine intervention. Her story resounds with Hebrew Bible echoes. Mary is a young woman, thought to be pre-pubescent, who is ALSO said to have a child because of Divine intervention. Her story has an entirely new tune and tone.

Scholars think that Luke is intending for Elizabeth’s son, John the Baptist, to represent the end of an age; while Mary’s son, Jesus, represents the beginning of another age.² In that case, having the two pregnant mothers residing in the same home in the Judean hills for three months, having Mary present for Elizabeth’s birth, having Elizabeth’s pregnancy function as proof for Mary’s experience, and having the women related to each other and spending time sharing their experiences, is potent with meaning.

Now, it does turn out that the idea of one age ending and another beginning with the births (and deaths) of those men does have some truth to it. After all, a miscalculation of the date of the Birth of Christ was the original premise of our Western Calendar. Time has been calculated since that moment. And, since Luke was writing about 60 years after the death of Jesus³, but the time these stories were written down, the sense of an era ending another beginning was presumably felt deeply. Setting up these two main characters as the icons of change indicates how important the early Christian community thought their lives were.

Now, there is a reasonably high level of certainty that Jesus was a disciple of John the Baptist AND that there were people who had wondered if John the Baptist was the Messiah. This means that the followers of Jesus – both during his life and after his death – had to explain why they thought THEIR guy was THE guy, and the OTHER guy wasn’t. I suspect some of the reason for the story we read today is to clarify that stance. It also serves acknowledge how closely tied their lives were and how closely tied their message were. Today, I think it functions well to remind us that the “end of an era” and the “beginning of an era” still operated in continuity – with a shared understanding of God and of God’s vision for the world.

Luke 1 is a chapter of waiting. It runs for 80 verses, and yet it isn’t until chapter 2 that Jesus arrives. Luke 1 is a little bit of Advent and of Christmas Eve – the waiting and the not-yet. Luke 1 gets us ready and hungry, and anticipating the arrival of the Christ-child. It makes us wait from the annunciation, through travels and songs of praise, through John the Baptist’s birth and circumcision, through the faith struggles of his father, and even through the start of John the Baptist’s ministry before the chapter ends and we get to turn to the birth of Jesus.

It feels a bit like we are waiting with Mary, aware of the changes that are about to happen, seeing the changes in her body, wondering about the impact (she’s said to ponder a lot), but without yet holding the baby nor forming him in his faith. Luke sets up Mary to be the sort of woman you can believe could raise a son like Jesus. She is named for Miriam, a wise and faithful leader, the sister of Moses.

(Mary is the Greek-i-fied version of the Hebrew Miriam. It isn’t clear to me if she would have been called Miriam, but it was written down in Greek as Mary or if the Greek influence was strong enough that she lived in that tension of being named for a Hebrew heroine, but with the itself Greek-i-fied. By the way, the word for that is “grecized” but I didn’t think we all knew that. Or, rather, I didn’t previously know that.)

Mary is also BRAVE and FIERCE. If you remember a later story of Jesus, the one with the woman who had been accused on adultery, the one they wanted to stone – because that was the prescribed punishment for such an act – then you may note why an engaged woman agreeing to a pregnancy from not-her-fiance was so brave!! An engaged woman was seen as fully the “property” of her husband, and adultery was defined as someone sleeping with someone else’s property, and a pregnancy when the couple hadn’t engaged in procreative activities would generally serve as good proof of adultery. Yet, in Luke, this isn’t a problem!!! For Luke, Mary speaks and is believed, and there isn’t any issue at all. I like Luke. He trusts women, and he gives them voice!

In many ways this presentation of Mary becoming pregnant by God reflects the Greek and Roman influence over that region as much as her name does. This was a fairly common story in Greek and Roman myths, although, I gotta give it to Luke, this is the only story in which the woman is asked for CONSENT before getting pregnant.

Mary DOES give consent. She knows what it could cost, but she is willing. As the story goes on, she sings God’s praises for being willing to lift her up by giving her this task (#tomorrowsSermon)

Now, much later in the Gospel, Jesus will be put to death because of his faithfulness to God’s message and the building of God’s kindom. However, in this very early passage in Luke 1, we see that his mother was also willing to take those risks in order to serve God and build the kindom. She was likely very young (on the cusp of puberty), very poor, and rather profoundly disempowered, but she is given a choice about her life and she chooses to take a risk for God’s sake.

Elizabeth is also named for a Hebrew heroine, Aaron’s wife (Aaron was brother to Moses and Miriam), whose Hebrew name has been translated into Greek. I choose to interpret from this story that Elizabeth was a mentor figure to Mary, a safe place Mary could go and ponder. It has already been said in Luke 1 that John the Baptist was going to be gifted with the Holy Spirit, and in this scene it is clear that the gift is so strong as to move his mother too! Elizabeth is presented as speaking a truth that much of the world will never see, and it is presented as if God’s own wisdom is able to move through her.

Elizabeth praises Mary BOTH for the wonder of having Jesus in her womb AND for faithfulness in believing God when she was told what would happen. I appreciate that this praise comes in two parts, too much of Christianity has only praised Mary for being the mother of Jesus, and missed that the story presents her as one of his teachers and mentors as well. Elizabeth expresses shock that she could receive the gift of a visit from such an important woman, and that the baby in her womb recognized the wonder of what was happening.

Luke 1 reminds us why the birth itself even matters! Luke 1 sets us up to notice that when God is up to something, God doesn’t tend to pick the already powerful and noteworthy figures to do the work! Luke notes that God works with and through women, and the marginalized, through that unable to be controlled Holy Spirit. Luke sets us up to notice that something BIG is about to happen and it will change the world.

Which perhaps leaves us with a very important question: how has the birth of Christ changed the world FOR US, and how are our lives and actions different because of it? The era we live in has been formed by these stories, and they are ours to ponder. Are we ready, like Mary, to answer the call for radical change with “let it be with me according to your word.”? May we be. Amen

1John Dominic Crossan and Marcus Borg point this out in The First Christmas: What the Gospels Really Teach about Jesus’ Birth (USA: HarperOne, 2007)

2Fred B. Craddock, Luke in the series Interpretation: A Bible Commentary for Teaching and Preaching (Louisville: John Knox Press, 1990) p. 29. This is one of several times this theory has been written, but he said it in a particularly accessible way.

3I’m taking this from the estimate that Luke was written in about 85 CE, while Jesus was born in about 5 BCE, and lived about 31 years. The “mid eighties” guess comes from R. Alan Culpepper, “Luke” in Leadner Keck, ed. , The New Interpreter’s Bible (Nashville: Abingdon Press: 1995) p. 8.

–

Rev. Sara E. Baron

First United Methodist Church of Schenectady

603 State St. Schenectady, NY 12305

Pronouns: she/her/hers

http://fumcschenectady.org/

https://www.facebook.com/FUMCSchenectady

Sermons

“Taking Her Seat” based on Isaiah 58:1-12 and Luke…

March 5, 2017February 15, 2020
by Sara Baron

In
all the times I’ve studied – and preached on – this little story
from Luke, I’ve never paid attention to where it falls in the Gospel.
I suspect I’ve been too busy trying to justify Martha or emulate
Mary to attend to such a basic factor. It turns out that the story
of Mary and Martha comes RIGHT AFTER the Parable of the Good
Samaritan. That’s a pretty significant location. The Parable of the
Good Samaritan is especially potent and it seems very likely that the
brilliant writer Luke would use the story that follows it to
strengthen and emphasize it, right?

Right.
They are meant to work together!

As
the Jesus Seminar puts it, “Both the Samaritan and Mary step out of
conventional roles in Luke’s examples. This is Luke’s reason for
placing the story of Mary and Martha in tandem with the parable of
the Samaritan. The Samaritan for Luke illustrates the second
commandment (“Love your neighbor as yourself”), Mary exemplifies
the fulfillment of the first commandment (“You are to love the Lord
your God with all your heart, with all your soul, with all your
energy, and with all your mind”).”¹
Other commentators point out that where the Samaritan “sees” in
the way Jesus wants his followers to see, Mary “hears” as a model
for how his followers should listen for God and hear Jesus. The two
characters complement and complete each other.

Alan
Culpepper in the New Interpreter’s Bible explains the two stories
together in this way:

“In
it’s own way, the conjunction of the stories about the good Samaritan
and the female disciple voice Jesus’ protest against the rules and
boundaries set by the culture in which he lived. As they develop
seeing and hearing as metaphors for the activity of the kingdom, the
twin stories also expose the injustice of social barriers that
categorize, restrict, and oppress various groups in any society
(Samaritan, victims, woman). To love God with all one’s heart and
one’s neighbor as oneself meant then and now that one must often
reject society’s rules in favor of the codes of the kingdom – a
society without distinctions and boundaries between its members. The
rules of this society are just two – to love God and one’s neighbor
– but these rules are so radically different from those of the
society in which we live that living by them invariably calls us to
disregard all else, break the rules, and follow Jesus’ example.”²
(NIB, 232)

It
seems this story may pack quite a punch! So, while remembering to
keep the Good Samaritan story close, let’s look at this text again.
Both stories are set in the beginning of Luke’s story of Jesus
traveling to Jerusalem, a journey that will be concluded on Palm
Sunday. This is part of a journey narrative.

For
some here today this is a new story, and for others it is very
familiar. Often, I hear people talk about which sister they identify
with, this is one of the stories people use to make sense of their
own lives! It is sometimes tempting to make the story overly
symbolic, but there are reasons to refrain from that temptation.
John Fitzmyer in the Anchor Bible Series says, “To
read this episode as a commendation of contemplative life over
against active life is to allegorize it beyond recognition and to
introduce a distinction that was born only of later preoccupation.
The episode is addressed to the Christian who is expected to be
contemplativus(a)
in actione.”³

The challenge of keeping this
story in perspective is that we are easily drawn into
particularities. Jesus likely traveled WITH a large group of
followers and Martha was thus expected to prepare a large meal for
all of them, in this case without help. We want to wonder if she was
trying to be too elaborate, or if Jesus was simply taking the side of
Mary because Martha triangulated, or if Mary was usually “lazy.”
It is easy to find ourselves in this story, but that makes it harder
to hear this story. This is a story that KNOWS that faithfulness to
God requires learning AND action. This is a story about Jesus, who
called people to change their whole lives. It isn’t about who is
stuck doing the dishes, even though we know that story well. And for
today at least (we’ll get to Martha in the future), it isn’t about
Martha at all! Today is all about Mary 😉

Mary appears deceptively passive
in this story. She doesn’t speak, she’s simply spoken about. In
fact, all we really know is that she sat and listened. Well, that
and her sister didn’t appreciate it. Is sitting and listening really
so radical?

Yes.

It is radical because sitting at the feet of a teacher, a rabbi, was
the position of a disciple.
And in that time, women were not usually allowed to be disciples.
As the IVP Women’s Bible explains, “In
the first century women usually had no part in organized education.
Few were literate. Their education was confined to domestic and
family matters. Thus the considerable evidence that women were
followers of Jesus and played a significant part in the disciple band
is in contrast to the accepted practices of the day.”⁴

Mary’s
action isn’t just reflective of her radical choice because it wasn’t
one that she could take on her own. Her action reflects the radical
inclusion of Jesus. Back to the IVP Women’s Bible, “Jesus welcomed
many different women as learners (Mary of Bethany, Luke 10:39, 42)
and encouraged them to engage with him in his theological
conversations (Martha, Jn 11:21-27; Canaanite woman, Mt 15:24-28;
Samaritan woman, Jn 4:7-26). This was in contrast to the rabbinic
practice of excluding women.”⁵
Throughout Luke, Jesus offered instruction in synagogues, homes, and
in personal conversations to WOMEN.⁶
Jesus was a radical teacher willing to accept many kinds of
students, and a radical student willing to claim her spot no matter
what others thought of her!

I’m
told that Jesus taking on abnormal disciples extended well beyond
Mary and the teaching of women. Most rabbi’s took on only the
brightest and best pupils and nurtured them from their childhoods to
be excellent scholars. Jesus took on adult men who had been making
livings as fisherman, thus clearly not the perfect pupils another
rabbi had snapped up. Jesus refused hierarchies – EVEN the ones
that might have been seen as reasonable and helpful!!

The
writers in the Women’s Bible also pointed out that Luke’s account of
Mary and Martha seems to reflect a slightly later Christian
tradition. By the time of Acts, it was common for evangelists to
travel around preaching and teaching in the name of Jesus. They were
often hosted by women, who were then responsible for two tasks:
hospitality AND discernment. Clearly if a wealthy woman was going to
use her resources to support a traveling preacher, she needed to be
able to tell if the preacher was worth learning from! The radical
inclusion of women extended into the early church. The Women’s Bible
explains it this way,

“In
accounts of the early church we are made especially aware of the
women who revived traveling evangelists into their homes (Acts 16:15;
40; 18:2-3). More often than those of men, we are told the names
women in those houses the early churches met (Acts 12:12; 16:13-15;
40; Rom 16:3-5; 1 Cor 16:19; Col 4:15). Theirs was the
responsibility not only to provide food and housing of the itinerate
missionary but also to assess the message that was brought (see2
John; 3 John). This required that the women must be carefully taught
and possess a strong understanding of the fundamentals of the gospel.
… The story before us presents a paradigm of the attitude and
activities of women who opened their homes for gospel ministry.”⁷

Thus,
in this story, Mary IS doing half of the work – she is learning and
listening so that she will be able to discern who is worth listening
to in the future!!

I
really appreciate this idea that the women who offered hospitality
also had to be careful about whose perspective they empowered. I
like the reminder that hospitality, and extending one’s home, is a
powerful and important action that these women played a curating
role in who got to talk!!! I also think it is helpful to think
of Mary as listening, learning, and sitting AT THIS MOMENT in time so
that she would be of GREATER USE later. This is often how I think of
YOU. FUMC Schenectady’s identity statement is, “We
are a church that loves to learn and yearns to be a gift from God to
our communities.” These are two connected statements. This church
loves to learn because this church loves being useful in building the
kin-dom and in being a gift from God to our communities. This is a
church who cares enough to do things WELL, and that often means
slowing down and listening before acting.

For
Mary, like for us, listening precedes service so that service can be
done well. And that’s imperative. Simply following our instincts
often means doing more harm than good. Those who created “Indian
Missionary Schools” and those who taught in them meant to do GOOD,
but they did harm that has been passed down through generations!!
They didn’t listen to those they were trying to help. In the past
few years I’ve been part of a group trying to rethink the global
structure of the United Methodist Church to eliminate colonialism and
become true partners around the world. A few weeks ago I got to talk
to members of the UMC from Africa and in one succinct sentence they
proved to me that the plan was fundamentally flawed. We didn’t
listen to the people we were trying to include!

Listening
and learning is an imperative first step to any acts of service.
Transforming the world, or loving our neighbors with the love they
really need, or responding to the needs of people around us, or even
finding the ways to be whole and peace-filled people whose presence
is a gift of grace requires listening and learning first – to God,
to ourselves, AND to others. The Hebrew Bible lesson today suggests
that the people of God were not listening to what God needed nor to
what people living in poverty in their midst needed. Listening
and learning are of equal value and importance to action and service.
Together Mary and her sister show us what it can look like, just as
together Mary and the Good Samaritian show us what it is like to see
and hear.

Mary
listened. Mary learned. It was radical and subversive of her to sit
at Jesus’ feet as a disciple, and it was radical and subversive of
Jesus to teach women alongside men. Yet Jesus defends Mary’s right
to listen and learn, claiming that it is a good way to be in the
world. As important as action and service are, rushed action that
comes before listening and learning is often more harm than good.
May we leave this place open to the experiences of listening, and may
we sit down to learn from those are good and worthy teachers. May we
listen, like Mary. Because she sat, let us learn to sit and listen.
Amen

1 Robert W. Funk, Roy W Hoover,
and The Jesus Seminar, The Five Gospels: The Search for the
Authentic Words of Jesus (HarperOneUSA, 1993), 325.

2 R.
Alan Culpepper, “Luke” in The New Interpreter’s Bible Vol. IX
(Nashville: Abingdon Press, 1995), 232.

3
Joesph A. Fitzmyer, The Gospel According to Luke X-XXIV,
(Doubleday and Co.: NY, NY, 1985) p. 892-3.

4 Catherine
Clark Kroeger and Mary J. Evans, editors, The IVP Women’s Bible
Commentary (InverVarsity
Press: Downers Grove, Illinois, 2002), p 571.

5 Ibid

6 The
Jewish Annotated New Testament: New Revised Standard Version Bible
Translation,
edited by Amy-Jill Levine and Marc Zvi Brettler (Oxford: Oxford
University Press, 2011),124.

7 IVP
Women’s Bible Commentary, 574.

Rev. Sara E. Baron

First United Methodist Church of Schenectady

603 State St. Schenectady, NY 12305

Pronouns: she/her/hers

http://fumcschenectady.org/
https://www.facebook.com/FUMCSchenectady