Funerals on the Comstock Lode

Funerals on the Comstock title slide with photos of the Combination Shaft and the Virginia City cemetery

Earlier I wrote about my presiding over the funeral of Emily Giggs in the play, “Our Town.” You can find that story by clicking here. In this article, I discuss the two funerals I conducted as a student pastor in Virginia City along with some historical funerals.


During the year I was in Virginia City, I had the unfortunate opportunity to officiate at funerals.  These, however, were not on a stage, at least not the one in the old high school. Both were for women who died of cancer.  We held the first funeral in the church, and it featured the best musical talent Virginia City had to offer. Rudi, a former opera singer who had done studio work for Pink Floyd, lifted our spirits with a stirring solo. At the end of the service, Red, an eighty-five-year-old banjo picker, who hung out at the Bucket of Blood, warmed our hearts with “Amazing Grace.”  

“Boot Hill” in Virginia City

In The Protestant Clergy in the Great Plains and Mountain West, Ferenc Morton Szasz suggests funerals were one occasion in which 19th century when Westerners sought out tradition. At the time of death, they sought the services of clergy. This kept ministers in the mining camps busy. David Henry Palmer officiated at five funerals in his first ten days in Nevada. Shortly after arriving in the territory, Palmer wrote his parents, saying he conducted three funerals in the past two days. “The first an awful drunkard, the second one of the greatest gamblers and the profanest man in the territory and the third was murdered.”

Palmer and William Mulford Martin, the first two Presbyterian ministers in Virginia City, officiated over several funerals for prominent residents who have become part of the city’s folklore. Ironic, but the deceased became legends while the ministers faded into oblivion. Palmer conducted the farewell service for John Jenkins, better known as Sugar-foot Jack.. Tom Peasley shot Jenkins. Peasley was well-known and a jury acquitted him of any wrongdoing without leaving their seats for deliberation. 

Two years later, Martin officiated over Peasley’s funeral. His death occurred after a gunfight in the Corner Bar in Carson City’s Ormsby House. Newspapers lamented Peasley’s demise. His funeral, held in front of the Fire Department, became one of the largest held on the Comstock. Mark Twain immortalized Tom Peasley by casting him as Buck Fanshaw in Roughing It.  According to Twain:

 He was a representative citizen. He had “killed his man”—not in his own quarrel, it is true, but in defense of a stranger unfairly beset by numbers. He had kept a sumptuous saloon. He had been the proprietor of a dashing helpmate whom he could have discarded without the formality of divorce. He had held a high position in the fire department and had been a very Warwick in politics. When he died there was a great lamentation throughout the town, but especially in the vast bottom-stratum of society.

Mark Twain, who never wanted truth to get in the way of a good story, took some liberties with Peasley’s life and demise. Peasley did “kill his man” but, according to all accounts, it was not in the defense of others. Peasley was, however, involved in politics, owned a saloon and an opera house, and had served as a fire chief. Also, Peasley’s helpmate was Julia Bulette, a local prostitute. He certainly would not have needed a divorce to rid himself of her.

Twain continues Peasley’s story with the selection of Scotty Briggs to “fetch a parson” to “waltz” Buck Fanshaw into heaven. The encounter with between Scotty and the young bookish pastor “fresh from an eastern theological seminary” doesn’t sound like Martin, who officiated over Tom Peasley’s funeral. Martin was in his 50s and was a well-seasoned pastor before coming to Virginia City. However, Twain could have replace Martin with David Henry Palmer, who had graduated from Auburn Theological Seminary three months before arriving on the. Comstock. 

First Presbyterian Church of Virginia City. Photo taken my the author in 2018.

A year after Peasley’s funeral, Julia Bulette was murdered in her D Street crib. Having been made an honorary member of the Fire Department by her deceased lover, they also held her funeral was held at the fire department. Again, Martin officiated. It is hard for a minister to know what to say at such an occasion, but according to Alf Doten, the editor of the Gold Hill News who attended the funeral, Martin’s words were “comforting and appropriate. He must not have been too condemning or Doten, who frequently visited prostitutes, would have felt the heat.   

Virginia City from “Boot Hill”. 2018

Twain left Virginia City shortly after Tom Peasley’s funeral. He first stayed in California, then made his way to the Sandwich Islands (Hawaii). On his way back east, Twain, who by this time well known for his humorous writings, stopped in Virginia City. His first morning back coincided with execution of John Millian,. Millian had been convicted of Julia Bulette’s murder. The hanging occurred north of town and witnessed by a large crowd including Twain,. who found the spectacle troubling.   

While her murderer has been all but forgotten, Virginia City has immortalized Julia Bulette. Today, a bar on C Street that bears her name. Locals can point out what some say is her grave to tourist. Someone occasionally paints the wooden fence around the faux grave white, making it easily visible from town. Even though Julia died over a century and a half ago, it seems her heart and status keeps growing. Today, most any resident in town will tell you stories about her concern for the poor and the sick and how she could demand a thousand dollars a night for her services. Today, you can find many books portraying her in a saintly fashion. One must wonder if they are talking about a prostitute or Florence Nightingale.  

Folklore often twists history. A frequently told tale about Julia is that her funeral was held at the fire department and burial on Flowery Mountain because the Father Manogue, the Catholic priest, wouldn’t conduct the services for a prostitute. It’s not true. As we have already seen, a Presbyterian minister officiated at her funeral. Furthermore, Father Manogue officiated at funerals of others whose lives were a bit shady.

Her burial at the cemetery on Flowery Mountain raises questions about her wealth. Although she probably would not have not been allowed burial in the Catholic portion of the regular cemetery, she certainly could have been buried in another section. Even the fire department had a section reserved for their members. Burial at the Flowery Cemetery was reserved for those who were unable to afford a plot in the cemetery on the north end of town. Furthermore, the customer who killed her was a common miner and certainly would not have been able to pay more than a couple dollars for her service.

Sign in the Fireman’s Cemetery

The story of Julia Bulette’s burial is an example of how the church and clergy responded to the needs of those outside their religious community. I, too, found myself called on for such a task during my last month in town.

A well-known Comstock resident who was not a member of a church died. I was contacted early the morning of her death and asked to call upon the husband of the deceased . While I was given a phone number, I was also informed I would most likely find him at the Ponderosa Bar at the corner of C Street and Taylor. When the man didn’t answer the phone, I headed down C Street in search of him.  It was about 10 in the morning. Sure enough, he was sitting on a stool at one end of the bar, nursing a beer. I sat down beside him and ordered a cup of coffee.

He requested a simple graveside service. At ten o’clock, a couple mornings later, we all gathered on Boot Hill. I read a few Psalms and said prayers. After saying the words of committal, the husband stepped up the grave site with an urn containing his wife’s ashes. Bending over on loose dirt, he slipped into the hole. I tried to catch him and nearly slid into the hole beside him. I am sure the whole event provided for humor for the throngs of tourists who had gathered on the hill overlooking the graveyard and, for a moment, I felt as if I was on stage. Thankfully, a sheriff deputy held the crowds back until the service was over. Otherwise, those watching from a distance would probably have thought the service was staged like the shoot-outs which are occasionally staged on C Street.

The service ended with him pulling a pint out of his pocket. He took a swig and dropped the bottle in with his wife’s ashes. Then he a few other men filled in the grave with the dirt piled up beside the grave.


For more insight into the Twain’s story on Buck Fanshaw along with source notes, see Charles Jeffrey Garrison, “Of Humor, Death, and Minsters: The Comstock of Mark Twain, Nevada Historical Society Quarterly ,#38,3 (Fall 1005), 189-212.    

For information on how Julia Bulette became a popular hero, see Andria Daley Taylor, “Girls of the Golden West,” in Comstock Women: The Making of a Mining Community, Ronald M. James & C. Elizabeth Raymond, editors, (Reno, NV: University of Nevada Press, 1998), especially pages 274-278. 

More stories about my time on the Comstock:

Arriving in Virginia City 

David Henry Palmer arrives in Virginia City, 1863

Virginia City’s Muckers presents Thorton Wilder’s “Our Town”

Doug and Elvira

Matt and Virginia City

Driving West in ’88

Sunday afternoon drive to Gerlach 

Riding in the cab of a locomotive on the V&T

Christmas Eve

Easter Sunrise Services (a part of this article recalls Easter Sunrise Service in Virginia City in 1989)

The Revivals of A. B. Earle (an academic paper published inAmerican Baptist Historical Society Quarterly, part of his revivals were in Virginia City in 1867)

Head frame for the Combination Shaft located on the south end of town. The Flowery Cemetery is a few hundred yards to the east of this structure.

We Believe: Joshua 24

Title slide with photos of Mayberry and Bluemont Churches in the fall

Jeff Garrison
Mayberry & Bluemont Churches
October 26, 2025
Joshua 24:14-28

Sermon recorded at Bluemont Presbyterian Church on Friday, October 24, 2025

At the beginning of worship: 


Early in the fourth century, Constantine, the Roman emperor, legalized Christianity. Supposedly, going into battle significantly outmanned, he dreamed of a cross. He had crosses painted onto the shields of his soldiers and won the battle. In time, he embraced the faith and joined the church. 

I’m not sure it was like this for Constantine, but a lot of folks join the church and then discover it’s less than peaceful. A friend of mine wrote a novel about a man who lived his whole life alone in the wilds of the north woods. His parents moved to the wilderness and when they died, he stayed. It was all he knew. When a lost hunter comes to his cabin looking for help, he tells him about Jesus. The recluse wants to be a part of a church. He moves back to civilization, only to discover a church full of conflict and fighting between various factions.[1]

In Constantine’s time, two significant factions argued over the nature of Christ. One group believed Jesus was God and the other, the Arians, led by Bishop Arius of Alexander, taught that Jesus had been created by God before the creation of the earth. This debate over Jesus as a creature or as God hurt the mission of the church. Ironically, an Arian bishop brought Constantine into the faith. 

Not being a theologian himself, but a ruler, Constantine realized the problem. He called the bishops of the Church together in Nicaea, a town along the coast of what’s today Turkey. Essentially, he locked them in a room and told them to work it out. From the Council of Nicaea, held in 325 AD, comes the essence the Nicene Creed. That council was held 1700 years ago, this year. 

Between now and Advent, on the 1700th anniversary of Nicaea, I want us to spend some time with this creed. This is the most significant creed of the Church. Protestant, Catholics, Orthodox, and Coptic Christians accept the Creed. Even churches who claim to be non-creedal owe an allegiance to this document if they believe in the Trinity and the Incarnation of God in Jesus Christ. This creed becomes the foundation of Christianity as we know it. 

Before reading the scripture:


Today, I want to link my sermon to the beginning of the Creed. It starts, “I believe” or “We believe.”  You can make a case for both. There is no official translation of the Nicene Creed into English. The Eastern Church mostly uses “We” and the Western Church (Protestants and Roman Catholics) mostly uses “I.”[2] However, the Presbyterian Church in our Confessions uses “We.” 

The “I” seems appropriate when one joins the church. The “We” seems more appropriate when we, as the church, proclaim in unison our faith. When we say the Creed or any of the confessions, we draw on a historical profession of faith by those before us who, like us, followed Jesus. 

Also notice, this creed doesn’t tell us what to do. Instead, it informs us as to the nature of the one we worship.[3] The creed summons us to worship God. Worship is the priority of the church. While everything we do is important—from sharing the gospel to helping those in need—worship always remain at the forefront of the Christian faith. God acts so that we might experience salvation. God acts and then calls us to do likewise, which is why we worship God first, then are sent out to serve God through our lives. The foundation of our discipleship comes from knowing God. 

Our text today will be from the last chapter of Joshua. While I talk about the text, you can be looking for it, as it’s toward the front of your Bibles. Israel now controls the Promise Land. In this chapter, Joshua calls the Hebrew people together at Shechem, a historically important site for the Jacob story in Genesis.[4]

The summons to Shechem brings the story of Joshua to a close. Joshua begins by recalling all that God has done for the Hebrew people, going back to Abraham. Joshua wants the people to know they didn’t conquer the land on their own. God led them to victory.

Next, we get to our text for this morning, which begins in verse 14. This is essentially a renewal covenant. The people in the Promised Land are to once again proclaim their loyalty to God. After this passage, the chapter ends with the death of Joshua. 

Read Joshua 24:14-28


We believe. When we say these words, with Christians throughout the ages, we proclaim the God we worship. We believe in a triune God: Father, Son, and Spirit. As one author writing on the creed says, 

To confess the faith is to make what we believe into something shared, public, and recognizable, not just a fleeting thought in the heart. The baptismal confession makes us members of Christ’s army, and to this day there are places where this confession can get you killed. It is not just saying what is in our heart; it is joining a community and sharing its dangers and tasks as well as its blessings.[5]

In our morning text, the people of Israel are at a point in history that they must decide what they believe. It’s a dangerous decision, because they’re surrounded by people who believe differently. Furthermore, it appears some still hold on to other gods, even those gods beyond the Euphrates and the gods of Egypt. 

It’s hard to let go of what we believe as we see in Jacob’s story in Genesis. Jacob’s wife Rachel stole her father’s gods and brought them with her as they headed toward the land promised to Abraham.[6] In addition, the Hebrews were acquainted with the gods of Egypt. 

Furthermore, in the Wilderness, they built their own golden calf to worship. If these people are going to become the covenant people of God, they must put away that which they’ve trusted before and keep only God at the forefront of their lives. 

A covenant is an agreement between two parties. We make covenants all the time. Marriage is a covenant. In a way, a covenant is a contract where each party pledges to do something for the other. God made a promissory covenant with Abraham. He was promised descendants who would become a great nation and who would out-number the stars.[7]

Now, the rewards of Abraham’s covenant are being realized. His descendants have become many and are establishing a nation. Israel can now live out their covenant with God, so they essentially make a discipleship covenant.[8] God will be their God, and they will do God’s work in the world. 

As one commentator notes:

The call of Joshua to Israel is more than simply a narration of past history. It is a demand for discipleship, a call to hear and obey in faithfulness and loyalty the commands of God.[9]

Joshua expects the people to decide who they will serve. Will it be God of Abraham, Issac, and Jacob? Or will it be some other god? The decision is up to them, but Joshua has made up his mind. He and his family will serve God. He’s not taking a poll. He’s not waiting around to see which way the winds blow. Joshua doesn’t desire to be a part of the “cool crowd.” Such desires leave us open to being misled.[10] Instead, Joshua sticks with the truth, with the God who has delivered the people from bondage in Egypt.  

The people immediately agree to stick with Joshua. “Not so fast,” Joshua said. Joshua doesn’t just want an emotional commitment which might change next week. He wants the people to truly make the right decision. Joshua pushes back. “You can do it,” he challenges. “And if you enter into this covenant and don’t keep your end of the bargain, God will be vengeful.” But the people continue to insist they’ll follow God. They are told that if they make this covenant and they break it, they’ll be on the hook and must answer to God. But the people insist they’re in it for God.

Only at this point, after being assured of the people’s commitment, does Joshua make the covenant between God and his people. He writes it down, so they’ll know what God expects. And he sets a stone under a large oak, designating the place as holy, kind of like a shrine or altar.  

As I said earlier, the book of Joshua ends with his death. But we’re told in verse 31 that they people remained faithful to the covenant for at least two generations—not only during Joshua’s life, but also during the lives of the elders who outlived Joshua. 

To be in a covenant with God has benefits and requirements. Jesus establishes with us a new covenant, one of grace. But we enter this covenant promising to further his ministry and mission. Like Jesus, we’re to be concern for the poor, the sick, the needy, even those who gotten into trouble and find themselves in prison.[11] Like Jesus, we’re to show compassion and empathy and agape love, which is the type of love which works for the best for others. 

We’re living in an unsettled time. The government shutdown means many are going without a paycheck. Some will look to food banks for help. And soon, many of our neighbors who depend on benefits like SNAP (Supplemental Nutrition Assistance Program) and WIC (Women, Infant, and Children) may find their budgets impacted.[12] As followers of Christ, of the God who we profess to believe in, we have our marching orders. We need to be generous and gracious and to do what we can to make the lives of others better.  

The Creed reminds us of what the God we proclaim has done for us. And as followers of this God, who strive to be godly, let’s do what we can to support food banks through our giving and volunteering to help the vulnerable among us.  

Let’s now stand and confess our faith with the Nicene Creed, a creed the church has said for 1700 years. 


[1] Robert Marshall,  On Rabbit Trails and Bear Hunts, (2007).

[2] Philip Cary, The Nicene Creed: An Introduction (Bellingham, WA: Lexham Press, 2023), 17.

[3] Cary, 12.

[4] See Genesis 33:18-34. There, after Jacob was reunited with his brother Esau, he built an altar to God. Then, tragically, Shechem raped his daughter Dinah, and his sons revenged her abuse. 

[5] Cary, 20. 

[6] See Genesis 31:34.

[7] See Genesis 12:1-2 and 15:5. 

[8] E. John Hamlin, International Theological Commentary: Joshua: Inheriting the Land (Grand Rapids, MI: Eerdmans, 1983), 189-190.

[9]  Trent C. Butler, Word Biblical Commentary: Joshua (Waco, TX: Word Books, 1983) 279.

[10] I’m indebted to Jennifer Erin Valent, a Christian Twitter for this insight. She posted on October 22, 2025: “When you never grow out of the desire to be a part of the “cool” crowd, you’re an easy mark for an unprincipled grifter.”

[11] Drawing upon Matthew 25:35-36 and 43-45. 

[12] It is still a question about how much and when the shutdown will impact such programs, but most agree that if it goes on too long, it will hurt. See https://www.npr.org/2025/10/24/nx-s1-5581354/federal-shutdown-snap-wic-food-aid-ebt-hunger and https://www.usatoday.com/story/news/politics/2025/10/14/wic-funding-uncertain-government-shutdown/86691522007/

A Humorous Look Back at 1975: The year I graduated from high school

Senior year photo of Class of 1975 button

Years ago, I wrote an essay on 1957, the year I was born. I now have an essay on 1975, the year I graduated from high school. Enjoy.


Senior Class Photo

The year wasn’t even half over when we lined up under the bleachers at Legion Stadium for graduation. The evening was warm and humid. Each graduate had been given five tickets. If it rained and we had to move inside the gym at Hoggard, we could only use two tickets. Thankfully, the night stayed dry. In the crowd were my parents, one of my grandmothers and my surviving grandfather along with my brother. The whole evening was a blur. A brown paper bag with a bottle passed down the aisle. Jokes were shared. Despite this, somehow, we all made it across the stage to receive our diploma. 

That weekend I went with my church’s youth group on a camping trip to Topsail Island. For those of us who just graduated, it was our last hurrah. Saturday night under the pavilion, a band played for several hours, mostly Jim Croce’s “Bad, Bad Leroy Brown.” I was sick of the song halfway through the evening. To this day, I can never hear it without recalling that night on Topsail. Thankfully, we can blame the Class of 1973 for that song.  Cell phone cameras were still a quarter century away, which kept us from taking embarrassing photos of each other.

People acted like graduation was a big deal, and it certainly felt like a bigger deal than my other graduations although it didn’t involve researching and writing a dissertation. Academically, I barely skated across the podium. But I did received all kinds of gifts. I was barely shaving and given enough aftershave lotion that I never had to buy another bottle. Before I ran out, I grew a beard and threw out what remained. I’ve had a beard for nearly 40 years. As for the gifts, I had to rush to write thank you notes before stamps jumped by 30% (from 10 to 13 cents) at the end of the year. Today, to buy a roll of stamps, I might have to mortgage my house. 

So much had already happened in 1975 by that night on the sixth of June. In January, I turned 18 and was supposed to register for the draft. I got around to it in March and was read the riot-act for being late. Nobody cared. As a country, we hadn’t drafted anyone in several years. But I still received a draft card which in North Carolina could be lent out to someone my size for the purpose of buying beer. The card had no photo, only height, weight, color of hair and eyes. 

Of course, for much of the winter and early spring of 1975, as the news reported on the collapse of Cambodia and Vietnam, the war remained real. The question as to if we would go back in to save South Vietnam stayed on our minds. With an unelected President in the White House and people wanting to put Watergate behind us, that wasn’t to be. Those of us with draft cards were saved from having to decide whether we should go to war or buy flannel shirts and head north. 

Speaking of Watergate, the year began with four of Nixon’s crony’s, including his Attorney General, being found guilty and sentenced to prison. Take note, Ms. Bondi. Of course, the former President, whom I had defended in Coach Fisher’s class, avoided prosecution. But he lived out his life in shame for what he’d done. When the truth came out, I felt ashamed for having defended him.

Men’s clothing in 1975 could be best described as horondous. We strutted around in bright bell bottoms and double-knit leisure suits. The later didn’t breath and became terribly uncomfortable, but at least they allowed men to ditch ties, which were supersized (just look at the photo of me). Women, at least the girls at school and many of the teachers, were still wearing mini-skirts, although maxi skirts were beginning to make an appearance. Converse tennis shoes were popular. Growing up near the coast meant that after school, we wore baggies and flip-flops and Bert Surf Shop t-shirts. Some things for me have not changed.

In the sporting news, it was a good year for Pittsburgh. The Steelers won back to back Superbowls (in January for the 1974 season and again in January 1976 for the 1975 Season). The legacy of this is we still get to hear the Steeler’s quarterback, Terry Bradshaw, obnoxious voice reporting on the NFL long after his prime. While the Pirates didn’t win the National League pennant, they were still hot. Of course, I wouldn’t care about Pittsburgh teams for another decade, as I went back to school and spent three years in the city.

Shortly after graduation, I made my first overnight canoe trip down the Black River. I’d do a lot more paddle trips over the next fifty years in the United States and Canada, including a four-night paddle trip this year around Michigan’s Drummond Island.  At the time of my ’75 trip, the movie Jaws had just been released. I was amazed to get back and learn there were those genuinely concerned on my behalf. Of course, there are no sharks that far inland and the few alligators slipped into the water and hid. Later in the summer, I would make my first backpacking trip on the Appalachian Trail in the Shenandoah Mountains of Virginia. The trail would become my second home for a while 12 years later. I climbed Mt. Katahdin in Maine after covering 2142 miles, the length of the trail, on August 30, 1987. 

1975 was a year of death. The old order was dying. Taiwan’s Chiang Kai-shek, and the last fascist from the 1930s, Spain’s Francisco Franko, died. Haile Selassie of Ethiopia also died. He’d held off the fascist Mussolini with a rag-tag army in the 1940s. Who’d thought that 50 years later, the world would be facing a resurrection of fascism? Elijah Muhammad, who Americanized and racialized the Muslim religion died. Two of the remaining Three Stooges, Larry and Moe, died. Jimmy Hoffa disappeared in 1975, along with the iron freighter, the Edmund Fitzgerald. To this day, Hoffa is presumed dead, but decades later they found the ship in 500 feet of water at the bottom of Lake Superior. The story became a wonderful ballad which made Gordon Lightfoot famous. Every November, when the gales of November blow, the song is played repeatedly on the radio and by December I’m sick of it. 

On the political side, two crazy women, three weeks apart, attempted to kill President Ford. Closer to home, my grandmother died before the month of June was over. My other grandmother would die a month before I turned 60. She never smoked.

For those who smoked, which were a lot of Americans, 1975 was the year we got to “Flick our Bic.” Cigarettes in North Carolina rose to $2.29 a cartoon (or $2.39 for 100s). I know this, because I got to change the prices at Wilson’s Supermarket on Oleander Drive. Today, a pack of cigarettes cost double what a carton cost in ’75.  But I didn’t smoke then or now. I was more likely to use the lighter to start a campfire or light a lantern. Other people sported Mood Rings and kept Pet Rocks. At least the rocks required less food than your traditional pets. Altair came out with a microcomputer, which would become common a decade later, but that fall in college, if you wanted to use the computer, you had to keypunch cards and have them in the correct order. 

Medical science introduced the Heimlich Maneuver in ‘75, which made hot dog eating contests much safer. They also introduced CAT scans, allowing physicians a peak of our insides.  On the science front, we sent spacecrafts to Mars and Venus and linked up with a Soviet spacecraft high above the earth. 

While I didn’t read any of the books published in 1975 during the year, several published then had an affect on my life. Annie Dillard published Pilgrim at Tinker Creek, which I read in 1987 while hiking the Appalachian Trail. This was a perfect book for such a journey. Dillard encourages her readers to wonder about the smallest things within creation. Paul Theroux published The Great Railway Bazaar: By Train Through Asia. I have read almost all his travel books and when on sabbatical in 2011, I modelled my overland trip from Asia to Europe on his trips.  

Edward Abbey published The Monkey Wrench Gang. I was first introduced to Abbey as a student pastor in Nevada in 1988, just before his death. This humorous book about a group of eco-terrorists in the American West fed my interest in wilderness and helped me appreciate the desert. I’d go on to read all his books.

The year was a good one for movies and a show only cost two bucks in the theater. My favorite movies included “One Flew Over the Cuckoo’s Nest”, “The Man Who Would Be King”, “Three Days of the Condor”, “The Return of the Pink Panther”, and “Tommy” featuring the music of The Who. In time, I’d come to appreciate “Monty Python and the Holy Grail,” which came out that year. The Rocky Horror Picture Show was also released but wouldn’t become well-known until later. 

Television was in its prime and by 1975, 70% of American households had a color television.  At night we watched shows like “Mash” and “The Jeffersons.” But the real treat came on Saturday. An unrecognized blessing of having to have my date home by 11 PM is that I could drive home in time to watch Saturday Night Live with the “Not Ready for Prime Time” players.  

Music was great in ’75. The decline into disco was still a few years away, even though cracks in Rock showed as groups like the Bee Gees and K. C. and the Sunshine Band broke onto the airways.  Heart released “Crazy on You” and The Marshall Tucker Band released “Searching for a Rainbow.” Both would perform in Wilmington that year. Pink Floyd released “Wish You Were Here,” and Bob Dylan released “Tangled Up in Blue.”  These melancholy songs could be the soundtrack of my life. While AM still ruled, FM was catching up and on there you could hear groups like Steely Dan, who took a 20-year hiatus from touring and released the album, “Katy Lied” in ’75.  Other great songs included Queen’s “Bohemian Rhapsody,” Elton John’s “Someone Saved My Life Tonight” and “Island Girl,” Earth, Wind, and Fire’s: “Shinning Star,” and Fleetwood Mac’s, “Rhiannon.” 

And then there was Bruce Springsteen, who released “Born to Run.” The song could have been our theme as we ran out of Legion Stadium with our gowns flapping that night in June. 

Oh honey, tramps like us
Baby, we were born to run
Come on with me, tramps like us
Baby, we were born to run

We’ve now been running for 50 years. Sadly, some have been forced to give up the race and we remember and honor them. And all of us are a lot slower. But let’s keep it up, as long as we can. I look forward to seeing folks at the reunion on Saturday. 

###

Photo taken by Donald McKenzie of me paddling the Black River in 1975
Paddling on the Black River in 1975. Photo by Don McKenzie.

Psalm 111: A Call to Contemplate God

Title slide with photos of Mayberry and Bluemont Churches.

Jeff Garrison
Mayberry & Bluemont Churches
October 14, 2025
Psalm 111

Sermon recorded at Mayberry on Friday, October 10, 2025

At the beginning of worship: 

Throughout September, I jotted down sightings from my deck and as I walked the backroads around Laurel Fork. Then, as I was driving back and forth from Wilmington last week, I tried to organize them into a poem which I titled “September from My Back Deck.” I’ll read it to you:

Queen Anne rolls up her lace early
as the chicory and black-eyed susans fade,
replaced by golden rods and the limby yellow wingstem 
growing along the ditch banks with an occasional bunch of purple  ironweed.

The leaves on the walnuts and hickories remain green
but much paler than at midsummer
Occasionally I jump, as if being shot at, when a hickory nut
pings off the barn’s metal roof. 

Only a handful of birds now sing at dawn,
and the sound of insects at night are softer than a month ago.
The lightning bugs disappeared and the last of the yellow finches’ head south
but wooly bear caterpillars show up, some say, forecasting a bad winter.

The bears are less active than in the spring, 
and it’s easier to see groundhogs now the hay has been cut a final time.
The deer move in large herds, as the fawns lose their spots
and the bucks grow antlers.

After dark, which comes earlier as the month progresses,
I watch Cygnus the swan fly higher 
followed by his fellow aviator, Pegasus, the flying horse,
and if I stay up late, I’ll see the fall constellations rise.

The days remain warm, but some mornings feel chilly,
the rain colder and the morning fog denser than just a month ago.
I catch a whiff of smoke from a burning field or brush pile, 
soon to be replaced by woodsmoke.

I posted the poem in my blog this week and didn’t think about this at the time. But Jacqui, a regular reader, quickly responded, “That catches all of God’s blessings.”[1] This was a good insight. Today, as we finish up this tour through the Psalms, I want us to consider how we think about God. Do we spend time contemplating what God has done for us?  

You know, most of us know how to go to God in prayer when we are in need. Many of us also know how to pray and give thanks to God for the blessings we’ve enjoyed. We know how to pray for the needs of others. But probably fewer of us are as competent when it comes to praising God for just being God. But such praised is called for throughout scripture.  And I hope today you’ll consider all of God’s blessings and how they should draw you into praise. 

Before reading the scripture:

We’re concluding out time with the Psalms as we look at Psalm 111. As I’ve done through this series, I used Psalms suggested by the lectionary. If I had already preached on that Psalm, then I went to another lectionary.[2] Though such madness, I find that I’m preaching on Psalm 111 six weeks after preaching on Psalm 112. I now realize this wis unfortunate. The two passages are linked together, which I alluded to when I preached on the latter Psalm.[3]

Psalm 111 is in the wisdom tradition. Parts of the Psalm sounds like Proverbs. Also, like Psalm 112, the poetic structure of this Psalm is acrostic. Each line within the passage begins with the next letter of the Hebrew alphabet.  Finally, the Psalm focuses on God. But the Psalm doesn’t deal with God in the esoteric, such as the wonder of creation.[4] Instead, the Psalmist focuses on what God has done for his people. 

The voice of the Psalm is an individual, but his or her concern is of community interest as the Psalmist announces at the end of the first verse.[5] He will praise the Lord, but he’s going to do it in the company of God’s people. Praising God when we are alone doesn’t provide the glory the Almighty deserves. In our call to worship this morning, I adapted the opening to make the Psalm reflect such community participation.[6] Let’s listen to this Psalm.

Read Psalm 111

As I indicated earlier, back at the end of August I preached on Psalm 112. In that passage, the Psalmist encourages us to strive to live righteous lives with a promise of great blessing. Psalm 111 also focuses on righteousness, but here it’s about the righteousness of God. Maybe I should have reversed the two sermons, but it’s too late for that. In addition, it’s probably good for us to end this tour through some of the Psalms with one that encourages contemplation. This Psalm invites us to ponder the nature of God. 

One of the purposes of the Psalms is to model honest prayer. I hope you have come to an understanding how we might use the Psalms for our own prayers. Or at least, we can use them as a starting point to kick off our prayers. I often do this when writing pastoral prayers.  And because there are so many Psalms, which address all forms of emotions and needs, we shouldn’t be without words to help us convey our thoughts to God. 

Like Psalm 112, this is another Halleluiah psalms. Our version of scripture translates Halleluiah as “Praise the Lord.” As I said with the other Psalm, Halleluiah, is a transliteration of the Hebrew. And it’s an imperative. In other words, the Psalm begins with a command for us to praise God. 

The Psalmist then models such praise. She or he gives thanks to God with his or her whole heart, and with everyone else who believes in God. The Psalmist has spent time studying or pondering the works of the Lord. From his or her study, the works of God are found to be great, honorable, majestic, and righteous. The Lord endures forever. We find this key understanding throughout the Hebrew scriptures, which equate our lives with that of a flower, that blooms beautifully and then fade away. God, however, is eternal.[7]

The Psalmist then recalls God’s wonderful deeds. Providing food for those who fear God would immediately make the Hebrew people recall God nourishing those fleeing Egypt during the Exodus with manna. God being mindful of his covenant reminds the people of Sinai, where God gave the law and formally established a covenant which went back to Abraham. Giving God’s people the heritage of the nation links to Joshua’s conquest and the establishment of a nation. 

The praise continues, moving from deeds completed to God’s integrity: faithfulness, just, trustworthy, and righteous. Then, the Psalmists returns to God’s action, the redemption of his people. Here, those of us on this side of the resurrection, immediately think of the coming of Jesus, who redeems us of our sin. 

Finally, the Psalm ends by repeating a common saying found in wisdom literature, “The fear of the Lord is the beginning of wisdom.”[8] Of course, fear here doesn’t mean being afraid of God. After all, if the Lord is everything the Psalmist confesses—faithful, just, trustworthy, and willing to redeem—then there should be little to fear for those who seek to live righteous lives. Instead, fear here is more like “awe.” We stand in awe before God and all of God’s works. 

As I have indicated, this is a wisdom psalm, but one which is also linked to our redemption as we see in verse 9.  We should understand that wisdom is different that knowledge. As one commentator notes, “Knowledge is book learning.” Wisdom is more like street smarts. You don’t learn it from school. It comes from having been around the block a few times.[9] In the case of our relationship with God, wisdom comes from contemplating what God has done and standing in awe as we say, “Thank You.”  

Psalm 111 invites us to pause for a moment and consider God’s nature. God directs us in Psalm 46 to “be still and know that I am God! I am exalted among the nations. I am exalted in the earth.”[10]   

When we spend time thinking about God’s nature, we build ourselves a solid spiritual foundation from which we can continue to grow in Christ. So, take time as did the Psalmist to contemplate what God has done for you, for us, and for the world. And let such knowledge draw you into praise. Amen. 


[1] https://fromarockyhillside.com/2025/10/09/september-from-my-back-deck/

[2] The one exception was the sermon on September 28, which I adapted a former sermon as I spent much of that week on a mission trip.  Mostly I drew the Psalms from the Revised Common Lectionary. 

[3] https://fromarockyhillside.com/2025/08/31/psalm-112-the-blessing-of-the-righteous/

[4] Psalm 8 is an example of a creation psalm. 

[5] James L. Mays, Psalms: Interpretation, A Bible Commentary for Teaching and Preaching (Louisville, KY: JKP, 1994), 335.  (other individual Psalms include 8,103, 104, 145, 146).

[6] I used the Message translation for the opening line which I adapted: “Hallelujah! We give thanks to God with everything we’ve got.”

[7] See Isaiah 40:7-8.

[8] See Job 28:28 and Proverbs 1:7 and 9:10. For similar ideas, see Proverbs 15:33, Isaiah 11:2 and 33:6. 

[9] Scott Hoezee,  https://cepreaching.org/commentary/2025-10-06/psalm-111-10/

[10] Psalm 46:10.

September from My Back Deck

title slide with a mug of hot tea on deck railing

I have been fairly busy the past few weeks and behind on my writing. But I did scratch out this poem as I watched September pass by, mostly from our back deck. I hope you enjoy the poem and the photos (but for some reason I should have taken more photos of the various flowers)..

Buffalo Mountain from my deck just before sunrise

Buffalo Mountain just before sunrise

September from My Back Deck

Queen Anne rolls up her lace early
as the chicory and black-eyed susans fade,
replaced by golden rods and the limby yellow wingstem 
growing along the ditch banks with an occasional bunch of purple ironweed.

September flowers: Ironwood and Wingstem

The leaves on the walnuts and hickories remain green
but much paler than at midsummer
Occasionally I jump, as if being shot, when a hickory nut
pings off the barn’s metal roof. 

Only a handful of birds now sing at dawn,
and the sound of insects at night are softer than a month ago.
The lightning bugs disappeared and the last of the yellow finches’ head south
but wooly bear caterpillars show up, some say, forecasting a bad winter.

The bears are less active than in the spring, 
and it’s easier to see groundhogs now the hay has been cut.
The deer move in large herds, as the fawns lose their spots
and the bucks grow antlers.

After dark, which comes earlier as the month progresses,
I watch Cygnus the swan fly higher 
followed by his fellow aviator, Pegasus, the flying horse,
and if I stay up late, I’ll see the fall constellations rise.

The days remain warm, but some mornings feel chilly,
the rain feels colder, and the morning fog denser than just a month ago.
A whiff of smoke rises from a burning field or maybe a brush pile, 
but it’ll soon to be replaced by woodsmoke.

Sunrise with fog in the valley from my deck

Fog in the valley at Sunrise

Psalm 137: A Difficult Passage

Title slide with photos of the two churches where the sermon will be preached

Jeff Garrison
Mayberry & Bluemont Churches
October 5, 2025
Psalm 137

The sermon was recorded at Bluemont Church on Friday, October 3, 2025

At the beginning of worship:

All of us have probably harbored feelings of revenge. But it’s not healthy. The desire for revenge also makes reconciliation an impossibility. 

Philip Yancey wrote a valuable book, which I highly recommend, titled, What’s So Amazing About Grace? In it he writes: “The strongest argument for grace is the alternative, a permanent state of ungrace. The strongest argument for forgiveness is the alternative, a permanent state of unforgiveness.”[1] We wouldn’t want to live in such a state, would we? But many people do live their lives in such a fashion. 

Yancey went on to quote Lance Morrow who linked unforgiveness to Newtonian physics. “For every atrocity there must be an equal and opposite atrocity.”[2] And then there was Ghandi who said, “An eye for an eye makes the whole world blind.”[3]

Today, we’ll look at a passage of scripture which seems void of grace. But before we go there, I want you to not forget that message of grace and love and forgiveness which runs through 95% of the Bible. And to understand the passage, we must place it in context, which I’ll try to do. 

Before reading the scripture:

Many of the Psalms are void of any direct historical connection. We understand the feelings of the Psalmist without a knowledge of what led to such emotions. Some Psalms are joyous, other sad. At times, the Psalmist feels threatened or angry. But we often don’t know what actions led to such feelings. Was it because of an abundant crop or military victory? Or did the feelings come from a war or pestilence in the lands or being double-crossed? 

The Psalms don’t generally provide a clue as to what led the Psalmist to have a particular feeling to bring forth to God. And this okay, for it means we can apply the same Psalm for many situations. 

Today, we’re looking at the 137th Psalm and this one is different. We are given a setting. This Psalm was written after Jerusalem fell to Babylon. Her people, now in exile, attempts to maintain their identity. This becomes a hard task, because the Babylonians taunt them.

An important step in interpretation of any scripture is to place ourselves in the position of those who first read or heard the passage. This step is especially needed to understand this Psalm, for it seems to go against teachings of much of the Bible. 

The people of Jerusalem exiled to Babylon after the city’s fall in 587 BC had lived through terrible times. Not only had their army been beaten and the city destroyed, but the defeat also involved a long siege in which the people locked behind the city walls experienced starvation. Hungry, they lived through the dread of what might happen when the Babylonians breach the walls. 

And when the unthinkable happened, things got worse. Babylonians and their allied armies raped, pillaged, looted, and killed the Hebrew people. Furthermore, the people felt abandoned by their God. Why were they not saved, they wondered, as the attacking armies tore down and burned Solomon’s temple. Those who survived the attack were hauled away to Babylon as captivities, where they lived with the shame of defeat and a feeling of abandonment. 

But the people for whom the Psalmist’s speaks in today’s text, the pain goes deeper. Think of how the Armenians felt after the Turkish genocide at the fall of the Ottoman Empire. Or how the people of Gaza feel today, after the ongoing assault on the whole society, not just those responsible for attacking Israel in October 2023. And we can see such feelings in Ukraine for how Russia and the Soviets treated them in the 1930s, when up to four million Ukrainians starved. 

We even see this in our own country, with a race of people having been slaves. And after “freedom,” found themselves continuing to live in a society stacked against them, as was the Jim Crow South.  If we want to understand this Psalm, we must place ourselves in such situations. The Psalm, which sounds harsh to our ears, desperately pleas to God for redress.

Read Psalm 137

One of the themes we’ve seen in the Psalms we’ve explored over the past few months is how honest the Psalmists can be toward God. Today, the honesty seems almost obscene. Would we talk with God like this? This is a painfully difficult passage to handle, which is partly why I have avoided preaching it until now. 

The late Old Testament scholar, Walter Brueggemann, wrote, “I am not sure how such a psalm fits with Christian faith.”[4] He’s honest. The Jewish scholar, Robert Alter, wrote “no moral justification can be offered for this notorious concluding line.”[5]There you have it. A Jewish and Christian scholar admitting to the difficulty of this psalm.

So how might we understand these harsh words. One way is to avoid the Psalm, but that is not being truthful to the entirety of scripture. We’re given the 66 books of the Old and New Testament. And if you study these books closely, you’ll find things with which to struggle and Psalm 137 will probably be near the top of your list. But because life can be difficult, we shouldn’t just skip over such passages. 

We can divide this psalm into three parts. The first part deals with Babylon. The second part recalls the people’s the memory of Jerusalem. And the final section addresses God.[6]  

The Psalm begins with an idyllic setting of Babylon, where people gather around the rivers (or maybe the canals running off the river), in the city.[7] We are not told why they gather at the river, but we know that without a synagogue, the Jewish people would often gather by water for worship. 

When the Apostle Paul found himself on the Sabbath in Philippi, with the absence of a synagogue, he headed to the river where he found Lydia and a group of women believers who gathered on the Sabbath.[8] Perhaps this is why the people  gather around the river. 

Although this is a desert city, the water provide growth to trees. Most versions refer to the trees as willows, but the word might be better translated as “poplar.”[9] What’s important is the shade provided on a hot summer day. We can add to this image the cooling breeze coming off the water. 

But the moaning and crying disturbs the idyllic setting. While they have instruments for music, no one wants to sing. Instead, they hang up their harps in the trees. Furthermore, the Babylonians demand they sing a “Song of Zion,” not out of worship or respect but for entertainment. This the people won’t do. They won’t sing the joyous songs of their past for the listening pleasure of their captors. 

The mention of Zion brings to their minds Jerusalem, God’s holy city. In verses 4-6, the Psalm focuses on the Jerusalem, as the people declare their loyalty to it. They are exiled in Babylon. They have seen their city destroyed and their friends and family slaughtered by the Babylonians. But now, in a strange and foreign land, they will remain loyal to their former home. 

Bringing up Jerusalem and the past causes the blood of the Psalmist to boil. Starting in verse 7, the Psalm now addresses God. They recall the taunting of their neighboring enemies from Edom, who supported the Babylonians as their city fell. Their neighbors shouted, “tear it down” and the people of Jerusalem want God to remember these cries and to punish them. 

Those reciting the Psalm save their most heinous hopes for the Babylonians, who devasted the city. Two blessings (or beatitudes) are sought for those who pay Babylonian back including the horrific closing line, those who dash the heads of the infants of the Babylonians against rocks. 


We only understand this last line if we can grasp that it’s cited by those whose grief is so great they’re out of their minds. This cry comes from those who have lost everything including hope. But note this, they cry out such pain, but don’t instigate such action. They leave any action up to God. They don’t rile up the crowds into a frenzy so they might take it upon themselves to carry out such an attack. Perhaps they recall the Old Testament law which restrains revenge by proclaiming “vengeance belongs to the Lord.”[10]

As Christians, who strive to follow the Prince of Peace, we must understand Psalm 137 as an extreme cry of pain. We shouldn’t take the Psalm as an endorsement of how to handle enemies. For that, we must go to the words of our Savior, who calls us to bless and love our enemies. But we should also understand that at times the pain can be so strong that we cry out uncontrollable. This Psalm reminds us of such times and shows it’s okay to bring such cries to God. Hopefully, when the grief subsides, we can then, as another Psalm calls us, sing a new song to the Lord.[11]

As followers of Jesus, this passage not only encourages us to be honest with God, but it also warns us of what happens when we refuse to see the image of God in others. When people, like the Psalmist find themselves in such a situation, they have nothing to lose. Such treatment leaves those we see as enemies with feelings which prevents the possibility of peace. Such situation benefits no one. May we be better. Amen.


[1] Philip Yancey, What’s So Amazing About Grace? (Grand Rapids, MI: Zondervan, 1997), 114. 

[2] Ibid.

[3] I’m quoting for memory. The first time I heard this quote was in the movie, “Ghandi.”

[4] Walter Brueggemann, The Message of the Psalms (Minneapolis: Augsburg, 1984), 75.

[5] Robert Alter, The Book of Psalms:  Translation with Commentary (New York: Norton, 2007), 475.

[6] James L. May, Psalms: Interpretation, A Bible Commentary for Teaching and Preaching (Louisville, KY: JKP, 1994), 422-423.

[7] Alter, 473. 

[8] Acts 16:13.

[9] Most translations use “willow” as a translation. See ESV, KJV, ESV, and NRSV. A few use “trees” as in the CEB and NLB. The CSB and NIV translates it as “poplar.” 

[10] Deuteronomy 32:35. See also Leviticus 26:25, Romans 12:19, and Hebrews 10:30. 

[11] Psalm 96. 

Readings from September (along with a personal memory from 1968)

Title Blog with photos of covers of books reviewed

Erik Larson, The Demon of Unrest: A Saga of Hubris, Heartbreak, and Heroism at the Dawn of the Civil War 

Cover for "The Demon of Unrest"

(New York: Crown, 2024), 565 pages with bibliography, notes, and index.

Larson is a gifted storyteller historian and has once again brought a story of a pivotal time to life. His latest book looks at the months between Lincoln’s election as President in 1860 and the attack on Fort Sumter in the harbor of Charleston, South Carolina. 

As Larson has done so well in other books, he tells the story from several viewpoints. We have Major Robert Anderson, commander of the Fort Sumter garrison. He’s own slaves and has southern sympathies but is also loyal to the Union. There are those in Washington trying to avoid a war and refusing Anderson’s call for more supplies and troops in the fear such actions will incite a war and encourage other Southern states to leave the Union. 

Larson follows radical southern secessionists, such as Edmund Ruffin, who worked hard to encourage states to leave the Union. He even got to fire the first cannon at the fort. There’s Mary Boykin Chesnut, the wife of a planter who was a part of South Carolina’s succession convention. Her diary provides a first-hand view of much of what happened from behind the scenes. And then there’s Sir William Howard Russell, a special correspondent from the Times of London. A famed war correspondent (having reported on the Crimean War), he had access to key politicians in Washington DC, including William Stewart and Abraham Lincoln. But he was late to arrive in Charleston.

During the waiting, the South built more batteries so the fort could be attacked from three sides. Lincoln finally authorized a fleet to sail with additional supplies and the ability to support the fort, but confusion still reigned. The main ship with the necessary firepower had been mistakenly sent to a fort in Florida, leaving the smaller flotilla unable to intervene. It arrived off Charleston the evening before the attack.  Confederate guns and sandbars at the harbor entry kept the ships from supporting the fort. 

The attack on Fort Sumter, led by Confederate General Beauregard, began in the predawn hours of Saturday, April 14th. Throughout the dark hours, the fort’s guns remained silent. During the bombardment, the men in the fort even gathered for breakfast. Anderson wouldn’t return fire until after daylight, when they’d have better views of the Confederate positions. During this waiting time, Edmund Ruffin worried that the fort wouldn’t fight back, making the Confederates look bad. But he received his wish as light appeared and the fort’s guns began to strike back. 

Despite all the shells and gunpowder expended on both sides, no one died. The fort, which had been built to protect the harbor from enemy shipping, had a difficult time to train its guns on land targets. Furthermore, the best guns for such an attack were on the top parapet, which made them more open to Confederate shelling. Anderson kept his men safely inside the fort itself. The fort, which was almost out of food, had plenty of powder, but as fire burned, a larger concern came from explosions. Quick thinking by Anderson kept this from happening. 

The Confederate forces spent much of the morning attempting to take down the American flag. When the pole was finally broken and the flag fell, Captain Doubleday (from whom legend has it created baseball), ordered guns to aim for a holiday hotel, The Moultrie, where many of the Confederate officers stayed. The guns blew holes in the hotel and sent men running for safety, but again, no one died. A makeshift flag was eventually raised during the battle. 

Upon surrender, Anderson was allowed to give a 100-gun salute as he struck the colors and marched this troops out of the fort where they were to be transported to Union ships offshore. The salute was cut to 50 when one of the cannoneers was seriously wounded when gunpower in the cannon prematurely explode.  He would die later in a Charleston hospital. 

This is a good read and help me understand more about how the terrible war began. Larson begins each section with a quotation from The Code Duello. The 1858 manual laid out rules to be followed in duels. These rules provided a civility to such disputes, trying to maintain gentlemanlike behavior in conflict. Such behavior appears to have been honored by both sides at Sumter. Later in the war, things became uglier.

While I don’t think the book is as good as several other Larson’s books I’ve read (especially The Devil in the White CityIn the Garden of the Beast, and Thunderstuck), it’s better than most books I read. This is the sixth book by Larson I’ve read. In addition to this book and the three above, I have also read Dead Wake, and Issac’s Storm

Kevin DeYoung, The Nicene Creed: What You Need to Know about the Most Important Creed Ever Written 

Cover for "The Nicene Creed"

(Weaton, Illinois: Crossway, 2025), 93 pages including a general and scriptural index.

This year marks the 1700th anniversary of the Council of Nicaea, from which came the beginnings of the Nicene Creed. The Nicene Creed would be finalized, adding a longer section about the Holy Spirit at Constantinople in 381 AD. For the Western Church, the creed was finalized in 589 with the addition of the filioque statement which says the Spirit proceeds from the Father and the Son. This last edition has not been accepted by the Eastern Orthodox Churches. But with this small difference, the Nicene Creed is the most accepted creed in Christendom, and used by Protestants, Roman Catholics, Orthodox, and Coptic Churches. 

In this short book, DeYoung introduces the readers to the various heresies facing the church (mainly Arianism and Apollinarianism) which led to the writing of the creed. Arianism held to the idea that the Son was created by the Father, not co-eternal. Apollinarism attempted to discredit Arianism, by going too far in the other direction and essentially denying the humanity of Christ.  The creed holds the concept of the Trinity together by maintaining a mystery.

DeYoung also fairly lays out both sides of the “filioque” debate. While he accepts the Western version of the Creed, he rightly sees the issue not as important as how the creed sought to maintain Christ’s unity and co-existence with the father. The filioque clause wasn’t added till the 6th Century with the Council of Toledo.   

This is an easy book to read for anyone wanting to understand the importance of the Nicene Creed.  

Taylor Branch, At Canaan’s Edge: America in the King Years, 1965-68 

Cover for "At Canaan's Edge"

(New York: Simon & Schuster, 2006), 1039 pages with bibliography, notes, and index, plus 18 plates of b&w photos. Audible, narrated by Leo Nixon and Janina Edwards, (2023) 34 hours and 37 minutes.

I have now finished all three volumes of Branch’s “America During the King Years.” The last volume had more meaning for me, as I remember much of what happened. I would have been between the 3rd and 5th grade in elementary school during this time.  I was in the 5th grade when Martin Luther King was assassinated and share below a memoir of that time. Like the second volume of the work, this one read more like snippets from the news media for each day.  I mostly listened to the book on Audible but also read some of the interesting sections. Here are links to my reviews of the first two volumes:

Parting the Waters (1954-63)

Pillar of Fire (1963-65)

At Canaan’s Edge shows the tension felt by Martin Luther King. Strains existed between King and President Johnson. Other strains were between King and those within the movement chanting Black Power and calling for violence. Ironically, this call to violence even came from the Student Non-violent Coordinating Committee, which had left behind many of its founders such as John Lewis. And even those who were committed to his non-violent movement resisted King’s visions of expanding the movement to include all poor people and to work against America’s war in Vietnam.  Branch helps the reader understand King’s troubles during the last three years of his life. 

The book ends abruptly, with an assassin’s bullet striking King on the balcony of Lorraine Hotel in Memphis on April 4, 1968. King had just asked that “Precious Lord, Take My Hand” be played that evening as they dressed and prepared for the event. Then he fatefully stepped out on the balcony. 

By providing a “play-by-play” history of what happens up until the shot was fired, Branch provides the reader with the complexity of the world. The beatings of civil rights workers on the Pettus Bridge in Alabama came at the same time as American’s first big engagement in Vietnam in the Ia Drang Valley.  The miracle” of Israel’s 6-day war in 1967 occurred during the rising opposition to Americans in Vietnam and the Supreme Court’s decision to end laws against interracial marriage. And finally, King’s desire for a “Poor People’s March” on Washington plays out against the backdrop of the Tet Offensive in Vietnam.  And as King’s life came to an end, President Johnson had just decided not to run again for the Presidency.

There was also much tension within the Civil Rights movement as some wanted to advocated violence (especially within the Student Non-violent Coordinating Committee) who leaned into the Black Power movement. The tension also increased as King began to take his movement north, spending significant amount of time in Chicago, a move which caused his movement funds as donors, who supported the work in the south, began to withdraw their support.  

Also, in the background of all that happened was the FBI, who hounded King. Even in the last month of his life, they sent anonymous letters to King supporters in the north saying that he had plenty of money. At the same time, they sent other letters to Black churches in the south saying that he was broke. This discouraged those interested in the poor people’s march to Washington (which was being planned), suggesting they’d find themselves stranded. 

In these three volumes, Taylor Branch provides a wonderfully in-depth history of the Civil Rights movements. Some of this history is hard to recall, but it must not be forgotten.  

Memories of ’68

(this is part 2 of a 4 part series I wrote 20 years ago and edited for this post)

I turned eleven barely two weeks into 1968. It was a big deal. I was finally eligible to join the Boy Scouts and go camping with someone other than my family. I wasted no time. Thursday, two days after my birthday, I attended the troop meeting. It’s amazing I stayed with scouting. I experienced more hazing in those first two meetings than the rest of my life. Brian and I were both new to Troop 206 and they put us in the Rattlesnake Patrol. The patrol consisted of a bunch of older guys (probably all of 13 or 14 years old). When the adult leaders weren’t nearby, they arrange things like beltlines for us to run. But it didn’t last. I’m not sure what went on behind the scenes, but by the third week, the Scoutmaster placed us in a new patrol. Gerald, an older scout, but new to the troop, became our patrol leader. We named ourselves the Cobra Patrol, consciously picking a snake more deadly than a rattlesnake. Gerald put an end to the hazing. In a way, he became a mentor. When I became a patrol leader, I always pondered what Gerald would do in a situation before I acted. 

A week or two after being placed in Cobra Patrol, I made my first campout as a Boy Scout. We headed up to Holly Shelter Swamp and camped along the bank of the Northeast Cape Fear River. Gerald had us put our tents in a line. Brian and I ended in a slight depression. I argued that we should move our tent, having done enough camping prior to scouting to know we were in the best location. But Gerald was all for neatness. We stayed in a neat line and when the rains came that night, out tent flooded. I now had a second reason to quit scouting. Thinking back on my experiences, I can’t recall a camping trip that I’ve gotten soaked at night except for when I was a scout. However, Gerald made everything better, offering us his semi-dry tent. We assumed Gerald was going to sleep in our pool but found him in the morning asleep in the back of the equipment trailer, the only totally dry place around. The storm cleared and we dried out our bags and had a grand time in the woods, even though we kept having run-ins with our nemeses in the Rattlesnake Patrol.

We’ve come a long way since 1968. There were no I-pods, laptops, game-boys or other forms of amusements in our packs. All I had for fun was a nine-volt transistor radio and we listened to it that first night, as we tried to ignore or forget the moisture seeping into our sleeping bags. I could get the powerful 50-kilowatt station out of Cincinnati and a few local stations. And that night, laying in a sleeping bag on a bluff overlooking the slow waters of the Northeast Cape Fear River, between the music of the Beatles, Stones and Supremes, we heard news reports about the Chinese New Year and the Tet Offensive. For the first time Vietnam seemed real.

Our second night included a game of capture the flag, played pitting the Cobras against the Rattlesnakes. We didn’t win, but we went down honorably, and it would only be a matter of time before we did win. After the game, we had a big campfire, which concluded when our scoutmaster, Johnny R. told us the story of “the Hand.” He made it come alive. I’d hear this story a dozen times over the next couple of years, as he added new twist so that you were never sure when you’d nearly jump into the fire. That night we didn’t listen to the radio; we wanted things to be quiet so that we’d hear “the Hand,” in case it was about doing its dastardly deeds.

Our second camping trip with the scouts was at a camporee on the grounds around Sunny Point, on the Brunswick County side of the Cape Fear River. This gathering involved troops from all over the council and the theme was getting along with one another, with a special emphasis on racial harmony. All the scouts who participated in the event received a badge showing a handshake. One hand was light colored and the other darker, symbolizing getting along between the races. It was a lesson we’d all need to hear for soon all hell broke loose. But that weekend, we didn’t know that. Instead, we worked hard, and Cobra Patrol earned a red ribbon (next to the highest) while the Rattlesnake Patrol only received a yellow (participation) ribbon. I became a hero during the camporee in the signaling event. Few of the patrols had anyone who could read semaphore, and I shocked everyone with my newly acquired skill.

My self-instruction in semaphore came because of what was happening in Mr. Briggs classroom. My mother told me a few years ago about how she heard me talking about these things we were doing in his class and assumed I had a wild imagination until one night, Mr. Briggs called. And did my mother reward me for my honesty? NO! Instead, I was doubly grounded. Not only could I not leave our yard, but I was also stuck in my room except to go to the bathroom or to eat dinner. This sentence was to last a few years, but she relented after I brought my citizenship grade up a notch. In such tight confinement (and there were no TVs in my room back then, it really was a solitary confinement cell), I was stuck with reading. And my choices were meager. I could read schoolbooks, but I had a natural allergy to them. I could read the Bible but figured that if Mom saw me reading the good book, she might keep me grounded for my own edification. The only book of interest was the Boy Scout handbook, and I quickly set down to the task of learning semaphore (which I long since forgotten) and the constellations (which I still remember).

My third Scout camping trip was back to Holly Shelter Swamp. It was early April. We left home Friday afternoon, knowing of Martin Luther King assassination the night before in Memphis. Things went along well during the camping trip, but my nine-volt transistor radio brought in the news that violence was erupting across our nation. Somehow (along before cell phones), our Scoutmaster Johnny Rogina, a detective with the Sheriff’s Dept., got word to report for duty. But there were enough other men along that we camped two nights. Sunday morning, we packed up and headed back into town. Since our troop met in a church, we’d always come back from camping trips in the early afternoon, so as not to disturb the worshippers. But this Sunday, things were eerie. There were no cars on the road. All you saw were police and a few military jeeps. Rioting erupted in Wilmington, as it had in many cities, and the city was under a 24-hour curfew.

Since we lived out of town, far from where the rioting occurred, we weren’t really affected. Instead, we enjoyed a vacation from school, playing sandlot baseball and roaming the woods. With everyone being forced to stay at home, my parents cooked out that Sunday afternoon and invited our next-door neighbors. This was a rarity as I knew my parents didn’t like the man (I later learned that he was very abusive, but as an 11-year-old, I just thought he was a jerk). His wife was nice, and they had a younger daughter. She was several years younger than my sister but occasionally would be in the house early in the morning having slept in my sister’s room. I was an adult when my mother shared that these sleepovers was to protect the girl, as her father had gone on a drunken rampage. But even before learning this, when I first heard of sleeveless t-shirts called “wife beaters,” I envisioned that man in his backyard with wearing such a shirt. 

This Sunday evening, after the Holly Shelter’s campout, I remember l sitting in a lounge chair in the yard as the neighbor told my dad (along with my brother and I) about the Wilmington Race Riots of 1898. “The Cape Fear River ran red with n—– blood” he said, suggesting a similar situation out of the problem Wilmington was currently facing. My parents, who didn’t allow us to use the “N” word, weren’t too happy with this conversation and this was the only cookout we ever had with them. Shortly afterwards, they moved. Interestingly, this was the first and only time as a kid that I heard about the 1898 riots. Later I’d learn the event was a massacre. The whites had a Gatlin gun just back from the Spanish American War, while the African American community attempted to defended themselves with hunting guns. I’d also learn later that the guy whose park we played little league ball in, Hugh McCrae, was the one who acquired the Gatlin gun. He, along with several other well-known names in town, were responsible for the “riot.” 


I am not sure just how they restored calm to the city in 1968, as we lived far outside its boundaries. After a week holiday, we returned to Bradley Creek Elementary School where everything appeared normal.

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