Author: jgarrison

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Praying when things are going well

Title slide with photo of redbuds in bloom

Jeff Garrison
Bluemont and Mayberry Churches
April 16, 2023
Psalm 16

Sermon taped at Bluemont on Friday, April 14, 2023

At the beginning of worship:

How do we learn to pray? How do we learn to talk to God? Last fall, I spent six weeks looking at the Lord’s Prayer, which is one way we can learn the patterns of prayer. But another tool we have from scripture to teach us to pray are the Psalms. I will spend the next sixth Sundays that make up the Easter season looking at six different Psalms. 

Eugene Peterson in his helpful book Answering God: The Psalms as Tools for Prayers, reminds us that while prayer is a human tool, it’s not a tool for “doing or getting, but for being and becoming… God uses prayer to work his will in our bodies and souls. Prayers are also the tools we use to collaborate in God’s work with us.”[1] And it’s in the Psalms, which touch on all human experiences and emotions, that we learn how to go deeper in our prayer life. 

Before reading the Scripture:

As this is the second week of Easter, I’ll begin our exploration of the Psalms with the 16th. In the early church, this was an important Psalm. Both Peter and Paul use it in their sermons as a reference to the resurrection found in the Old Testament.[2] The Psalm is attributed to David. Now I am not going into the details of whether David was the actual author, or his name was just attached to the Psalm. We can’t prove either. I will refer to the author as either David or the Psalmist. 

In the title, we’re told this Psalm is a Miktam of David.[3] The problem is that one knows what “Miktam” means. The Reformer Martin Luther suggests it may mean “a golden jewel.”[4] Whether or not Luther is right about the translation of this word, he is right about this psalm. It’s a golden jewel.”

Read Psalm 16

This Psalm can be divided into three parts, and we might use this breakdown in our prayers. 

Part 1:

First, the Psalm begins with a petition for God’s protection. Unlike many of the Psalms, we don’t know if something threatens the Psalmist. In Psalm 17, also attributed to David, informs us of the wicked who despoil him and the enemies who surround him. But here in the 16th Psalm, we’re not provided any indication David is surrounded by enemies or threatened in any way. Instead, he takes comfort in God, because of his relationship to God and what God has done for him. 

You know, we don’t have to be threatened to call out to God in prayer. Of course, God wants us to bring our concerns to him. When endangered, we may cry out, “Help me, God.” That’s okay. Jesus prayed intently in Gethsemane when troubled.[5] But we can, and should, also pray to God, confessing our trust in the Almighty. On this Sunday after Easter, we may feel like things are going well for us and instead of ignoring God, we should give thanks.

The Psalmist not only takes refuge in God, but also acknowledges a good Calvinist view of life. “I have no good apart from God.” God, as Calvin often noted, is the fountain of all goodness.[6]

The Psalmist, in verse 3, also finds hope and delight in the “holy ones” or the others who trust God in his community. He’s not like Elijah, crying out to God saying I’m the only one left.[7] He has friends. Our faith is nurtured within a community, and it appears the Psalmists has benefited from such a group of people. Verse 2 in the Message translation reads this way, “And these God-chosen lives all around—what splendid friends they make!” 

By the way, this is to be a goal of the church, to help people grow in their trust in God. We’re to encourage one another, as the Psalmist has been encouraged.

Of course, not everyone has the faith of the Psalmist. In verse 4, we learn there are those who have chosen another god (that’s god with a lower case “g”). They multiply their sorrows, and the Psalmist reaffirms his faith as he insists on avoiding their sacrifices. This Psalm comes from the Hebrew community, a people who were always surrounded by other nations that worshipped and sacrificed to other gods. But the Psalmists testifies that he will hold fast to the God of Israel and not chase after other gods who seem, at the time, to hold more promise. 

Part 2

After seeking God’s protection and declaring his faith, the Psalmist moves into the second part of this Psalm where he speaks of why he is confident of God’s trust. To put this in the vernacular, he knows who butters his toast, or the hand that feeds him. God provides his substance and the land upon which he lives. As a good steward, he credits God for all he enjoys in life. He acknowledges he has a goodly heritage. 

But God does more for the Psalmist than giving him a chuck of the Promised Land and food. He is attuned to what’s going on enough to know that God communicates with him through his conscience. For his part, the Psalmist always keeps God in front of him. Interesting, the Psalmist doesn’t mention obeying God’s law. His trust in God isn’t out of a fear of what God might do to him if he failed. Instead, he has a much more intimate connection with the Almighty. He must know that his hope isn’t in his actions, but in God’s. 

I always pray before I fall asleep for the night. And during this time of prayer, I try to think back over the day and to see where I have experienced God and where I have struggled. Doing this and bringing my thanks and concerns to God right before sleep, puts me into a frame of mind that I might more easily hear God. It is amazing how many times I have woken up, sometimes at 4 AM, with a clearer view of what’s going on. But we must be open to the Almighty for us to experience such truths, as the Psalmist does. 

Part 3

Our third section begins with verse 9. Having asked God’s protection and acknowledged God’s presence, the Psalmists rejoices in his hope discovered in a faithful life. His heart is glad, his soul rejoices, and he can rest secure. I suggest this is another reason to pray before bed. We fall asleep feeling secure in the God who neither slumber nor sleeps. God stays with us, day and night, Psalm 121 reminds us.[8]  

Eugene Peterson reminds us that the end of prayer is praise.[9]Interestingly, the Book of Psalms ends with a series of “halleluiah Psalms.” Psalm 145 through 150 all begin with “Praise the Lord.” And here, at the end of Psalm 16, we find David praising the Almighty. Knowing God hears our prayers should be reason enough to pray.

Ironically, the Psalmist even finds comfort in the face of death. For the Psalmist, death isn’t just the opposite of life. Death implies we’re totally cut off from God, which is a reason to fear it. Being tossed in the pit, being forgotten, is scary. But the Psalmists knows God won’t abandon him. His hope is found in the promised presence of God. Life and joy go together.[10] God shows the Psalmist and us the path of life. 

The God of the Psalmist

The God of the Psalmists is not the wrathful angry God we often think of from the Old Testament. No, this God is more like the shepherd leading us by the still waters and protecting us as we walk through the valley of the shadow of death.[11] But to experience such a God, we must try to know and to trust God. God sends Jesus to show us the way and then raised him from the grave, to give us hope, not just for joy in this life, but in the life to come. 

Conclusion

So, what can you take from this Psalm? A reminder that even when things are going well, we should acknowledge that we trust, not ourselves, but God. Secondly, like the Psalmist, we should all strive to improve our communication with God. And finally, we should delight in God so that even at the grave we can sing “Alleluia.”[12]  May it be so. Amen. 

[1] Eugene H. Peterson, Answering God; The Psalms as Tools for Prayer (New York: Harper & Row, 1989), 2.

[2] Acts 2:31(25-31) and 13:35. 

[3] Miktam psalms are all related to David. See Psalms 56-59. Leonard VanderZee, “Psalm 26 Commentary.” https://cepreaching.org/commentary/2018-11-12/psalm-16-2  

[4]  Artur Weiser, The Psalms: A Commentary, translated by Herbert Hartwell (1958 (German publication), Philadelphia: Westminster, 1962), 172, n.1

[5] Matthew 26:36ff.

[6] John Calvin, The Institutes of the Christian Religion, 1.2.1.

[7] I Kings 19:10.

[8] Psalm 121:4-5.

[9] Peterson, 121.

[10] James Luther Mays, Psalms: Interpretation, a Biblical Commentary for Teaching and Preaching (Louisville, KY: John Knox Press, 1994), 88. 

[11] Psalm 23:3-4.

[12] One of the sayings that I use in the commendation in a funeral or at the grave uses this line, “All of us go down to the dust; yet even at the grave we make our song: Alleluia, Alleluia, Alleluia.” See Presbyterian Church USA, Book of Common Worship, (Louisville, KY: Westminster/John Knox Press, 2018), 793

Redbuds in bloom
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Saving Damsels: a memoir

12 years earlier, at the beach (and obviously going to church) with my grandparents and my uncle. I must have been about one and have no memory of this trip..

From the time I was twelve till I started working at the age of sixteen, I spent at least two weeks every summer with my grandparents. These lazy summer days were spent doing odd chores around their house and yard, racing bicycles with the kids next door, and occasional going with my grandmother to visit relatives, dead and alive. Some were living and others were dead. She felt I should know where all my ancestors were buried. 

Every afternoon, my granddad would come home a little after five. Getting out of his truck, he’d yell, “Ready to go fishing?” Grandma had dinner ready. As soon as we finished, the two of us could take off to a lake, a beaver dam, or some farm pond where we’d fish till either a cloud blew up or the light had drained from the sky. Then we’d head home. Out back, under the floodlights by the porch, we’d clean our catch. Often, the next day, my grandma would fry up a mess of them for our dinner. 

It was wonderful to fish with my granddad, but he wasn’t much of a talker when fishing. Instead, he allowed me to have a bit of independence and freedom, as he’d go one direction and send me off the other. I valued the freedom, but now wonder if the real reason was my granddad’s belief that fish could hear you talking. To fish, one needed to be quiet.  

On this one evening, we fished in a rather large pond downhill from a house that belonged to people my granddaddy knew. They were not home. We drove around the house and my granddad parked his truck by the dam. With his fly rod, which is now one of my prize possessions, he fished one side of the lake. I crossed the dam and fished the other. I used a spinning rod and a Rebel, a top floating lure that when pulled fast would dive to about a foot under the surface and wiggle in a way that sometimes drove bass crazy. 

After a few minutes of casting and coming up without a strike, I heard the muffled cry of a woman calling for help. I looked, but didn’t see anyone. The voice seemed to come from behind my grandfather, yet he didn’t seem fazed. When the cry came again, I shouted at my grandfather.  He waved, said it was okay and that I was disturbing the fish. Well, it certainly didn’t sound okay and if someone was in peril, that should take precedence over fishing. When the cry came a third time, I knew someone was in trouble.

I dropped my rod. Checking to make sure my Kabar knife was safely stowed in its sheath on my belt, as I ran as fast as I could around the dam and up the hill. I kept yelling for my grandfather to join me., I couldn’t believe his hearing had gotten so bad, yet granddad didn’t budge. Instead, he yelled, “Come back here.” But I kept running. In my mind I had an image of saving some beautiful damsel in distress. I topped the hill, near the house, and started looking around frantically. 

There was no woman in peril. Instead, there was peacock. Its feathers were displayed like the NBC logo. I didn’t think much about it, except that it was strange. Peacocks are not native to the Sandhills of North Carolina. After a few minutes of looking around and seeing nothing, I walked back down the hill toward my granddad. About halfway down, the cry came again. I turned and saw the peacock up on top of the hill emitting that high pitched cry and heard my granddad laugh behind me. Feeling a bit foolish, I went back to my fishing. 

It’d have to wait for another day before I could make my debut as the new Lone Ranger.

Click here for another memoir piece of fishing with my grandfather.

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Easter Sunday 2023

photo of dogwood in bloom in front of Bluemont Church

Jeff Garrison
Mayberry & Bluemont Churches
Easter Sunday, April 9, 2023
Matthew 28:1-15

At the beginning of worship:

The resurrection happened on the first of the week. It did not happen on the Sabbath, the holy day, but on what in the first century was a workday. Something new occurs. The Sabbath ends at sunset and before the sun rises, the women head to the tomb. God, in Jesus Christ, is resurrected and as Christians, we now hollow this day, the first day of the week, the day of resurrection.[1]

Before reading the Scripture:

We’re reading this morning from Matthew. We might think of this as the story of the resurrection, but that’s not right. None of the gospels tell us about the resurrection itself. Instead, we’re told of the encounters the women and disciples had with the resurrected Christ. The resurrection remains shrouded in mystery, for when the two Marys arrived at the tomb, Jesus was no longer there. Matthew always reminds us that from the beginning there was an effort to cover up what had happened. Listen.

Read Matthew 28:1-15

Once there was a man with a pet lamb. He fed it by hand and played with it every day. When hard times came, he was forced to take his pet lamb to the market to sell. Now there were three thieves who heard of the man’s plan and plotted to take it away from him in a clever way.

Early in the morning the man rose and put the lamb on his shoulder and began the journey to the market. As he traveled down the road, the first thief approached him and asked, “Why are you carrying that dog on your shoulder?” The man laughed, “This is not a dog, it’s my pet lamb and I am taking him to market.

After he walked a little farther the second thief crossed his path and said, “What a fine dog you have there. Where are you taking it?” Puzzled, the man took the lamb off his shoulders and looked carefully at it. “This is not a dog,” he said slowly. “It is a lamb, and I am taking it to market.”

Shortly before he reached the market the third thief met the man and said, “Sir, I don’t think they will allow you to take your dog into the market.” Completely confused, the man took his lamb off his shoulders and sat it on the ground. “If three people say that this is a dog, then surely it must be a dog,” he thought. He left the lamb behind and walked to the market. If he had bothered to look back, he would have seen the thieves picking up his lamb and running off with it.[2]

Are we like the man and the lamb?

Those of us who make up the Christian Church are often like the man with the lamb. We lose our focus by allowing other people’s opinions to shape our vision. To appease the world, some try to conform the gospel to science and popular opinion and end up not knowing what we believe.    

The gospel truth

The truth of the Christian faith is that God raised Jesus from the dead. It is not something we can prove. Paul himself, in the first century, admitted that it makes no sense outside of faith, that to non-believers it’s mere foolishness.[3] Our belief in the resurrection cannot be based on empirical evidence. The resurrection is about God’s power, but the story itself must be accepted on faith.  

Do people really know what we celebrate today? For some, the idea that Jesus laid in a tomb deader than a doornail and then raised from the dead is a scandal. It’s easier for them to believe the disciples stole the body. Or perhaps, today, it’s easier to believe in some silly bunny, a rabbit who should be the patron saint of dentists, bringing chocolates to the kids. 

What are we celebrating?

Or maybe Easter is about the rite of spring. As a child, we brought out our spring clothes on Easter. We took pictures of the family, generally in front of an azalea which bloomed in Eastern North Carolina this time of year. 

On Easter, girls once again could wear white shoes. They were allowed them to till Labor Day. Guys could wear lighter colored jackets. I’m not sure who the fashion police were back then, but many mothers lived in fear of them. 

Easter has become a holiday whom marketers embrace to sell candy, flowers, hams, and clothes. So, is it any wonder, according to a Gallup poll I heard many years ago, 25% of people in church on Easter Sunday don’t know what they were celebrating?  

Forgiveness and Hope: The Church’s gift to the world

Have we, followers of Jesus and members of his church become so lackadaisical that we no longer know what we are all about? Jesus Christ has given the Church two primary things to offer the world which no other organization has: FORGIVENESS AND HOPE. Forgiveness centers around the events on Good Friday, on Jesus’ death for our sin. As Peter wrote in his first epistle, “Christ bore our sins in his body on the cross that we might die from sin and live for righteousness.”[4]

Hope is based on the events of Easter morning itself, of the tomb being empty. It was there in those early morning hours the women and the disciples learned that God’s power is greater than all the powers of evil combined. God’s power extends over the grave. As Christ’s Church, we offer forgiveness and hope to the world, telling the gospel story repeatedly to each new generation.

The Two mary’s and the tomb

According to Matthew, the two Marys went to Jesus’ tomb early in the morning on the first day of the week. It was not yet dawn, but the Sabbath was over. But it was still dark. Anxiety, uncertainty, and fear lurk in the darkness. 

Did the women know what to expect at sunrise? It’s doubtful. Two of the other gospels tell us they planned to prepare Jesus’ body for its eternal rest, a required task.[5] Besides, psychologically, this ritual would help them put the death of Jesus behind them and allow them to get on with their lives.

Things happened quickly that morning. There’s an earthquake, then there’s an angel rolling back the stone. Ironically, the guards froze, as if they were dead. Matthew has fun here; the guards that are alive are as if they are dead, while the one who was supposed to be dead in the tomb is out and walking around.

The Earthquake and the coming of the end

Furthermore, the earthquake symbolizes the end of the old order. In Chapter 24, Jesus told the disciples there would be earthquakes before the end and we’ve now witnessed two earthquakes in three days![6] The end is upon us, having begun with the death and resurrection of Jesus. God’s kingdom replaces the older order.. We’re in the last days.[7]

The women are shocked with fear with not only the earthquake, but an angel descending from above and rolling away the stone covering the tomb. Notice, however, this isn’t the resurrection. The angel reassures them that Jesus has already risen and orders them to tell the disciples to meet him in Galilee. Think about this, the resurrection has already occurred. The stone rolled away just opens the tomb, its emptiness serving as evidence of the resurrection. 

Suddenly, the women’s lives are changed. They run and tell disciples, only to be surprised when Jesus appears to them. Jesus calls out to them, using a Greek word translated in most Bibles as “Greetings,” but a better translation might be “Rejoice!”[8] “Rejoice” conveys more feeling and power than “greetings” which is just a simple hello. Jesus’ words shock the women, and in awe, they kneel at his feet and worship him.

He gives the women the same instructions as the angel, with only one slight, but very important difference. “Do not be afraid,” he says, “go and tell my brothers that I will see them in Galilee.” No longer are Jesus’ followers just disciples, they are now his brothers.

Go! Run! Tell!

GO! TELL! RUN! These verbs used by Matthew create sense of movement and urgency to get the message out, to let the disciples know that God has raised Jesus Christ. The followers of Jesus had gone to bed on the Sabbath thinking that it was all over. Their friend Jesus had met his end on the cross. But on Easter morning, an open tomb shadows the cross and because of God’s love and action, the followers of Jesus once again have hope. 

GO! TELL! RUN! It’s imperative that the message gets out and is spread across the world. Jesus Christ is risen, today!

we accept the resurrection on faith

As I’ve indicated, we accept the resurrection on faith, not on empirical evidence. Obviously, Matthew is not interested in “proving” the resurrection. He tells the story from the eyes of two women, and you may remember that women in 1st century Palestine did not even have the right to testify in court. They would not have been considered creditable witnesses. The disciples were called to believe by faith. By faith they had left their former trades and followed Jesus and by faith they set out for Galilee to see the resurrected Lord. 

Like the disciples, we too are called to believe by faith. If we believe by faith, Jesus promises his presence and we will witness his glory.  

That first Easter began somewhat obscurely during the coolness of an early morning on the first day of the week. A few women, a disciple or two, and a few guards were all who experienced it and knew that something special had happened. 

Most everyone else in Jerusalem, as in the rest of the world, continue with their lives as if nothing happened. But soon the message spread. We are not told how the resurrection happens; only that it changed the disciples. It also has the power to change us.

GO! RUN! TELL! The urgency of those words still applies to you and me. Our troubled world needs to hear about God’s love and power. We may be hopeless like the disciples on that Holy Saturday. But because of God’s power, things can change. God is in control, and we see evidence of this when life is the darkest. Don’t believe the naysayers. Place your trust in a God who has power over the grave. It’s our only hope. Amen. 

[1]Frederick Dale Bruner, The Churchbook: Matthew 13-28), (Grand Rapids, MI: Eerdmans, 2004), 779-780.

[2] William R. White, Stories for the Journey (Minneapolis: Augsburg, 1988) 26-7.

[3] See I Corinthians 1:18-31.

[4] 1 Peter 2:24.                        

[5] The other gospels also include different women attending the grave, but they all include Mary Magdalene. Mark says they were to anoint the body (Mark 16:1; Luke says they came with prepared spices (Luke 24:1), John doesn’t mention spices and has Mary Magdalene coming to the tomb by herself.  

[6] Matthew 24:7. The first earthquake occurred during the crucifixion. See Matthew 27:51.

[7] See Bruner, 781-782.

[8] Douglas R. A. Hare, Matthew (Louisville: John Knox’s, 1993) p. 330.

Bluemont Church with blooming dogwood
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HopeWord’s Writer’s Conference 2023

Katherine Paterson speaking at the HopeWords Writer's Conference

I enjoyed HopeWords Writer’s Conference so much last year, that I attended it again last week. It’s amazing the conference can draw such talent and so many attendees to Bluefield, West Virginia. The city which grew up around a railroad hub to serve the coal mines in Southern West Virginia isn’t an easy place to access. There are few flights to the city, there is no longer passenger train service, and even the main interstate bypassed the city by nearly a dozen miles to the north. But this year, the conference sold out of in-person tickets and brought in an incredible line up of authors. 

A tour of Bluefield and the surrounding area

Bramwell

This year they offered something new, a tour of the Bluefield area before the conference began, which took us around the city and to Bramwell, a city at the end of the Pocahontas coalfields. In our bus tour we saw some incredible scenery as well as examples of poverty of the region. After driving around Bluefield, our first stop was Bramwell, a town located west of the city.  In the late 19th and early 20th Centuries, Bramwell was where the bigwigs who managed the Pocahontas mines lived and many of their mansions have been restored. During this time, the miners lived in shacks in small communities close to the mines. Today, Bramwell is famous for those wanting to four-wheel through mud. While touring this town, we were treated with the best milkshake in West Virginia at a restaurant in the old pharmacy. Our tour also took us east of Bluefield, up the winding highway 58, to overlook the city. This was the way you traveled through the mountains before the interstate with its mile-long tunnels was completed forty years ago.

Highway 52 overlook of Bluefield

The Conference 

Miroslav Volf

The conference began with the keynote speaker, Miroslav Volf, a professor of theology at Yale.  I reviewed his book,  A Public Faith earlier this year. Volf spoke with sadness on how the university has given up on helping students understand how to have a meaningful life. Instead, starting in the 70s, the shift has been more on the means to a good life with the emphasis on students to “follow their dreams.” As he points out, when we follow our dreams, we pursue our means. The means then become our goals. A second challenge is that the old order in western philosophy has been replaced by a more pluralistic idea. In response to this shift, while acknowledging that we live in a pluralistic world, Volf began at Yale a program to have students explore what a good life looks like in different traditions around the world. As each tradition have claims on the truth, his goal was to have students seriously consider each claim by asking thoughtful questions about the good life and to whom we are responsible. 

The question about to whom we are responsible led Volf into a discussion of his own faith in Jesus Christ and on how the myth that we are individuals disturb our world. We are not just individuals, but individuals who depend on one another and share a common vision. With Christians, this includes not just the living but also the dead (the community of saints). 

Volf left us with two questions that disciples (and all people) need to ask themselves. 

1. How do we want to make the world better, and 

2. To whom are we responsible.

Volf on Saturday afternoon

Saturday, after lunch, Volf reappeared on stage with a discussion led by HopeWords’ founder, Travis Lowe.  Here are some highlights:

  • “The story of the Bible is that God decided to make home among us.”
  • “I never write with the idea of audience in mind, instead when I write, I wrestle with ideas I’m interested in.”
  • “The chief virtue of a theologian is to be humble. We want to say something true about God.”
  • “We hope in God which means the future we hope for might be different than what we now think.”
  • Quoting N. T. Wright: “The future is not for us to be raptured, but for the earth to be restored.”

After Volf left the stage on Friday evening, we were treated with a concert by a bluegrass band, “Chosen Road.” We were also served delicious deserts made by members of local churches.

Saturday morning’s marathon session

Saturday morning was a marathon session with four back-to-back speakers. 

Ann Voskamp

First up was Ann Voskamp. I have read some of her online writings but while I was interested in hearing what she had to say, her presence wasn’t what drew me to the conference. However, her talk, for me, was the highlight of the two day event. Voskamp began with the Biblical concept of the scribe (Judges 5:14, Ezra 7:6, Matthew 8:19, etc). She encouraged us to be scribes and to tell our stories within God’s larger story. Drawing on quotes from Martin Luther (“Satan hates the use of pens.”), T. S. Eliot, Dietrich Bonhoeffer, and others, she offered inspiration for us to explore the gritty parts of our lives. “Jesus’ choses the small and the slow,” she reminds us, “so he can be glorified.”

She shared three ways to handle the pen:

  • Immerse yourself in the Word (read, understand, & live the Word).
  • Realize the power in a parable.
  • Trust that something happens beneath our pens.

And four ideas of stories

  • What is this book/story a theology of (suffering, creativity, community, etc).  Dig into the truth
  • What is this book a psychology of (trauma, grief, love, etc). How do we understand, what are our felt needs.
  • What is this book a story of? Story is what moves us through a book.
  • What is this book an activity of? What is we want people to do after reading our books/stories?

Closing quote: “Shame dies when stories are told in sacred places.” 

Esau McCaulley

Next on the agenda was Esau McCaulley. Having read his book  Reading While Black several years ago, I was glad when it was announced that he would be one of the presenters. McCaulley, an African American evangelical scholar who studied under N. T. Wright, has found himself in a unique position as he critiques both the white evangelical tradition as progressive Christians.

McCaulley began his presentation by proclaiming that he never dreamed of becoming a writer. His plan, from his childhood, was to be a preacher within the black community. But after writing a few opinion columns, he found the Washington Post and New York Times reaching out to him. Pointing out that most writers speak of the need to find their voice, McCaulley said that for him it was finding his place. Coming from the black church in northern Alabama, going to an evangelical college in the Midwest, then doing doctoral work in Scotland allowed him to learn about place. 

He spoke about culture which relates to our places in the world. Culture involves both God’s glory and human failure. 

Drawing on 1 John “I am writing to make your joy complete” McCaulley outlined three insights into his writing:

  1. It must come from me.
  2. It must involve culture making (adding beauty and tearing down that which is wrong).
  3. It must involve courage and joy.
Hannah Anderson

Last year, Hannah Anderson told her story, which is mostly outlined in her book, Humble Roots, which I read after last year’s conference. This year, she used her 45 minutes as an introduction for our last speaker, Katherine Paterson, to whom she insisted on referring to as “Mrs. Paterson.” 

Anderson pointed out the changes that have come to writing as we live in a social media age. The goal of a writer is not to reveal everything, she suggests. Instead, we are to create characters or to reveal parts of our selves. There are stories we may not want to tell and that’s okay. She points to. Mrs. Paterson as a writer who tells “true” stories through fiction and reminded us of the truth of the Velveteen Rabbit, that real is what happens to you. She ended with a quote from Paterson’s first book, a primer on the Christian faith that was published in 1964, in which she reminds us that “grace tells you that you are not a commodity,” but that God wants to make you real.   

In a way, Anderson provided an introduction for the President of Bluefield College to come out and present Katherine Paterson an honorary doctorate. 

Katherine Paterson

Paterson began with a quip. “One of the advantages of being old is that you can’t hear praise. Because if you did, you might believe it.” I looked her up on my phone and learned that she is 90 years old!  Paterson used the theme of the spies being sent into the promised land and suggested that writers need to be like Joshua and Caleb, who offer hope. She also pointed out that Jesus was a storyteller. Quoting Barbara Brown Taylor, she reminds us that stories need “pockets of silence,” or spaces where we can lay down our defenses and not be demanded for a decision. Instead, story is a place where transformation begins. Jesus does this by letting us decide who to identify within the parables. 

Katherine Paterson speaking in the beautiful Granda Theater
Bridge to Terabithia

Years ago, I read Paterson’s book, Bridge to Terabithia, but I didn’t know the backstory of this book, which is her most famous one and won the Newberry Prize. She told about how, when her son was eight, his best friend was a neighbor girl who was struck by lightning while at the beach. Her son felt he had done something bad for her to have died. She struggled with this because she didn’t have a satisfactory answer why the world is a “dark land where bad things happen to good people.” Because we deal with a God of justice and mercy, we must struggle with such situations. Otherwise, we could just pass it off as random event. She wrote Bridgefor herself, as she tried to understand both the girl’s death and her son’s reaction to it.  She also noted how there were those who criticized the book and acknowledged that any story that has power also has the power to offend. Then she offered several examples of people who had read the book as a child and reached out to her later in their lives, telling her how the book helped them through dark periods. 

Drawing on an analogy of a waiting room for a children’s ICU, she suggested there are two kinds of parents who sit there. One is the Psalm 23 parents who see themselves and their child walking with God through the darkness. The other parents are the Psalm 22 ones who cry out to God in anger. 

Quotes: 

“We who work with words are loaded with dynamite, but can bring hope and healing to the world. 

The most important thing is for the word to become flesh. 

Afternoon session

The afternoon session included a discussion with Volf (see above) and a presentation by S. D. Smith and Lewis Brodgan. Because of another commitment, I had to leave before Brogdan spoke, but this year I came away with one of his books which I look forward to read. Last year I found him to be an engaging and thoughtful speaker.

S. D. Smith

Smith, along with Anderson and Lewis, is one of the original founders of HopeWords. He is a fantasy author, which is a genre I seldom read. As a speaker, he’s funny and began by making fun of himself and his lack of awards. His message warned the church that we often push the “creative types” into the enemy’s camp, but that we need such people in the church to help us make sense of the world. 

While he doesn’t have an MFA, he used the letters in a different way to illustrate his discussion on writing.

M is for modesty (we write from our own center)

F is for fidelity (we are to be faithful to Christ and his church).
“If our writing is not doxological, it will be diabolical.” 

A is for audaciously (we are to be bold). 

Smith also reminded us that in the big picture, we are between redemption and restoration (R&R, but it doesn’t feel so relaxing and restful).  We are to live “until our death scene.” 

HopeWords 2024

Part of next year’s lineup has already been set. The keynote speaker will be Daniel Nayeri, who is an Iranian-American Christian writer and author of Everything Sad is Untrue.  Here is the link: https://madetoflourish.regfox.com/hopewords-2024 I hope I can attend again, but I am also hoping to once again attend the Festival of Faith and Writing at Calvin University in Grand Rapids, Michigan. God willing, I plan to attend one of these two events.

The train tracks cut Bluefield into two halves

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Palm Sunday, 2023

title slide, photo of trees blowing in wind

Jeff Garrison
Bluemont and Mayberry Churches
April 2, 2023
Matthew 21:1-12

Sermon recorded at Bluemont on March 31, 2023

At the beginning of worship:

Who is Jesus? And what does it mean to follow him? How would you answer these questions? What difference does the first question, who’s Jesus, make in our lives? How does it guide our attempts at following him? Ponder these questions as we worship. They were questions that was being asked the first Palm Sunday, too. 

Before the reading of Scripture

Last week, we’ve finished working through Peter’s first epistle. This week, as today is Palm Sunday, we’re looking into the gospel of Matthew. In the 19th Chapter, we’re told that Jesus leaves Galilee, heading to Jerusalem. A large crowd follows him.[1] He now arrives. All four of the gospels tell of Jesus’ entry into the city and each provides different insights. We refer to this day as Palm Sunday, but only one of the gospels, John’s, tells us the crowd waved palm branches.[2] Matthew just says they cut branches and spread them on the road. It appears to have been a joyful party, but as we know the joy of the day will quickly fade as the week wears on. 


Read Matthew 21:1-11

One Summer: America 1927

I have been listening to a book by Bill Bryson, titled One Summer: America 1927. It was an amazing summer in our nation. Babe Ruth was knocking the ball out of the park. He set a home run record for a season that stood until Roger Maris came along. President Calvin Coolidge, not known as a man of many words, made a sparse announcement when on vacation in South Dakota. He would not seek his party’s nomination for the Presidency in 1928. Also in South Dakota, workers were carving out the faces of Presidents on Mount Rushmore. Ford Motor Company shut down the manufacturing of Model Ts and retooled for the Model A. 

But probably the most exciting thing to happen in the summer of 1927 was the race to fly a plane from New York to Paris. The excitement focused on large planes with crews, but in came a lone pilot with backing from some businesses in St. Louis. Charles Lindberg, flying the Spirit of St. Louis, he won the prize. When he returned to America, he received, up to this point in history, the largest ticket-tape parade in New York City. Tons of paper was thrown out the windows along the parade route.[3]

Of course, looking back at 1927, it seemed so idyllic. As a nation, America was on the top of the world. Few people were aware that just around the corner the Great Depression would descend. And after that, there would be war unlike the world had ever seen.[4]We might draw a similar analogy to this day in Jerusalem in roughly 30 AD. Excited people shouted “Hosanna.” Everyone was excited. But darkness would descend and a few days later some of those same people would shout, “Crucify.”

Our text begins with Jesus and the crowd approaching the Holy City. Around the Mount of Olives, Jesus sends a couple of his disciples into a village ahead to procure an animal for him to ride into the city. We’re not told Jesus had all this worked out in advance. There’s a mystery here. How did Jesus know that there would be a donkey and a colt waiting? Was he somehow able to work it out in advance, without anyone knowing? In the days of walking, that seems unlikely. After all, he couldn’t call ahead. 

Or did Jesus employ his divine powers? We’re not told. The same goes with the response Jesus gives the disciples if they’re challenged for taking the animals. Tell them the master needs it. What farmer would lend out their beasts of burdens without collateral and with just the promise that this unseen master would return it?

If I’d been one of the disciples, I might have resisted. Why go into the unknown when you could return to a place you already been? Why take part in what feels like petty larceny? Of course, there were no Avis donkey rentals back then. But still, it seems strange. I’d prefer Jesus to tell me to go back to that place where we saw a donkey waiting by the road and where they knew the owner. But Jesus always calls us into an unknown future.[5]

I had this conversation with a parishioner this week about no knowing what’s next in our lives. It’s often scary if we pause long enough to think about our situations. We’re called to go forward, into new territory, trusting that Jesus, the good shepherd, travels with us. 

Matthew tells us that what happened fulfilled prophecy and then quotes from the Prophet Zechariah a passage about our king coming, humbled, and riding on a donkey.[6] The disciples are told in Matthew to bring two animals, a donkey and a colt. This has created some confusion. Did Jesus ride both animals, balancing up on the backs of each like some kind of circus performance? Maybe he even held the reigns in his teeth as he waved to the crowd? Probably not. Matthew also emphasizes the humility of Jesus’ entry into Jerusalem, and that would be showing off.[7] More likely, Jesus rode the donkey while the colt, perhaps not even weaned, tailed behind, staying close to his mom.[8]

We’re told the disciples put their cloaks on the donkey for Jesus to ride it. Donkeys are not normally ridden straddled, like a horse. Instead, the rider sits to the side of the beast. Other cloaks were spread on the path, along with tree branches. The crowd began together as they approached the city walls. As they are pilgrims coming for the Passover, they cry out the words from Psalm 118, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest.”

Psalm 118 celebrates victory. God has given victory to the one coming into the city who then returns thanks for God’s steadfast love. God has taken the stone discarded by the builders and made it the cornerstone.[9] The Psalm captures the hope of the people that there be a new king on David’s throne, but in a way this Psalm seems out of place. While the Psalm celebrates victory,[10] Jesus heads to his death. And while his followers at this point don’t understand, Jesus knows.[11] The weight of this knowledge must have weighed heavy on his heart. They cheer Jesus on, a truth that should hang over us on Palm Sunday, for the crowd will soon turn on Jesus and demand he be crucified. 

But before that, they wonder, “Who is this?” This little parade seems to have really shaken Jerusalem. Our translation, in verse 10, said the whole city was in turmoil, but the word used in Greek for turmoil, is the Greek word from where get the word seismic. In other words, the city was shaken to the core, as if in an earthquake.[12]

This word is used only in three places in Matthew’s gospel. The first is when the Magi come to Jerusalem asking about the birth of the Messiah.[13] The people in the city were bothered. Why did they need a king when they had Herod. The second time is here. The word will be used once more, on the day we recall this Friday, during the crucifixion. That was when a real, not metaphorical seismic event happened. There was a real earthquake. At that time the temple curtain ripped into two halves while graves opened.[14]

So, the crowds ask who this Jesus is. I assume those with Jesus pointed out that he is a prophet from Nazareth. But, of course, Jesus is more than a prophet. In the week ahead, we’ll see that he’s also the Chief Priest, and the sacrifice. And then, we’ll learn of his defeat of death and that he is a king that is above all kings. But that’s to come. 

We’re left this Sunday with the question of the crowd. Who is this man we call Jesus? And if we believe he is the King as well as the Prophet and Priest, then how do we respond to him? Are we willing to go into the future where we have no control but can only trust him. For that’s what we’re called to do. Amen.  

[1] Matthew 19:1-2.

[2] John 12:13.

[3] Bill Bryson, One Summer: America 1927 (Random House, 2013).

[4] Bryson discusses a secret meeting by the head of the Federal Reserve along with banks in Great Britain, France, and Germany, whose decisions have been partly to blame for the worldwide Depression. 

[5] This idea came from MaryAnn McKibben Dana’s sermon on this passage on the website, “A Sermon for Every Sunday.   

[6] Zechariah 9:9.

[7] Mathew leaves out a piece of what Zechariah said. The prophet said, “triumphant and victorious is he, humble and riding on a donkey…” The “triumphant” part is missing in Matthew, as he emphasizes the humility of Jesus. See Frederick Dale Bruner, The Churchbook: Matthew 13-28 (Grand Rapids, MI: Eerdmans, 2004), 355.

[8]See Douglas R. A. Hare, Matthew: Interpretation, a Biblical Commentary for Teaching and Preaching (Louisville: John Knox Press, 1993), 238-239. 

[9] Psalm 118:22.

[10] Everything said in the Psalm “portrays the celebrant’s deliverance as the work of the Lord.” James L. Mays, Psalms: Interpretation, A Biblical Commentary for Teaching and Preaching, (Louisville, KY: John Knox Press, 1994), 377. 

[11] According to Matthew, at this point, Jesus has referred to his upcoming death three times, the last being in Matthew 20:17-19.

[12] Chelsey Harmon, “Matthew 21:1-11 Commentary. See https://cepreaching.org/commentary/2023-03-27/matthew-211-11-2  See also Bruner, 357. 

[13] Matthew 2:4.

[14] Matthew 27:51-52.

trees lining a road
The wind has blown hard for the past 24 hours.
Yesterday, the branches were waving as if they lined the parade route.
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Dear Park Ranger: Essays on Manhood, Restlessness, and the Geography of Hope

Review of Dear Park Ranger: Essays on Manhood, Restlessness, and the Geography of Hope By Jeff Darren Muse
Advance Publication Edition
This book will be released on May 6 and is available for preorder.

Cover of the book
Book cover

Through a series of essays, Muse sews together a patchwork memoir of his life in a quilt-like fashion. Some of these stories are humorous and while others are quite sad. Together, they provide important details of Muse’s life as a middle-aged man dealing with life changes along with environmental and racial issues facing our country. Muse looks at how his family background, his love of nature, the authors he’s read, and being a white male influences his views and creates the man he is today. Many of us reading these essays will find a helpful voice as we struggle through similar issues. 

Born in Indiana, Muse is a Hoosier. His father was an alcoholic from rural Kentucky. In several essays, Muse explores his Appalachia roots, from his early travels to his grandparents with his father, to his return to Kentucky as an adult, long after his father’s death. Muse’s parents split when he was a child. He was mostly raised by his mother who struggled raising two boys. Muse found a place for himself playing football.

In college he met a student from Astoria, Oregon. Visiting her home, they took a car trip down the Pacific coast which changed his life. While the relationship didn’t work out, Muse fell in love with the West. Later, he fell in love with Paula, a ranger for the National Park Service. They married. Parts of this book feels like a love-letter to her. However, Muse is careful to protect her. While he mentions the harassment she experienced in the Park Service and the lawsuits, he doesn’t go into detail. Instead, he lets his readers know that’s her story to share. 

Muse has worked in a variety of positions as he followed his wife’s career around the country. His employment mostly involves outdoor education and park interpretation. Starting in the Pacific Northwest, they have also served at Pipe Spring National Monument (where she worked as Muse took seasonal positions at nearby Zion National Park). They have lived in the Upper Midwest, where he worked on a boat taking tourist up the headwaters of the Mississippi. When the National Park assigned her to Charleston, SC, Muse took a job at a local plantation teaching about slavery. This position allows Muse to explore his white privilege and deal with the issue of race. Shocking, the fire towers in the American West, where one seasonal employee lived, are approximately the same size as slave cabins in which whole families lives in the American South. At the end of the essays, Muse and Paula leave the South and return to the West. 

Along his travels, Muse studied creative writing. One of his professors in an MFA program taught “you can only come from one place.” Muse uses this concept to dig into his Hoosier background, but I found myself thinking these combined essays refute this idea. While he’s from Indiana, each new place and experience adds to his experience and combined creates him into the person he has become. While a Hoosier, I think he’s also a Westerner, drawing from the rainy Pacific Northwest and the arid southern deserts. 

As I read these stories, I found myself pondering my own experiences and decisions.  Surprisingly, there are many similarities, such as how a futile attempt to woo woman brought us both into an appreciation of the American West. Muse often quotes authors who have influenced his thinking, and I have read most of their works. Finally, Muse attempts to understand issues of race while working in South Carolina. Growing up Southern, I have been very conscious of race and its role in my life going back to at least the third grade. 

Dear Park Ranger contains eighteen well-crafted essays. I recommend the book, especially for those who enjoy the wilderness or learning how a person’s experiences inform their lives. I was provided an advance review copy of this book in exchange for an honest review. 

The author’s mini biography:

Photo of Jeff Darren Muse
Jeff Darren Muse

From crawdad creeks and public wildlands to college classrooms and prison gardens, Jeff Darren Muse has worked throughout the United States as an environmental educator, historical interpreter, and park ranger. As a writer, he is inspired by Brian Doyle’s dictum: “The essay is a jackdaw, a magpie, a raven. It picks up everything and uses it.” He has published in Ascent, The Common, High Country News, and River Teeth, among others. Today, while working seasonally as a wilderness ranger in northern New Mexico, Muse lives with his wife where the aspen-studded Sangre de Cristo Mountains tumble into Santa Fe.

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1 Peter: The Need for Humble Leaders

Title slide, "Humble leaders needed for a changing world" Background photo shows a budding tree in front of a new moon.

Jeff Garrison
Bluemont and Mayberry Churches
March 26, 2023
1 Peter 5

Sermon recorded at Mayberry on Thursday, March 23, 2023

At the beginning of worship:

Eric Hoffer once said: “In times of great change, learners inherit the earth, while the learned find themselves beautifully equipped for a world that no longer exists.”[1]

Certainly, the church (and our world) is in flux and change is all around us. We need leaders willing to learn and to risk and to depend on God, not those who consider themselves already learned. Peter, I believe, has something to say about such leaders in today’s text.

Before reading Scripture:

We’re at the end of Peter’s first epistle. In this section he encourages his readers to do four things. We’re

  • to be humble,
  • to cast our anxieties upon God,
  • to be disciplined in our lives, 
  • and to resist evil. 

And he reminds us that God has made a four-fold promise to us. God will 

  • restore us, 
  • support us, 
  • strengthen us, 
  • and establish us (within his kingdom). 

Read 1 Peter 5

A few weeks ago, I received a copy of a privately published book by a friend, Dr. Jim Spindler.[2] Jim was my parish associate when I served First Presbyterian Church in Hastings, Michigan. After a career in medicine, he returned to school to prepare himself for ministry. But in truth, he’d been doing ministry for years which should remind us that you don’t have to go to seminary to minister to others. 

Doing ministry before being trained 

Early in his life, Jim thought he might become a missionary, but he soon had children and was involved in practicing medicine and running pharmaceutical medical trials. By the way, this included Rogaine. As my head attests, they were not always successful. But that’s another story. However, he once gave me a Rogaine t-shirt and told me, I should tell people I received the placebo.   

Long before I met Jim, he started participating with mission trips with the Luke’s Society that took him to Eastern Europe and Africa. He also ran mission trips to Honduras and into the interior of the Yucatan. When I accepted the call to Hastings, I joined him on many of these mission trips and learned from him much about compassion and leadership.[3]

Leaders should lead by example

Jim is a wonderful yet humble leader. He’s slowing down, but then age catches up with all of us. He now spends much of his time taking care of his wife. In a way, he’s still leading by example. When he led trips, it wasn’t about Jim. The focus was always on the needs of people we could help. He casted a godly vision. He always worked hard, and he encouraged others. Not only was he open to advice, but he also sought it out so that he could improve the experience of the mission workers and the patients. 

In thirty years of leading short-term mission trips, he took hundreds of people along with scores of physicians, including many residents, into parts of the world beyond the tourist. We not only saw poverty in a new way but were encouraged to meet and engage with the people as valuable children of God. 

Peter speaking on leadership

As Peter wraps up his first epistle, he speaks to the leadership of the churches. I think Spindler meets Peter’s expectations of a Christian leader. 

We often think of leaders as people who are powerful and rule with an iron fist to get things done. But that’s not a Biblical example. Jesus is the antithesis to such leadership. He shoots it down with sayings like the last will be first, and if you want to be great you must be willing to humble yourself in service.[4]

Humility needed in Christian leadership

As one author notes, “Jesus teaches that the church’s leadership should be the polar opposite from those in the world. Authority is always to be that of service.”[5]

Leading God’s flock

In Peter’s last conversation with Jesus as recorded in the gospel of John, Jesus insist that Peter take seriously the feeding of his (Jesus’) flock. Peter got the message and passes it on in this letter, reminding the leaders of the churches to whom the letter was sent to tend the flock of God. 

Review of the text

Interestingly, at this last chapter of the letter, Peter changes voices and writes in the first person, as he reminds his readers that he was a witness to Jesus’ suffering and his glory. Much of this epistle, as I pointed out, is Peter reworking the Roman idea of a household code; that is, how are we to act considering our place in society. But like he’s done elsewhere, Peter turns these codes on their head. Instead of starting with those on the lower stratum of society and working up, he starts at the top, with the church’s leadership.[6]

Elders and shepherds
needlepoint of "The Lord is my Shepherd" done by my grandmother

Peter uses the word “elder” here, from which we obtain the word “Presbyterian.” But it’s clear he’s not talking about old folks, but leaders within the church. Like Jesus had advised him, he advises the leaders among his readers to “tend God’s flock.” The idea of God’s people being sheep is nothing new. In the Old Testament, God was seen as a shepherd guiding Israel. The 23rdPsalm emphasizes this role with the opening line, “The Lord is my shepherd.” In the gospel of John, Jesus is identified as the “good shepherd.”[7] In my living room, there is a needlepoint done by my grandmother when she was a young woman depicting Jesus in this manner. 

Peter takes this a step further and reminds his readers of the earthly role for shepherding leaders. But he also reminds us—pastors and elders—that the sheep we oversee are not ours. (You are not my flock.) We all belong to God and those of us who find ourselves in leadership roles are to tend God’s flock for God, not for our own benefit. 

Furthermore, we are to do this without a desire to gain recognition or reward, but willingly because we have experienced God’s care in our lives. Finally, we carry out such work faithfully, knowing that we are always under the chief shepherd and in the hope that our blessings will come when the Good Shepherd returns.

Humility

Regardless of whether we’re a leader, Peter reminds us that we’re all called to a humble life. Recalling a Proverb, writes, “God opposes the proud, but gives grace to the humble.”[8] Again, Peter challenges the Roman structure here, where some were to be honored and everyone else humbled. Within the Christian fellowship, everyone is to be equally humbled because we are all dependent upon the same grace. In time, we’ll be exalted, but until then, we need to be content and trust that God is in control, which is a statement of hope for many in the early church as they were persecuted for their faith in Jesus. 

Our adversary

In verse 8, Peter reminds us of our adversary, a roaring lion, is out to get us. The Message translates this verse as “the Devil is poised to pounce and would like nothing better than to catch you napping.” Evil is a reality, as Peter’s readers know. The reference to a lion on the prowl goes well with the idea of the church made up by sheep. Sheep must stay together, lest they stray and become easy prey for a lion. Likewise, shepherds must remain alert to protect the flock. Evil, as it is represented here as a lion, doesn’t threaten God’s sovereign rule. 

Bringing up the image of a lion encourages his reader to do what’s right. Peter reminds us that God is in control and can be trusted. We just need to stay with the flock. The devil out prowling reminds us of the dangers when we insist on doing things our own way and without Christ. 

 A second reason Peter may place the blame on the Devil at this point is to take the blame off those who are carrying out the persecutions. After all, Peter’s readers could name their adversaries who have persecuted the Christians who lived on the margins of society and with little control.[9] Peter doesn’t want people to seek revenge or to look upon their persecutors with disdain. Instead, the evil one uses these persecutors to carry out his devious deeds. Their complaints aren’t with the individuals who committed such acts, but with a system that that encourages such behavior.[10]

We all face danger and persecution

Peter concludes his remarks with a reminder that Christians all over the world are in danger, but that the suffering won’t be forever. “God will bestow glory upon us,” he promises. It may not sound good to know that you’re suffering with everyone else—that sounds more like misery loves company—but the hope here is that there is a new world coming. Hang on, hold fast to your beliefs, and trust the Lord. 

Conclusion

Peter provides an “eschatological perspective” to suffering. In other words, he points to God’s grace to encourage us to trust in God, even when things are not looking up.[11] In this closing chapter of the epistle, he writes to the leaders, but also to those who are younger (or maturing Christians) who may become leaders. During tough times, we need the church, and the church needs those who can lead and needs to be preparing others who can take their place. We all need to be growing in our faith. What are you doing to help yourself grow as a disciple and as a valuable member of our fellowship. 

Centered and Soaring

Last fall, some 15 people from Mayberry and Bluemont Churches attended a program titled, “Centered and Soaring.” Since then, many of us have been a part of micro-groups that have met for study, sharing and prayer. 

There is another opportunity to learn more about being centered in Christ and soaring within the church on Saturday, April 29. Those who attended the program in the fall should come back to be strengthened in their faith Those who didn’t attend can still come along and learn more about how we can share our faith and do God’s work in the world. I hope you pray about this opportunity and pencil the date in on your calendar, so you’ll have no excuse!  

In all we do, to God be the glory. Amen. 

[1] Tod Bolsinger used this quote in a talk given at the Calvary Partner Network. See https://www.youtube.com/watch?v=cTCB4RC2LFM

[2] James R. Spindler, MD, Blessed to Be a Blessing (privately published, 2023). 

[3] I recently wrote posted in my blog an article I’d written in 2007 about one such trip to Honduras. Click here to read this post: https://fromarockyhillside.com/2023/02/02/a-return-visit-to-honduras/  

[4] Matthew 18:1-4, Mark 10:42-45, and Luke 22:22-30. 

[5] Christopher A. Hutchinson, Rediscovering Humility: Why the Way Up is Down (Greensboro, NC: New Growth Press, 2018), 146.

[6] Joel B. Green, 1 Peter (Grand Rapids, MI: Eerdmans, 2007), 164. 

[7] John 10:1-18. 

[8] Proverbs 3:34. Peter actually quotes from the Greek Old Testament here, and not from the Hebrew text which is slightly different but with the same meaning. See J. N. D. Kelly, Commentary on the Epistle of Peter and of Jude, (Peabody, MA: Hendrickson, 1969), 194. 

[9] Green, 180. 

[10] It has often been pointed out that an unjust system will be problematic for both those in power and those who are denied power. Those denied power feel shame and hate toward the powerful, while those who are in power feel threatened and therefore hate toward those who are denied power. Martin Luther King used this kind of logic and is why he encouraged his followers to love and not hate those in power. See Brian D. McLaren, Everything Must Change: Jesus, Global Crises, and a Revolution of Hope (Nashville: Thomas Nelson, 2007), 237-242. 

[11] Peter H. Davids, The First Epistle of Peter (Grand Rapids: Eerdmans, 1990), 200.

Title Slide. "New Leaders needed for a changing world. Photo of the new moon behind budding trees.
New moon and budding trees, photo taken no March 23, 2023
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Driving West in ’88

I wrote this back in 2015 and pulled it out as a piece for a memoir. It’s a true event that occurred when I drove West for the first time. On the way out, I stopped first in Nashville, where I met a friend that’d hike with along the Appalachian Trail. Then I headed to St. Louis, where I stayed at my great uncle and wife’s home on the western side of the city. Leaving their home, I was entering land that was new to me (I’d been to St. Louis a few times and once flew into Kansas City for an assignment in St. Joseph. But I had never step foot on the land between Kansas City and California. I’ve attached two photos (somewhat scratched) from that trip across Kansas. Sadly, I never got a photo of the red and black ’55 Buick.

My destination for this trip was to visit a seminary classmate at Hill Air Force Base in Ogden, Utah, then to Camp Sawtooth in Idaho where I’d spend the summer. From there, I would go on Virginia City, Nevada where I would spend a year as a student pastor. I have posted a number of stories from that time: Becoming a preacher, Matt, Doug, Christmas Eve 1988

A Katy train in Eastern Kansas, photo taken in June 1988.
A Katy Train in Eastern Kansas, June 1988
(copied from a print)

My stomach growls, but I want to get through the congestion of Kansas City and Topeka before stopping to eat. It has been five hours since breakfast outside of St. Louis at Homer and Bebe’s home. Since leaving their home in Pacific, I’ve only stopped for gas and to pick up a new map at the Kansas welcome center. As I put the miles behind me, I’m in unfamiliar territory. I’d spent time in Missouri but had only flown over the vast territory between Missouri and California. 

 As I drive west, I notice a strangely familiar car, a ‘55 Buick with a red body and black top. It’s travelling just a little slower than me. I turned on my blinker and moved into the left lane to pass. When I pull beside the car, I looked over at the driver. His left elbow sticks out of the window, and he holds the steering wheel with his right hand. He’s wearing a white tee-shirt and a beige hard-shelled jungle hat.  

“It can’t be,” I think. 

 I take a second look. Is this an aberration? The car is identical to the first car I remember riding in and the man driving looks just like my dad did when he was younger. I remember as boy fishing in Dunk’s Pond with my dad. He wore that same style of hat and a white t-shirt. And, in the days before air conditioned vehicles, he often hung his left elbow out the window. 

“What had happened to the car and dad’s hat” I wonder as I pulled around the Buick. As I sped down the highway, I kept glancing back in my rear-view mirror, thinking about my dad and wondering about that man who could have been his twin.    

I decide to stop at the next intersection with a place to eat, but after passing a few exits with nothing, I gambled on the next town. I pull off at Paxico. There’s nothing at the interchange, but I followed the signs across the Southern Pacific railroad and then, paralleling the tracks, into a small town with a decisively western feel. The air is stifling hot as the humidity builds, but I need to stretch my legs. I walk the length of the commercial district, the few buildings that still exist each having an awning over a wooden sidewalk to shade those passing by. Then I head out by the railroad tracks and watched a west bound train rush through without slowing down. 

After a few minutes of walking and watching the train, I head back to the bar and grill. It’s cool and dark inside. It takes my eyes a few minutes to adjust as I grab a seat at a table and ordered a hamburger. A radio plays in the background. Between country music songs, there are advertisements for farm implements and reports on crop prices.  At the bar, three men in overalls drink drink beer and discuss the weather, hoping they’ll get some rain out of the storms forecasted for later in the day. I eat, taking it all in. I feel free as I’m on my own and have been racking up the miles.

Thirty minutes later, after paying my bill, I’m back in the car heading west. I watch in fascination as the clouds builds on the horizon. I dreaded this drive across Kansas, but I find myself intrigued by these gentle hills and rich dirt. As the clouds become darker, I notice a bolt of lightning and then another and then it hits. A tremendous wind is blows against my car. I hold on to the steering wheel with both hands. Then comes the rain, racing in sheets across the prairie. Soon, drops of rain and hail pound the roof with such force that it drowns out Steely Dan cassette playing in the car’s stereo. I slow down. Under an overpass, I notice a group of motorcyclists seeking shelter. 

Soon, the storm passes. Steam rises from the highway, making distant views hazy. I pick up speed. Ahead, out of that haze, I see the car again, that 55 Buick. It’s way ahead, but I’m gaining on it.

I will pass him several more times today and even tomorrow morning, the last being just before I leave I-70 and take 1-25 north toward Cheyenne, Wyoming. 

Sunset and utility poles in western Kansas, June 1988
Sunset over western Kansas (copied from a print photo)
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Peter advice to those who suffer

Jeff Garrison
Bluemont and Mayberry Presbyterian Church
March 19, 2023
1 Peter 4:12-19

Sermon taped at Mayberry Church on Friday, March 17, 2023

Before reading scripture:

We’re down to the final two sermons from Peter’s first epistle. Our passage starts out with Peter telling his audience not to be surprised at the fiery ordeal they face. As I’ve pointed out all along, these Christians lived on the margin of society and faced persecution. Once again, Peter encourages them (and us) to stand tall when suffering for righteous reasons.  

Read 1 Peter 4:12-19

Suffering today 

There’s plenty of bad news about suffering in this world. There are wars in Ukraine, Syria, and in the horn of Africa. Think of all the innocent people caught up in the violence. Some countries treat their own people horribly, such as North Korea. Those who disagree with leaders in many countries find themselves in hot water. Other countries treat minorities terrible, especially Myanmar but when you really consider it, it’s true of many nations and own record isn’t great. 

Then there are natural disasters. From floods in California to earthquakes in Turkey and Syria, there’s plenty of suffering to go around. Children are born with birth defects or addicted to illicit drugs. Banks fail. As the technology sector of our economy entrenches, employees find themselves without a job. Fruit trees prematurely bloomed, followed by a freeze and the harvest might not be as good as in previous years. Farmers will be hurt, and we’ll miss having good fruit.  People get sick and die. 

If we want to hear about suffering, we don’t have to go far. Sometimes it might feel as if God’s off on vacation.

But what if we turned this around? The Message translation begins our passage this way: 

Friends, when life gets really difficult, don’t jump to the conclusion that God isn’t on the job. Instead, be glad that you are in the very thick of what Christ experienced. This is a spiritual refining process, with glory just around the corner.[1]

Two (or maybe three) kinds of suffering 

From the way Peter begins this section, we can assume Christians in Asia Minor were surprised at their situation. The “fiery ordeal” Peter speaks about isn’t a natural disaster or even a war. They’re facing persecution because of their faith in Jesus Christ and for that, Peter tells them to rejoice, to be glad. I suggest it’s easier said than done, but we should consider what Peter is saying.

Peter also distinguishes between two different reasons for suffering. We suffer because of our own actions, and we may suffer because of our affiliation with Jesus. It’s obvious that Peter is not addressing innocent suffering here, such as a natural disaster or even wars which are beyond our control and affect everyone nearby. 

I wonder, however, if some in the intended community to which this letter was written had a criminal background. If so, did they think their suffering unjustified. Maybe they thought by coming to Christ, who forgives sins, they should be immune from the consequences of their actions. Going back to the beginning, the church has always been a haven that embraces the guilty. After all, Jesus certainly didn’t have a problem eating and hanging out with well-known sinners. 

But embracing Christ and being free from the eternal consequences of your sin doesn’t mean that the state won’t demand payment. Earlier in this letter, Peter encouraged everyone to honor the state,[2] so those guilty of murder, stealing, or other criminal behavior should expect punishment and not consider such punishment as noble or done on Christ’s behalf.    

Suffering for Jesus

But there were also those genuinely suffering on Christ’s behalf and they, Peter says, will be blessed. It’s not a disgrace to face persecution as a Christian; instead, we should count it as an honor for we are following in our Lord’s footsteps. 

I’ve always felt Americans who claim persecution trivialized their situations. However, I admit, there are Christians in America persecuted or suffering for their belief in Jesus. Sometimes, such persecution is carried out by the church. The one persecuted stands against what’s going on and suffered the consequences. 

Two that immediately comes to mind are Beth Moore and Russell Moore (they’re not related to each other). Beth led a revival in women’s ministry. Russell, in charge of ethics and social witness within his denomination, called those in power to a higher standard. Russell lost his job for standing up for what he felt was right. Beth lost her publisher.[3] So, while we may not be in danger of martyrdom, we can still suffer for our beliefs if we take seriously Jesus’ teachings. 

God’s pending judgment

In verse 17, Peter returns to another familiar theme of his letter, Christ’s return and judgment. Here Peter emphasizes that God is still in control. The way he says this, “that God is bringing about this judgment,” sounds harsh to our ears. Is this God’s will? 

We think of judgment as harsh, but if we hear it from the ears of those experiencing injustice, we’ll see that such a view reminds them that God is in charge. Their persecutors may think they’re in control, but they’re only fooling themselves. Furthermore, this serves as a reminder to us. If we think we can run roughshod over others, we may get away with it for the time being, but sooner or later we will be held accountable for our actions. 

Carrying on this line of thought, Peter reminds his readers that if it is hard for the righteous to be saved, it’s going to be worst for the ungodly and sinners. Peter’s view here is that we’re all going to be judged. Certainly, Peter knows our salvation is through Jesus Christ, not through our own actions, but he wants to encourage his readers by reminding them that those who flaunt God’s decrees will be in for a rude awakening. Peter then ends this passage with a call for his readers to accept their suffering while embracing their faithful Creator and continuing to do what is right. 

Pure Heathen Mischief

Martin Clark served as judge in Patrick County for many years. He’s also a published novelist. I love his story about getting published. It took him fifteen years to find someone to publish his first book. After many failed attempts, he told God that if the book was published, he’d give all the profits back to his local church. He kept his promise.[4]

Unjust suffering

In his second book, Plain Heathen Mischief, Joel King is the defrocked pastor of Roanoke’s First Baptist Church. After doing six months in prison for an inappropriate relationship with a minor, his wife divorces him. Everything falls in around him, even though he wasn’t guilty of the crime. 

Edmund is the only member of the church to stand by him. Edmund is traveling west on business and offers Joel a ride to his sister’s home in Montana. It turns out that Edmund is also a conman. Along the way, he pitches an idea for Joel to quickly make a couple hundred thousand dollars. 

Joel doesn’t want to have anything to do with it. He wants to rebuild his life honestly. But once he gets to Montana, he finds his sister, whose husband recently left, struggling. Because of his record, nobody will hire him. The only job he can find is as a dishwasher. And then, he’s assigned to a crooked parole officer who demands that Joel not only pay his fine, but that he always bring extra cash in a blank envelope in which the parole officer pockets… Sinking and feeling trapped, Joel decides to take Edmund up on his offer.  

Suffering justly

Edmund and an attorney in Las Vegas are involved with a cleaning service that has access to huge homes whose occupants often spent months away. The plan is for these “cleaners,” to “borrow” jewelry from the homes and give it to Joel. Joel takes our insurance on the jewels, telling the agent he inherited the jewelry from his mother. Then, Edmund sets up a fake robbery. The jewelry is returned to the home from which it was “borrowed.” Joel files an insurance claim. When he gets a check, he splits the money with Edmund.   

Everything goes smooth until the FBI comes knocking. By the way, I should let you know that this book is funny and has lots of humorous twists and turns. It turns out some of the jewelry he insured was stolen (that is, stolen before it was re-stolen). These jewels belonged to a European museum. Joel is now an international criminal. 

Joel’s problem is that he kept trying to be in control and make it all work out. By trying to fix things, he gets in way over his head… Finally, he gives in, throws up his hands and confesses everything. Because he cooperates, he receives a light sentence in federal prison.

His sister drives him to Helena where he’s to meet the prison bus to take him to his new home. Joel seems happy as they drive through the mountains. This puzzles his sister. “Joel,” she says, “you’re going to jail. Today. You’re penniless. You’re divorced. You need to enlighten me as to why you’re so chipper.”[5]  

As I mentioned earlier, Joel wasn’t guilty when he was first sent to prison… Getting out, he thought he’d get back on his feet and everything would be alright and that he could handle things, but he learned otherwise. As he prepared to return to prison, this time for a crime he did commit, his suffering turns into joy. He no longer tries to control things. He gives up running. And he still has faith in his Savior. That alone is enough for him to be “chipper” as he prepares to pay the consequences.   

From suffering to rejoicing

Let your sufferings turn into joy! It sounds foolish, but we must remember that we have a Savior who turned the cross inside out, from a cruel instrument of the Empire’s power to the sign of salvation. As the Psalmist says:

“For God’s anger is but for a moment; his favor is for a lifetime. Weeping may linger for the night, but joy comes with the morning.”[6]

How should we live when we’re caught in a cycle of suffering?  In these verses, Peter gives us three responses. First, and as we’ve seen with Joel, we’re to let our suffering give way to joy. Of course, it took him a while to get there, but we’re all hardheaded. Then there are two other ways. By suffering we participate in the suffering of Christ, and finally, we’re to entrust ourselves to the faithful Creator by doing good.[7]  

Suffering as a part of life

Suffering is a part of life. Jesus demonstrates this with his own life. When we suffer, we need to keep our eyes on him. And when others suffer, we need to take a lesson for Peter’s failures, who abandoned Jesus when he was arrested.[8] Unlike Peter, we should stay by those who need our presence, reminding them of God’s faithfulness. 

We might not be able to bring our suffering or the suffering of another to an end. But can change the way we handle it. We can entrust our unjust suffering we face to God as does the Psalmist:

Into your hands I commit my spirit; you have redeemed me, O Lord, faithful God.[9] Amen.

[1] 1 Peter 4:12-13, The Message. 

[2] 1 Peter 2:13-14.  For my sermon on this text click here.

[3] Beth Moore has a new memoir out by a new publisher that I’ve yet to read. Russell Moore was removed from his position in the Southern Baptist Conference and now works for Christianity Today. 

[4] This was shared to me in when he sent me this book after I had reviewed his first book, The Many Aspects of Mobile Home Living.

[5] Martin Clark, Plain Heathen Mischief (New York: Alfred Knopf, 2004), 393. 

[6] Psalms 30:5.

[7] Joel B. Green, First Peter (Grand Rapids: Eerdmans, 2007), 159-160.

[8] Matthew 26:69-75, Mark 14:66-72, Luke 22:54-62, and John 18:15-18 and 25-27. 

[9] Psalm 31:5. See also Peter H. Davids, The First Epistle of Peter (Grand Rapids: Eerdmans, 1990), 173. 

Late Winter Sunset, taken on March 17, 2023
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Travels, Readings, and Reviews

author sailing on a Rhodes 19 out of Landings Harbor
Sailing out of Landings Harbor

I’ve been gone for the last nine days. Last week, I attended the Theology Matters Conference at Providence Presbyterian on Hilton Head Island in South Carolina. This is their third conference and they’ve all had excellent presentations. This was no exception. Then I headed down to Skidaway Island, where I lived outside of Savannah. There I met up with some friends I used to gather with for late Friday afternoon board meetings. I also got in some sailing with other friends. Then I drove up to Wilmington, NC, to see my dad, along with one of my brothers, my sister, and some friends. While the wind kept us off the water, I did do some hiking around Carolina Beach State Park. I came home yesterday. Below, I review three books I read while away: 

Douglas W. Tallamy, The Nature of Oaks: The Rich Ecology of Our Most Essential Native Trees

Cover of "The Nature of Oaks"

 

(Portland, Oregon: Timber Press, 2021), 197 pages including references, planting guides, and index. Many photos. 

The author moved to a new home in Pennsylvania in 2000. Shortly afterwards, he collected an acorn from a nearby white oak tree. Planting it in a container, it sprouted. After it grew some, he replanted on his property. After 18. years, the white oak is still young, but nearly forty feet tall. He author comes back to this tree, which serves as his laboratory for studies and his example for talking about the lives associated with oaks. This book is organized month by month as we gain insight into what’s happening to the oak as well as those whose lives depend on oaks. Such lives include not just insects and caterpillars living on the oaks, but also birds and other animals that feed such animals. 

This book is a delightful read. While I have known that trees often have bumper crops of acorns and other fruit, I never knew it had a name (masting). I always assumed this phenomenon helped overwhelm animals depending on certain seeds, knowing that they couldn’t eat all of a bumper crop and some seeds will help the plant reproduce. I learned this is only one of three possible answers to the question of “masting.” Nor did I know that blue jays will often bury acorns up to a mile from the oak that produced the seed.  Nor did I know that oaks provide a larger percentage of the insects needed by songbirds to survive than other trees. While I certainly knew that oaks and even more so, birch, hold their leaves sometimes through winter, I know why or that there was a name to describe this phenomenon (marcescent). Even more amazing is Dolbear’s Law, which accounts for how fast crickets chirp based on the temperature. These are just a few of the interesting facts presented by Tallamy in his book of wonder. 

Tallamy warns us of overusing insecticides, which have devastating impact on wildlife (especially birds). He shows how the oak is quiet resultant, often surviving attacks by insects and even plants like mistletoe that live in its limbs. Because of this book, I’m going to find some white oak acorns and plant them on my property! Of course, don’t expect this book to teach you how to tell the difference between a white, red, or black oak. This is not a guidebook, but a book that describes how a specific tree can benefit our world.

Thorpe Moeckel, Down by the Eno, Down by the Haw: A Wonder Almanac

Cover of "Down by the Eno, Down by the Haw"

 (Macon, GA: Mercer University Press, 2019), 127 pages.

I picked up this book because when I was younger, I felt the call of the Haw River and wanted to spend as much time as possible running its rapids. I’d never paddled the Eno, but I knew of it. I was expecting to learn more about these two streams. Reading the book, I was shocked to learn that wasn’t what the book is about. Instead, the author who is also a poet, spent a year collecting these thoughts while living in the North Carolina piedmont. He’s drawn into the woods. While he mentions rivers, he doesn’t identify which one. Other times, he’s visiting a pond instead of a river or describes walking in the woods. His focus is to describe in detail what is going own around him. It must have been a year with many hurricanes striking the coast for Moeckel describes their aftermath after they pour out their water over the piedmont and mountains. 

Like The Nature of Oaks, Moeckel divides his thoughts by months. In each month, he makes multiple trips into the woods. He’s observant and his writing reads like a prose poem.  It took me a few months to really get into his writing. By the end, I was sad there were no more months.  To read about my first experience with the Haw and another book review of the river, click here.

Rick Bragg, A Speckled Beauty: A Dog and His People

Cover of "The Speckled Beauty"

(2021, Audible), 6 hours and 22 minutes. 

The thing about dog stories which have haunted me since I watch Old Yeller as a kid is that in the end, the dog dies. And I have shed more than my share of tears over the death of dogs, both those I’ve known in life and those I’ve read about. The good thing about this book is that Speck doesn’t die. He lives on with us, still chasing cars and animals and rolling in stinky dead stuff. As Bragg claims, his dog isn’t a “good boy,” but he still uses that term. When Bragg is away from home, his mother, or his brother (who lives next door) are likely to throw Speck in jail (the outdoor pen). But Bragg has a soft heart from this stray dog that showed up one day at his house. The dog was missing an eye and beaten up, having obviously been in a few fights. Bragg cleans him up and as he recovers, takes him to the vet. It was just what a man, who had a host of health issue, needed. He nurses the dog back to health and in a mysterious way, the dog helps him overcome heart and kidney failure, cancer, and other ailments of a man beginning his sixth decade.

I listened to this book. The author reads the story. His slow voice tells the story in a way that I might have been out on the back porch listening. Of course, I wasn’t. I was in a car on a six-hour drive to a conference on Hilton Head Island. While this book might be classified as a memoir of him and his family, he doesn’t focus on himself. Furthermore, Bragg’s humor is often self-effacing. He says he’s living in his mother’s basement (but if I remember correctly, in one of his other books he admits to buying his mother a house and land). And once COVID hits, the dog becomes a cherished companion. 

Bragg will have you laughing and crying, sometimes in the same paragraph. This is how storytelling should be done. 

I highly recommend this and many other books by Rick Bragg. See my review of another of his books, The Best Cook in the World: Tales from My Momma’s Table. My favorite book by Bragg is Ava’s Man.   

Long leaf pines at Carolina Beach State Park
Long Leaf Pines in Carolina Beach State Park