Coffee can in a field behind my grandmother’s house, 2007
I lived in Petersburg, Virginia, during the first three years I was in elementary school. But only one year do I remember having thanksgiving there, with a turkey my father shot while deer hunting on the Nottingway River. The other two years, we headed back to Moore County, North Carolina for Thanksgiving. The song, “Over the hills and through the woods, to grandma’s house we’d go,” played in my head as we drove through the night. We’d leave Wednesday afternoon, after school and after my dad finished work. This way, we were in Pinehurst for Thanksgiving morning and would drive home on Sunday. On one occasion, all the men of Culdee Presbyterian gathered for breakfast and a brief worship service. Perhaps this was designed to keep the men from interfering with things in the kitchen. It may have been the same trip, that all the men at my grandparents’ home went out hunting in the afternoon. My grandfather knew better than to get into my grandmother’s way in the kitchen.
We gathered in my grandparents’ front yard and crossed Juniper Lake Road, heading back to a field by the foundations of a house long gone. I’d been here many times. Once my uncle took my brother and me to a graveyard out behind where the house once stood. He told us of the folks buried there. Each grave was marked with a metal plaque welded to a metal post and stuck in the ground. I’d seen such markers before, on freshly dug graves in the cemetery by the church. These types of markers would stand until replaced with a tombstone. Larry concocted a story about these folks being too poor to buy any permanent tombstone. It just didn’t right to hunt in a graveyard and I expressed my concern and quickly learned that we’d been duped. There had been no cemetery. My uncle and his friends had collected the grave markers from the trash from the cemetery by the church and created a make-believe graveyard.
This may have been my Uncle Larry’s first hunt. He was probably twelve or thirteen. I was six or seven. My brother and I were too young to have a gun. There by the old foundation, Dad and my grandfather consulted. Larry would go out point, with his youth model shot gun. My dad with his 12-gauge pump, followed by my brother, skirted the south side of the field, through the sumac. I was glad that I wasn’t going with Dad for I never liked the look of sumac, especially in the fall as the dried black berries drooped down, creating an image for me that would give Freud a field day. I stayed with my grandfather, and we worked the north edge of the field. Granddaddy held his Browning double-barrel with both hands, the gun crossing his chest. I walked in his steps a few feet behind. We skirted along the edge of the sand hill, where the land dropped toward Nick’s Creek.
Time moved slowly as we crossed the field in anticipation. Rabbits might be hiding in the broomsedge. Quail often concealed themselves under clumps of wire grass. I had flushed out coveys before, when not hunting, and the sudden beating of the birds’ wings as they took to flight made my heart stop. But this time, we were ready, knowing if a covey flushed, it’d be over in a second. Sadly, we found no birds, nor did we see any rabbits. After this field, we headed through woods, under longleaf pines and by blackjack oaks. Like before, we crossed through a few older fields grown up in broomsedge before heading home empty handed. No one had even fired a shot.
It was late afternoon as we stepped into the house. There, grandma, and mom had just finished preparing our Thanksgiving feast. We finally saw the only bird that mattered that day, a big one, already clean, basted, roasted, and browned. It sat tall in the in the center of the table, surrounded by all kinds of goodies. By the time we were done was just a carcass awaiting the soup pot.
Jeff Garrison Bluemont and Mayberry Presbyterian Churches Deuteronomy 5:1-11 November 21, 2021
Sermon recorded at Mayberry Church on Friday, November 19, 2021. This may be slightly different from the text below.
At the beginning of Worship
Today, as I’ve been doing for the past three weeks, we’re exploring key beliefs of what makes us a part of the Presbyterian and Reformed family. Taking sin seriously is one of these tenets. I am sorry to disappoint you, but when it comes to sin, we’re all guilty.
Sin as Idolatry
Sin finds its root in idolatry-the substituting of something for God. Sometimes we place ourselves in the position of God, as if we know enough to disregard God’s teachings. Other times, our idols can be our spouse, our parents, our children, our jobs, our politics, our country, or even the institutional church. As good as these other things may be, and they can be very good, they are not an acceptable substitute for God.
Ulrich Zwingli
As I have done so far in this series, I am linking our topic to a theologian. Today, we’ve prayed prayers written by Ulrich Zwingli, who was the first to reform the churches in Zurich. Zwingli was probably the most radical of the major first-generation reformers.[1] He strove to remove anything that which might be construed an idol. Thisled to a purging of the churches of any artwork. In this manner, the pendulum swung too far. Thankfully, not all art has been lost.
Zwingli also had strong beliefs concerning the Lord’s Supper, which separates him from both Luther and Calvin. Yet, he was a brilliant theologian who died early. With a short life, he did not have the time to produce the massive volumes of written material as did Calvin and Luther.
A salty old sailor sat through a sermon at the Seaman’s mission on the Ten Commandments. Afterwards, he was visibly shaken. “What’s the matter,” another asked. “Well,” he said pondering, “at least I ain’t made no graven images.”
Such is the attitude of many of us today. In these modern times, we often overlook the first couple commandments. The days of manufacturing idols of out metals, wood or clay are all gone, or so we suppose. We’re more sophisticated, or so we think. We don’t believe God resides within an idol and therefore think we are safe from breaking this commandment, but are we? We would do best to realize what Calvin taught. Our hearts can be a factory for idols.[2] An idol isn’t just something made to represent a make-believe deity.
Three Reasons: #1. Commandment from God
In this passage from the beginning of the Ten Commandments, we’re provided three reasons we’re to have no other gods before the One True God. First, it’s the Lord who gives this commandment. “I am the Lord,” the sixth verse begins. As Americans, we don’t tend to like titles like Lord. But understand what is being said here. In ancient times a Lord controlled his lands and those who lived on it. What’s implied here is that God, as Creator, rightful holds the title for the earth. “The world and they who dwell therein” belong to God, the Psalmist proclaims.[3]
Who is God?
Who is this God? The Confessions of the Presbyterian Church bring together many of the attributes of God found in Scripture. We speak of God as “a Spirit, infinite in being, glory, blessedness and perfection.” God is “all-sufficient, eternal, unchangeable, incomprehensible, all present, almighty, all knowing, most wise, most holy, most just, most merciful and gracious, long-suffering and abundant in goodness and truth.”[4]
When we think about God, it is easy for us to be overwhelmed. As mere creatures, God is beyond our imaginations; therefore, God had to come to us in the person of Jesus Christ. It’s easy when contemplating God to give up and resign ourselves never to be able to fully understand God and therefore drop our quest to know God.
OUR God
But God, as he lays out his commandments, encourages us. We’re reminded that not only is he Lord, he’s also our God. “I am the Lord, your God,” he says in verse seven. Not only is God the all-powerful creator, who rightfully claims ownership of Creation, he is also “our God.” God takes the initiative to come to us, to enter into a relationship with us, to be personally involved with us.
Three reasons: #2. Freedom from slavery
The second reason given to us to encourage our compliance with the first commandments is that God led our ancestors out of Egypt. Our Great God, the Creator of all, heard the cries of the Hebrew people as they labored, building pyramids and other sorts of monuments to the rulers of Egypt.
Today we marvel over their work. We shouldn’t forget that the construction of these ancient wonders was done by the backbreaking labor of an enslaved people. Sadly, the same can be said for our capitol or the White House.[5] But God heard the Hebrew prayers. Over the sound of cracking whips, God listened to their cries, just as he listens to us. Through the leadership of Moses and a host of special effects, God rescued his people. God is not a distant Creator, uninterested in what goes on in the world. Our God listens and answers prayers.
Three Reasons: #3. Out of Bondage
The third reason given for our obeying this commandment is that we were brought out of the house of slavery. The Hebrews were in the wilderness, but Moses reminds them they’re now from Egyptian Slavery. They (and their ancestors) had spent 400 years in bondage. But this isn’t just for them. God can free us all.
Let’s take a bit of liberty with its original meaning and see if we can come up with a meaning for us today. Think of the Exodus event as a model of how God rescues his people. It’s an archetype. With this understanding, we can make this third reason to obey the commandment apply to us personally. We obey because we’ve experienced release from bondage, whatever the form of slavery it might have been.
Has God helped you kick the smoking habit, beat drugs, get control over alcohol abuse, recover from an accident, a job loss, or a divorce, or regain self-esteem? Regardless of what the issue, if God helps us regain control, we owe him enough not to break this commandment.
Let God be God and accept the life he offers
Having no other gods mean we let God be God and we trust and depend upon him. God is the giver of life. We need to remember this for whenever we put something between God, and us, we find our lifeline compromised. If you have difficulty breathing and are on oxygen, you want to be careful not to stand on the tubing between you and the oxygen tank. Otherwise, you won’t get the air you need. You might pass out or even die. It’s the same way when we block our access to God through idols.
You may remember the scene in the old comedy, “Airplane,” where a nun on the plane offers to cheer up a girl who is being transported for a life-giving surgery. The nun has a guitar and begins to sing. She really gets into the groove, singing away with the rest of the plane, while she stands on the girl’s oxygen cord. Everyone is having a great time, but the girl struggles to breathe.[6] We’re like that. Sometimes even when trying to do good, we create idols that block us from God.
God’s will for us is that we draw our life from him and to live abundantly. We don’t want to cut off our supply of his life-giving breath, but we do this anytime we place something between God and us.
The Second Commandment
The first commandment excludes all other gods. The second commandment forbids any physical representation of either another god or the one true God. At the time the commandments were given, this was a radical departure from the norm. In the Near East, the use of art to depict deities was ubiquitous. Everyone did it. Everyone was into idols. Israel stood alone and offered a new way of looking at God. God is holy and therefore not to be depicted in artwork.
This doesn’t mean that art is bad. Instead of knowing God through art, God is to be known through our experiences with him. Therefore, the Exodus event becomes so important for the Hebrew people. Through this deliverance, they encountered the living God, whose reality can be described, and then only partially, with language.[7]
God, in the Second Commandment, goes to great lengths to stress the importance of not having idols: God insists that idols cannot be in any form, whether it comes from the heavens, the earth or the waters. Birds, animals, and fish are all off limits. God is the creator, not the creature. God is the artist, not the subject of art. God doesn’t want to be objectified, for if we can objectify God, we will think we can handle him. Ours is a God that’s too hot to handle.
God and Idols
Why does God get so upset over idols? I certainly don’t think God is threatened by our misguided actions. God has power over all other make-believe gods, as shown by Elijah with the priests of Baal.[8]There is no danger of God losing his position to one of our idols. Instead of God taking this personally and being upset, God is concerned for our well-being. As a component of our created being, there is a restlessness, a longing, an emptiness within us which we try to fill. God created us this way so that we might see the need to have him fill our restless desire to worship something beyond ourselves. But God wants us to come freely, which means that we will also be tempted to create our own substitute for God. All of us have this desire for fulfillment; idolatry is when we try to satisfy it with something that is less than God.[9]
Idols are impotent; they are without power, and they provide us nothing except empty promises. Idols rob us of the power we have within ourselves and from God through the Holy Spirit.[10] Our idolatry has gotten more sophisticated; we’ve long given up on the golden calf and little miniature statues of Artemis so dear to the Ephesians.[11] But are we putting our trust in God, or in something else?
The Incarnation
Surely this commandment means that we are not to depict God in any creaturely way. But as Christians, we acknowledge that 1400 years after the commandments were given, God came to us as a man. We need to understand these commandments in the light of the incarnation. In other words, God himself chose to relate to us in a way we can understand.
Yet, it’s interesting that we’re not given a physical description of Jesus in the New Testament. The mystery of what God looks like continues! Instead, we’re told that we will meet him when we reach out to someone in need and that we’ll feel his presence when two or more are gathered in his name.[12] God’s incarnation in Jesus Christ means we should not worship a picture, even if we had one of Jesus.
However, the incarnation gives us a better understanding of the nature of the God we worship and adore. Through Christ, we can have a more personal relationship with God, which is what God wants and we need. Think of it this way, you can’t have a relationship with a piece of art; you can only have such a relationship with the living God. Worship the Lord with all your heart and mind, body and soul. Keep God in the forefront of your lives. And honor God by not using his name in vain. Amen.
[1] Certainly, Zwingli was more radical than Luther and others within the Reformed Tradition. But other minor reformers, such as Thomas Muntzer, a leading figure in the Peasant Revolt and a major figure within the early Anabaptist movement, would have been even more radical.
[2] John Calvin, Institutes of the Christian Faith
Over the past few years, I have been concerned on the lack of civility in our public lives. We see it in politics, in grocery stores, and on the highways. Before COVID, I was activity attempting to foster conversation about civility. It’s needed in our world. Because of my interest, a parishioner in one of my churches gave me this book.
Peter Wehner, The Death of Politics: How to Heal Our Frayed Republic After Trump (New York: HarperCollins, 2019), 264 pages including notes.
The death of politics sounds like a good idea. But is it? Politics is how we work out our differences without resorting to violence. If politics dies, so does our democratic society.
Peter Wehner is a life-long Republican and a conservative who served in Reagan’s and both Bush’s Presidential administrations. He’s concerned over the current state of our political discourse, believing that we are on a dangerous road. We look with contempt at those with whom we disagree. We despite politics when we don’t get our way. We’re angry. Many people have lost hope in the political process to help guide us peacefully out of this situation. In this book, Wehner begins discussing how we’ve gotten into such a position as a society. While he was concerned over Donald Trump, Wehner acknowledges this slip has been going on in America at least since Vietnam. What gave Trump his power was his ability to harness such negative energy.
This is not really a book about Trump. Wehner’s concerns are much deeper. He begins with a discussion on how politics is a noble calling. Then he delves into how we found ourselves into a position where we hold politics in disdain. Before offering suggestions on how to make things better, Wehner provides a civil lesson in how politics should work. He draws on the political insights of Aristotle, John Locke, and Abraham Lincoln. As a conservative, he also pulls ideas from the British statesman, Edmund Burke, along with many Americans conservatives, especially Reagan and William Buckley.
My favorite part of the book are the middle chapters (4 and 5), titled “Politics and Faith” and “Words Matter.” While Separation of Church and State is enshrined in the Constitution, America is fundamentally a religious country. The founders of our nation, while wanting to keep the church and state separate, “argued that religion was essential in providing a moral basis for a free society” (66). Wehner builds upon the Biblical foundation that we’re all created in God’s image. Recalling the words of Martin Luther King, Jr, he reminds that church that it is not the master nor the servant of the state, “but the conscience of the state” (88). He is very critical of many within the evangelical circles and of Trump. He suggests that Trump’s morality is more Nietzschean than Christian and that many evangelicals are “doing more damage to the Christian witness than the so-called ‘New Atheists’ ever could” (80-81).
Wehner ends the chapter with four suggestions for Christians in today’s political climate: 1. Begin with Jesus, with what he taught and the example he modeled. 2. Articulate a coherent vision of politics, informed by a “Christian moral vision of justice and the common good.” 3. Model “moving from anger to understanding, from revenge toward reconciliation, from grievance toward gratitude, and from fear toward trust and love.” And finally, 4., “treat all people as ‘neighbors they are to love (86ff).’” Interestingly, in his acknowledgements, he thanked Philip Yancey (whose memoir I reviewed a few weeks ago) for helping him with this chapter.
Chapter five, on words, he begins recalling many of John Kennedy’s speeches. As a student of politics, even though a Republican, he noted the eloquence of Kennedy’s style that launch a decade in which America made great gains ending up on the moon. It is interesting, too, how Presidents tend to be remembered by their words more than their policies, of which he provides examples across political spectrum and ages. Drawing from David Reynold’s book, Mightier than the Sword, which looked at the impact of Harriett Beecher Stowe’s novel, Uncle Tom’s Cabin on changing the discourse over slavery in America, Wehner makes the case that words can help move a society in a more noble manner.
Wehner also shows how words and rhetoric can be misused. Here, he primarily focuses on how words can help foster racial biases toward others. He also notes our tendency toward “confirmation bias,” where we tend to listen and read only that which confirms our own prejudices. He is critical with how words are used as weapons, and how truth no longer matters as long “our side” wins. Wehner suggests as an antidote to our bias, that we read widely. He ends this chapter drawing from the English author, “George Orwell, especially his essay “Politics and the English Language.” He suggests that reclaiming language is necessary for us to reclaim politics (139).
In chapter 6, Wehner turns to the topic of moderation, compromise, and civility. Here he begins to offer more suggestions with how we might live together peacefully despite our differences. The goal of society is not to have everyone think the same, but to allow people coexistence. Drawing upon the ideas of James Madison, he recalls how the founders of our constitution understood humanity as flawed but also capable of virtue and self-government. Sadly, he sees our current situation as pushing us in the opposite direction, toward alienation from one another. To reverse direction, we need the constitution’s system of checks and balances to work. He makes a case for moderation to temper the populist anger that judges others to be “evil and irredeemable” (151). Moderation understands the complexity of our world and “distrusts utopian visions and simple solutions” (153). When we are moderate in our ideas, we are willing to compromise (which isn’t a bad word, but how we settle differences). Finally, we need to be civil toward one another. Here, Wehner draws from his faith, quoting the Apostle Paul advice to the Colossians, “Let your conversations be always full of grace…” and from his “fruits of the Spirit” which he encouraged the Galatians to demonstrate in their lives (163).
While Wehner encourages citizens to support candidates for office who model moderation, compromise, and civility, he also realizes that the anger within society has often been fueled by outside sources. He calls for a blockage of foreign web bot sites that spreads false information and encourage civil unrest. Organizations like “Better Angels” and “Speak Your Peace”, as well as columnists like David Brooks and Yuval Levin are offered as good examples that will lead us to a more civil society.
In his final chapter, Wehner makes the case for hope. He reminds Americans of the social regression between 1960 and 1990, which saw a 500% increase in violent crimes, 400% increase in out of wedlock births, increase in children on welfare, teenage suicide, and divorce. But then, things started to improve, with a decrease in these areas. But we’ve forgotten how things should work. He chides conservatives for focusing only on the cost of government and not on its effectiveness. Wehner also acknowledges his own failures within George W Bush’s administration in relation to Iraq, admitting that they were wrong in their assumptions. He also admits that its easier for him to be a “Monday morning quarterback” and to critique from the outside than the inside. Finally, he encourages us to care enough to act and to move beyond our current “bread and circus” style of government.
One of the keys in being civil, which Wehner recognizes, is that it must come internally. Civility won’t be achieved with conservatives demanding it of liberals, or liberals demanding it from conservatives. Instead, we all must realize that more is at stake. The soul of our nation is in danger. What can we do as individuals to help change the tenor of the political conversation? Those of us who are followers of Jesus should be at the forefront in displaying civility. I encourage others to read this book.
Jeff Garrison Bluemont and Mayberry Churches November 14, 2021 Romans 8:18-30
Recorded at Bluemont Church on Friday, November 12, 2021
At the beginning of worship
I am continuing to review the theology that makes us Presbyterian and a part of that body within Christ’s church known as Reformed. Today, the topic is election. No, I am not talking about what we did a two Tuesdays ago. I’m talking about the only election that manners in eternity: God voting for us.
Election
Election is another name for predestination—a belief that God is in control and knows how things are going. As one theologian writes, “In prosperity and in adversity, God is for us, in us, and with us. This conviction is… a mystery to be experienced by the faithful.”[1] Election is a mystery and a source of our comfort. We hear an echo of this when Jesus says: “You did not choose me, but I chose you.”[2]
Augustine of Hippo
As I have done with this series, I am attaching a theologian to this doctrine. Augustine is today’s mystery theologian.[3] He lived in North Africa in the late fourth and early fifth century. He’s considered the most influential theologian from the early church; therefore, it’s important we know something about him. His father was pagan and his mother a Christian. A scholar early in life, he lusted after women and enjoyed parties. Much to his mother’s dismay, he kept a mistress. During his first thirty years, he certainly didn’t appear to be on the road to sainthood. But that changed!
A mother’s prayer
Augustine had a mother who continually prayed for him. Any of you who mothers wonder if your prayers for your children do any good? Draw inspiration from Augustine. Thanks to his mom’s prayers, along with the work of a theologian named Ambrose, and more importantly the work of the Holy Spirit, Augustine discovered Christ. At the age of thirty, he put aside his wild ways and focused his attention on the church.
Encounter with Pelagius
During Augustine’s ministry, the Roman world collapsed. The church found itself attacked by left-over pagans, who blamed this chaos on Rome abandoning the gods of old. The church also found itself attacked internally. Many Romans flooded to North Africa as refugees. Among these refugees was the English theologian Pelagius. His writings have not survived so his teachings can only be reconstructed by the response of his opponents. It appears he questioned the doctrine of Original Sin and held that people could, by our God-given will, accept Christ, make the necessary changes, and be saved. So, Augustine had two battles—one with those outside the church and one with a sect within the church. In his answer to Pelagius, he expands the doctrine of election (or predestination), a doctrine from which he borrows heavily from the Apostle Paul.
Today’s sermon will be taken from the eighth chapter of Romans. This is a comforting passage. Ultimately, for Augustine and Calvin and Paul, election or predestination is a doctrine of comfort.
Two of my favorite theologians are Frank and Ernest (from the comic strips). Ernest asks Frank if he believed in fate. “Sure,” Frank says, “I’d hate to think I turned out like this because of something I had control over!”
In the last 200 years, predestination has taken a bad rap. Some equate predestination to fate, but that misses the point. Predestination is a part of Christian Theology which says that God is all powerful and is in control of the world and because of this, God knows what will happen and is working to bring out good in all things.
Mortal danger of freedom
Of course, this type of thought doesn’t seem to allow much room for “free will.” And we, especially us Americans, like to think of ourselves as free… We only need to look from a Biblical perspective to see what freedom does for us. (I can take a bit of that apple[4]) It draws us deeper into sin. So, if we are to have any chance at salvation, God must be in control… God, not us, is the author of salvation. The only safe kind of freedom we find comes from us willingly becoming a servant of Christ.
An analogy
One analogy that attempts to explain this imagines the world as one giant supermarket—think of one of the larger stores in Mt. Airy or Christiansburg. We’re all inside shopping and are freed to pick the items that we can reach and place them into our carts. Some of these items are good for us like spinach and celery. We are also able to pick up things that aren’t so good like highly processed foods loaded with sugars and fats. But God is with us and guides us and, when we’re not looking, adds things to our cart from up on the top shelves, where we can’t reach, like salvation. We think we’re in control, but are we really?[5]
We Presbyterians have often been characterized as believing in an elitist form of predestination. I believe this is generally because most people perceive this doctrine on the same level as Frank in the comic strip. They see predestination as fate, as a crutch. If I am predestined to be saved, I don’t have to worry about anything and if I am not predestined, then I cannot do anything to change my fate anyway… This maybe how the average person understands this doctrine, but it’s not totally correct.
Our call to share God’s word of comfort to everyone
Our Confessions challenge such thinking as foolish. We are to teach everyone God’s word in the hope that they might repent.[6] This is part of our calling as a Christian. The doctrine of predestination is a doctrine of comfort for those who are saved, yet still suffer. It is not a doctrine designed to lead people to Christ. To perceive predestination only within salvation is to misunderstand it.
Predestination in Scripture
Before I go too far, I would like to clear up one basic misunderstanding concerning predestination. This is not only a “Presbyterian” doctrine, regardless of what the followers of Wesley might say. The concept was clearly presented by Augustine in the early church. His writings influenced both Calvin and Luther, but all three were deeply inspired by Scripture. Paul writes that we have been “chosen before the foundations of the world”, and that “from the beginning, God has chosen us to be saved.”[7] In the Old Testament, the Lord tells Jeremiah God knew him in his mother’s womb.[8]
Mystery
I do not believe we can have a theology which takes sin and the power and providence of God seriously without having a doctrine of election. However, this is a part of the counsel of God. We will never fully understand it. As with much with God, it’s a mystery.[9] But it’s also a hopeful concept firmly grounded in our belief that God works in the world to bring things around for the best.
A simplified view of salvation
At the risk of over simplifying, I will summarize our theology into four basic parts: First, we are sinners. Paul makes an extended effort in Romans to emphasize this.[10] Second, God still loves us as shown in the life of Jesus. Third, God’s Spirit gives us the power to respond to this love and frees us from our bondage to sin. And finally, we respond to God’s love with praise and worship, as we dedicate our lives to God.
If you followed this, you see that our salvation is God’s doing. Once we accept God’s love, once we accept Jesus as Lord, we then respond by working to bring God further glory within our lives. For a Christian, our work and ethics grows out of our response to God. They are not an attempt to earn God’s favor, for God has already freely loved us. Predestination then, is not something terrible. Instead, it is a comforting mystery. We know God is working things out for the best.
What do we make of our suffering?
Paul ties predestination with human suffering and misery. Paul does not diminish the suffering which Christians and all humanity experience in life. We suffer from illness and accidents, from broken hearts and back-stabbing friends, and from other people prejudices and our own missed opportunities. Life can be painful, and Paul does not deny it. Instead, he points out that all of creation is longing for the fulfillment of God’s promise. Creation, which was cursed along with Adam, Eve and the snake, longs for the new day when decay will be no more.[11]
Our hope
All creation and humanity share in the hope. We share together in their quest for a better world, one we cannot conceive but trust that the pain known here will be removed.[12] But we are in a transition period in which sin and hurt still prevail… To comfort us in the interim, God’s Spirit is present. Paul even writes that we cannot pray properly, so the Spirit intercedes on our behalf. Think of this: God even helps us pray, which is kind of like God dropping goodies into our grocery basket!
When you think of predestination, don’t be concerned with loss of freedom. Instead, focus on God’s kingdom and how we glorify God in our lives.[13] We must understand what God has done in our lives; knowing that even when things seem messed up, God is there beside us; and that the future belongs to God, and it will be glorious.
Comfort and Assurance
There are two basic things which come out of our theology. First is a comfort God’s providence. We know that God is in control, and we trust in God’s judgment. We do not have to worry and work ourselves to death trying to prove to God, and to others, that we are good… And once we understand that our salvation is grounded in God as revealed in Jesus Christ, we are freed to praise and worship God out of gratitude rather than fear. And we can reach out and love and serve others, not because we need the extra brownie points to get into heaven, but because God loved us first and has given us the capacity to love others.
Romans 8 teaches us to trust God
What can we take from this passage? If we are in God’s hands, we’re going to be okay, regardless. God has the future under control. Don’t worry about it; instead, accept this gift of grace and strive to live a life pleasing to God, knowing that the Almighty has got your backside covered. Yes, there will still be suffering, but that, too, one day, will come to an end. Until then, glorify and enjoy God and that which God has given.
Conclusion
Yes, predestination is a Presbyterian doctrine. But it is not the cornerstone of our beliefs. Instead, our theology is built upon a belief in an all-powerful and loving God who is in control of the world and of our future. God created us and through Jesus Christ, promises us new life. Only such a God can save us. To God be the glory! Amen.
Mia on a walk (isn’t that a happy face)
[1] Andrew Purves and Charles Partee, Encountering God: Christian Faith in Turbulent Time (Louisville, KY: Westminster/John Knox Press, 2000),
[3] For a biography of Augustine, see Peter Brown, Augustine of Hippo (Berkeley: University of California Press, 1967). Much of the information about Augustine’s life I refreshed my memory with his entry in The Westminster Dictionary of Church History, Jerald C. Brauer, editor (Philadelphia: Westminster Press, 1971), 72-74.
[4] Tradition holds that fruit that Eve ate in Genesis 3:6 is an apple. The Scriptures doesn’t identity the type of fruit.
My eyes have feasted on a beautiful colored landscape for the past month. Slowly the trees turned color. But with last week’s heavy frost, the trees are now mostly brown or their leaves have fallen to the earth, to rot into the soil and nourish another season.
I thought I would share some of my favorite photos from this color season, along with two poems. One I wrote on Sunday evening, having done my 4 1/2 mile hike to Laurel Fork and back. Once I climbed my way up out of the hollow and the forest gave way to the hayfields, I was treated to a perfect ecliptic in the sky with four heavenly bodies (a crescent moon, Venus, Saturn, and Jupiter) visible. The other poem was written while taking Amtrak’s Crescent (formerly Southern Railroads “Southern Crescent”) from Danville, VA to Atlanta.
Mayberry Church Road in late afternoon
Ecliptic
The young moon, just above the horizon, flirts with Venus as darkness descends. The red of sunset has faded except a thin line just above the trees to the west, as Saturn and Jupiter, the only other objects visible look on with approval.
Venus and the new moon. Saturn and Jupiter would be to the left, behind the oak still clinging to its leaves. Photo taken with an iPhone, handheld. Laurel Fork early in October, with just a hint of color.
Bear Creek Road in late October
Nursery Road in late afternoon
Asleep on the Southern Crescent
Maturing moon high overhead fills my compartment with light as the blowing whistle up front announces our fleeting presence, followed by clanging bells and the flashing red lights of the crossing guards.
The train snakes into the Carolinas, with stops, I’m told, in Greensboro, High Point, Salisbury, Charlotte, Gastonia, Spartanburg, Greenville, and Clemson. But I sleep soundly and wake up in Toccoa, Georgia.
At breakfast, I’ve learned we lost a bit of time in Charlotte, as they worked on a toilet, but I never knew anything had happened.
My compartment at daybreak, on my return trip from Atlanta.
Mia, my frequent hiking companion (for short hikes)
The leaves may be gone, but there is still beauty to observe. Early November, behind Nester’s Cemetery.
Jeff Garrison Bluemont and Mayberry Churches November 7, 2021 2 Timothy 3:10-17
Recorded on Friday, November 5, at Mayberry Church.
At the beginning of worship: Scripture
Today we’re continuing looking at the key beliefs for those of us within the Reformed or Presbyterian tradition. Last Sunday, we began with God. Faith starts with the Almighty. I also looked at one of our important Reformers, John Calvin, and what he had to say about God. God has shown us his grace throughout history. God comes first, even before anything is written down.[1]
Our theme is Scripture. I will parallel my thoughts while drawing on the life of another Reformer, Martin Luther. But first, let me say something about Scripture and Theology. Some people think Scripture should come first, before a doctrine of God, but I disagree.[2] If we put the Bible before God, we’re risk making an idol out of the Scripture. Idols, whether of a book or of stone, are forbidden. We don’t worship the Bible. We worship God revealed in Jesus Christ, of whom we learn about through the Scriptures.
Because Scripture teaches about God and our human condition, it plays an important role in our faith. The authority of the Bible comes from the one who inspired it. But it wasn’t always this way. Before the great awakening of the church in the 16th Century, known as the Protestant Reformation, the Western Church held to multiple sources of truth: the Bible, the church, and tradition. In time, errors seeped into the church, leading Martin Luther to proclaim that only scripture held ultimate authority and that the pope and church councils are fallible. This didn’t go over well in some corners. However, Luther ideas spread throughout Europe challenged the established hierarchy.
Introduction to Martin Luther
Unintentionally, Luther began the church that now bears his name, but he also placed his stamp on the entire Protestant Reformation.
Unlike the Swiss Reformers, such as Calvin whom I wove into my sermon last week, Luther didn’t want to leave the Catholic Church. He believed if he could demonstrate the Pope the church’s errors, things would changed. But the church, it seems, always resist change and Luther found himself at the head of a new movement.
Early in his ministry, Martin Luther had a troubled soul. It bothered him that he might forget and leave some sin unconfessed and thereby assigned to perdition. Luther’s early belief wasn’t in a God of grace. In reading the book of Romans, a light flashed in his brain. He experienced God’s grace. Luther developed a faith in God’s goodness as opposed to his own good works. He understood that scripture, God’s revelation to us, trumped all human authority.
The bumper sticker, if they’d had them in the 16th century, on Luther’s carriage would have read: “Grace alone, Faith alone, and Scripture alone.[3] In other words, Scripture tells us we’re saved by God’s grace through faith… This doesn’t mean that things like tradition or the ordering of the church weren’t important. They were and still are, it’s just that they’re just not authoritative. Scripture, God’s revelation, is our source for authority. This concept united the German and Swiss Reformers.
I should say one other thing about Luther and the Bible. Gutenberg had invited the moveable-type printing press only 70 years before Luther began his ministry. This was an era when literacy was on the rise and for the first time in the history of the world, books including Scriptures, were cheap enough that common people could own them. This technological change fed the Reformation.
Today, my focus is on the role of Scripture and our text is from Paul’s second letter to Timothy.
When I was a child, I idolized Dennis the Menace. In one cartoon, his Sunday School teacher asks him to name things found in the Bible. Dennis ponders for a minute and then responds: “my baby picture, dried up flowers, an’ a piece of bacon that I’ve been saving.” I am sure we have all placed important things that we don’t want to lose in the Bible, which in a way shows our reverence to this book even if it isn’t its intended purpose. We know that such things are safe there!
As a family, we always had such a Bible in the living room. It probably weighed twenty pounds. We read it on Christmas Eve. Lighter Bibles were used for general reading. However, I remember my mother remarking that we need to dust the Bible just in case the preacher came by (I can assure you I never look for dust on the Bible when I visit).
And then there was a kid asked by his mom when the preacher visited to “bring that big book I’m always looking at.” To her horror, her son brought her Sears and Roebuck’s catalog. Of course, it’s been a while since there was a Sears “Big Book.” To liberally paraphrase Isaiah, “catalogues come, catalogues go, but the Word of God stands forever.”[4]
Luther and the Diet of Worms
Back to Luther. Did you hear about him and the Diet of Worms?[5]Thankfully it had nothing to do with weight loss. However, I’m sure such a diet would be an effective weight loss program, for everything but robins.
The Diet of Worms was a meeting of the German princes with Martin Luther. There, he refused to recant his teachings. Luther was on the fast track to his own barbecue. To save Luther, Fredrick, one of Luther’s supporters, had him “kidnapped” and took him to the Wartburg Castle. There, disguised as a knight, Luther studied and wrote. He produced a German translation of the New Testament. He felt people needed to have access to God’s word in their own tongue.
Suffering for God
I’m sure that during this period of his life, when the Reformation was young and the danger was real, Luther could identity with Paul when he writes about his persecutions and sufferings? Paul calls on Timothy to observe his teachings and actions, noting how he remained steadfast through his suffering, and then credits the Lord for rescuing him. Like Paul, it seems that early in the Reformation, the more Luther was attacked and the more danger he faced, the more certain he became of his beliefs.
In Luther’s case, the Lord worked through a German prince to save his life and to allow him the freedom to expand the Reformation by the publication of a Bible in the vernacular, in the common language of the people. As we are reminded in verse 12, persecution may come to those who desire to live a godly life, yet we are to endure and to remain steadfast in our faith.
Timothy’s background
In verses 14 and 15, we are informed that Timothy, to whom this letter was addressed, had a similar background to many of us. He had been brought up in the faith. He had attended church and Sunday School and the youth group or their equivalent. He knew the sacred writings. His training is credited to his mother and grandmother, Eunice and Lois.[6]We, too, have had others who have instructed us in the Scriptures and to them we should honor and give credit for the gift they’ve given us.
Scripture takes precedent over human authority
The highlight of this passage is in verses 15 and 16 which reminds us that Scripture leads us to faith in Jesus Christ. Scripture takes precedent over all human authority including the church. The Presbyterian Church proclaims this. The Bible trumps both the Book of Order and the Book of Confessions. Those other books aren’t sacred. They are referred to as “subordinate standards,” “subject to the authority of Jesus Christ, the Word of God, as the Scriptures bear witness to him.”[7] The confessions can help us interpret Scripture but cannot replace it.
The inspiration of Scripture
“All scripture is inspired by God,” we’re told in this passage. Let’s unpack this a bit. For Timothy and his contemporaries in the middle of the first century, scripture was the Hebrew Bible or what we know as the Old Testament. The New Testament, such as this letter, was in the process of being written. But in time, the new canon came into being and the church applied this teaching to both the old and the new. Those of us within the Reformed Tradition see them as equally important. Both testaments contain revelation of God.
This is the reason most Presbyterians have two candles on the communion table and our seal has two flames beside the cross. One candle (or flame) is for God’s revelation in the Old Testament as symbolized in the burning bush. The other candle represents the New Testament and God’s ongoing revelation in Jesus Christ that continues with the Spirit which showed up on Pentecost as flames. So, when we read all Scripture, we can assume this means the entirety of the Bible.
The second item in this phrase, “inspired by God,” also needs to be explored. The word “inspired” comes from the Greek and can be literally translated as “breath.”[8] We read in the creation account of God giving breath to Adam. Through Scripture, God also gives a breath by inspiring those who wrote the Scriptures. Furthermore, through the inward work of God’s Spirit, the Bible is “God’s Word in our hearts.”[9]
The Purpose of Scripture
This passage concludes with a list of things for which scripture is to be used. It doesn’t say that the Holy Book is a science textbook. The Bible doesn’t give us all answers. And it certainly is not to be used as a weapon. Some Christians need to learn this.
Instead, Scripture teaches us about God and ourselves.[10] It shows us where we are wrong so that we might realize our path and be brought into God’s grace. It helps us understand what God has done for us in Jesus Christ. Even after we have been brought into God’s fold through the forgiveness of our Savior, Scripture helps us along the path toward sanctification—as we strive to live in a manner that will honor and be pleasing to God. In the end, through the study of scripture, Scripture equips to do God’s good works in the world.
The Bible is a gift from God. In it, we learn about God’s goodness and love and about our role in God’s world and coming kingdom. If we are to be truthful to our calling as Christ followers, we must study and struggle with Scripture, praying for God’s Spirit to guide us.
The need for Bible Study
We should all be involved in a Bible study. The study of this Bible isn’t something we only do by ourselves late at night as we try to fall asleep. It should also be done with others who seek out God’s will for their lives. Seek out such a study or start a new one. If you need resources or guidance, talk to me. Digging into Scripture is a way to encounter our gracious God and to learn our place in the world.
There was an old Jewish tradition that when a student starts to study the Scriptures, the rabbi drops a bit of honey on the student’s tongue as a reminder that God’s word is sweet. It is life! It’s the sweet life! Embrace it and live. Amen.
A road in early November. By Jeff Garrison
[1] The classic case of this is the Exodus and the giving of the law at Sinai. The people experienced grace before God gave the rules of the covenant.
[2] An example of putting Scripture first is the Westminster Confession of Faith, that begins with the canonical books of Scripture. Calvin, in his Institutes of the Christian Religion started with God. Karl Barth was even more clear, starting with God’s actions in Jesus Christ.
[3] I adapted this joke from a comment made by Jack Rogers in a video on the “Essential Tenets”.
[4] Isaiah 40:8 (The grass withers, the flowers fade, but the Word of God stands forever.)
[5] Diet is the name of the German Legislative Assembly. Before modern German, the meeting consisted of princes.
[7] Presbyterian Church, USA, Book of Order, F-2.02
[8]J.N.D. Kelly, A Commentary on the Pastoral Epistles: Timothy 1 & 2 and Titus (Hendrickson, 1960), 203
[9] Presbyterian Church, USA, Westminster Confession of Faith, Book of Confession 6.005.
[10] The third question in the Westminster Shorter Catechism asks, “What do the Scriptures principally teach?” The answer: “Scriptures principally teach what we are to believe concerning God, and what duties God requires of us.”
Back in the late 1990s, I read several of Philip Yancey’s book. Twenty some years later, I find myself going back to his books for inspiration. This is especially true for What’s So Amazing About Grace? While Yancey often drew from personal stories, in this book he provides even more personal details of his childhood. Yancey was only a year old when his father died of polio. However, he was a college student, bringing home a date, when he accidentally learns the details of his father’s death. An iron lung kept his father alive, but he decided that instead he would trust God. Supported by all the people who were praying for him and against medical advice, he left the hospital. Sadly, it didn’t work out. Raised in poverty by his mother, he grew up not knowing the reasons behind his father’s death.
Secrets and mysteries abound in Yancey’s childhood world. A bright student, he starts school a year early and skipped the second grade. Although three years younger, he was a year behind this older brother throughout school and college. The two brothers were raised in Southern fundamentalistic churches with a holiness strain. Although their mother came from Philadelphia, she too had been raised in a church that taught the “curse of Ham” (an interpretation of scripture that assigns those of color to subservient positions within society). The two brothers grow up believing the myth of the Lost Cause and of vengeful God. It’s a frightful time as the Civil Rights movement gains strength as unrest around the Vietnam War increases. In time, both brothers revolted against their childhood. As the book ends, the older brother is attending an atheistic church in California, while the younger has become a popular Christian author.
From the beginning, the Yancey’s boys were their mother’s hope to fulfill her own dream of becoming a missionary to Africa. From an early age, she tells them the Biblical story of Hannah, who consecrated her son to the Lord and gave him to the priest, Eli, to raise him up in the temple (see 1 Samuel 1-3). For Yancey, he admits this is his least favorite story in the Bible. The pressure upon these two boys, growing up in the church (at times even living on church property where their mother leads the Sunday School) was immense.
While there is much to lament about Yancey’s childhood, he’s not bitter. “Nothing is wasted,” he acknowledges. He credits this upbringing for teaching him the importance of language and to develop a love of scripture. While he grew up with sermons mostly from Paul or the Old Testament, he learned enough about Jesus to dig deeper. He also appreciates the way the church of his youth was a family. “Like a family, [church] is a cluster of dysfunctional people. As he fully understands the gospel story, Yancey discoverers grace and finds the strength to move into a deeper relationship with God and with all God’s children.
Part of the credit for Yancey comes from his wife, who had grown up in a missionary home. The two found solace with each other. Married for 50 years, Yancey doesn’t say much about their life together. This memoir focuses on Yancey’s early years.
Sadly, Yancey’s story doesn’t end in a fairy tale. His brother and his mother haven’t spoken in decades. Yancey has sought forgiveness from some whom he’s hurt, there are others with whom he’s not been able to reconcile. The president of his college (which he never mentions by name), remains upset over the stories he told while being a student there. But in other cases, such as with his high school nemeses, Hal, he’s able to develop a new friend. Even one of his childhood pastors, of whom he’d been critical, found himself moved by Yancey’s writings on grace. Looking back, he admits to wishing he had discovered grace much earlier in his ministry.
Toward the end of the book, Yancey digs again into the story of Hannah, whom his mother had used to make him and brother feel guilty for not following her plan for their lives. He notes that it was not Hannah nor Eli that gave rise to Samuel. God called Samuel. We live for God, not for the expectations of others. Yancey claims there are two universal themes in his writings: suffering and grace. He brings them together in these pages.
I listened to the audible version of this book. The author read his own work, which is always a benefit. However, I will also buy a paper copy of the book as there is much I would like to revisit. I recommend this book, especially for those who come out of a fundamentalist background or those raised up in the era of Civil Rights.
Jeff Garrison Bluemont and Mayberry Presbyterian Churches October 31, 201 Isaiah 12
Sermon recorded at Mayberry Church on Friday, October 29, 2021
At the Beginning of Worship
Today is Reformation Sunday. 504 years ago, on this date, Martin Luther nailed up his 95 Thesis. This marked the beginning of the Protestant Reformation. I will use the gap between now and the beginning of Advent (as I don’t have enough time to complete our study of Daniel) to give you a primer on our Presbyterian or Reformed heritage. Today, I am going to highlight the work of John Calvin and the important concept within our tradition, the sovereignty of God.
The Reformed Tradition
Our tradition began in Switzerland, at approximately the same time as Luther’s Reformation in Germany. The first city to convert to a Protestant faith was Zurich under the leadership of Urich Zwingli. The Reformation spread to other cities within the Swiss Confederation. Geneva adopted the Protestant faith in 1535 under the leadership of William Farel. The next year, Farel encouraged John Calvin, a refugee traveling through Geneva, to join him in the work.
Calvin’s Influence
In many ways, the Protestant movement has never been the same since Calvin placed his imprint upon it. Foremost in his teaching is the sovereignty God. To understand Calvin, we must examine him in light of the 16th Century and get beyond the view of him being a grumpy old man.[1] He wasn’t! Calvin’s impact on our world is immense, far beyond theological and biblical studies. At the turn of the 21st Century, one survey identified Calvin as one of the ten top individuals within Western civilization that defined the previous millennium.[2] His writings, teachings, and sermons influences not only theology, but government and economics. You see vestiges of Calvin’s thought in the founding of our nation.
In this service in which we draw from Calvin’s worship style, I hope that not only do you learn about him, but why he felt so strongly about his theological convictions which should strengthen our lives as followers of Jesus.
Calvin’s Life
To be fair to Calvin, I should acknowledge he’s probably rolling over in his grave at all the fuss made about him. Calvin was a simple man: a pastor and a teacher. He didn’t seek publicity. Upon his death, he insisted he be buried in an unmarked grave. His wish was granted. But Calvin’s influence is still felt.
Born in France, on July 10, 1509, Calvin fled from his home country due to religious persecution. He ended up in Geneva, where he spent most of his life. Geneva, in the 16th Century, was far ahead of the rest of Europe, politically and economically. Then, as today, it was a banking capital. Compared to the rest of the continent, Geneva was a relatively tolerant city.[3] (Relative is the operative word—this was the 16th Century, after all.) Due to the turmoil of the times, Geneva attracted large numbers of refugees from all over Europe. Calvin was one of these refugees.
In Calvin’s ministry, he encouraged the city to take care of the poor. With so many refugees, the city was overwhelmed. Calvin had the church receive and give out an offering to the poor, a practice he tied to the Lord’s Supper. Such gifts should remind us that after being nourished by God, we should consider the nourishment of others. But Calvin wasn’t just content to take care of the poor. He also encouraged everyone to work, including refugees of noble birth, many of whom felt they were above such tasks.[4]
Calvin also turned the medieval usury laws on their head. He felt it was okay to charge interest if one made a loan to help someone start a business—the person who made the loan should benefit from the success of another. But he did not think it was okay to take advantage of the poor, loaning to them with high interest rates and forcing them into a subservient position.[5] Calvin would be quite critical of today’s “pay day loans.”
Education was another focus of both Calvin and the city of Geneva. The city required children to be educated, and it was provided free to the poor.[6] Calvin started the Academy, where he taught refugees about the Bible and the Christian life. When these refugees returned to their homes, they took with them Calvin’s teachings which emphasized the importance of God’s Word. One such student was John Knox, who led the Reformation in Scotland, where the word “Presbyterian” was first used.
Calvin’s Worship Style
Calvin grounded his worship in two things: God’s word and prayer. God’s word was quoted at the beginning and end of worship and was used throughout. The Bible was also read right before the sermon. The Word was heard through music. Generally, like the Hebrews before them, the Psalms were put to music. In addition to God’s word, prayer was important and offered throughout the service—starting with a prayer of confession. Calvin realized that it was important to come before God with a clean heart; therefore, worship began in confession. The Lord’s Prayer was also important and often repeated three times in the service, a trick I won’t try today.[7]
Before the Reading of Scripture
For my sermon this morning, I want us to look at Isaiah 12. It’s a short chapter which will allow me to draw some conclusions about Calvin’s theology and how it should influence our lives of faith.
Read Isaiah 12
Calvin’s Seal
The seal Calvin adopted for himself had a hand offering up a heart. The words around the seal read, “My heart I offer to you, Lord, promptly and sincerely.”[8] This symbol reflects Calvin’s faith grounded in a sovereign and loving God.
Today’s Text
The seal of Calvin University based upon Calvin’s seal
Isaiah 12 is a Psalm of Thanksgiving. Israel can rejoice because God’s anger has been turned away. In the face of such news, offering ourselves to God—heart and all—is an appropriate response.[9]
Verse one tells us that God’s anger has been removed which leads Isaiah in verse two to proclaim God to be his salvation! There is no longer a need to be afraid. When we are in bondage to sin, we are cut off from God, and there are plenty of reasons for us to fearful.
John Calvin, writing on this passage, speaks of how sin clouds or fogs our mind. When we are away from God, we are filled with dread. But when the news of God’s salvation is heard, experienced in the coming of Christ, it’s like the sun burning away the fog; and we can have confidence in God’s mercy. Drawing upon Colossians 3:15, Calvin continues saying that this confidence should fill our hearts and “banish all fear and dread.” We are not “free from all distress,” but we have the assurance that in the end we will be victorious.[10]
Calvin is realistic. Although we have confidence, we still battle sin. Our hope is that because of God’s love and mercy, we will be successful and reunited with our Savior. There will be times in our lives when we are distressed. Those who suggest that the Christian life is free from all troubles don’t know what they are talking about, but we can hold tight to the promises made in Scripture and have assurance and hope.
God as a Fountain of Goodness
In the third verse, “with joy you will draw water from the wells of salvation,” we come upon one of the two main metaphors Calvin uses for God. Calvin sees God as being a Father, and frequently uses the parent metaphor for the Almighty. The other metaphor that Calvin commonly uses for God is that of the fountain or a well.[11] This metaphor ties into our baptism; God is the fountain of all goodness. Isaiah refers to this fountain or well as a place from which we are nourished. “This is a very beautiful metaphor,” Calvin writes, “for in this life nothing is more necessary than water… Thus, by this figure of speech… [Isaiah] declares that everything necessary for supporting life flows to us from the underserved goodness of God. And since we are empty and destitute of goodness, he appropriately compares the mercy of God to a fountain.”[12]
Nathan Coulter
You know, when you are thirsty, there is nothing better than a good cold drink of water drawn from the depths of the earth. Wendell Berry’s novel, Nathan Coulter, ends at such a place. Nathan and his grandpa have been out watching the men cut hay. As his grandpa is now too old to work the fields, Nathan escorts him back to his home.
As they make their way across fields and pastures, they come upon the spring in a notch in the rock down by the brow of the hill. The old man sits down to rest. The boy goes and draws a cup of water for his grandpa. He takes the cup and cuddles it in his hand, looking at the spring and commenting that he’d never known it to go dry. As he drinks from the cup, Nathan thinks of all who’ve drunk from the spring, his father, grandfather, and great-grandfather and of those who inhabited the land before them.[13]
Spring as a Foundational Metaphor
Berry’s description of the spring reminds us of why the metaphor of a well (or spring or fountain) is foundational for John Calvin. Like the Coulters, we drink from this spring, generation after generation, as we are nurtured by the God of our salvation. We drink from the same well as Calvin and the believers in the church throughout the ages. God never changes and when we study scripture, we learn of God’s eternal truths. When we drink from this well, we will be strengthened and more confident. This new disposition will embolden us to sing God’s praises and to proclaim his great deeds.
Concluding in Praise
Our chapter ends with Isaiah calling on Israel, who has experienced God’s salvation, to praise God and to tell others—all the earth—about the goodness of the Lord. We’re not to just praise God as individuals; we’re to draw others into our celebration. We’re a part of a world-wide community that praises the Lord. Here I think we see the essence of our faith. When we experience God’s love, we react in joyful obedience. By the way, worship is a form of work and yes, works are important. This isn’t because our good deeds get God to notice us or because we can earn our salvation. Works are important because they are the consequences of our salvation.
Having been freed from God’s anger, we rejoice and encourage others to rejoice. Having experienced the goodness of the Lord, we should also show goodness and mercy to others.
Be the Salt of the Earth
One final thing about Calvin: he encouraged believers to get involved, to be the salt of the earth.[14] We’re to work for the betterment of others, and in doing so, we praise God. All of life is worthy of our religious attention. Once we’ve been freed from the bonds of sin, out of joy, we should praise God and share his love. That’s the essence of this passage.
The next time you’re thirsty and go for a cold drink of water, pause for a moment, and think about how God is like a well that never goes dry, always refreshing us with crisp cold water that quenches our thirst. And then remember to give thanks. Amen.
[1] See Charles Partee, The Theology of John Calvin (Louisville: Westminster, 2008), especially his opening and concluding chapters.
[2] Richard John Neuhaus, editor, The Second One Thousand Years: Ten People Who Defined a Millennium (Grand Rapids: Eerdman, 2001).
[3] For a discussion of Geneva’s tolerance, see Marilynne Robinson, The Death of Adam: Essays on Modern Thought (NY: Picador, 1998), 198.
[4] Alister McGrath, “Calvin and the Christian Calling,”, The Second One Thousand Years: Ten People Who Defined a Millennium, Richard John Neuhaus, editor (Grand Rapids: Eerdman, 2001), 73.
[7] For information on Calvin’s worship style, see Larry Sibley, “Ten Worship Planning Ideas from John Calvin, Reformed Worship # 92 (June 2009), 34-35.
I spent last week at Columbia Theological Seminary in Decatur, Georgia with a group organized by the Foundation for Reformed Theology. We gather once a year to discuss agreed upon reading of serious theology. We had last meet in early March 2021 in Austin, Texas. That was the last time I’ve been on a plane. When we departed from home that year, the airport appeared to be dying. We knew our world was in a midst of change. It was good to be back together, even though the world hasn’t completely returned to normal.
Discussing Barth
This year, our major reading was from Karl Barth’s Christology section in his massive work, Church Dogmatics. In seminary, almost 35 years ago, we had to read some selections of Barth’s writings. Since then, I have only read his revised commentary on Romans, where Barth moved away from 19th liberal theology in the years after the First World War. This summer, in addition to reading the Dogmatics, I also read Christiane Tietz’s new biography of Barth which I reviewed a few months ago.
At best, I have a love/hate relationship with Barth. A brilliant man, it feels as if he wrote down every word that came into his brain. But amidst all the thoughts and ideas, there are often real jewels of ideas. I imagine reading Barth is a bit like mining diamonds. This time around, I came to appreciate Barth’s footnotes, where he defends his ideas with brilliant exegesis of scripture.
Traditionally, theologians develop their Christology after outlining the inability of humanity to save itself. Barth flips this idea on its head, first writing about the God who journeyed “into the far country.” Barth wants us to realize that grace always comes before sin. We experience this through Jesus Christ, who Barth also goes into depth to show was God. And God comes and lives among us. When they Pharisees condemned Jesus for eating with sinners, tax collectors, and prostitutes, they were acknowledging the radicalness of this God who comes to us. Barth builds his theology around Jesus Christ. We must take our focus off our selves (and our pride) and find ourselves connected to a God who comes in a small and insignificant manner. Barth’s ideas continue as he discusses judgment, sin, pride, and the fall. This is a brief explanation of 30-some hours of discussion!
These were seen on my walks around town
Every afternoon, after spending hours talking about Barth, I would take a walk, From the yard signs, you can tell that Decatur is breaking Georgia’s image. Everywhere were signs in support of BLM and civil rights. Even yards that were decorated for Halloween had a message! I also learned that the first ever Waffle House was in the community of Avondale. Now we know who to blame…
Midnight Train to Georgia
Having just driven to Hilton Head, Savannah, then Wilmington, I decided to travel differently. I took the train from Danville, Virginia to Atlanta. This is a section of the route known as the Southern Crescent, which starts in New York and continues to New Orleans. Traveling in a roomette, I boarded the train at 11:20 PM. A waxing moon seemed to hang just outside my window. I fell asleep to the gentle rocking, the faint sound of the engine whistling, and the beeping and flashing lights on the lower guards as we raced through crossings. I woke as the train stopped and looked out the window. We were in Toccoa, Georgia. I had slept through the Carolinas.
Sadly, however, I learned this train no longer has a dining car. It seems that most of the dining cars on the eastern trains have been removed because they were beyond repair. Breakfast was a microwave affair, and like other affairs, was unsatisfying.
Once arriving in Atlanta, I walked almost a mile, over to the midtown Marta Station. I had packed everything into a backpack, so I was able to easily navigate around the streets (which were all closed for a citywide race). At Marta, the Atlanta area light rail, I took the train to Five Points, where I caught the east line out to Avondale. While I could have taken a bus to the seminary, I again walked. I was late for church at Columbia Presbyterian, so I spent much of the afternoon walking around the community.
Eating in the Big City
Piedmont Park
During my week at Columbia, all my big meals of the day were ethnic: Thai (2x), Indian, Korean, Alsace (French), and Vietnamese. On Friday, I met Mike, a friend from Savannah, who was in Atlanta. We spent the afternoon cursing the traffic, walking around Piedmont Park, and eating dinner (Thai), before he dropped me off at the station and headed back south, to home.
Homeward Bound
Danville, VA
Coming back, the train was late. I was exhausted and ready to crawl into bed. But there was a problem with my printed ticket. As they were rushing to load the train, the conductor finally told me to get aboard and go to the lounge car (which was empty at 1 AM). It turned out, the conductor when I came down never scanned my ticket (I assumed he had). Then, the system had cancelled my trip. Thankfully, there was a roomette (but the attendant had to remake the room as it had just become available). But by the time the train arrived in Gainesville, our first stop after Atlanta, I was snuggled up in bed.
I arrived back to the mountains in time to see the leaves at their peak.
Jeff Garrison Bluemont and Mayberry Presbyterian Churches Mark 2:21-28 October 24, 2021
Sermon recorded during worship at Bluemont Presbyterian Church on Sunday, October 24, 2021.
At the Beginning of the Service
The Sabbath has been called the first labor law.[1] God graciously realizes we need to rest, just as God rested on the seventh day. But we humans, in our fallen state, have a way of taking a good thing too far and screwing it up. We do that with drink and become drunks, with food and become gluttons, with sex and become promiscuous, with rest and become lazy. God created this world good, but our sinfulness has a way of messing things up. This can even be true when we are trying to be good or godly, as we’re going to see this morning. Think about it. Ever had a time in your life when you seriously wanted to do good, and it went the other way. Thankfully, our misguided efforts are covered by a blanket of grace. The good news reminds us there is nothing the redeemed can do to move beyond God’s grace. Our assurance is in God’s hands not in our own.[2]
Before the reading of Scripture
Today we’ll look at a passage in the second chapter of Mark’s gospel. Early in his gospel, Mark sharpens the distinction and conflict between Jesus and other religious groups like the Pharisees.[3] Jesus is doing a new thing, as we learn in the opening parable of the wineskins. Then we see an example of this new thing with a reinterpretation of what the Sabbath means.
Read Mark 2: 21-28
What’s going on?
Do you think the Pharisees might have been picking on Jesus for the wrong reason? They get all over him for harvesting grain on the Sabbath, but don’t say anything about the fact Jesus and his disciples are in someone else’s grain field? Nor do they get on to him for traveling on the Sabbath. After all, the rabbis limited travel on the Sabbath to less than 2000 steps, around 800 meters.[4] Think about this for a moment as I go off on a tangent.
My Great Grandpa Learns a Lesson
I inherited my Presbyterianism from my great-granddaddy McKenzie. He was a strong church leader who served as an elder at Culdee Presbyterian Church for over 40 years. It was the church his father and grandfather help establish in those dark days following the War Between the States. Like most churches in the day, it emphasized the fear of God, and the preacher regularly reminded the congregation about God’s judgment.
My great granddaddy often told stories about his life when he was a boy. Sadly, because I was just a boy, I never wrote them down. I wish I remembered them all, but a couple I do recall. One had to do with him goofing off one summer day when he happened by a neighbor’s watermelon patch. It was hot and those watermelons were tempting. My great granddaddy took out his knife and cut one open. With his hands, he dug out the heart—that sweet center of the melon—and ate it. It was good, so good he decided to go for another. Soon, melon juice was running down his chin and staining his shirt. But boy, they were good. The few joys of a hot summer, in my opinion, are good tomatoes and watermelon.
Now, as my grandfather stuffed himself, something strange occurred. The air cooled as the sky darkened. As there were no clouds in the sky, this seemed odd. Then the birds started singing as if it was evening. My young great granddaddy looked up and to his horror saw the sun, high overhead, disappearing. He dropped the melon in his hand and ran, as fast as he could in his bare feet, home. “I didn’t want to be caught in another man’s watermelon patch on judgment day,” he told me. At the time, he didn’t know it was an eclipse, which was perhaps good since it instilled in him a healthy awe of the Creator
The Era before Fast Food
This brings me back to the subject of Jesus and the disciples munching in some farmer’s field on the Sabbath. The reason the Pharisees didn’t get on Jesus for his disciples harvesting food that didn’t belong to them was that Jewish law allowed one to pluck grain with their hands from their neighbor’s field. According to Deuteronomy, we’re told:
If you go into your neighbor’s standing grain, you may pluck the ears with your hand, but you shall not put a sickle to your neighbor’s standing grain.[5]
In other words, you could take what you needed to quench your hunger, but you are not allowed to drive a combine through your neighbor’s fields. (I’m not sure this applies to watermelons). This loophole in the law was necessary in the days before roadside restaurants. Those traveling needed a way to obtain food. So, the Pharisees don’t get onto Jesus for theft.
Travelling on the Sabbath
They also don’t get on to him for travelling on the Sabbath. That’s probably because if they’d seen this behavior, they would have also been guilty of having traveled so far. Part of our sinfulness is that we tend overlook the sinful acts with which we struggle.
Laboring on the Sabbath
So, they accuse Jesus of laboring on the Sabbath. This labor involved harvesting (plucking the grain) and threshing (rubbing the grain in their hands to remove the chaff). Kind of picky, don’t you think? Jesus defends himself by recalling that David once ate holy bread when he was hungry. Ask yourself: “What’s going on here?”
Something New
Jesus is doing something knew. Our passage begins with an illustration about patching coats and wineskins. This is probably not something few of us have experienced. We either replace our clothes or take them to a tailor. Today, we age wine in barrels, Then, it goes into bottles to be served. But back in the first century, you had to patch your coat, along with skins used to hold wine. So, you made sure the cloth you used to patch something was preshrunk and that your wineskins were new so that it would stretch and not bust open during the fermenting process.
This illustration is followed by the story of Jesus and the disciples eating from a field on the Sabbath. Again, he’s doing something new, and it doesn’t go over well with the establishment. People don’t like change. That was as true in the first century as today. But in Jesus Christ, God does something new. God reaches out for us.
Sabbath and God’s Concern for Us
The Sabbath demonstrates God’s concerned for our well-being. To paraphrase Jesus’ remarks to the Pharisees, “The Sabbath was made for humanity, not the other way around.” The Jewish faith, at the time of Jesus, emphasized the Sabbath so much that it was seen as a mark of faith. However, Jesus challenges this idea and reminds people the Sabbath is made for them, not the other way around.[6] But the legalists have nothing to do with that.
As the Sabbath is made for us, we should consider how it was understood in the early church. Paul tells the Romans that some think one day is better than another while others think all days are equal, and in Colossians he says we shouldn’t let ourselves be judged over the Sabbath.[7] From the writings of Paul, the early church felt it had the right to shift the Sabbath from the last day of the week to the first, in honor of Jesus’ resurrection. That said, Paul does not suggest we forget about the Sabbath. We still need rest. Only it’s not rigidly required that our rest occur on a particular day of the week. On the one hand this, this is good. God grants us freedom. Unfortunately, this freedom has led many to forget the Sabbath altogether.
Jesus is concerned for our well-being. Legalism upsets him. One must eat, but the religious leaders of the day made that difficult. Jesus teaches us here something about the gracious nature of God. There is a dangerous tendency to see the law and things like the 10 Commandments as restrictions on our freedom. That’s not why they were given. God didn’t give the commandments as a test we have to pass to enter paradise. Instead, the commandments are rough guidelines within which we can enjoy life, starting now.
Our Limits
The Sabbath Command reminds us of our limits. We can’t run ragged 24/7. We need rest, both daily (which is why night was created), and for an extended period at least once a week. The Sabbath is a day we can put our employment concerns, and the concerns of the world, aside. We’re to enjoy the creation God has given us. It’s a day we can enjoy the families God has given us. It’s a day we can catch our breath and look around and give thanks.
Another Great Grandpa Story
When I was a small child, we lived on a parcel next to my great-grandparents farm. On occasion, we ate Sunday dinner with them. First thing my great grandma did when she got home from church was make biscuits. Much of the dinner was already prepared the day before, but the biscuits had to be fresh. First, she’d take some kindling and light a fire in her wood burning stove.
Don’t get the idea that we were hillbillies because my great grandma had a perfectly good gas range sitting in her kitchen. It’s just that she preferred the wood burning stove for most of her cooking. After her death in the summer of ’64, the wood burning range was taken out, but before then I have good memories, as a five- or six-year-old, gathering chucks of stove wood my great-granddaddy had split.
As the oven heated up, my great grandma mixed some flour, salt, and baking soda, cut in some lard, then added buttermilk. She’d knead the gluey glob till it was smooth, rolled it out, and cut out the biscuits. Soon a heavenly scent filled the room.
When the meal was over, if it was meal without pie, my great granddaddy would get up and go to the pantry and come back with a jar of molasses or honey. He’d drop a big plop of butter in his plate, pour on the sweetener, and mix it up good with his folk. Then, throwing away all manners, he’d sop it up with the left-over biscuits. Talk about good. Afterwards, we kids would run out and play while the adults retired to either the back porch or, if in winter, around the heater in the parlor. When we’d come back in an hour or so later, they’d all be napping. That’s the Sabbath!
Summary
Jesus in this story doesn’t negate the Sabbath. He just encourages us to use it as it was created, for our benefit. Take a deep breath. Receive the Sabbath as a gift from a gracious God. And, above all, be thankful we’re in God’s hands. Amen.
I’m being held by my great grandpa. (from left to right: my great grandma, my father, my uncle, me, my great granddad, and my grandma). This photo was taken in 1957.
[1] I heard the idea of the Sabbath as the first labor law in a lecture by Dr. Dale Bruner.
[2] This concept is found in the Reformed Tradition’s doctrine of sin and grace.
[3] James R. Edwards, The Gospel According to Mark (Grand Rapids: Eerdmans, 2002), 86-87.
[6] In a commentary on Exodus written around 180 AD, Rabbi Simeon ben Mensasy refers to an older saying, “The Sabbath is given to you but you are not surrendered to the Sabbath.” See William L. Lane, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 1974), 119.
