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Let’s Join in the Fun

Jeff Garrison
Skidaway Island Presbyterian Church
July 5, 2020
Matthew 11:16-19

To watch this service, click here. To watch the sermon, fast forward to 20:00 minutes in the stream.

 

Opening of Worship:
          How many of you remember Calvin and Hobbes, the comic strip? I always identified with that kid. There was a time when Calvin was writing a self-help book. O Great, you might think, just world needs, another self-help book. But Calvin saw a fortune to be made, as he confides to Hobbes. His strategy is to convince people there’s something wrong with them. It’s rather easy, because advertising has already conditioned us to feel insecure about our weight, looks, social status, sex appeal, and so on… “Next, he’ll convince people that the problem is not their fault.” This, too, is easy because nobody wants to be responsible.

        Having prepared the way, Calvin feels he can sell folks on his expert advice and encouragement. He’s on to something. We long for satisfaction and we expect someone to show us where to find it.

But the answers are not so simple. For followers of Jesus, we must admit that we don’t have simple or easy answers for life’s problems. You know, the early church was known as “The Way.”[1] That was because they didn’t give out pat answers, instead they point to the only enteral truth they knew—Jesus Christ. The church was the way people learned about Christ and is the vehicle God uses to share the gospel to the world. Think about it…

Back to that comic strip, Calvin decides he’ll help people get over their addiction to self-help books. His book is titled, Shut Up and Stop Whining: How to Do Something With Your Life Besides Think About Yourself.”[2] Actually, there’s some truth in that title. Sometimes we are too serious. We need to lighten up. We need to learn to play and enjoy life. That’s the theme of my message on this 4th of July weekend: enjoy life and play!

 

 

Sermon (After Scripture Reading):
There was a congregational meeting in which the topic of money (or the lack thereof) came up. An elderly statesman of the church stood up and complained about the lack of commitment. “We need to be willing to pull our share; the Christian life is one of suffering and sacrifice.” He concluded his speech, pleading “We need members who are willing to pick up their cross.” Many nodded their heads in agreement, but there were a few who were uncomfortable. A younger woman stood timidly and challenged the older member with Jesus’ words: “I come so you might have life and have it abundantly.”

Do you feel the tension between these two positions? The older member demands sacrifice while the younger member wants to enjoy the life promised by our Savior. Both positions can be “proved” by scripture. Both are valid. We must live within the tension of the two.

This is a beautiful world God has created. We’ve been placed here to enjoy it. Think about all the good things we enjoy. We should relish life, each other, and our Lord. Life is a joyful dance and we should make the most of it. Of course, that doesn’t mean that we shouldn’t sacrifice, but there should be joy in our giving since God has given us so much.

Children, if given a half a chance, know how to enjoy life. Even in poverty, you see kids laughing. Have you ever watched a child act like they were mowing the yard when you were out sweating and pushing a mower? The child pushes their own Fisher-Price popcorn mower back and forth, just like you’re doing under the hot sun. Perhaps you remember being like this as a kid? I couldn’t wait until I was old enough to mow the yard. That desire lasted about three weeks after I was old enough to mow. At that point, I decided growing up wasn’t such a big deal.

Kids play games. It’s fun. Think about your childhood. You could be a real cowboy without having to shovel manure. You could be soldier without being shot at or a nurse without having to dump bedpans. Children have a wonderful view of the world. They enjoy acting like grown-ups, and that’s okay. The problem arises when it goes the other way.

The way children act like they are “grown-ups” sheds light onto this parable of Jesus. In the passage, Jesus refers to a game played by kids in a village marketplace. The kids act like adults at a wedding or at a funeral. If it’s to be a wedding, one child plays a flute and the rest dance together in a circle. Or, if they act out a funeral, they cry and pound on their breasts in mourning.

Jesus said that people of his generation were like children who refused to join the game. Imagine the marketplace. Sometimes, you know, children refuse to get involved. Maybe because they don’t know the other children, or they’ve been picked on. It’s a sad thing to see a child standing to the side watching other kids enjoying themselves. And yet, once these children get into the game, something magical happens. They forget their apprehensions and have a great time. Jesus tells us that those who refused to hear his call are like children who refuse to get involved. By not participating, they missed out on the fun. We adults can be like this when we take things too seriously.

Jesus goes on to say that John the Baptist, the guy who lived off insects in the wilderness and dressed like a “deadhead,” is rejected as being a demon. John lived a rigorous life and people don’t want to hear about that. Sin and repentance are never been popular topics. So along comes Jesus who enjoys life. Jesus, it appears, never turns down an invitation to a party… Think about the weddings and banquets Jesus attends. Jesus enjoys the company of people and the pleasures of food and drink. This leads some people to call Jesus a glutton and drunkard. And they criticized him for the friends he hung around: tax collectors like Matthew and other obvious sinners like the fallen woman who dried his feet with her hair. Talk about a way to develop a reputation. Imagine the gossip when word got around about that scene.

There is a “Catch-22” situation here. Folks reject John because he lives without comfort and they reject Jesus because he enjoys life. Most people of Jesus’ generation wanted nothing to do with either one. They are too busy in their own little worlds to join the dance. But Jesus invites us all to join him. He invites us to live and really experience life. Are we ready for it? Are we willing to cast away our doubts and our troubles and to enjoy what we have been given?

In Joseph Girzone’s parable of Jesus, titled Joshua, he writes:

Jesus came to earth to try to free people from the kind of regimented religion where people are threatened if they don’t obey rules and rituals… Jesus came to teach people that they are God’s children and, as God’s children, they are free, free to grow as human beings, to become beautiful people as God intended. That can’t be legislated. Jesus gave the apostles and the community as a support to provide help and guidance and consolation. Jesus did not envision bosses in the worldly sense. He wanted his apostles to guide and serve, not to dictate and legislate like those who govern this world.[3]

This passage encourages us to enjoy life—something we tend to do around Independence Day. We need to have fun, enjoy the summer. We should live that first beautiful statement in the Westminster Catechism, which defines our purpose as “enjoying God forever.” Horace Bushnell, a 19th Century American theologian wrote during the dark days of the Civil War, “Religion must be a form of play—a worship offered, a devotion paid, not for some ulterior end, but as being its own end and joy.”[4] Yes, we need to be concerned for sin, but not too concerned. Jesus came to free us up to live.

Now, let me talk a bit about sin. You know, there are basically two kinds. If you were present here in the sanctuary and I could ask you to name some sins, you might begin your list with the favorite sins of your neighbors: adultery, stealing, murder, greed, not wiping your feet before entering the house, forgetting an anniversary, and so on. But all sin can be grouped into two categories. The classical form of sin is that of pride which comes from our desire to be God. That’s Eve eating the fruit because the serpent told her she would have the knowledge of God. It’s the same sin we all commit when we live as if we are the ultimate authority. We’re all guilty.

The other kind of sin is the opposite. The first type of sin was trying to be God, the second type is not living up to our God-given potential. In other words, we do not become the person God created us to be. Not enjoying the life that God has given us falls into this category of sin. In the parable, this is the child who doesn’t join in the game the children are playing.

So, let’s all be playful and enjoy God. Don’t sit on the sidelines. Join in the dance. Enjoy life and live up to the potential God has given us. Doing so, we fulfill our purpose. Not only do we bring God glory, I expect we bring a smile to God’s face. Think about it, God, like a parent, smiling while watching his child play with others. Amen.

[1] Acts 9:2.

[2]“Calvin and Hobbes” this comic appeared on June 6, 1993.

[3]Joseph F. Girzone, Joshua: A Parable for Today (NY: Macmillan, 1987) pp. 73-4.

[4] Horace Bushnell, Work and Play; or, Literary Varieties (New York: Charles Scribner, 1861), 21-22. As quoted by Leonard Sweet, The Jesus Prescription for a Healthy Life (Abingdon, 1996), 52.

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Rocks, Water, and a Personal Note

Michael P. Cohen, Granite and Grace: Seeking the Heart of Yosemite (Reno: University of Nevada, 2019), 220 pages. A few hand drawn maps and line drawings at the top of each chapter by Valerie Cohen.

When most people think of Yosemite, they think of the valley with its huge waterfalls and sheer-faced granite cliffs where, at night, you can see the flashlights of climbers’ bivouac in hammocks slung along the rock walls. But there is another side of Yosemite. This part of the park is high above the valley and surrounds Tuolumne Meadows. The top of the park is also granite, mostly sculptured by glaciers. It is here, in a series of essays, that Cohen focuses his study of the rock that made the park so famous. For nearly three decades, Cohen taught at Southern Utah University. During the summer, he and his wife would leave the sandstone of the Colorado River Plateau for June Lake, on the backside of Yosemite. The two of them have been coming to Yosemite since childhood. Early in their life together, Michael worked as a climbing guide in the park while Valerie worked as a summer ranger.  Now in his 70s and no longer climbing the steep pitches, Cohen reflects on a lifetime living around Yosemite.

Granite and Grace centers around a series of essays that are often told from the point of view of a walker/hiker/climber in Yosemite. As Cohen recounts walks and climbs, he branches out to discuss various rock formations. Within these essays, he covers the geology of granite, how it was formed under the earth and is often found at the edge of continents. He writes about how the science around granite has changed especially within increase understanding of plate tectonics. He discussed the makeup of granite and why it’s appreciated by builders and climbers for its toughness. I had to laugh in appreciation of Cohen’s fondness for granite as he speaks of eating many meals upon it, but not wanting it as a countertop. (Granite does contain some radioactive minerals and houses built on granite have to be carefully constructed to avoid radon gas buildup). The reader will learn the role of ice in shaping the granite found in Yosemite’s high country. Weaving into his personal quests and the science behind granite, Cohen draws from a variety of literary sources. He quotes authors like John Muir and Jack Kerouac, poets such as Gary Snyder and Robinson Jeffers, and recalls songs from Paul Simon and Jefferson Airplane. While the book is part memoir that mixes in geology and literary interests, at its deepest, it is a philosophical exploration of an individual trying to understand a small section of the world.

In the concluding paragraph of the last chapter before the epilogue, Cohen writes a lyrical paragraph about granite’s “otherness and freedom.” His opening sentence, “I am attracted to granite and intimidated—especially by its textures—precisely because it is not flesh,” sets the stage for reflecting on how the “otherness” of this rock that doesn’t care or care if you care can provide a sense of peace. I was reminded of the last line in Norman McLean’s novella, A River Runs Through It. While Mclean finds peace at being in the river’s waters that gathers all that is, Cohen finds peace in that seemingly solid rock which is totally foreign and indifferent. Both views, I think, are valuable in our understanding the complexity of the human experience.

I recommend this book for anyone wanting to know more about Yosemite (this is not stuff you’ll find in guidebooks). There is something for most everyone in these pages. If you’re curious about geology, there are insights. If you want to know who we relate to the world in which we find ourselves, you’ll find parts that will speak to you.. Cohen is a deep thinker who searches for the precise word to describe his thoughts. In reading the book, if you’re like me, you’ll pull out the dictionary (or google) to look up many of his words. And, if you’re also like me, you’ll want to go back to Yosemite. His description of the Dana Plateau (which was an island above the impact of glaciation) made me realize there are places I still need to explore.

I was given a copy of this book by the author (see below) but was not compelled to write a review.  This is the fourth book I’ve read by Cohen.

Michael Cohen along the John Muir Trail, 1997

A Personal Note:  My first visit to Yosemite was in 1985, thirty years after Cohen’s first visit. I had flown to San Francisco where my girlfriend at the time was in grad school. We drove to Yosemite for a few days. I was amazed as we snaked up the road that parallels the Merced River. By the time we got into the park, I had used up all my film and had to buy expensive film in a park store to continue photographing the amazing sights. It was between Thanksgiving and Christmas and was snowing. The next morning, while my girlfriend spent the day inside the cozy cabin reading and preparing for exams, I laced up my boots headed out at daybreak. I hiked up toward Nevada Falls. It was amazing (I again ran out of film). Along the way, I met a hiker with a loaded pack. He had skis and crampons strapped to his pack that was filled with winter camping gear and provisions. He was heading up over the top to Tuolumne Meadows where he planned to ski along the highway and down Tioga Pass to Lee Vining. There, he was going to be picked up three days later. I was intrigued. Tuolumne Meadows was beckoning me like Eden.

I have been back to the park a half-dozen times since 1985 and, with one exception, I have always come into the park from the east, into Tuolumne Meadows. When another guy and I completed our hike of the John Muir Trail, Michael Cohen (the author) joined us near Devil Post Pile. As I was living in Cedar City at the time, I had gotten to know Cohen when I audited his class on creative non-fiction. Michael hiked with us for several days as we made our way down Lyell Canyon and into the Meadows. Wanting to avoid the crowds of Yosemite Valley, Michael’s wife Valerie picked him there, while the two of us continued on for another two nights into the valley. When most people think of the park, they think of Yosemite Valley with its huge waterfalls, sheer granite cliffs, and hordes of tourist. Few make it over to Tuolumne Meadows. Cohen’s book will help those who only travel through the valley understand what they missed in the high country.

Michael also appears in another book I reviewed in this blog, Rebecca Solnit’s Wanderlust: A History of Walking.

 

Alice Outwater, Water: A Natural History (New York: Basic Books, 1996) 212 pages with index and notes. Line drawings by Billy Brauer.

In this collection of what seems to be independent essays, the author describes the history and evolution of water in North America. She begins with the fur trade and nature’s engineers, the beaver. In subsequent chapters, she writes about prairie dogs, buffaloes, alligators, freshwater shellfish, as well as the forests and grasslands. She explores the path of rainfall and how its been altered as we have altered the environment. She discusses the role of the toilet and sewer systems. Toward the end of the book (175ff), Outwater brings together all these seemingly diverse ideas as she discusses our attempts to “save the environment.” She points out the fallacy in many environmental efforts. We attempt to preserve an “endangered species… as if they were items in a catalog… [while] missing the larger ecological picture.” (181). At first, I was wondering where Outwater was going with these essays as they seemed to be independent of one another, but by the end of the book, I understood her point. She encourages us to see how the natural work really does work together.

Water: A Natural History is really a history of human impact upon the waters of North America (mainly the United States). Outwater recalls how we have misused our water and are now changing our views and our behavior as we strive to clean up our rivers and streams. She appears optimistic even while acknowledging there is more to be done. And example of her optimism is from seeing how the non-native zebra mussel, which was introduced by an ocean-going ship into the Great Lakes, is taking over the role of native mussels that have been wiped out by human activity. Having lived in the Great Lakes region for a decade, I know her view isn’t shared by many who see the zebra mussel as problematic.

Much of the concluding chapters of this book comes from Outwater’s work as an environmental engineer in the Boston Harbor cleanup project. Her writing is clear and concise. She caused me to ponder much about water and how we depend on it. I would recommend this book to anyone interested in one of things necessary for life—water.  And I also find her name, “Outwater” to be appropriate for someone who writes on the topic!  This is my second book by Outwater. I had previously reviewed her book, Wild at Heart which also covers many of these same themes.

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Trouble and Trust

Jeff Garrison
Skidaway Island Presbyterian Church
June 21, 2020
Matthew 10:16-33

Click here to watch the worship service. To just catch the sermon, fast forward to 20 minutes and 30 seconds.

 

How many of you are afraid? I wish I could see a show of hands. Most of us, I expect, have them raised. After all, we’re dealing with a pandemic, a struggling economy, the highest unemployment in ninety years, and renegade police officers involved in unjustified deaths leading to unrest in our cities. For those of us who are fathers, we worry about our children making it in this world. There’s a lot of reasons for fear, but what if I told you that we’re probably living in one of the safest times in history. Yes, COVID-19 is a threat, but look at the illnesses we don’t have to deal with these days: polio, smallpox, and a host of childhood diseases. Yes, there have been some police officers who have done bad things and there is unrest in some streets, but overall violence is down (and has been dropping for decades). And the economic issues have more to do with the struggle to supply what is needed and a drop in demand as people try to avoid the virus. In the long run, we may end up with a less vulnerable supply chain, which could be a good thing.

So why are we afraid? If we step back, we would see that fear often has little to do with risk. And often what we most fear isn’t what’s most likely to affect us. But fear sells. Fear is a basic instinct. It’s a primal reaction.[1] Because it’s such a gut reaction, fear is used in a way for someone else to make a profit on us. Crime’s up, so you better buy an alarm system or a gun. We fear rejection, so we use the right deodorant and toothpaste and drive the right car and wear clothes that are in style.

A dozen years ago, there was an eye-opening book published. Following Jesus in a Culture of Fear spends the first chapter discussing the “profit-making bias” that results in us being continually fearful. Sometimes even the church is guilty. Fear can be used to increase offerings or, as in the Left Behind Series, in an attempt to scare us into heaven.[2]

But what does our faith say about our fear? What does Scripture say to us about fear? You know, when an angel appears before people in the Bible, their first words are often something like “Fear not.”[3] “Yeah, right,” I’d think, “if it was me, I’d be shaking in my boots”. But think about it, there’s something to be said about having angels around and not fearing. We should rejoice. Their presence shows that the God of Creation is interested in us. God trying to connect to us is a comforting thought. If God cares enough to send an angel my way, instead of (let’s say) a lightning bolt, at least there’s a chance everything will be okay. We’re in good hands. This is the point Jesus is making in our text which could be titled, “Trouble and Trust.”[4] Yep, there’s going to be trouble. But we’re to trust God that, in the end, things will be okay.

Because God is the creator and has power over life and death, we’re to stand in awe… Others whom we encounter in this life may have half the power of God—the power to destroy—but God has the power to destroy and to create. If we’re on God’s side, there is nothing anyone else can do to us that God cannot undo. The resurrection is the ultimate act.

However, a healthy dose of fear is a good thing. Fear keeps us from taking foolish risks. Even the best rock climber will be fearful of clicking onto a frayed rope. You don’t want to tempt fate, or as Jesus said to the Devil during his temptation in the wilderness, “Do not put the Lord your God to the test.”[5] A healthy dose of fear can help us be safe, but too much fear becomes a problem because it leads us to inaction. And with 24-hour news, feeding us fear day and night, it’s amazing anyone gets anything done. The problem of too much fear is that it keeps us from taking risks, and if we don’t risk, we have no need of faith or trust.

In our passage for this morning, Jesus is preparing the disciples for the troubles they’ll face once he’s gone. There’ll be persecutions and lots of reasons for the disciples to be afraid. They’ll be hauled into court and flogged and betrayed and even face death. But Jesus doesn’t want them to be paralyzed into inactivity. Jesus is depending on this motley group of followers to spread the good news. He promises the Spirit will speak through them. The disciples must be willing to proclaim God’s word from the housetops. This is risky business.

In an Empire that will see the church as a threat, Jesus gives them reasons not to fear the powerful. First, at judgment, all things will be revealed. Martyrs can say, “I told you so.” But let’s face it, the promise our concerns will be addressed after the grave isn’t all that reassuring. So, then Jesus tells them not to fear those who will take their lives, but to fear God. After all, God has power over not just this life, but life after judgment. If you think about what Jesus is saying here, you’ll see because the disciples believe, they’re freed to do great things. They’re not afraid of death. All of us will die, but eventually many of them died at the hands of persecutors. Some, like Peter and Andrew, were crucified; Stephen was stoned; and Paul and John the Baptist literally lost their heads.

By refusing to be paralyzed by fear while trusting in God’s goodness, we can achieve more than we’ve ever imagined. Recall the Parable of the Talents.[6] The man who received only one talent and refused to take risk, because he was afraid of his master, is punished. Those who took risks are rewarded with even more talents. It’s that way with us. If we invest the talents God has given us, for godly purposes, God will bless our efforts. If we hoard our talents, we will be judged harshly.

“You’re to trust in God,” Jesus tells his audience, “whose concern extends even to the lowest sparrow.”  Jesus must have been an animal lover. This passage is filled with animals: sheep and wolves, serpents and doves, and sparrows.[7] Or maybe it’s the little things in creation that brings Jesus joy. Think about this, a sparrow at the temple in Jesus’ day could be purchased for next to nothing. If God is so concerned for the small parts of his creation, think of how much more concern God will show us, the pinnacle of his creation. To further emphasize God’s concern, we’re told that God has counted even the hairs on our heads (with some of our heads, God has an easier time).

In verse 32, Jesus returns to his rationale for us not being afraid. He doesn’t want us to become so scared that we slip into inactivity. That’s why he reminds us that our purpose is to be his ambassadors, shouting from the rooftops (at least, metaphorically). The warning here is that if we are unwilling to risk letting others know of our faith, we run an even greater risk that Jesus will not acknowledge us before the Father.

The gospel still puts people at danger. Yet Jesus calls us to take risks. “To those whom much is given, much is expected,” we’re told.[8] And we’ve been given a bounty, and if we fail to take a risk and use it in a worthy way, we’ll have something to fear when all is revealed! Furthermore, as Christians, we’re called to a higher standard. We’re to speak out when we see people being abused or being taken advantage of. We’re to call for justice and mercy and to stand up against those who bully and abuse. By keeping quiet, we may avoid the wrath of a boss or friends, but is that what Jesus want us to do? As we see in this passage, keeping quiet can cause us to run a greater risk: experiencing God’s wrath…

When Jesus is first in our lives, we will have the courage necessary to stand up to the powers in the world that challenge his authority. When he’s first in our lives, we can take the risk needed to expand his kingdom, for we know that we’re taking that risk with the God of Creation on our side.

Do not be afraid of anything earthly, we’re told. If we trust God, there is no reason for us to fear anything else. If we don’t trust and fear God, then everything may be feared. Amen.

©2020

[1] Scott Bader-Saye, Following Jesus in a Culture of Fear (Grand Rapids: Brazos Press, 2007), 16.

[2] Ibid.

[3] See Matthew 1:20; Luke 1:30 and 2:10.

[4] Frederick Dale Bruner, The Christbook: Matthew 1-12 (Grand Rapids: Eerdmans, 1994). 471-492.  Bruner divides this passage into trouble (Verses 16-23) and trust (verse 24-39).

[5] Matthew 4:7.

[6] Matthew 25:14-30.

[7] Bruner, 484-485.

[8] Luke 12:48.

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Lessons from Dad

As Father’s Day is this weekend… 

Fishing off the jetty at Cape Lookout on a foggy day

It’s not true that I’m crazy about fishing. I enjoy it, but mostly I enjoy being outdoors and fishing is one way to fulfill such a desire. My father, however, is crazy about fishing. Most of what he taught me about life came through the lens of this sport.

We moved “Down East” when I was nine years old. “Down East” in North Carolina means on or near the coast. My parents had always wanted to live near the ocean and when my father got an opportunity to transfer to the area, he took it. Dad quickly learned the art of fishing for flounder and taught my brother and me. We spent hours on the rising tide, fishing for flounder at Masonboro Inlet. Although such fishing may not be as graceful as using a fly rod, it requires at least as much skill.

My father, as a teen, fishing on the Linville River

 

Dad taught us to tie our own rigging, using an 18 inch piece of light wire with a triple hook on one end and a one ounce torpedo sinker on the other. The rigging was attached to the line of a lightweight spinning rod. A live minnow, which we generally caught with throw nets (another acquired skill), was hooked through the lips. Walking in knee deep water armed with a light spinning rod we’d cast the line out into the depths, searching for holes where a flounder might be hidden. The line was slowly retrieved, the weight keeping the minnow near the bottom where flounders lay. You carefully felt for tell-tell bumps on your line, indicating a flounder taking the bait. When that happened, you’d loosen the drag and give the flounder about a minute to take the minnow into its mouth, before yanking the line in order to set the hook. If you prematurely yanked the line, you’d pull the minnow out of the mouth of the flounder. From such fishing, we learned patience. Hurrying only caused you to miss fish.

Fishing off the jetty at Wrightsville Beach ~2010

Shortly after we moved to the area, Dad brought a 14 foot johnboat with a six horsepower Evinrude outboard motor. For years, that was the only boat he had and it was perfect for navigating the creeks running behind Masonboro Island, a nine mile long barren strip of beach that stretched from Masonboro Inlet to Carolina Beach Inlet. He’d take us fishing on the beach for founder on the rising tide and for Bluefish during the fall run. The island became like a second home. Since the creeks only have water in them on high tide, a fishing trip that was more than an hour or two committed you for at least half a day. Often, we’d make a two day trip, camping overnight. In the fall, at low tide, we’d collected oysters and in the evening roast them over coals. At times, breakfast consisted of roasted bluefish.

At the helm while fishing offshore, 2010

On one of our overnight fishing expeditions, my dad hooked a huge fish on a heavy surf rod. For nearly an hour he fought the fish, as he’d get it almost up into the surf only to have it run back out into the ocean. Finally, he beached the largest Red Drum I’ve seen. The tide had already dropped and there was no way we could get the fish back to the mainline till the next morning. My dad knew the fish might be close to a record, but since he couldn’t get it to a weight station, and since our cooler wasn’t large enough to hold it, he gutted the fish, stuffed ice in its hollowed cavity, and buried it in the sand. The next morning, we dug the fish up and took it to be weighed. Even after being gutted and drying out a bit overnight, the fish still weighed 47 pounds, just a couple pounds shy of the season’s record. My father stoically accepted fate. If he had been able to get the fish to the marina the day before, he might have set the record. However, if it bothered him, he never let on to it. Another lesson taught by action, you don’t complain about things you have no control over. This, by the way, included mosquitoes and sand gnats and the weather. There was no need to complain about the obvious.

Paddling in the Okefenokee. A good son would have warned his dad instead of waiting to catch a photo of when he discovered the alligator

My father seldom spoke of the beauty of it all, but the times I spent on the beach with him instilled in me an awe of creation. I’ve seen more sunrises and moonrises on the ocean that I can count. I’ve watched many sunsets behind the marsh grass of the Myrtle Grove Sound. I taught myself early the names of the stars, especially the autumn sky, since fishing was best in the fall. There’s nothing more majestic than watching Orion’s belt rise above the ocean on a moonless night. Enjoying the outdoors was something he taught silently.

My dad and mom on Gun Luke in Michigan, 2008

 

Over the past fifteen years, I’ve seen another new side of Dad as he cared for his wife, my mom, as her mind and mobility slowly disappeared due to Alzheimer’s. Mom and Dad were sweethearts in high school and have been together ever since. He goes down to the nursing home where my mother lives to feed her breakfast every morning. While they have restricted most guests because of the COVID-19 pandemic, they still let my father come in and feed my mom even though she no longer acknowledges him or anyone. In these latter years, my father, through his commitment, is silently displaying grace and love and is an example for all who are around him.

A few years ago with my sister presenting my father a cake at his 80th (or was it his 08th?) birthday dinner at the Pirate’s Table in Wilmington, NC.
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The Harvest is Ready

 

Jeff Garrison
Skidaway Island Presbyterian Church
June 14, 2020
Matthew 9:35-10:15

 

 

 

You can watch this service on YouTube by clicking here. If you just want to hear the sermon, fast forward to 20:36.

We made Blood Mountain Shelter on our third day of hiking. Reuben and I had started at Springer Mountain in North Georgia. After resting a bit, we set out to fix dinner. By this point, we’d hiked 100s of miles together and formed a well-oiled team. I hauled water from the spring while Reuben got out the stove and started to assemble it. In a large gallon Ziploc bag, I poured the contents of instant pudding, powdered milk, and water. I kneaded the bag by hands till the lumps were gone and then walked back to the spring to place the bag in the cool water to set up. Reuben started boiling water as I opened soup packs for each of our cups. He started the noodles and we chatted and enjoyed a drink while they cooked.

About this time another hiker came to the shelter. Paul looked to be an old man, but he was much younger than I am now. He’d been on the trail for six days, covering the distance we’d covered in two and a half days. He’d gotten lost earlier this day which explained why we hadn’t meet him when we passed along the trail. His pack was heavy; his knees were killing him. He didn’t look like he was having fun. Paul plopped down and began to prepare his dinner as he watched us. Reuben poured the water from the noodles into the cups, so that we had soup. We mixed in the ingredients for mac and cheese, which we ate next, followed by pudding for dessert. As we ate dessert, we put another pot of water for tea and clean up. We used our tea bags to scrub out our bowls. Paul watched in amazement, we had only what we needed and nothing was wasted.

Paul was a schoolteacher from Oregon and planned to spend his summer hiking. He’d done a little camping in his life, but had never backpacked. Gathering what he thought he needed and had taken a flight to Georgia and was walking through the woods with a 70-plus pound pack on his back, twenty or twenty-five pounds more than what we were toting.

The next morning when we set out, Paul asked where we were going to camp for the night. For us, it was going to be an easy day, even though there wasn’t anything easy about the trail in Georgia. There’s little ridge line in the southern part of the Appalachians; although the hills aren’t tall, you are either going up or down. We gave him our destination, a campsite by a stream about 13 miles north. We said goodbye and thought that’d be the last we’d see of him. We were surprised later that day when he hobbled into camp. That night we went through our dinner routine again and Paul started asking more questions. Before the evening was done, Reuben and I had given him tips on hiking, on food, and most importantly dug through his pack and showed him how to lighten his load by a at least fifteen pounds. To our amazement, he was carrying a hatchet and a folding saw, yet had not built a single fire. It was too hot. He had a stove. Scalping, I assured him, was no longer in vogue, so the axe could go. He had extra clothes and cooking utensils and all sort of stuff that he could get by without. The following day, when we were met by friends for a food drop, we arranged for Paul’s extras to be mail home. With his load lighter, Paul began to enjoy hiking.

The ninth chapter of Matthew’s gospel ends with Jesus telling the disciples that the fields are ripe with the harvest, but the laborers are few. “Ask the Lord,” Jesus says, “to send laborers out into the harvest.” Mission begins in prayer. This plea is answered in the tenth chapter where the Master’s plan is set in place with Jesus commissioning the disciples to go out on their own and do the work of the kingdom. For the past five chapters, Jesus had been preparing the disciples. Now, their apprentice ends. They’ll get a chance to live out their call to be fishers of men and women (although Jesus’ shifted metaphors as they are sent as farmers reaping the harvest).

When Jesus sends the disciples, he insists they go light. No extra clothes, no extra gear, no extra food, and no extra cash. They go by themselves, taking only the blessing Jesus bestowed upon them. They are to learn first-hand that Jesus is sufficient—he has given them power over evil as well as the ability to bring healing to those who are sick and to bring to life those who are dead. Going out without possessions, they will be continually reminded that they are dependent upon God and the generosity of others. Furthermore, they would be continually reminded that they are working for Jesus.

Jesus advice to the disciples is to start in their own neighborhoods. The mission to the Gentiles will come later; they first must take the message to the Jones and Smiths who live down the street. As they travel, they’re to live modestly and with the people. They are to be gracious and content with what they’re offered. They’re to “be courteous.” They’re not out to bring judgment or to browbeat folks, they’re just to go about helping people and sharing with them the good news that the Savior has come. If they’re not welcomed, they’re not to make big deal about it, they’re just to move on to the next neighborhood, not taking it as a failure. They’re not to mope around showing disappointment.

There are many things we can learn about mission from this story. First, it’s interesting who Jesus has called. The twelve disciples are all ordinary folk, including as our text points out, the one who would betray Jesus. They are not going out on their own skills, but with Jesus’ blessings, which makes the difference.

Another thing we learn that the world isn’t how it should be. We know this is true. If there was any question about it, the last few months dispelled our doubts. But at this point in the First Century, Rome had beaten all its enemies, and those who thought world peace had come. Of course, Jesus sees problems. There are people suffering. Jesus is compassionate. He realizes the struggle many face, especially the poor and slaves. Many are battling demons and the powers of evil. Many are grief-filled, or hurting physically and emotionally. Jesus’ plan is to turn the world upside down, offering grace and hope that can only come from God.

We also learn here the importance of mission for the church. It’s essential. It’s our purpose. We’re not here just to praise God, although that’s important. We’re not just here to sooth folks concerns by proclaiming forgiveness through Jesus Christ, although that’s important. We’re not just here to provide a safe haven for Christians to gather and be in fellowship (when there’s no pandemic), although that’s important. The church is called onto the mission field. For a few of us, that means going to exotic places. As we see here, the mission field starts at our doorstep. Jesus first sends the disciples into their own neighborhoods, to their own people. It’s not that Jesus isn’t interested in other people, but first he wants to solidify his base. As we saw last week, Matthew ends his gospel with Jesus commissioning the disciples to go to the ends of the world. Mission starts locally but extends globally. As Christians and followers of Jesus, we can’t ignore either group. To say that we only do mission locally is just as much of a travesty as to say mission is only what we do for those who live across salt water.

A final truth I want us to consider is that mission involves more than just telling people about Jesus. You know, Reuben and I could have spent all day telling Paul about how much fun we had backpacking and it wouldn’t have made any difference. It was only by helping him go through his gear and showing him how to lighten his load were we able to help. It’s the same with our calling as disciples. We’re not to just share the good news; we’re to demonstrate godly values in our lives and to show others how it can make a difference. That famous saying attributed to Francis of Assisi, “preach the gospel, if necessary, use words,” comes to mind. As the 18th verse reads, “you’ve been treated generously, so live generously.” Doing is just as important as telling, as Jesus makes clear in this passage. He didn’t give the disciples golden words to woo people; he gave them the ability to minister, to heal, and to confront evil.

This is still our goal. Live simply and generously, ministering to the needs of others. In other words, let the love of Jesus flow from your hearts, and be gracious. These days, the world can use a little help. Let’s flood it with grace. Amen.

 

 

 

Works consulted:

Bruner, Frederick Dale, The Christbook: Matthew 1-12 (Grand Rapids, MI:
Eerdmans, 2004).

Gundry, Robert H., Matthew: A Commentary on His Literary and Theological Art (Grand Rapids, MI: Eerdmans, 1982.

Hare, Douglas R. A., Matthew: Interpretation, A Commentary for Teaching  and Preaching (Louisville: John Knox Press, 1992).

©2020  Jeff Garrison

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Ancient History, Poems, and a Baseball Story: Three Book Reviews

Steven Pressfield, Gates of Fire: An Epic Novel of the Battle of Thermoplyae (New York: Bantan Books, 1998), 386 pages.

I thoroughly enjoyed this novel that is based on ancient Greek historians’ writings, especially Herodotus.  The story is told through the eyes of Xeones, who was from the city of Akarnania. He alone had been found barely alive after the Persians wiped out the small Greek contingent conducting a delaying tactic against the much larger Persian army at Thermoplyae. Thermoplyae (the hot gates) is a narrow pass that received its name from the hot springs in the mountains. Xerxes, the Persian king had his surgeons work hard to save Xeones so he could learn more about Greece and the bravery of the 300 Spartan soldiers had shown at the pass. Xeones insist that he was just an aide to a Spartan officer, but would tell what he knew. He begins the story from his youth, when his city of birth was destroyed by another Greek city. He and his older cousin, Diomache, were able to escape (even though Diomache is raped several times by enemy soldiers), but as they made their way to the hills they learned how to survive in a cruel world.  Xerxes wants to go to Sparta with the hopes of becoming a warrior and defeating his enemies. Later, while they are living off the land with Bruxies, an old man from their city, Xeones is caught at a farm and his hand is nailed so that he no longer is able to hold a spear in the fashion of a Spartan warrior. He feels his life is over, but has a vision of Apollos who gives the vision of using the bow. His wounded hand can’t grasp a spear, but it can pull back the string and he becomes an excellent archer. Eventually, Bruxies dies and Xerxes and Diomache split up. Diomache heads to Athens and Xerxes to Sparta.

 

Once in Sparta, Xeones learns about the Sparta ways. While he will never be a part of the Sparta elite, he is chosen as partners to help young Sparta men in the rigorous training to become warriors. He becomes an aide to an officer, which places him at Thermoplyae. Pressfield does a wonderful job of providing a picture of Spartan society as Xeones tells his story to the Persians, as well as their preparations and the battles they fought as they kept the Persians from obtaining the pass for several days before failing after a group of Persians were led through the mountains and able to get behind the Greeks. The reader gains knowledge about Greek society, religion, and mythology roughly 500 years before the Common Era. However, the language of the warriors is often coarse and book describes a lot of violence (which was true of the time in which they lived).

 

Paul J. Willis, Rosing from the Dead: Poems  (Seattle, WA: WordFarm, 2009) 99 pages.

This is a wonderful collection of poems by a professor from Westmont College in Santa Barbara, California. There are three sections of poetry, each about a “chapbook” length. In “Faith of our Fathers,” we learn the meaning of the author’s name, his interest in baseball and football, as well a beloved Sunday School teacher who “fell from grace.” In “Higher Learning,” the author writes about becoming more aware about life. There are poems about other professors, the library, language, the downhill road to bifocals (and a few pages later trifocals) and even a poem about smart classrooms.  The third section, “Signs and Wonders” is my favorite. Most of these poems are set in the outdoors, whether in a backyard or deep in the wilderness. Most of the poems are in the American West, but a few are set at other places around the country. Willis has a keen eye to spot something unique and then to write about it. At places, the outside world slips in such as the hearing of a freight train during the night. Many of the poems are set at places that I find special like Telescope Peak, which rises high above the western rim of Death Valley. Willis is the only poet I know who can tie together “ripening ticks in the fall” and Advent.

I first read this collection in 2012. I had come to know Paul through the Festival of Faith and Writing at Calvin College in Grand Rapids. As a board member of Pierce Cedar Creek, an ecological center about 50 miles away, I encouraged Paul to do a reading. That day, before the reading, Paul and I hiked six or miles within the property. It was early spring, the skunk cabbage had pretty much played out. It was too early for there to be trilliums in bloom, but the May apples were appearing. That evening, Paul presented a poem he’d written that afternoon, after we’d take that hike, about what was happening in the bottom lands. It was good to revisit these poems.

 

Dave Moyer, Life and Life Only (New York: IUniverse, 2009), 188 pages.

I have mixed feelings about this book. It’s a wonderful story of Dan learning what’s important after several failures (as a pitcher after a career debilitating injury and a failed marriage). But I was disappointed in the writing, much of which felt I was just being old the facts and not being brought into the story. The book could have been greatly strengthened by more dialogue and narrative and less of a statement of what happened. At times, it felt like I was being told the details, but not shown the action. The author does tries to link world events that happened during the years of the book, which can be a very good way to show the passing of time, but it felt a little over the top and often as we were given lists of the things that happened in a given year. The book would have been strengthened if such events could have been woven into the story. The same is true of Bob Dillion songs. Dan is a Dillion fan. While some of the songs are worth listing, especially when they could be written into the narrative, a list of every song played in a concert was a little too much for me. However, like Dan, I agree that “Blind Willie McTell” is one of Dylan’s best. I also thought Moyer did a good job describing Savannah (of which I live just outside of), which is where Dan had played with a traveling ball team and a city he’d later travel to with his first wife. She was a Georgia Peace from Swainsboro (I’ve even been to Swainsboro).  While Dan seemed to make a mess of things with his first wife after his arm problems kept him from pitching in the majors, he does get things right with his daughter and with his second wife.

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Trinity Sunday

Jeff Garrison
Skidaway Island Presbyterian Church
Matthew 28:16-20
Trinity Sunday
June 7, 2020

To watch to this service, click here.

 

Disclaimer: Just because I use wheat bread and don’t use Hellmann’s Mayonnaise on tomato sandwiches doesn’t mean I’m a heretic, despite what members of my Bible Study think.

 

Introduction Before Worship:

Last Sunday was Pentecost. Today is Trinity Sunday. If you go by the liturgical calendar, this is the last “big” Sunday until we come to the end of the Pentecost season, when we are back at Advent. The Pentecost season, also called “ordinary time,” takes up the largest chunk of the church year. We’re reminded that our lives are mostly lived outside of feasts and holidays. Yes, there are times for big celebrations, but there are also normal times in which we live out our faith while doing the laundry, fixing dinner, paying the bills, or mowing the grass. But God is God of all. It’s all sacred, even the ordinary periods of life.

We enter this season on Trinity Sunday. The Trinity, this great mystery, reminds us that God is relational. The ceiling painting we’re using as our artwork today illustrates this. God relates, not just within the three persons of the Godhead. You can see the Trinity represented as the Father and the Son in the bottom along with the dove in the center. But these persons are surrounded by all kinds of heavenly and earthly beings. The Trinity also reminds us of God’s desire to bring more into this life—heavenly beings as well as human beings. The Trinity is about love—the love of the three persons within the Trinity as well as their love for all creation, as we’re embraced within the family. We live in a world of sin and only in God can there be true love so we need to accept the invite to come in close. As a Russian Orthodox meditation on the Trinity proposes, “outside the Trinity is hell.”[1]

The Trinity isn’t a philosophical or theological concept for us to master. We can’t fully comprehend such a mystery. Instead, we accept it along with the love God shows us. Today’s passage is the only place where Jesus uses the trinitarian formula, “Father, Son and Holy Spirit, which is from the end of Matthew’s gospel, chapter 28, verses 16-20.

This passage is known as “The Great Commission.” At the end of Matthew’s gospel, Jesus commissions his disciples to take over. We learn three important things here: Who’s the boss. What we’re called to do. What help we’ll have with our task at hand. We don’t learn much about the Trinity. But our faith is to be active. It’s more about doing than knowledge, and this passage is a call to action.

Many of the highlights of Matthew’s gospel occur on high places: mountains or hills. We have Jesus’ temptation, the Sermon on the Mount, the transfiguration, and even the crucifixion. Now, once more, Jesus calls the eleven remaining disciples up on a mountain in Galilee. They’re back in their old haunts, where their ministry had been focused, but up high, they are away from the crowds.

Interestingly, we’re told that the disciples worshipped Jesus even though some doubted. This is an important insight for those of us with doubts. Even some of the disciples doubted, but they listened and obeyed and followed Jesus. Accepting everything perfectly is not as important as doing the work for which we’re called.

With the remaining disciples gathered, Jesus tells them who’s boss. “All authority in heaven and earth have been given to me.” At the beginning of his ministry, the devil tempted Jesus on another mountain with authority over the earth, but now we learn that for the resurrected Christ, authority will extend far beyond that.[2] As the one in charge, Jesus is the one who can commission the disciples for the work at hand. And Jesus wastes no time issuing his orders. With four verbs—go, make, baptize, and teach— he sends them out to all nations.

Let’s unpack this a bit, first by looking at the destination, “all nations.” The promise to Abraham was for land and descendants, but Jesus owns all the world, so now the call is for all people, not just for a particular family. Jesus’ new family, the church, extends beyond national boundaries. While they may be national churches, there is no such place for an only American Christian, or a British Christian, or a Ugandan Christian. We are Christians, first and foremost. This idea of all nations means that our work isn’t limited to just people like us.[3] The gospel needs to be heard by everyone. Paul later captured this vision when he wrote, “there is no longer Greek or Jew, for we are all one in Jesus Christ.[4]

Yet, we’re still living in a divided world and, as from what we’ve seen over the past few weeks, there is much work to be done to overcome this. As believers in Jesus, we can’t condone the actions of a few men in Brunswick or a police officer in Minneapolis, each case leading to an unnecessary death.[5]  As a people, we must cry out for justice. Our present world, in which the color of one’s skin means you’re treated differently, does not represent the image of what Christ envisions in Scripture.

Jesus calls us to make disciples. Interestingly, Jesus doesn’t say to go out and make Christians. Instead, we’re to make disciples, or students of Jesus Christ. Making disciples isn’t an instant conversion. It requires time.[6] Such folks may even have questions and doubts, as we see with the original disciples, but at the very least they are open to learning from the Master. As we make disciples, we baptize them in God’s three-fold name: Father, Son, and Holy Spirit. In other words, those who sign up to learn from Jesus are connected to the Triune God. We’re part of that holy fellowship in which all followers are invited to join. And we’re to teach these people what Jesus commands. Being a follower of Christ means we strive to keep Jesus’ teachings. God gives us commandments as a way to help us live in a way that will be affirming of God and of our brothers and sisters. But people won’t know what those commandments are unless they are taught.

That’s right. People need to be taught. And judging a lot of what happening, it appears that before we go out into the world to teach, we need a refresher course in this country. We need to be taught that just because someone makes us uncomfortable because of the color of his skin, we can’t take the law in our own hands and attempt a “citizen arrest,” as a few men supposedly tried to do down in Brunswick back in February.

More recently, in Minnesota, we had a police officer attempting to arrest someone who may have passed a twenty dollar counterfeit bill (which he may or may not have known was counterfeit). Is a life only worth 20 bucks? George Floyd was already cuffed and subdued. He wasn’t a threat. Yet the officer kept his knee on his neck three minutes after he became unresponsive. Of course, looting and burning is not acceptable either, but where did this problem begin? It didn’t begin with protests, but with an officer doing an unthinkable act. Officers are supposed to protect and serve, but for at least a part of our population this isn’t their experience.

We’re living in trying times, but there is hope in this passage. In the last verse, after telling us that it’s our responsibility to make and baptize and teach disciples, Jesus reminds us that he will be with us till history comes to an end. Jesus is going to be with us wherever we go in this world to do the gospel’s work. That’s the hope we take with us as we challenge such injustice. We’re not alone. We’ll get through this trying time of pandemic and racial tensions if we can just remember the two essential things Jesus taught: Love God and love your neighbor.[7]

You know, I love my neighbors, but I also love a good tomato sandwich. During this time of the year, when I have tomatoes on the vine, I eat a tomato sandwich every day. I peel the tomatoes and then slice ‘em thick. They are juicy and messy. I take two slices of wheat bread, cover a side of each with Miracle Whip, grind some pepper over it, then lay on the tomatoes and create a sandwich. If I want to be uptown, I might add a little celery seed or some provolone cheese. Its good eating and I tell you this because our passage can be envisioned as a sandwich.[8] Outside, the two pieces of bread, are about Jesus—one slice of bread being his authority and the other being his promise to be with us. Inside the sandwich, the thick tomato, is our marching orders. As followers of Jesus, it’s not about us. We’re not about glorifying ourselves. We’re here to do the work of the one whose authority extends over all heaven and earth, the one who also promises to be with us. Because of Christ’s power and presence, we can boldly take risks for the sake of the triune God, who calls us into a community in order to send us out to make disciples.

In closing, let me encourage you to do two things. First, go to the Savannah Presbytery website and read our recent statement on racism.[9] Second, ask yourself: “What can I do to help people become curious about Jesus so they might desire to become a disciple?” Amen.

 

 

©2020

[1] Kathleen Norris, Amazing Grace: A Vocabulary of Faith (New York: Riverhead Books, 1998), 291.

[2] Matthew 4:8-10.

[3] See Frederick Dale Bruner, The Churchbook: Matthew 13-28 (Grand Rapids: Eerdmans, 2004), 816-820.

[4] Galatians 3:28 (edited to focus on nationality)

[5] On June 3, 2020, the Savannah Presbytery made a statement about the Brunswick case and referred to the Minneapolis situation. See http://www.savannahpresbytery.org/savannah-presbytery-news-and-update/

[6] Bruner, 815-816.

[7] Matthew 22:34-40.

[8] The idea of this passage being a “sandwich comes from Bruner, 804.

[9] Look for the post from June 3, 2020: http://www.savannahpresbytery.org/savannah-presbytery-news-and-update/

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Pentecost 2020

Decked out in red with my Snoopy tie for the morning service

Our worship services are available at our church’s YouTube page. This link will take you to this service. The sermon begins at 16:00 minutes and is over at 36:10. You can fast forward to the sermon. 

 

 

 

 

 

Jeff Garrison
Skidaway Island Presbyterian Church
Acts 2:1-14
Pentecost, May 31, 2020

 

 

2020 is turning out to be a year we’ll not forget. Everything seems out of control. A virus has killed over 100,000 Americans topped off by an economy in a free-fall. We’ve witnessed the murders of innocent and unarmed black men in Brunswick and in Minneapolis, and the resulting riots threatening to unravel our nation. It’s scary. But the world has often been a scary place. For Christians, the world of the first century was scary. Jesus was essentially lynched and many more would also die a martyr’s death.[1] But out of that death came the church.

Something happened on this day nearly 2000 years ago. God’s Spirit poured down on the few believers and they began a movement. As I read this passage, think about what God did in Jerusalem, and what God might be doing in the world today.  Read Acts 2:1-14.

        There was an elderly woman who came home from a Bible study one evening and discovered a burglar in her home. In the darken house, she yelled at the intruder, “Stop, Acts 2:38.” The thief turned and she yelled again, “Stop, Acts 2:38.” He froze. He raised his hands as she calmly called the police. After the officer had handcuffed the man, he asked why he’d surrendered to a woman shouting out a Bible verse. “A Bible verse? I thought she had an axe and two 38s”.

        Peter, after his great sermon, that follows the account we’ve just read, called on those within his hearing to “Repent, be baptized, every one of you in the name of Jesus Christ so that your sins may be forgiven and you will receive the power of the Holy Spirit.” Acts 2:38.

Too often, we think we need force to back up our words, or as in the joke, the possibility of force. But Scripture constantly reminds us our hope is not in what we do or what we have, but in what God has done and is doing in Jesus Christ. We see this with Pentecost, when those flames of the Spirit poured out on a motley group. God takes the initiative. Without God, our efforts are in vain.

As dawn broke on this day in which the church came into being, there were only 120 or so believers. From this small beginning, the Christian faith now claims approximately 1/3 of the world’s population. These “tongues of flames” fell upon the timid group of believers. Filled with God’s Spirit, they set the world on fire. When the morning began, they were like a car with no gas. They had a purpose, but no energy. So, they waited, knowing Jesus promised his Spirit.

        These men and women are not the type of people you’d think could change the world. They’re marginalized. And, to be honest, they don’t change the world. That’s part of the point of the story. God’s the primary actor. Without God’s intervention, nothing would have happened. And the same is true in our lives. God can use us; we don’t have to be sophisticated or multi-talented. The disciples were not great leaders or thinkers, government officials or military heroes. What God needs are people who are faithful. These believers displayed their faithfulness. Many of them were faithful even unto death. With God, all things are possible.

The second aspect of Pentecost for us to consider is the linkage between the Old and New Covenant. Those who’d gathered on this morning, on the day of Pentecost, gathered to celebrate a Jewish holiday. The name Pentecost is derived from the festival held on the fiftieth day following Passover. The festival was also known as the Feast of the Weeks, the Feast of the Harvest, or the Day of the First Fruits. Originally it was when the grain harvest was formally dedicated, but over time the festival came to represent the giving of the law on Sinai, which, according to tradition, occurred fifty days after the Exodus from Egypt.

The two flames on our Presbyterian cross represent the two covenants—the Old and the New. The same is true for the two candles on our communion table. The flame of the Old Testament is the giving of the law on Sinai. The other flame represents the coming of the Holy Spirit on Pentecost when the Old Testament prophecy was fulfilled. God wrote the law onto the hearts of believers.[2]

To have the fullness of God’s word, to know God to the best of our limited human abilities, we must draw upon all of Scripture. The two covenants remind us of the mysterious nature of our God. What we know about God has been revealed to us by the Almighty, first in the Hebrew Scriptures and then, the final revelation, in the life of Jesus Christ. Again, God is the actor; God is the one engaging the world.

        The final aspect of Pentecost for us to consider is how this event serves as a model for God’s intention for the world. Consider the group who’d gathered on this morning. They were all Palestinian Jews. First century Judaism was more multi-cultural than they were. They gather, a homogeneous lot, without an idea as to what will happen. Soon a violent wind destroys the morning calm. Luke describes the coming of the Spirit as a gale blowing into the house. Picture the curtains blowing, as they used to do in the days before air conditioning when a storm was rising. It was frightening. “What’s happening,” they wonder?  Luke goes on to say that the wind was like tongues of fire; like a wildfire that gains momentum consuming all that’s around. And those who had gathered begin to speak, in all different kinds of languages.

In addition to celebrating the giving of the law, the Pentecost holiday was special for another reason. Passover was considered the “high holy day” for the first century Jewish faithful. But because it was such a long trip, many would stay through Pentecost and would have caught wind of what’s happening at this time.[3] We need to remember that by the first century, Jewish settlements had been established throughout the known world. This explains why there were so many different people in Jerusalem for this festival. They’d come to worship; they’d come with expectation. And here, as they’ve gathered in their ancestral homeland, people who were no longer fluent in Hebrew, begin to hear the gospel in their native languages.

Again, God is the one who is acting. The early disciples and believers who’d gathered weren’t sitting around scheming, trying to create a strategic plan of how the church would grow.  And if they had been, you can bet they wouldn’t have even considered reaching such a diverse group of people as they did that day. After all, these people had a tradition of interacting only with those who looked and sounded and acted like they did.  God is doing the work here. God’s vision is much larger than they could imagine. God is calling all people to hear the good news of Jesus Christ.

         Friends, we live in an uncertain time. We must place our faith in God as revealed in Jesus Christ, and live humbly and compassionately, showing the world a different way to live with one another. Violence isn’t the answer. Love is. God loves this world and calls on his church to love the world. When we marginalize others, when we turn our heads at injustice, we fail to live up to our calling.

    Let me tell you a story. I was in Ulaanbaatar, the capital of Mongolia and was walking with other tourists in the business section of the city. Across a four-lane road, coming toward us, was a man and woman. They were arguing. Then the man pulled back and hit the woman with his fist to her head, knocking her down. In shock, we looked at each other. Others had seen it, too, but no one except us-a group of English-speaking tourist-seemed fazed. We were outraged, yet never felt so helpless. If it had been an English-speaking country, we’d all been on the phone with the police. But here, few knew English and we couldn’t speak Mongolian. We needed those tongues of fire!

         Pentecost shows us that not only does God show up, God gives us the tools needed to do the work for which we’re called. That motley group of disciples are able to preach in the languages of those gathered in Jerusalem. Today, we no longer have to wait for God to show up. God’s Spirit’s with us. Unlike Mongolia, in our country, in our neighborhood, most people understand us. We have no excuse. We must be compassionate toward those suffering from COVID-19. We should grieve the deaths of over 100,000 of our citizens, we need to do our part to keep the virus from spreading further, and we need to speak out against racial injustice. At Pentecost, God gave us a vision of the nations and people being brought together. It’s now our turn. We must help make the vision a reality. Amen.

 

©2020

[1] For a link between the cross and lynching, see James H. Cone, The Cross and the Lynching Tree (Orbis Books, 2011).

[2] Jeremiah 31:33.

[3] Beverly Roberts Gaventa, Acts (Nashville: Abingdon, 2003), 74-75

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Peter’s Commissioning

Jeff Garrison
Skidaway Island Presbyterian Church
John 21:15-25
May 24, 2020

This service can be watched in it’s entirety on the church’s YouTube channel. If you want to just see the sermon, go to 13:00. Go to https://www.youtube.com/watch?v=vD3awv89c1E

We’re finishing up our look at Jesus’ post-resurrection encounters this week with the ending to the passage we began studying last week. As I indicated on several occasions throughout this series, the post-resurrection encounters generally had a mission component. We’ll this today. The disciples were sent out to do something-Mary at the tomb was sent to tell the Apostles, and the disciples what we know as the Sea of Galilee, Jesus gives Peter a mission.

Again, I’m using a classical painting to illustrate our text. Today, the painting is by Raphael, an artist who painted just before and at the beginning of the Reformation. To put this in perspective, this tapestry was finished the year before Martin Luther posted the 95 Thesis and is titled, “Christ Charge to St. Peter.”[1] I like the painting because it shows the sea (and glimpses the bow of a boat) along with a flock of sheep. Peter, a fisherman, is being commissioned to tend to Jesus’ sheep. The other ten disciples (remember Judas is no longer with them) look on. However in John’s gospel, we’re told that there were only seven disciples present. Hear God’s word for today. Read John 21:15-25.

        Some of you may know the Reverend Proctor Chambless. He’s a retired minister member of the Savannah Presbytery, and has served a number of congregations within our presbytery and across the South. When I came to this presbytery, Proctor was serving an interim position in another presbytery upstate. He wasn’t here. During the first person examined for ordination as a Minister of the Word and Sacrament at Presbytery, someone stood up and said that since Proctor wasn’t present, he was going to ask Proctor’s question. The question: “Do you love Jesus?” The presbytery, as a body, snickered. I realized I wasn’t in on the joke. I asked someone about this and was told that Proctor always asked that question. When Proctor returned, I figured out who he was before I met him. We had another candidate to examine and Proctor stood and asked this question. It’s kind of a fun thing. The rest of us are thinking probing questions to prod the examinee on the fine points of Reformed Theology, as Proctor, with his deep southern drawl, asks the essential question. “Do you love Jesus?” That’s the question Jesus asks Peter three times. And it’s a question we’re all to ask ourselves. Furthermore, as we’re going to see when we delve into this text, there is one way of knowing that we love Jesus. Do we care for others?

Let’s look at the text. Throughout this chapter, Peter is in the forefront. He’s the one who decides to go fishing. The other six disciples tag along. He’s the one, when he learns it’s Jesus on the shore, jumps into the water and swims to Jesus, letting the six others fight with a full net of fish. Now that breakfast is over, Jesus questions Peter in a way that almost seems as if he’s being commissioned or ordained for his task once Jesus has ascended to heaven. We’re not told this, but I image Jesus drawing Peter away from the rest of the disciples and putting his hand on this shoulder, saying “Simon, son of John.”

       Jesus uses his full legal name. “Simon, son of John.” Did any of you have parents, or maybe a teacher, who when you were in trouble, would use your full name? “Charles Jeffrey!” I would hear that and immediately knew I had done something wrong. Was Peter in trouble? I don’t think so. But Jesus emphasizes the importance of his questioning. When someone uses your full name, it grabs your attention. Jesus asks Peter if he loves him more than these. We can assume Jesus is pointing over toward the other disciples. We’re told that Peter, in two of the gospels, brags at the Last Supper about how much more he loves Jesus than the others, so much so that he’ll never abandon Jesus.[2] Of course, pride comes before the fall, and later that night Peter denies Jesus three times.

        Now, after everything that has happened—the betrayal, the crucifixion, the resurrection—Jesus asks if Peter really does love him and, of course, Peter responds positively. “Yes, Lord, you know that I love you.” Jesus then tells Peter to feed his lambs. This questioning goes on for three times, with just slight variations.[3] After the second question and answer, Jesus says to tend his sheep and after the third, feed my sheep.[4] Jesus gives Peter the mission to care for those whom Jesus brings into his church. But Jesus repeatedly asking Peter if he loves him gets on Peter’s nerves. It bothers him, he’s hurt, yet Peter continues to answer, “Yes, Lord, I love you.” Maybe Jesus asks this three times to undo the triple betrayal Peter committed after Jesus’ arrest. Jesus wants to make sure that Peter understands he’s forgiven and that he’s ready to take over his responsibility of the church.

Peter is then informed of what kind of death he will endure. Peter, this wild and free man who so full of passion, will end up a prisoner hauled off to be executed. Peter earlier had boasted that he was willing to die for Jesus. It’s now seen as prophetic. Jesus ends this discourse with the words he first used to call Peter while there at the seashore, “Follow me.”[5]

        We’re not given a sense of just how this prediction of Peter’s death was received, but Peter must have pondered it, for he asks about another of the disciples. Jesus tells Peter a great truth. “Don’t worry about him and his death.” It’s almost as if Jesus is saying, “You have enough troubles. Don’t worry about what God seems to give someone else to worry over.” In other words, accept God’s gift as grace and be thankful.

         Here we are, fifty or so generations Peter.[6] This is a time of turmoil and fear, of pandemic and economic uncertainty. We’re all a little on the edge. What can we learn from this text?  Well, we’ll all have our own burdens. Hopefully, we won’t have Peter’s burden of a crucifixion. Also, we learn that some seemed more blessed in one area of life than another. Some get the virus and don’t even know it. Others get it and struggle to breathe and their bodies break down. Some die. Why? This text suggests that’s a futile question. Instead, we’re shown what we, like Peter, should be doing. We’re to follow Jesus, whose path led at one point to the nourishing waters of the Jordan and at another point to that hill name Golgotha, the place of death. And along the way, we do what we can to care for those whom Jesus calls. We’re not told here to save the world. In fact, Peter isn’t even told to save anyone. Jesus is the Savior. Peter, who is being retrained from having been a fisherman to being a sheepherder, is to care for those Jesus sends his way. And that’s the role of the church, to care for those whom Jesus sends our way.

          During these trying times, when we are hiding out in our homes, we might wonder how we can help anyone. There are ways. The Session, at the request of the Mission and Benevolence Committee, has called for a special offering to help care for the homeless in our community. Do what you can to help. The homeless ministries of Savannah are struggling to meet the needs of those who live under the bridges and on the streets.

Or maybe your gift is crafts and sewing. With plenty of time, you can help make masks, as my daughter and a neighbor of David and Linda Denhard has done. See my selfie on the slide? That’s an example of my daughter’s handiwork. Masks can be shared with nursing homes and for our own use when we are in public. When we start gathering back together for worship, masks will be encouraged. Wearing a mask not only protects us. If we’re asymptomatic, masks will protect others. Wearing a mask can be a gentle way of caring for Jesus’ sheep.

And if you’re not crafty, why not make some phone calls and write some letters. There are people who need to feel connected, especially to those who live alone. As Paul says in his first letter to the Thessalonians, “encourage one another, build up each other.”[7]

This week, I want to encourage everyone to reach out to someone and offer hope. For we who believe, are not to despair. We are to have hope and share that hope that we have in a loving Savior. When we do this, we are living up to the calling that was first given to Peter: “feed my lambs, care for my sheep.” Amen.

 

©2020

 

 

 

Sources Consulted:

 

Brown, Raymond E., The Gospel According to John XII-XXI: The Anchor Bible (          Garden City, NY: Doubleday, 1970

Bruner, Frederick Dale, The Gospel of John: A Commentary (Grand Rapids:      Eerdmans, 2012).

Michaels, J. Ramsey, : John: Good News Commentary (Harper & Row, 1983.

Sloyan, Gerald, John: Interpretation, A Biblical Commentary for Teaching and Preaching (Atlanta: John Knox Press, 1988).

[1] The tapestry is also known as  “Christ’s Handing the Keys to St. Peter.” Raphael combines the story of Peter receiving the keys (Matthew 16:18-19) and Peter after the breakfast on the beach (John 21:15-17) to create this work. For more information see https://www.artbible.info/art/large/683.html

[2] Matthew 26:33, Mark 14:29.

[3] Much has been made about Jesus use of the word love. The first two times, Jesus uses the Greek word “Agape.” Peter responds with the Greek word “Phila” (from which we get Philadelphia which means “city of brotherly love.”) The third time, Jesus uses “Phila” instead of “Agape.” These two terms are closely related and in English both are translated as “Love.”

[4] Lambs could be those new to the faith (those being initiated) while sheep could refer to those more mature in their faith.

[5] See Matthew 4:19 and Mark 1:17. In John’s retelling, Simon comes to Jesus through his brother Andrew and at their first meeting, Jesus changes Simon’s name to Peter. See John 1:40-42.

[6] A Biblical generation is generally considered 40 years.

[7] 1 Thessalonians 5:11

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Harriet Beecher Stowe: A Spiritual Life

Nancy Koester,  Harriet Beecher Stowe: A Spiritual Life (Grand Rapids: Eerdmans, 2014), 371 pages, B&W photos, notes.

Harriet Beecher Stowe is best known for her novel, Uncle Tom’s Cabin. The novel’s popularity fueled the anti-slavery movement in the North and helped change the narrative of the American Civil War from an attempt to restore the Union to a crusade to rid the nation of slavery. The novel is often criticized for being overly sentimental. It has been ridiculed even in the African American community. The term, “Uncle Tom,” is used for members within the community who were unwilling to fight back against white supremacy. In the novel, Tom is a Christ-figure, who accepts his death after a severe whipping for not being willing to whip other slaves to force them to work harder. Malcom X called Martin Luther King an “Uncle Tom,” although that’s not surprising considering Malcom was not a Christian and would not understand the sacrificial position of Uncle Tom or Jesus Christ. Despite these criticisms, the book was a best seller in the 19th Century America and Great Britain. The book not only encouraged the American abolitionist movement, it’s popularity in the United Kingdom help keep Britain from coming into the war on the South’s side.

Stowe was more than just the author of Uncle Tom’s Cabin.  She was the daughter of Lyman Beecher, a well-known Calvinistic preacher whose large family produced many major public figures during the middle of the 19th Century including Henry Ward Beecher, who is often considered the greatest preacher of the century. Henry was close to his sister Harriet, and together they worked against slavery. Lyman’s other children were also accomplished in their fields.

Harriet Beecher married Calvin Stowe, a widower without children. Calvin was also a theology professor at Lane Theological Seminary in Cincinnati, where her father was President. It was a struggling school that was made even more challenging sitting across the river from Kentucky, a slave state. While in Cincinnati, Harriet began to publish articles in various papers. After the publication of Uncle Tom’s Cabin, she would be the primary breadwinner of the family. Later, Calvin moved his family east to take a position in Maine and then to Andover Theological Seminary in Massachusetts. This had an added advantage of Harriet being closer to her publishers (she often would visit them in New York while staying with her brother Henry in Brooklyn).

With Harriet’s success, the Stowes made three long trips to Europe, building relationships with British abolitionists. Harriet, like many of her siblings, moved away from her father’s stricter Calvinistic views. She questioned eternal damnation and the idea of predestination. In her travels to Europe, she began to appreciate the Catholic Church and, after her husband’s retirement, became an Episcopalian. She also dabbled in spiritualism and seeking to connect to those who had died, especially after the death of her son. While this was more than just curiosity, she always maintained that a Medium could not offer the comfort of Jesus. She may have left behind much of her father’s theology (and she blamed Jonathan Edwards for what she was as problematic with New England Calvinism), she remained firm in her commitment to her Savior.

In the Civil War, her son would lead a company of freed blacks.  Racial reconciliation remained important to Harriet, but she also worked on other social reforms of the day. Although she saw her primary role as a wife to her husband, she was also supportive of the women’s right movement and knew many of the early founders.

Harriet had a strong sense of what was right and wrong. On her European travels, she had met Lady Bryon, the estranged wife of the poet Lord Byron. Harriet had been told of Lord Bryon’s affairs and even incidences of incest. After both of their deaths, Lord Bryon’s last mistress wrote a book about her life with Bryon and attacked his wife as cold and unloving. Harriet felt she needed to set the record straight and wrote an article (and later a book) pointing out the poet’s failures and comparing him to Satan, who used his charm for seduction instead of for God’s glory.  For this, Stowe was criticized, but it was something she knew how to handle after the publication of Uncle Tom’s Cabin. While the book was popular in the North, she was despised and criticized in some corners in the North and across the South. Stowe’s critique of Lord Bryon provided inside into the control of a patriarchal society and while the book was published a few years before the “Me Too” movement, it appears Stowe would have been sympathetic.

Harriet and Calvin’s life had many tragedies. One was the loss of a son by drowning a few years before the Civil War. Another son, Fred, was wounded in the ear during the war was in constant pain afterwards. His parents purchased him a farm in Florida with the hope he could start a farm that gave work to freed blacks. Fred eventually left the farm and took to the sea, and never again saw his parents. Fred Florida adventure did introduce the Stowes to the state and they began to spend their winters there. She would write two books that help popularize the Florida to those in the north. A half century before Marjory Stoneman Douglas’ writings help bring an end to the practice, Harriet attacked the widespread killing of birds for the use of their feathers in women’s hats. Her training in the Westminster Catechism could also be seen in her satirical writings about hunters in Florida who think the “chief end of man is to shoot something.” She wasn’t opposed to hunting, just killing for sport. In a way, Stowe was an early environmentalist. The only son of the Stowe’s who took up their father and grandfather’s position in the pulpit was Charles. But this, too, became a concern when he flirted with Unitarianism.  However, he stayed within the Congregational Church. She was also bothered by the charge of adultery against her brother, Henry. He would be vindicated (even though he was probably guilty), but Harriet remained his defender.

This book provides insight into a complex woman along with her family who were major figures in 19th Century America. Koester’s writing is easy to read and comprehend. I recommend this book to anyone wanting to know more about Harriet Beecher Stowe and the era.