Another Scouting Memory: Ron Carroll

title slide showing Cape Fear Council Staff 1982

With our plates overloaded with barbeque, coleslaw, baked beans and hushpuppies, Ron and I searched for empty seats at the makeshift tables filling Clarkton’s tobacco warehouse. It was a month or so after the tobacco market, but the sweet smell of Brightleaf tobacco lingered. We nudged our way to a couple empty seats. Ron turned to the man and his wife sitting next to them and asked if these seats were available.

“Ya’ll good Democrats, aren’t you?” the man asked in a strong southern dialect.

“Hell yeah, wouldn’t vote no other way,” Ron shot back.

I about dropped my plate as I knew Ron had never voted for a Democrat in his life.

It was homecoming day for Jimmy Green, North Carolina’s Lieutenant Governor. Green had just been acquitted for corruption. I was a young district scout executive and since many of Green’s supporters were also scout volunteers, they’d arranged from him to give a sizable gift to our camp construction campaign. I was at the homecoming to present Green with a plaque in front of his friends and neighbors on this day of celebration. Ron was my boss, the council executive. I had told him about the program, and he asked if he could tag along. Waiting for the program to begin, we ate our barbeque and drank glasses of iced tea. Ron, with his Mississippi accent, fit right in.

Cape Fear Council Staff, 1982
Ron is in the back row, second to the left. Back row John, Ron, Ray, Andy (camp ranger), Parker, me. Front row: ?, Teresa, Lisa?, Pam, Lillian.



Ron was a salesman, and a good one. He’d recruited me to work for the Boy Scouts, taking a significant pay cut when I left the bakery. He was also a good teacher and mentor and to this day I am indebted to him. Under Ron’s tutelage, I learned to run successful fundraising campaigns which not only raised money, but empowered people to feel a part of the organization. Although on this day in Clarkton, we honored someone who’d given a five figure gift to the scouting program, Ron continually emphasized to his staff to go after every gift, regardless of size. 

Emphasizing the importance of grass root gifts, Ron told and retold the story of Big Jim Folsom, a populist governor from Alabama in the mid-20th Century. Whenever Folsom spoke, he passed the hat and encouraged people to put in what they could. “Even if you don’t have any folding money, he quipped, “drop in a little change. Every gift is important, and we will use your gifts to fight for you.” Folsom’s advisors questioned this policy, reminding him he had plenty of fat-cats backing him and didn’t need to nickel and dime the poor folk. But Folsom knew better. “People make their commitment with money,” he told them, “If they give me a quarter, I don’t have to worry when the next candidate comes around seeking their support; they’ve already sealed their commitment to me.

Starting in February 1981, I worked with Ron for three years with the Cape Fear Council. I moved to the Piedmont Council in February 1984, but we kept in touch. A few months after I left, Rom moved south to become the Scout Executive for the council in Orlando, Florida. It was a big promotion. I remember talking to Ron as I was considering leaving the Scouting organization to attend Seminary. It was in the spring of 1986. As he’d done in Wilmington, Ron had been working to kicking off a major building fund campaign. They were building it around the Space Shuttle Challenger. Ron had the staff to design letterhead and logos and just a week or two before they were to kick off the campaign, the Challenger Space Shuttle blew up on take-off. They postponed the campaign. 

Over the next twenty years, Ron and I mainly stayed in contact through Christmas cards. His cards often included an ointment from the council where he was serving. A few of these still remain on my Christmas trees.

After Orlando, Rom became the Scout Executive for the Council in Washington, DC. There, he got to rub shoulders with politicians of all stripes, Democrats and Republicans. He was even considered for the Chief Scouting Executive position for the whole nation. But Ron’s health began to fail. Always a workaholic, he began to realize he couldn’t concentrate on the work he’d bring home to read in the evening. He started to forget things. A physical indicated a growth in his brain. Ron consulted some of the best medical minds through the National Institute of Health, but the cancer couldn’t be contained. In late 2004, at the age of 62, Ron took a medical retirement and he and Pam moved back to Wilmington, NC. 

The last time I saw Ron, it was a few days after Christmas in 2004. I had flown down to Wilmington to see my parents and Ron. We saw each other a couple of times over the few days I was home. On the day I arrived, I met with Ron and his wife Pam for ice cream at Salt Works near Bradley Creek. Ron could no longer drive. We met again for dinner. Then, before I headed home to Michigan, I allowed Pam the day to do some errands, while I sat with Ron at their home. 

That morning, I asked Ron about Big Jim Folsom. We talked for a few minutes about the former governor. Ron, who had later in his career worked with many in Clinton’s administration, told me that Bill Clinton could have learned from Folsom’s straightforward approach. According to Ron, Big Jim had once been caught going into a hotel room with a beautiful young woman who wasn’t his wife. He admitted to his constituents that he’d made a mistake, but went on to say that his opponents were out to get him and that girl had been the bait they’d used and anytime they use bait that appealing, they’re going to catch Big Jim.

“Ron,” I said, “Willie wasn’t set up.”

Ron laughed and told me another story. A rumor circulated that Folsom was known to have cocktails with the Kennedy clan. “That’s a damn lie,” Folsom retorted. “Everyone knows I don’t drink cocktails, I drink my whiskey straight, just like you folks.”

Although Ron had learned the skills of motivating people from a populist governor who was also a racist, Ron worked hard to overcome the prejudices instilled in those who grew up in the South. That last day I’d spent with Ron, I reminded him of an incident that occurred one day, not long after I’d started working with the Boy Scouts. 

Ron and I made a call on a Baptist pastor in Evergreen, a small community in Columbus County which did not have a scout troop at this time. Several parents and kids in the community, most of whom were black, had requested that a unit be started. We just needed to find a chartering organization. 

We had pleasant chat with this pastor. But he insisted that although he’d love to see a scout program, his deacons wouldn’t allow black boys to run around in their church. I began arguing, pointing out that this wasn’t a Christian attitude. But Ron cut me off. He politely and told the pastor if things changed, to contact us. We quickly left. 

As we drove away, Ron muttered, “that lying son-of-a-bitch.” “Don’t you believe he really wanted the troop,” I asked. Ron said he felt the pastor and the deacons were of the same mind. Then I asked why he didn’t want to confront the man. He said we weren’t going to change the preacher’s mind; it was best to leave with him thinking better of us than we did of him.

Ron chuckled, as I recalled the incident that had happened nearly a quarter century earlier. Ron wasn’t doing very well, having had numerous surgeries and bouts of chemotherapy to fight an aggressive brain cancer. The drugs bloated his face. He often forgot what he was saying. At about 11 that morning, Ron insisted we have ice cream. An hour later, he decided we needed a sandwich and a beer. 

Ron was the only boss I had in my life who would treat his staff to drinks at lunch! And even here, a quarter century later, and just a few months before his own death, Ron treated me to a beer. Over lunch, he spoke about how he hoped to have a chance to write his memoirs. Sadly, that chance never came. 


I first wrote this post about 15 years ago. I have added to it and edited it for this post.

Other Scouting Stories:

Harold Bellamy

Delano

Camp Bangladesh

Cape Fear Council Staff 1982
A copy of another photo of the council staff, I think this was taken in front of City Hall on 3rd Street in Wilmington

Feeding the 4,000 East of Galilee

Sermon title slide showing the two rock churches along the Parkway

Jeff Garrison
Mayberry & Bluemont Churches
August 4, 2024
Mark 8:1-10

Sermon recorded at Mayberry on Friday, August 2, 2024

At the Beginning of Worship:

cover of "White Bread: A Social History of the Store-Brought Loaf"

About a month ago, I read an article where the author referred to this book: White Bread: A Social History of the Store-Brought Loaf.[1] I’m sure most of you might not have found it interesting, but I immediately ordered the book. Of course, I spent three of my college years and about a year and a half afterwards working in a wholesale bakery.[2]

Bread has been the foundation of life for humans in the western world. In the eastern world, it’s rice, of which there are some similarities especially when comparing white rice and white bread. In the west, there have been times in our history where we have received up to half of our calories from bread.

I was shocked to learn that for years white bread was considered the bread of the elite. Not everyone could afford the bleaching and extra processing it took to produce such flour. And, while doing such processing, much of the nutrition found in the wheat grain was lost. But the refined flour was easier to work on an industrial scale.  

To dominate the market for bread, industrial bakers had to both compete with homemade bread and bread made, often by immigrants, in dirty hovels within cities. The bakers attacked mom’s homemade bread as not being as soft and fresh as the heavily conditioned dough used in factories. And they were able to create the impression that their bread was more sanitary than that produced in small bakeries.  

Drawing on American’s distrust of immigrants, the battle against small bakeries was easily won. It’s ironic to think about how bread was used as a weapon in the anti-immigrant wars of the early 20thCentury.[3] Bread divided people!

Jesus uses bread to bring people together. In our passage today, Jesus draws people of different backgrounds together to be fed as he ministers to them. In communion, the common table represents a coming together of those who love him. 

Before the Reading of Scriptures

Ever had a feeling of Déjà vu? As if you’ve heard or experienced something before? Well today, when I read the passage, you might wonder if I’m repeating a sermon from five weeks ago. After all, didn’t Jesus just feed the multitude with five loaves and two fishes? Well, yes, he did. And he’s back at it today. And I admit, I wish Mark hadn’t placed these two stories so close together, because I must come up with something fresh to say… 

In the first story, Jesus fed five thousand. Today’s its four thousand. At this time, as we saw last week, Jesus is on the side of the Sea of Galilee which has a lot of Gentiles. Some scholars want us to think this is the same story.[4] But there are minor differences to the story, including locations[5] which indicate that these are different stories. 

But before I read and get into the sermon, let me tell you an interpretation of the passage popular in the early church. Theologians back then interpreted these events in this manner. The 5,000 were Jews, with five loaves representing the Torah, the first five books of the Bible. This passage speaks of 4,000 being fed with seven loaves. This could represent either the seven nations in Deuteronomy,[6] or the four of 4000 representing the four corners of the earth. By this, Jesus foreshadows what will happen to the church. 

In the earlier story, they collect 12 baskets of leftovers, one for each tribe of Israel. In today’s story, they collect 7 baskets which point to the seventy nations thought to exist in the world at this time, or the seven nations mentioned in Deuteronomy.[7] While using numeric symbolism in interpretation of scripture is valid in some books, it doesn’t go with the rest of Mark’s gospel. Mark isn’t writing Revelation, or Daniel.[8]

Also, numeric symbolism has often been abused. Think of all those who someone has found a way to make their name to equal 666, the number of the beast. I’ve seen it worked out to represent Ronald Reagan, Barack Obama, a handful of Popes, along with several lesser-known folks. 

I don’t necessarily agree with trying to interpret passages by the symbolism of numbers. However, I do think Jesus makes a point by feeding both those Jewish Galilee and in the mixed religious areas of the Decapolis. Jesus is for all people. 

Let’s listen to God’s word. 

Read Mark 8:1-10

The disciples in Mark’s gospel are always clueless. They’ve already seen Jesus take care of the needs of the crowd. Yet, a few weeks later, they ask their Master where they are going to get bread in the desert, in the wilderness. They don’t learn.

While bread was the staff of life for those in the western world for thousands of years before Jesus, it requires civilization to produce. It’s not something that an individual can whip up on their own in any great quantity. Perhaps a homesteader could grow a little wheat or barley and grind it and bake it to feed a family. But to make enough bread for 4,000 people requires a lot more effort. Someone needs to grow the grain, someone else needs to mill it. Another group needs to collect firewood. Then there are those who knead the dough while another tends the fire in the oven. 

In the 1970s, when I was working in the bakery, to make enough bread to satisfy 4000 people would have still taken a team of eight, six hours. Yet, that would only be half hour of production, but the production process takes longer. And that’s with all kinds of modern machinery running on three phase electrical power and supported by a large natural gas line. On top of this, it involved buying flour, shortening, and sweetener by the truck or railcar load. 

So, they are in the desert with a bunch of hungry people. In the feeding of the 5,000, Jesus was so into teaching that he didn’t notice the sun dropping and stomachs growling. The disciples had to clue Jesus in. Here, Jesus realizes the problem. Not only that, but he also has compassion on the people. The word for compassion implies a gut-wrenching turn of one’s stomach.[9]Jesus identifies their hunger, which can be gut-wrenching. And since they’ve come from such distances (the Decapolis wasn’t highly populated), he’s afraid they’ll faint as they make their way home. 

Notice that Jesus’ indicates that many have traveled a great distance to be here. If this is a mostly Gentile crowd (which I think it was), this means that even though they have far to travel, even the Gentiles are not beyond God’s grace. Of course, this is good news to us. 

The disciples immediately ask Jesus what he wants them to do, reminding Jesus there’s no Food Lions or bakeries in sight. 

As he’d done before, Jesus asks how many loaves of bread they have.

Seven, they said. Taking the bread, he asks the crowd to sit down.[10] Then, using language like the words of institution during Communion, he breaks the bread and has the disciples to distribute it. And everyone is filled. 

In this story, unlike the first feeding of a multitude, the fish almost becomes an afterthought. Also, the word here for fish imply small fish such as sardines.[11] They were truly a snack, with the bread serving as the main course. 

After they were fed, we’re told there were 4,000 of them. In the previous story, Mark said there were 5,000 men (as in male) fed. Here, the word implies “people.”[12] We can assume these included men and women, which again points to the early church welcoming all into the fellowship of believers.  As Paul reminds us, we’re all one in Christ whether man or woman, Jew or Greek, slave or free.

Jesus has the disciples collect the leftovers, which results in seven baskets. Then he sends the crowd away, and they headed to a boat and goes to the district of Dalmanutha. We are not sure of its location, and it seems to have been a town lost in history, as even the early church writers debated over its location.[13]

What lesson might we take from this passage? First, we see an example of Jesus’ compassion. He is concerned that some within the crowd had travelled long distances and wanted to make sure they were able to make it home. Jesus is concerned for those who seek him out, and that includes us. We can rest assured that Jesus wants what is best for us. As the 23rd Psalm reminds us, God is with us even when we must walk the valley of the shadow of death.[14]

We also learn of Jesus’ concern for us is more than for the eternal welfare of our soul. Jesus wanted to assure the crowd had enough food to eat. We can assume this is the case even for us. Jesus wants us to have our daily bread. He wants us to succeed in life. 

Because of the image we have of Jesus in scripture, we should we at peace. We may face difficulties in this world, but we know we’re watched over by a loving God. Amen. 


[1] Aaron Bobrow-Strain, White Bread: A Social History of the Store-Brought Loaf (Boston: Beacon Press, 2012). For my review of the book, see https://fromarockyhillside.com/2024/07/31/baking-memories-and-a-book-review/

[2] To read my baking stories, begin here: https://fromarockyhillside.com/2021/04/08/coming-of-age-at-the-bakery/

[3] The author goes into detail about the role bread played in World War II and in the Cold War. 

[4] For a review and critique of this idea, see James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 227.

[5] It is pointed out that we are not sure where this feeding took place. However, since Jesus has been in the Decapolis, and we’re not told of Jesus leaving at this point (and Mark has been giving us a rough travelogue, I think it is fair to assume he’s still on the east side of the Sea of Galilee. For another opinion, see Morna D. Hooker, The Gospel According to Saint Mark, (1991, Hendrickson Publishing, 1997), 187-188.  See also Edwards, 229. 

[6] Deuteronomy 7:1. See Edwards, 231. 

[7] Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville, KY: Westminster, 1996), 89.  Also see Hooker, 188. 

[8] Edwards, 231. 

[9] Andrew Purves, The Search for Compassion: Spirituality and Ministry (1989). See also Edwards, 230.

[10] In the feeding of the 5,000, Jesus has the disciples to order the crowd to sit down into groups of 50 to 100. Here, Jesus does the directing of the crowds. 

[11] Edwards, 228.

[12] Edwards, 231. 

[13] This place must have been renamed or deserted for it wasn’t known even in early Christian history. Hooker, 190. Edwards, 234 makes the case that it could be the fishing village of “Magadan.” 

[14] Psalm 23:4.

Baking memories and a book review

title slide

Aaron Bobrow-Strain, White Bread: A Social History of the Store-Brought Loaf (Boston: Beacon Press, 2012), 252 pages include an index and extensive notes. 

A story from my bakery days

from the internet, a photo of a pound and a half loaf of Holsum white bread

In a supervisor meeting sometime in 1979 or 1980, Jerry Hendrix, the General Manager of Fox Holsum Bakery, berated us for not being able to produce uniformed loaf bread. “I don’t care if it’s crap,” he said. “It needs to be consistent. If it’s consistent, I can sell it.”

It was a tough time for bakeries. To start with, our government sold an excessive amount of wheat to Russia, who were dealing with poor harvests. The price of flour had doubled, cutting deeply into our profit margins. Furthermore, the price of sugar had gone up as had the cost and availability of natural gas. We were being squeezed from all directions. And now, our number one product, a pound and a half loaf of white bread was becoming unmanageable. Most of us felt that the problem came from the yeast. A few months earlier, we have left behind Fleishmann’s Yeast” for a new company’s product, “Dixie Yeast.”  At first, things ran fine. The yeast still worked fine on our variety bread and on the roll line, which used traditional mixing equipment with chilled jackets. 

 The white bread line was different. This bread was mixed in a do-maker. This machine that mixed the ingredients at a very high rate of speed and a high temperature. The fermentation was first done in large vats that consisted of water, sugar, yeast, and other dough conditioners. Flour, along with shortening and sugar (corn syrup) were added straight into the mixer, along with the brew from the vats. The bread was cut into a piece of dough and dropped into a pan. Such rough treatment of the dough required not only chemical treatment, but also demanded ingredients to be constant. We produced 4200 loaves an hour of this bread. But each vat of bread rose differently. Sometimes the bread was too large, making it hard to slice and bag. Other times, the loaf was too small, and looked sick. 

The General Manager and the company’s owners didn’t want to hear our excuses about the yeast. Sometime around this point, we learned the owners of the bakery had, with other industrial bakers, invested in the yeast company. A host of specialists were brought in. They tried new kinds of chemical dough conditioners, but nothing works. The decision was made to go back to Fleishmann’s yeast. Things returned to normal. After a lot of checking, we learned that the yeast was being mixed in fiberglass tanks instead of stainless steel. The fiberglass tanks were harder to clean (but they were cheaper). Eventually they had to change out their production tanks. A few months later, we went back to Dixie yeast, and it worked fine.

My review of White Bread

White Bread: A Social History of the Store-Brought Loaf book cover.

I tell the above story to illustrates a lot of what Aaron Bobrow-Strain writes about in his social history of white bread. Bleached, chemically enhanced bread has always been suspect. But by the 1950s, Americans ate an average of eight slices a day of the stuff. By the late 70s, when I worked in an industrial bakery, the decline of such bread was on the horizon. In another production meeting, at a time of high inflation, we heard warnings that if a loaf of bread rose to cost more than a dollar, it would doom our industry. People, we were told, would never pay so much for bread. I often think of this when I spend four dollars on a loaf today. 

While bread might seem to be an odd research topic for a social history, but Bobrow-Strain provides an interesting insight into the rise of the loaf, and its decline. He also provides insight into other issues going on in America (and to lesser extent Europe and the rest of the world) during the rise of industrial baking. In 1890, 90% of the bread consumed in the United States was baked in a home kitchen. By 1930, during the depression, this completely reversed. 90% of the bread was baked in industrial factories. 

The rise of factory produced bread is a compelling story that often reflects American prejudices and biases. Prior to the rise of industrial baking, most of the commercially available bread were baked in basement shops in cities like New York City. Here, in these bakeries, immigrants lived and worked in less than sanitary conditions. The first industrial bakeries jumped on American nativism feelings to promote their product as wholesome and clean. In addition, as technology changed, they were able to purchase ingredients much cheaper than the small local bakeries or even housewives. With the increase of transportation options, industrial bakers were in the position to seize the bread markets. 

White bread ruled the day, but there were some who questioned this including blaming the fall of France to Germany in 1940 on white bread. French bread is white (but not necessarily industrially produced), while the Germans preferred a darker bread. Later, in the Cold War, American’s felt their “white bread” was superior to Russian dark loaves. 

Advertising encouraged consumers to equate the softness of the new industrial bread with freshness, overlooking the use of chemicals to condition the dough.  Interestingly, at the dawn of America’s entry into World War II, a significant number of American men did not meet the physical demands for military service. Processing of the flour to produce the whitest loaves robbed the wheat of essential vitamins. But such enrichments could be added back chemically. The first national food order during the war required such enrichments. By the end of the war, no one wanted anything less that “enriched” bread. 

Throughout the fifties’, people considered enriched bread a superfood. It even caught on in places like Japan.  When I visited Japan in 1979, it was shocking to see on the shelves white bread void of crust!  By the 60’s, the hippie counter cultural laid groundwork for a rediscovery of bread baked at home or in small shops. Newspapers ran recipes about home baking and cookbooks sprang up included the Tassajara Bread Book. I discovered this book while working at the bakery and used (and still use) the recipes in the book to make heartier loaves of bread.  

Bakers began to respond by adding more bran and even adding cellulous (wood pulp) to increase the fiber within bread. One of our variety breads was “VIM” in which we added a couple 50 pounds of bags of cellulous to each mixer. I recall it making the dough sticky and almost as hard to machine as rye bread.  Another trick was to add sourdough flavoring to the mix to make the bread taste a little more like sourdough bread, which required a two-step mixing process and allowing the “starter” to proof, which took up space and equipment. 

Bobrow-Strain ends his story with how white bread, once seen as food for the wealthy and royalty, became equated with “white-trash” and even soul food. Unlike the 70s, today’s bread aisles in supermarkets carry a variety of bread. We now eat bread with more grains or whole wheat that the industrial white bread which I made during my baking years. 

Toward the end of the book, Bobrow-Stain takes us inside Grupo Bimbo, the largest baking company in the world today. Oddly enough, it is a Mexican company who has taken over many of American top bakery labels. I still remember the first time I saw “Bimbo Bread,” which was in Honduras in 2004. Why would anyone use such a label for product, I wondered. Of course, I thought of the word in its negative American slang connotation. In Latin America, Bimbo is the name of a bear mascot.  

Conclusion

 While I enjoyed this book, I know it appealed to me because of my background in a wholesale bakery.  But there is much to learn here, so I recommend it to others. Bobrow-Strain even moves outside of bread to discuss our attempts to “eat healthier” and how Americans (since Sylvester Graham in the early 19th Century) have followed food gurus who promised great things but often failed to deliver. The book is worthwhile for this, alone, in a day in which we seem more susceptible to all kinds of claims that may have little scientific backing. The author also has a love of baking and eating good loaves of bread, so he’s writing about something for which he cares. 

More of my Bakery Stories:

Coming of Age in a Bakery: Linda and the Summer of ’76

A College Boy in the Bakery

Harvey and Ernest

Frank and Roosevelt

The Perils of Working on the Christian Sabbath

Open our ears, that we might hear…

Jeff Garrison
Mayberry & Bluemont Churches
July 28, 2024
Mark 7:31-37

At the beginning of worship:  

This Wednesday, at Bluemont, there will be a revival service. It’s at 7 PM, followed by a time of fellowship with cobbler and ice cream. We invite you to come and to bring friends. I promise, we won’t draw-out the hymns while we encourage people to come forward during an altar call or any such emotional string pulling. Emotional string pulling isn’t for us to do, that’s the work of the Holy Spirit.

But we do have work to do when it comes to making converts for Jesus. We tell his story. And we set the stage by making people feel welcomed and loved, which sets the stage for the Holy Spirit to move in our midst. Borrowing from another pastor, this morning I offer four suggestions on how we might do this: 

The Ten Feet Rule:  If you come within ten feet of another person, make eye contact, smile, and say “hello” (whether you know the person or not).

The Three Minute Rule: Immediately following the worship service, use the first three minutes to seek out someone you do not know and introduce yourself. 

The Two Person Rule:  No one should be left standing or sitting alone. If you see someone like this, sit on the same aisle or stand and talk with them. 

And then, item #4, probably the hardest suggestion to adopt. 

The Front and Center Rule: Regular long-term members should sit in the center of a pew and toward the front. This leaves room at the ends of the pews and in the back for our guest. Instead of things being what makes us most comfortable, it should be what makes our guest feels comfortable.[1]

It all boils’ downs to this; it’s not about us. Church is not about us. We are here because we are followers of Jesus. As in our story today, Jesus has opened our ears to his word and our tongues to praise him. We’re to do is for his glory and to draw other people to him. So instead of focusing on ourselves, Jesus calls us to focus on others. What do they want and need? What will make them comfortable enough to seek Jesus? 

Before Reading the Scriptures:

Last week we saw that Jesus had left the area around the Sea of Galilee, which is after all just a big lake. He traveled overland to a real sea, the Mediterranean. This territory is beyond the traditional boundaries of Israel. The people are Gentiles and pagans. But even here, Jesus’ reputation precedes his arrival. People want to see him such as the woman we met last week. 

In this section of Mark, Jesus wears his walking sandals. After having walked from Galilee to the Mediterranean Sea, in our reading today, he heads to the Decapolis, the region of the ten cities which is on the Gentile side of the Sea of Galilee. But instead of taking the direct route, which would have cut across Galilee, Jesus travels a circular route, heading north and then across the land, before heading south. It’s approximately 120 miles.[2]

Mark doesn’t give us a reason why Jesus took this route. But we can speculate. Maybe Jesus was still looking for a break from the crowds who had hounded him in Galilee. Or maybe he wanted to avoid a premature encounter with Herod, the ruler of the region whom we learned a couple weeks ago, has Jesus on his radar.[3]

Whatever the reason, in our reading today, we find Jesus back in the territory in which he’d been shooed away from after giving release to the man with a legion of demons.[4] While he helped the man, allowing him to live a normal life, most people were frightened by his power and wanted nothing to do with him. This time, however, Jesus seems to be welcomed for they bring a man who has lost the ability to hear and speak. Let’s listen: 

Read Mark 7:31-37

This is one of two miracle stories found in Mark’s gospel that’s not found in either Matthew or Luke.  The second miracle story is in the next chapter, so we’ll look at it in a few weeks. There, Jesus heals a blind man. Mark has told us stories of Jesus healing and freeing people from demons, as well as raising the dead and controlling the weather. While I have suggested over and over in our journey through his gospel that Mark wants to establish the divinity of Jesus, here he establishes key criteria of Jesus’ Messiahship.  

In Matthew’s gospel, we’re told that when John the Baptist was in prison, he began to wonder and doubt. Maybe he became discouraged. So, he sends his disciples to Jesus to see if Jesus is the Messiah. Drawing on the prophets, Jesus tells John’s disciples: “Go and tell John what you hear and see: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them.”[5] Jesus fulfills part of that call in this passage. 

We also should ponder if those who have brought this man to Jesus thought he’d be healed. Instead of asking for a healing, they ask Jesus to lay his hands on the man. While laying on of hands may resort in healing, it was also something done as a blessing.[6]

After all, there have been many times when everyone knew someone was about to die that I would anoint them with oil and then have elders and family lay hands on them as we pray. In other words, you lift them up and place them into God’s hands. 

Instead of oil, Jesus uses spit. For us, that might seem nasty or weird. I’ve certainly never used spit. Even in the Old Testament, such fluids were to be avoided. But in Jesus’ day, it appears to have been common for some healers to use such bodily fluids. It seems odd that Jesus, who in the previous story freed the young girl from a demon without even saying something or seeing her, employs such theoretics. However, as we’re told in the text, Jesus doesn’t do this in front of the crowd, but in private.[7] Also, here, Jesus appears to call upon heaven for help. And the man’s ears open and his tongue is freed. He can communicate again. 

While Jesus tells them to tell no one, they proclaim Jesus’ greatness. That last line is a winner. “He has done everything well; he even makes the deaf to hear and the mute to speak. 

This passage is one that we can all place ourselves into, at least metaphorically.[8] We need our ears opened, so that we might hear and understand the words of Jesus. For unless the Holy Spirit, often through another person, opens scripture for us, we are lost. 

We need to have our ears opened (or maybe the wax cleaned from them, so that we might hear what Jesus has to say to the world. And once we hear, our tongues need to be freed so that we might be a witness to Christ. 

No longer does Jesus have to worry about keeping himself secret. The powers of this world have done all they can to him, and he still lives and reigns in power. We, his church, are to follow him, showing his love and proclaiming his grace. Like the man in the story, pray that we might hear what Jesus wants us to hear and that our tongues might be freed so we can share with others what Jesus has done for us. Amen. 


[1] This came from the Reverend James Gerling. I don’t remember where I found it. 

[2] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 223-224.

[3] Mark 6:14-15, see https://fromarockyhillside.com/2024/06/23/the-death-of-john-the-baptist/

[4] Mark 5:1-20. See https://fromarockyhillside.com/2024/06/02/jesus-and-the-man-living-in-the-tombs/

[5] Matthew 11:4-5. 

[6] William L. Lane, The Gospel of Mark, (Grand Rapids, MI: Eerdmans, 1974), 266.

[7] Jesus may have done this privately in order not to be seen as a miracle worker in front of the crowds. Lane, 268. 

[8] See Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville, KY: WJKKP, 1996), 88. 

Scouting Memories: Harold

title slide

Last week, I introduced you to Delano. Today, I’m introducing you to Harold, an unlikely Scoutmaster from Tabor City during my time working for the Boy Scouts in Columbus and Bladen County, North Carolina in the early 1980s.


It was probably a cruel joke. Harold volunteered to spend a week with his scout troop at Camp Bowers. He asked me for book recommendations. I lent him a couple of books, one of which was James Baldwin’s Giovanni’s Room. I knew he’d read it. It shocked him to learn of a book by Baldwin he hadn’t read. After all, he taught social studies. Furthermore, like Baldwin, he was an African American, both products of the Black Pentecostal church. And I was a white boy and the Boy Scout’s hired hand. 

Cover photo of the copy of Giovanni's Room that I lent Harold

Giovanni’s Room isn’t your typical Baldwin book. Unlike Baldwin’s better-known writings, Giovanni’s Room has nothing to do with the African American experience. Set in Paris, the story features a unique triangle relationship between an American couple and an Italian (Giovanni). But it’s not the American girl, who’s interested in Giovanni; it’s David, the boy. I read the book in college. I found the book eye-opening and unnerving. Baldwin draws on his readers emotions by making them feel affection for all the characters. And he doesn’t touch on race. In addition to bisexuality, the story also involves capital punishment. After a fight with his former employer at a bar, Giovanni kills the man. The book ends with Giovanni’s execution for the murder.

When I lent him the book, I had a suspicion Harold was unaware of Baldwin’s sexuality. I should add that in addition to teaching Junior High, Harold was also a preacher in an Apostolic Pentecostal Church. But he dug right into the book. 

Harold didn’t exactly fit the Norman Rockwell’s view of a scoutmaster. He ended up with the job by default. A coach at the high school had been recruited to be the scoutmaster. He asked Harold to be his assistant. That next school year, the coach accepted a high school position in South Carolina. When no one else stepped forward, Harold who wanted his troop to do well, took over as Scoutmaster. I don’t think Harold had ever camped before becoming an assistant scoutmaster. I’m not even sure he’d built a campfire and I’m pretty sure he never used a compass. Harold was much more comfortable sitting inside with his head in a book than outside swatting mosquitoes and gnats. 

Even though Harold wasn’t created out of the scoutmaster’s mold, Harold was a great leader. Under his leadership, several of the boys in his troop earned their Eagle. These were the first Eagles earned in Tabor City in more than a decade. In fact, there had not been a troop in Tabor City for a decade before Harold and the coach got together. Harold served as Scoutmaster for four or five years. 

Tabor City had been a rough place. While the Chamber of Commerce crowned the town the “Sweet Potato Capital of the World;” informally it was known as Razor City. The city had a brutal past. In the 1950s, the Klan ruled. An intervention by the FBI destroyed the Klan. However, an uneasy truce existed. As an African American, Harold helped break down barriers which existed into the early 80s. He earned respected from the community, as shown by families allowing their white sons to join his troop. Several of the business leaders of the community thanked me for working with Harold and wanted him to succeed. 

Harold and I became friends, partly drawn together by our interest in history, social studies, literature and practical jokes. Later, as I felt drawn to seminary and to the ministry, we had some serious theological conversations. While I knew Harold to be a preacher at a Pentecostal Church in Tabor City, I just learned (see below) he ordained as a Bishop.

Harold finally forgave me for shattering his idyllic view of Baldwin. When my personal life became chaotic, Harold supported me. He even tried to set me up with another teacher at his school. I no longer remember her name, but husband had died in a work accident. We went out to lunch and her former mother-in-law was there. When we finished, we discovered that she’d paid for our meals! Harold, I think to care for both of us, attempted to bring us together. Later, after I left the area and moved across state, Harold and I occasionally met for lunch or dinner when I drove across state to see my parents in Wilmington. We wrote back and forth a few times after I left North Carolina for seminary in Pittsburgh, but with me having no reason to travel through Columbus County, and Harold no reason to head up north, we lost contact. 

A few years ago, as I was again occasionally driving through Columbus County (from Savannah to Wilmington), I tried to find him. I learned he retired from teaching after serving as a principal in Chadbourn.  In preparation for posting this, I learned of his death. Reading the comments posted on his obituary, I learned that after teaching in Tabor City, he taught at West Columbus High School and, as I had learned earlier, served as principal at Chadbourn Elementary. The secretary at the school could give me no more information about him. I also learned he become a Bishop. He suffered from a long-term illness and died in a Whiteville Nursing Home. He was 71 years old. 


Yet the key to my salvation, which cannot save my body, is hidden in my flesh.
-David imagining Giovanni’s execution in James Baldwin, Giovanni’s Room)

Harold (left) and Delano with two scouts who were rewarded their Eagle award.
Harold (left) and Delano with two recent Eagle Scouts, 1983

Crumbs for the Dogs

Title photo showing dogs begging for watermelon

Jeff Garrison
Mayberry & Bluemont Churches
July 21, 2024
Mark 7:24:30

Sermon recorded at Mayberry on Friday, July 19, 2024

At the beginning of worship:

“How unsearchable are God’s judgments and how inscrutable God’s ways,” Paul wrote to the Romans.[1]

One of the hardest things for us to do as a Christian is to acknowledge God’s sovereignty. Furthermore, we can’t second guess God. God’s knowledge far surpasses our limited understanding. Yet, many think they know the mind of God. They don’t. The only thing we know about God is what God reveals to us. 

There are places in scripture, if we’re honest, we struggle to understand. Our passage today from the 7th chapter of Mark is one of those places. I have wrestled with this passage this past week. I have wrestled with it in the past. This may well be one of those passages of which I’ll ask for clarification in the life to come. 

Before the reading of scripture:

Let’s go back in time, to the first century, to a market in a town on the Mediterranean Sea. Spend a few minutes imaging… Listen for the roar of waves crashing against the shore. Feel the heat subside as the sun moves lower in the west. A late afternoon breeze picks up. After having been closed d heat of the day is over. As things cool, the marketplace opens for the evening. 

It almost seems customary for the first customer to be the same woman. She comes early, with eyes red from crying, beating the crowds. She doesn’t speak. Slowly, she picks out food for her and her daughter’s meal. While examining slabs of bacon at the butcher’s shop, she overhears a bit of gossip. The butcher, a baker and a fisherman are chatting. Let’s listen in.

“Did you hear that Jesus, you know, the guy who’s rumored to have fed 5,000 people with just a few loaves of bread and sardines, is in town?  Another stunt like that and I might have to sell out,” the baker jokes.

“I might be with you,” the fisherman nods in agreement. “The method he uses to catch fish over on the Galilee will put me out of business.”

The woman lingers, listening…

“Isn’t Jesus the guy who sent those demons into a herd of pigs causing them to run off the cliff?” the butcher asks. “It’s a shame, all that good pork washed out to sea. The price of bacon hasn’t recovered yet! It seems the only trade he’s helped has been the roofers.”

“Where’s he staying?” The baker asks.

She leans over the counter to hear…

“He had a hard time finding a place after that stunt in Capernaum where some people cut a hole in the roof of a house in order to get to him,” the butcher replies. “Finally, Mr. Jones rented his old place up on 2nd Street. I couldn’t believe he’d rent it to Jesus.  I asked him about it, but old man Jones’ wasn’t too worried. He said the place needs a new roof anyway.

For the first time in months, the woman’s face lights up. “Jesus,” she says. “I must find Jesus.” She drops her shopping bag, kicks off her heels and runs, without stopping, to the house on 2nd Street.  Barging in, she falls at Jesus’ feet and begs him to release the demon possessing her daughter. A hush comes over the room. Jesus and the disciples are at a loss for words. The only sound comes from the screen door squeaking shut. For the first time in weeks the disciples are alone with their master and now this woman, a gentile no less, interrupts.[2]

Let’s now listen to the scripture… 

Read Mark 7:24-30

Our story today takes place on the heels of Herod hearing of Jesus, and Jesus’ arguing with the Pharisees over handwashing. Jesus then leaves the predominately Jewish area of Galilee and heads for the coast, in the territory of Phoenicia. His location shows his shunning of the older Jewish traditions of avoiding gentiles at all costs.[3] But if Jesus wanted an escape to his challenges from Herod Antipas and the Pharisees, his respite was short lived.[4]

As I tried to recreate in my prologue to reading the scriptures, even outside the traditional borders of Israel, people have caught wind of Jesus. If Jesus planned to hang out incognito with his disciples in this foreign land, his plans failed. As our text reads, “he couldn’t escape notice.”[5] A woman enters. Mark doesn’t just say that she’s a Gentile but is of Syrophoenician origin. In other words, she is foreign to everything Jewish. 

Like others whom we’ve already seen in Mark’s gospel, the woman is at wit’s end.[6] We are left to assume she has done everything she could for her daughter, and nothing helped. But hearing of Jesus, she enters the house where he’s at and pleads for his help. 

At first, Jesus brushes the woman aside. Pointing to his disciples, he tells her he must first feed the children before feeding the dogs. Imagine her heart sinking, her head dropping in shame. I’ll come back to that comment.

One of the humble things about parenting is the helplessness you often feel when dealing with your children. Unless you have a perfect child who never has accidents, it’s a common feeling. I don’t know too many children like that. Whether it is accidents, disease, struggles in school, dealing with bullies, getting in with the wrong crowd, many issues of childhood overwhelm parents. Generally, there isn’t much we can do but offer advice and support. 

Thinking about this girl, maybe we should consider the parents of Thomas Matthew Crooks.[7] Imagine how they are feeling right now. Like the Syrophoenician woman, I’m sure they wonder if there’s any scraps left on the table for them. Yet, we know, Jesus loves them as much as he loves those wounded or killed last Saturday. And Jesus loves those killed and wounded as much as he loves parents whose children will grow up to be missionaries or find new cures for diseases.  

However, this passage is not just about disappointments and bad news. God, through Jesus Christ, is doing something incredible. It starts at the beginning of the chapter where we learn that food laws aren’t all they’re cracked up to be.[8] “It isn’t what you eat—what’s in your stomach—that defiles you,” Jesus says. “It’s what’s in your heart.” God’s creation is good. Since we are all created by God, there is a possibility for us to all claim a divine inheritance.

The woman, like most gentiles who live near Galilee, is used to being called a dog. It’s common in 1st Century Palestine for the pious refer to the gentiles as dogs. There are commentators who try to soften this passage saying that Jesus was referring to a little house pet, not a stray dog on the street.[9] But does that make it any better, does it? 

I don’t know what to make of this passage. It disappoints me to see Jesus using such language. I’d prefer to have him say, “My dear child,” or something similar. Don’t call her a dog. Instead of getting hung up on this one word, let’s put it into context and see what Jesus is saying. By saying he must feed the children before the dogs, we’re reminded that Jesus’ mission focuses on Israelites.  But knowing this doesn’t help the woman solve her problem.  

Jesus is supposed to be a good man and we can imagine she’s hurt by his words. With her head bowed, maybe she moves toward the door. Then she pauses. She realizes Jesus hasn’t denied her request. When the disciples are fed, they may be leftovers. After all, there were plenty of leftovers when the 5,000 were fed, 12 baskets full.[10]  

The mother struggles for courage. Imagine her spinning around like a ballerina. She raises her head and looks Jesus in the eyes. “Sir,” she says, the dogs under the table eat the children’s crumbs.” This lady is no dummy. Jesus must deal with her, one way or the other.

“Even the dogs eat the crumbs off the children’s table,” what a great line.

“You’re right,” Jesus says. I imagine a big smile comes over his face as he continues, “Go home to your child, she is delivered!” 

There is, after all, good news in this passage. The woman’s racial heritage doesn’t keep her from experiencing the healing powers of Christ. Even her pagan background wasn’t a barrier. Notice Jesus doesn’t say anything about casting the demon out because she was good or religious or anything special. While the woman is foreign to everything Jewish, she has faith in our Savior. That’s what matters. And Jesus acts freely and shows compassion to her and her child.

Jesus extends his ministry of compassion to the gentiles while continuing to demonstrate his unlimited power. Although Jesus is tired and lacks stamina, he shows his power to cast out demons from a distance without saying a word!  

As we’ve already seen in Mark’s gospel, this story is another case of Jesus’ significant ministry not occurring in an organized fashion. Some of the most memorable events in Jesus’ life occur during interruptions.[11] The Syrophoenician woman, the bleeding woman who touched the hem of his garment, the raising of Lazarus, the calming of the waters. 

These events were not planned out except perhaps in Jesus’ mind. We’re not told Jesus noted in his calendar to, on a certain day, walk on water or heal a child. Instead, Jesus was in tune to the needs of those around him. Sometimes, we get glimpses of his humanism as in this story when he is tired and feels pressed upon by the woman, but he still ministers to her. I think ministry is often the same for us. Our best ministry doesn’t come from planning, but from responding to the needs of those around us.

The good news from this passage is that God’s faithfulness and grace extends to all people.  Kathleen Norris in one of her books says something like, “Fling the doors of the church wide open.” “Fling the doors of the church wide open!” Let’s welcome all people, especially those broken and hurting, into this new community. Amen.


[1] Romans 11:33. 

[2] I wrote this in 1999, imaging the woman hearing about Jesus based on Mark’s gospel to this point. I edited the piece for this sermon. 

[3] William L. Lane, The Gospel of Mark [NICNT], (Grand Rapids, MI: Eerdmans, 1974), 259.

[4] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 218.

[5] Mark 7:24c, NRSV. 

[6] Think of the craze Gerasene Demoniac, Jairus and his daughter along with the woman hemorrhaging for 12 years in Mark 5. 

[7] Crooks was the 20-year-old who shot at Trump last weekend and then killed by law enforcement.

[8] Mark 7:19.  See https://fromarockyhillside.com/2024/07/14/the-battle-over-tradition/.

[9] Lane, 262. 

[10] Mark 6:42-44. 

[11] See https://fromarockyhillside.com/2024/06/09/7247/

Dogs begging for watermelon
Mia and Apple want more than bread crumbs. Here they are begging for watermelon.

Scouting Memories: Delano

Title slide with photo of Delano

A few weeks ago, I wrote about the time I was a summer camp scoutmaster. In that post, I mentioned my time working for the scouts. Here is a story of one of the many unique characters I met during the time I worked for the Boy Scouts of America (and organization I left to go to seminary and pursue the ministry). 

Delano in a Boy Scout uniform, early 1980s
Delano, early 1980s

“What are those government fools thinking, offering classes to teach us how to distill alcohol? They ain’t a farmer in these parts that haven’t made liquor at one time or another,” Delano fumed. 

This was in the early 80s and after years of prosecuting farmers for turning corn into liquids, a lively discussion on how to do this legally arose. Not for internal consumption, but for internal combustion. If the farmers made their own fuel, they could reduce their dependence on gasoline and diesel fuel. The local community college offered a course on alternative fuels, but Delano didn’t think much of the idea. This was an example of the government meddling where it shouldn’t be meddling. 

Delano’s views weren’t a surprise; everyone in Columbus County complained about the government meddling. Of course, they didn’t see it as meddling when they were first at the hog trough. Otherwise, they classified most government initiatives as meddling. 

However, Delano’s admission on the moonshining activities of area farmers surprised me. Did he include himself in the bunch? After all, he was a Mormon. Mormons weren’t supposed to be drinking. But then, neither were Baptist and those in that area who weren’t Mormon were members of one the several off-brand Baptist Churches. A part of me always wanted to know what went on in the “Primitive, Fire-baptized, Fundamentalist Baptist Church” that I passed on my way to church on Sunday. They always had four or five cars there, but I never got up the nerve to stop and find out.

Even though he marched to his own drum, I loved Delano. There was never a dull moment when he was around. He was always smiling and joking. And he had a repertoire of stories to entertain us. Some involved living between Pireway and the Green Swamp, near the Waccamaw River.

Other stories involved his year in Korea during the war. He was a disabled veteran of that war. He found the country the most hostile place imaginable. Partly, I’m sure, this was because he sent so much time behind enemy lines. He and a group of soldiers found themselves lost and had to make their way through enemy territory, back to the UN lines. Struggling to make it back safely, they crossed minefields and dealt with frostbite and starvation.  His spent his entire time in Korea in the field except his last night before coming home. That night, the heat was unbearable; he wished he was back outside. Korea left him disabled. Although he could walk and get around, he wasn’t particularly fast and limited with the types of work he could do. 

Delano enjoyed helping others. One winter, the scouts helped provide firewood for needy families. We gathered at a recent clear cut area. The remaining wood was destined to be burned and had been pushed into wind rows. The paper company allowed us permission to glean from this site. Delano showed up with his chainsaw and splitting maul. While he had limited mobility, he could split wood. His son placed a piece of wood upright, then he split the log. His boy collected the wood and threw it into the back of waiting pickups. We delivered a dozen or so truckloads of wood to needy families that Saturday.  

Like his neighbors in the Green Swamp, Delano supplemented his livelihood from the bounty of the earth. He entertained us with stories about the tricks of the trade his neighbors employed to put food on the table. He never indicted himself, but one had to wonder. 

One favorite was dialing for fish. The fisherman used an old crack phone to create an electrical pulse in the water. This stunned the fish. The shocked fish floated to the surface and were scooped up in a net.  

To hear him tell the story, nobody in his neighborhood purchased canned dog food to feed canines. Dogs got scraps from the table. Canned dog food served as chum for fish. Holes were punched in a can which was then tossed into the water at a spot where you wanted to fish in a day or two. The dog food attracted fish so that when you came back for business, you didn’t have to spend much time finding them. You just had to hope the fish, fat on dog food, were ready to bite into a juicy worm. 

I first met Delano at a chicken bog for scout leaders held in Fair Bluff. Having been told he was a Mormon, I made sure we had alternatives to the coffee and tea which everyone else would be drinking. I picked up a couple bottles of apple juice and offered him one. He refused and poured himself a cup of coffee. At this same event, I became troubled when I learned a chicken bog contained not only fowl, but also sausage. Knowing we had several Jewish leaders, I apologized. What little training I’d had from the Scouts by this point in my career had stressed sensitive to such issues. But sausage wasn’t a problem, these guys assured me, if their wives weren’t around. The same applied to Delano. 

Even his scout troop enjoyed drinks that went against the Mormon Word of Wisdom. Making my rounds at the first camporee, I noticed his troop were all drinking Cokes and Mountain Dews with their breakfast. At camporees, where all the troops in the county gathered, Delano made a point to invite me to eat Saturday dinner with his boys. Sometimes the fare would be normal, venison or fried fish. Other times the menu was exotic. In the three years I worked in this district, the Pireway troop served bear, squirrel, turtle, raccoon, and even a greasy opossum.

Delano and I got along well. Both of us believed that when camping, an afternoon nap was a necessity. He had a small but devoted group of scouts who looked up to him and knew that he looked out for their best interest. There’s not much more you could expect from a scoutmaster. 

Sadly, as I was leaving the Waccamaw District in early 1984, the church reassigned Delano, giving him responsibilities inside the church and appointing someone else as the scoutmaster. His son, had earned his Eagle. I have no idea who took over the troop, but they would have a hard time fitting into Delano’s shoes.

Eagle presentation, 1983
Delano next to his son at his son’s Eagle presentation. Next to him is another Eagle from the Tabor City troop and his scoutmaster (Harold).

###

Jeff Garrison, 1981
You won’t see many pictures of me like this. 1981, I’m working with the BSA, and have hair but no beard.

I rewrote this post from something I wrote nearly 20 years ago. After the piece was first published online, a relative of Delano contacted me to thank me for the article and to let me of Delano’s death. 

The Battle Over Tradition

Title slide with photos of Mayberry and Bluemont, two rock churches along the Blue Ridge Parkway

Jeff Garrison
Mayberry & Bluemont Churches 
July 14, 2024
Mark 7:1-23

This sermon was recorded on Friday at Bluemont Church. This was, before the events of yesterday evening. In have made a number of changes to the sermon, and completely re-wrote my opening remarks. Read the text to see my response to yesterday’s events.

At the beginning of worship:

At the beginning of worship this morning, it’s important that as Christians we pray for former President Trump and along with those who died yesterday evening and their families. I’ll do this in our opening prayer. 

As followers of Jesus, we shun violence. We follow a man who, even when receiving the most painful and inhumane treatment ever conceived, still prayed for his persecutors and refused to allow his followers to fight back. Only the complete trust in God allows such a response. 

Whatever your political views may be, I encourage you to set the example of civility in the days ahead. We are called to be peacemakers, to love our everyone, and to work for the wellbeing of all. Those are our marching orders. Only such actions can foster the type of society envisioned by the gospel. Retaliation by individuals is never right. That’s the role of government. 

My previously prepared opening remarks this morning now seem out of place. I had planned a humorous look into how we lean toward the Pharisees. If you want to hear those remarks, I invite you to go watch what I posted on YouTube, as I recorded that sermon on Friday. Instead, I encourage you to think about the conflict we’ll see in the scriptures this this morning between Jesus and the Pharisees considering yesterday’s events. While our Savior didn’t hold back words and was even sarcastic, he never called for violence in response to the Pharisees attack on him and his disciples. 

My revised “Prayer for Today” to be used at the opening of worship:

Faithful God, we come before you this morning with concern and anxiety in our hearts. We are frightened by the events yesterday and pray for the recovery of former President Trump and for others who were injured in yesterday at Butler, PA.  We ask that you hold the families of those who died in your arms and comfort them. Help us, O God, to tone down the rhetoric, and to lift up your visions of peace and justice for all. Give us the ability, as followers of your Son, the ability to be peacemakers. And keep us remindful that you are in control, that we might trust your plans for the world. This we pray in the name of the Father, the Son, and the Holy Spirit, One God, forever and ever. Amen.

Before reading the Scripture:

In the seventh chapter of Mark’s gospel, we find a shift in themes. Jesus is once again being attacked by the religious leaders.[1]The section we’re reading in many translations is titled, “The Tradition of the Elders.” Personally, I don’t like that title as it sounds too close to a book introduced in the early 20th Century Russia titled, “Protocol of the Elders (actually the full title is the Protocol of the Elders of Zion).”[2]

The book was supposedly written centuries earlier describes how the Jews planned to take over the world. The work is a forgery but gave Russians a reason to persecute the Jews. Of course, from their history, it doesn’t seem they needed such a reason. The book also found receptive ears by the likes of Adolph Hitler and other antisemitic conspiracy theorists to this day. 

Let’s refer to our text as something else other than the Tradition of the Elders. I suggest we call it “The Battle over Traditions.” As for traditions, we all seem to be slaves of them. How many times have you ever said, “we don’t do things that way?” We’re enslaved to the past. One of the more truthful things Karl Marx said was that “the tradition of past generations weighs like a nightmare upon the brain of the living.”[3]

In this battle over tradition, Jesus and the Pharisees duke it out. What’s important? Appearance or what’s in our hearts? Let’s see what Jesus has to say.


Read Mark 7:1-23

Washing our hands before eating seems an odd line to draw in a battle. After all, we’re bombarded with the message to wash our hands. Our moms instilled this in our heads. When the flu is prevalent, public health officials remind us of the need. The same went for the COVID outbreak. Every public bathroom is required to have a sign reminding employees to wash before returning to work. It’s good hygiene. Let’s get rid of the germs.[4] Who can argue with that?

So, what’s the problem with the Pharisees questioning Jesus’ disciples for not washing their hands? We might also ask Jesus this question. 

First, germ theory has come a long way since the 1st Century. Back then, they didn’t know about germs. 

Second, the idea of washing one’s hands regularly wasn’t in the law. The law required the Priests to wash their hands and feet before doing their work at the temple. In times, the Pharisees extended this to apply to everyone and before food.[5] The act of washing hands became an identity marker and helped differentiate between the faithful and the heathen. 

Let me suggest that you wash your hands before eating. But don’twash them for religious reasons. At least don’t think you’re being religious when washing your hands. Wash them out of a public health interest. The idea of doing such an act to receive God’s favor is the theology of pagans. We follow the God of grace. God loves us all, whether our hands are clean or dirty at the dining room table.

We can assume in our text this morning that the Pharisees looked for something to discredit Jesus. They think they got the perfect topic when they see the disciples eating with dirty hands. Interestingly, Mark, in verses 3 and 4, explains some of these rules. Remember, as I reiterated again last week,[6] Mark writes to a non-Jewish audience. If he wrote for the Jews, there would be no need to explain. They would understand the issue. But non-Jews, the gentiles, would be confused.[7]

Jesus shifts the topic from outward forms of piety, such as washing one’s hands, to an inward piety. In this way, he’s much like the prophets and he even quotes Isaiah,[8] who condemned Israel’s hypocrisy, for saying one thing and doing another. If we think we can get by just by show, and not by changing our hearts, we are mistaken.

Jesus then goes into a long discussion over the 5thCommandment, that is to honor one’s father and mother. He speaks of the practice of Corban,[9] which is dedicating possessions to God, but still using such possessions during our lives. If a parent was in need, they could refuse to help because such resources have already been committed. This is a lot like Jesus telling us that before we make a gift in the temple, we should make things right with others.[10]  

Jesus has a problem with us taking an oath, which we also see in the Sermon on the Mount. Taking an oath will make us feel as if our future acts are bound.[11] So, if we promise to give our possessions to the temple, and then find the need of our parents will require what we plan to give, we could get out of the commandment to honor our parents. Our oath would take precedent. However, Jesus says, basically, if you do this, you’re still breaking the Commandments. Don’t be looking for ways around the law!

After shutting down the Pharisees through examples and some biting sarcasm,[12] Jesus turns to the crowd that always seems to be close by in Mark’s gospel. In a different way, he tells them the same thing. It’s not what’ goes into our mouths that defile us, it’s what comes out. In other words, it’s what we say and do, how we live, how we treat others. 

Afterwards, Jesus is alone with the disciples who are often clueless in Mark’s gospel. It’s no different here. Jesus must explain to them in even a simpler manner. Here, we learn that Jesus isn’t talking about food regulations, but about the heart, from which evil may arise. John Calvin describes our hearts as “factories producing idols.” This is why we must protect our hearts, for they can bring destruction upon us. 

Jesus lists a series of sins. While he starts with sexual sins, he extends this list to include others sins even more common. After all, most of us have done something wicked, or have been deceitful, or envious. In our idol talk, we slander our enemies. Some of you may have said such things while watching the news yesterday evening. And who among us hasn’t been prideful in some point in our lives? 

What’s the intention of this passage? I think Jesus tells us it does us no good to pretend to be a Christian. If we only go through the motions, to maintain the traditions of the past, without developing a relationship with Jesus Christ, we’re still lost. In Matthew’s gospel, Jesus says that true prayer is not doing it publicly (like in a restaurant) to draw attention. Instead, we should pray privately, where we can be honest with God.[13] The same goes for our lives. We’re not to do things to draw attention to ourselves.

As followers of Jesus, we seek to honor him, not to inflate our own egos. And that means following him, and not the ways of human tradition which often misses the point. We guard our hearts, work to develop a relationship with Jesus, as we love and care for others. Amen. 


[1] We’ve seen this several times in Mark’s gospel. See 2:18-28, 3:20-35, and 6:1-6.

[2] See https://en.wikipedia.org/wiki/The_Protocols_of_the_Elders_of_Zion

[3] Karl Marx, The Eighteenth Brumaire of Louis Bonaparte as quoted by my grandmother’s cousin, Francis M. Wilholt, The Politics of Massive Resistance (New York: George Braziller, 1973), frontpiece. 

[4] See Chelsey Harmon, Commentary on Mark 7:1-8, 14-15, 21-23. https://cepreaching.org/commentary/2021-08-23/mark-78-1415021-23-3/

[5] Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville, KY: W/JKP, 1996), 81.

[6] https://fromarockyhillside.com/2024/07/07/jesus-and-the-disciples-more-adventures-on-water-and-land/

[7] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 206-207. 

[8] Quote in verses 6 and 7 come from Isaiah 29:13 (in the Septuagint). 

[9] For a description of Corban, see Edwards, 210-211. 

[10] Matthew 5:23-24. 

[11] Matthew 5:33-36. 

[12] For comments on Jesus’ sarcasm, see Edwards, 209. 

[13] Matthew 6:5-6. 

Catching Up on Reading

With the construction of an addition on my home wrapping up, I haven’t had much time to read. But I’m looking forward to reading a lot of books on the back deck or (if raining) the front porch. Two of these books came back with me from Calvin’s Festival of Faith and Writing this year. Both memoirs are written by poets. Their use of language is enchanting. The other two are books previously read and I listened to them while walking or driving.

Tracy K. Smith, To Free the Captives: A Plea for the American Soul 

(Borzoi Book/Alfred Knopf, 2023), 265 pages with a few family photographs. 

Drawing on her family history, Tracy Smith encourages her readers to foster community and to help create a better America. As an African American, she is a descendant of slaves. Her own father was an accomplished and high-ranking Non-Commissioned Officer in the American Air Force. He even worked on space projects afterwards. Yet even he suffered because of his skin pigment.  So did her uncles and grandfathers who served in a segregated military during both World Wars. Her mother encouraged her as she sought to help her family thrive even despite challenges. 

Smith tells of her family’s history as if she’s discovering it for the first time. In this fashion, it seems to jump around, but this is not a distraction. It is as if she is sharing her story of discovery with her reader.  She also shares her own journey, especially the hard moments of losing one and the other parent and of a divorce. She also shares a visit to a Southern Plantation. There, she has an imaginary conversation with a former slave. She also shares a dream of her carried across the ocean as an enslaved woman on the middle passage. While she finds herself “freed,” she realizes it’s not the same as being a part of the “free.”

Tracy Smith has served as the Poet Laureate of the United States and has received the Pulitzer Prize. She brings her training as a poet into her essays, making the book a delight to read. Her story, being African American, as one of the “freed” in a land of the “free” is worthwhile reading from those of us who come from a different background. 

Smith was a keynote speaker at Calvin University’s Festival of Faith and Writing this year. She blew us away with the poetry used in her presentation. I hope to read some of it, but her books of poetry at Calvin sold out quickly.

Danielle Chapman, Holler: A Poet Among the Patriots

 (Atlanta: Unbound Edition Press, 2023), 185 pages

This is a hard yet delightful memoir. Chapman begins her story as a young child on a beach in Okinawa. Her father, stationed on the island as a Marine, drown and her mother nearly drowned. Into her life stepped her paternal grandfather, a former Commandant of the Marine Corp. He brought his daughter-in-law and daughter (Chapman) back to his home outside of Washington DC and took care of them . Being included in this family meant summer trips to an old family cabin in Tennessee. The cabin, where nothing had changed since the Civil War, had been built as a saloon during the early years of our nation. There, she learned of her family’s mythology, including those who had fought in the American Civil War, and the descendants of the slaves the family owned. 

Because of her grandfather’s prominence in the military and government, she grew up around heroes and those with power. While she questioned some of their attitudes, especially about race. How could a man be so brave and endure so much and yet hold such attitudes, she wondered. She even questioned her own grandfather. However, he remained loyal to her and after her death, she learned some of the things he had down while leading the Marine Corp to help African American marines fit better into the Corp.  He also fostered building relationships with those descendants of his Civil War ancestors, which continues after his death with annual reunions.  

Chapman shows us through her own family how we all have faults and yet, despite our failures, can overcome and thrive. Primarily known as a poet, Chapman’s command of the language makes this memoir a joy to read.  

I heard Chapman lecture twice at the Festival of Faith and Writing at Calvin University in April. 

Edward Abbey, Desert Solitaire: A Season in the Wildness 

(1968, Tandor Audio, 2011) 11 hours and 31 minutes. Read by Michael Kramer

This is my third time through this book. It’s been nearly 30 years since I read it the second time, shortly after moving to Utah. I learned about Abbey and his writing while living in Nevada in the late 1980s and have read all but one of his books. That one is hard to find. This time I listened to the book while walking and driving. I’d somewhat forgotten just how radical the anarchist Abbey can be. Sarcasm pours through his words and he attacks his employer (the National Park Service), technology, religion, and humankind. He can love cowboys but hate cow herding. But Abbey is also a man passionate about nature and the world. He makes careful observations of nature and brings alive a place in which many people consider hostile. He’s well read. In this non-fiction work, he often refers to the writings of others. 

Abbey writes the book as if he spent the summers alone at Arches National Monument.  Arches is now a National Park but didn’t receive that status until long after Abbey’s departure. Abbey spent five years working at Arches, but he tells the story as if it was only one season. While he wrote the story as if he’s a solo ranger, since my first readings of the book, I have learned that wasn’t the case. Part of the time Abbey worked at Arches he had a wife and even a daughter, according to another writer, Paul Scott Russell.[1]

While much of the work focuses on his time at Arches, when not working as a ranger, he helps neighboring cattlemen as they round up cows. He also joins with other federal employees from other agencies, (including his own brother), looking for a lost tourist near Dead Horse Point. The found the man dead. He searches for a renegade horse up a dry canyon. With a friend, he spends a week floating through Glen Canyon. This was before a dam flooded the canyons to create Lake Powell.  Along the way, Abbey helps his reader to understand the unique landscape lost to the flooding of the canyon. 

While there is a rough edge to Abbey, I think his voice still needs to be heard. He reminds us to take a second look at the world we inhabit and to find beauty in areas many overlook. 

Aldo Leopold, A Sand County Almanac 

(1949,  HighBridge published the audible version in 2020, 4 hours and 16 minutes), narrative by Cassandra Campbell. 

I first read this book in the late 1970s, as a college student. It is a classic conservation text. Leopold, works through the year, month by month, delighting his readers with his descriptions of his farm in central Wisconsin. Each month brings new discoveries. The author not only grounds himself in the spot where he would retreat every weekend (he taught at the University of Wisconsin), but also recalls others who have lived on this land. 

One of his monthly essays involved cutting an oak which had died the previous year by a lightning strike. Using a long saw with two cutters on each end, Leopold recalls what the tree witnessed during each decade as they cut into a new set of growth rings. 

Even in the 30s and 40s, when Leopold collected these stories (they were published after his death), he understood how we were losing our connection to the land. Considered the father of conservationism, Leopold’s vision is for his readers to understand their connection to the land and to all living things. While many may question his love of hunting, for Leopold it’s done out of a higher love for the land.  In his writings, he recalls getting up early and the positioning of the stars. He muses on the migration of animals and the use of well-kept tools. Leopold observes and records. . 

I think everyone should read this book. After forty-some years, I was glad to pick it up again. While I listened to the book, I often referred to the pages of my hard copy, cherishing Leopold’s vision.  The audio version also included a wonderful essay at the beginning by Barbara Kingsolver.

A quote: “The Lord giveth and the Lord taketh away, but He is no longer the only one to do so. When some remote ancestor of ours invented the shovel, he became a giver; he could plant a tree. And when the axe was invented, he became a taker;  he could chop it down.” 

This audio book I listened to consists just of Leopold’s Sand County Almanac. The version on my shelf includes additional essays. 


[1] Russell, author of A Private History of Awe, said this at Calvin’s Festival of Faith and Writing years ago. He said Annie Dillard (A Pilgrim at Tinker Creek) wasn’t alone when she wrote her solo stories. 

Jesus and the Disciples: More Adventures on Water and Land

title slide with photo of a sailboat heading upwind

Jeff Garrison
Mayberry and Bluemont Churches
July 7, 2024
Mark 6:45-56

Sermon recorded at Mayberry on Friday, July 5, 2024

At the beginning of worship:

We’ve just celebrated the Fourth of July, America’s Independence Day. While the rain may have damped the celebration, I’m sure most of us were happy to receive it. 

Two hundred and forty-eight years ago, our forefathers and mothers came together to declare their independence from kings and tyrants. And while we have not always lived up to the ideals expressed in the Declaration of Independence, we have offered the world a vision of hope and new possibilities. 

But I am concern when people want America to be known as a Christian nation. I am not even sure of what that means. There’s no such thing found in scripture.[1] Throughout our history, attempts to change the constitution to name America a Christian country have failed.[2] I think that’s a good thing. As Christians, we should be proud Americans. But as Christians, we tie our identity to our Savior and Lord, Jesus Christ, not to a nation.

We follow Jesus. We shouldn’t have to pound our beliefs into others. It should be evident in our lives. Others should, as the old gospel hymn goes, know we are Christians by our love. And if they don’t, instead of us thinking there is something wrong with them, we should examine what we’re doing. How can we be more like Jesus?

Jesus’ ministry, as seen in Mark’s gospel, involved wandering around Galilee, showing his love in acts of kindness and grace. That’s the goal worthy of those of us who attempt to place Jesus at the center of our lives. Yes, proclaiming Jesus as Lord is important; it’s what preaching is about. But more important is showing the love of God to others. 

Before reading the Scriptures:

Today, we’ll finish off the sixth chapter of Mark’s gospel today by looking at the events that happened the night and early morning after Jesus fed the 5,000.

Geography is problematic with today’s reading. Jesus sends the disciples off to the other side, to Bethsaida. And then, a few verses later, we’re told they had crossed over. However, Bethsaida was located on the north side of the lake, beyond Capernaum. You’d get there, not by crossing over, but by sailing along the shoreline to the top of the lake. 

And then, instead of arriving at Bethsaida, they go on shore at Gennesaret. It’s located on the same side of the lake as where the feeding took place. Last week, I suggested that ministry often comes to us despite our plans for something else. That’s the case here, for in Gennesaret there is much work to be done. 

Why did they not go to Bethsaida? Perhaps because the wind was too great to make the headway needed. But it doesn’t matter. Wherever Jesus lands, ministry opportunities abound. . 

Notice also the disciple’s reaction to all that had happened and is taking place. In less than twelve hours, they’ve seen the miracle of the feeding, of Jesus walking on water, and of him again demonstrating control over the weather. And yet, they still don’t get it. Maybe we shouldn’t be so hard on ourselves when we struggle with faith.  Let’s hear God’s word… 

Read Mark 6:45-56

Having fed the crowd, Jesus sends off the disciples while he heads up the mountain to pray. Mountains in Mark are often a place of retreat and rest.[3]

Mark now resumes his fast-paced storytelling. We’ve seen this earlier, in the first three chapters of the gospel. “Immediately” as we’ve witnessed, is one of Mark’s favorite words.[4] We get the sense as soon as the disciples picked up all the leftovers, Jesus has them aweigh anchor and stow it so they can set sail (or row the boat). While Mark’s urgency shows the nature of the kingdom slipping into a lost world, here I wonder if the urgency of their departure has to do with Jesus protecting their egos. He wants them to leave before they soak up the praise of the crowd who benefited from the miracle.[5]

I hope that by systematically going through Mark’s gospel, you have begun to see some patterns and gain some insight into what Mark wants his readers to understand. Several of Mark’s themes are again picked up in our reading today. 

While the disciples are not threatened by a storm, as they had been earlier in Mark’s gospel,[6] they still experience difficulties on the water this night. The wind slows their progress. This, Jesus watches, perhaps from the mountain where he prayed. Then, at the fourth watch (or early morning as our reading translates it), which would be 3 AM, Jesus approaches the disciples’ boat. Interestingly, here Mark, who may have been writing to a Roman audience, uses the Roman style of timekeeping. The Romans had four watches at night. The Jews divided the night into three watches.[7]

Oddly, Mark tells us that Jesus was planning on passing them by. There are questions about the meaning of this passage. Presumably Jesus wants to go ahead of them to their next location. But the disciples spot someone walking on the water and think the worse, crying out it’s a ghost. At this point, Jesus’ speaks, calms their fears and climbs into the boat. At this point, the wind cease. 

As it was with the feeding of the 5,000, Mark doesn’t explain how Jesus pulls off walking on water. Some have sarcastically suggested he knew where the rocks were, or maybe he was walking on a sandbar, but that’s not supported by the text. Mark wants his readers to know the divine nature of Jesus. But the disciples don’t get it. We’re told they are astounded. They don’t understand. Their hearts are hardened.  But Mark continues to focus on Jesus and not the disciples, so he quickly moves on to the next adventure. 

They land in Gennesaret, a rich agricultural valley located just south of Capernaum. It’s not really a village or town, but a rural area densely populated with farmers.[8] Again, people flock to Jesus. While the disciples may not get Jesus, the people of this region of Galilee, like those in other areas, can’t get enough of Jesus. Again, they flock to him as he’s getting out of the boat. All those who are sick are brought to him. As it was with the woman who had bled for 12 years, just touching his cloak is enough to heal.[9]

The word used here and translated as “healed,” can also mean “saved.” People are healed and saved, a fitting ending to this period of Jesus’ ministry.[10]

What can we learn from this text?  

First, the opening of this story provide insight into Jesus’ spirituality. He sends the disciples off ahead of him so he can retreat into the mountains to pray. Ministry takes place in the context of other people, but it also takes a toll. Jesus’ actions affirm the need for us to spend time alone with God. If we try to always work and be busy, we’ll burn out and not have anything left to give. So be kind to yourselves and take a break when needed. 

Next, we see again how Mark prefers to show Jesus’ Christology rather than telling us about it. Instead of saying Jesus is God, Mark demonstrates it. Of course, the disciples mistake Jesus for a ghost. We’ve seen how Mark prefers to limit what he tells about Jesus’ teachings. Instead, he wants to show us Jesus’ actions. English teachers and writing coaches encourage students to show not tell. Mark demonstrates this lesson magnificently as Jesus walks on water, calms the wind, and heals the sick.  Jesus is God, which is something we should experience instead of only knowing intellectually. 

And finally, think of the disciples. They witnessed that incredible miracle as Jesus fed the 5,000 with just a few loaves and fishes. They’ve experienced a series of miracles, one after another, but still don’t get Jesus. Their hearts, we’re told, are harden. That may be, but it’s also the case that if the disciples struggled with Jesus’ identity, we shouldn’t be so hard on ourselves. We shouldn’t worry if we don’t fully grasp Jesus’ identity. Instead, we should honor and follow him. If we still have questions, we can approach Jesus in prayer and ask for clarification and insight into his nature. 

Jesus reveals himself in Word and Sacrament. We’ve heard the Word. We’ve seen how Jesus calmed the disciples despite their misunderstandings, and how he had mercy on those who were sick. Now we will come to the table where we pray for Jesus to reveal himself in sacrament. Amen. 


[1] While the Old Testament tells the story of Israel, which was a theocracy, such a vision is absent in the New Testament. The church is envisioned as a place where national, racial, status, and sexual boundaries are broken down. See Galatians 3:28. 

[2] Around America’s centennial (1876), there were such attempts, but they failed. 

[3] Ulrich W. Mauser, Christ in the Wilderness: The Wilderness Theme in the Second Gospel and its Basis in the Biblical Tradition (1963, Eugene, Oregon: WIPF and Stock Publishers, 2009), 109-110. 

[4] See https://fromarockyhillside.com/2024/02/04/saved-for-a-purpose/ for my discussion of  immediacy in Mark’s gospel. 

[5] In John’s gospel, after feeding the multitude, Jesus must deal with a larger crowd coming and demanding bread. See John 6. 

[6] Mark 4:35-41. See https://fromarockyhillside.com/2024/05/26/sailing-in-rough-waters-with-jesus/

[7] James R. Edwards, The Gospel According to Mark (Grand Rapids, MI: Eerdmans, 2002), 198. 

[8] Douglas R. A. Hare, Westminster Bible Companion: Mark (Louisville, KY: WJKP, 1996), 73. 

[9] Mark 5:25-34. 

[10] Edwards, 203. 

Sailing upwind in the Warsaw Sound