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Taking a Risk at the Table

Please remember, especially during this time when we need to maintain social distance from one another in at attempt to stop the spread of the COVID-19 virus, that you can always worship virtually with Skidaway Island Presbyterian Church on Sunday mornings at 10 AM Eastern Daylight time.  Just go to sipres.org and click, “Watch Live.”  The sermon will also be available to watch later this week on our church website. 

Jeff Garrison 
Skidaway Island Presbyterian Church
Mark 14:3-9
March 22, 2020

 

 

As we’ve done in the first few Sundays of this series, let us concentrate on this painting that depicts the passage I’ll read. Focus in on this guy, looking down as this woman who is anointing Jesus. Let’s get into his head. Listen:

        None of us are happy with the way things are going in Jerusalem. It’s not just the political oppression. We’re troubled by the dire situation of the hungry, the poor, the sick, and the disturbed. The Roman’s don’t’ care about them? At least we try. Every penny we scrape up we try to pass on to those who need it. Before Jesus arrived for dinner, some of us were also wondering if we should save some money in case we needed to hide out in the not-too-distant future.

          And then SHE walks in.

          Look at that beautiful alabaster jar! Get a whiff of the oil. This is expensive stuff! And a whole bottle. How much does this stuff cost? It seems a ridiculous waste, given what we had just been talking about. This kind of money could go a long way.

          Look at her. She’s not said a word. Yet she is intense and devoted. This love lavished on him is somewhat embarrassing and yet it’s what I really want to do—tell Jesus how he has changed my life and how finally I have a purpose. I’m loved, and it’s such a gift. But how can I offer any gift to Jesus. He’s “The Messiah,” anointed by God. But here she is anointing him! I’m jealous and fear we are losing him. He tells us to stop judging her. “She is preparing me for burial,” he says. No! Don’t say that, Jesus. It can’t happen.

Soloist sings: Enter
Enter the story
Enter the place you belong
Not just looking on
For this is your story
Enter the story

Enter
Enter the passion
Enter the place we belong
Not just looking on
For this is our passion
Enter the passion
Enter the story…
Enter the passion…
Enter his passion.[1]

 Let’s listen as I read of this story from Mark’s gospel. Listen for the differences.  Read Mark 14:3-9.

         There are two big meals highlighted in the final week of Jesus’ earthly ministry.[2] We all know about the Passover meal, the Last Supper, but a few days earlier there’s another highlighted meal in which a woman enters and anoints Jesus. In two of the gospels (Luke and John), like the picture we see, the woman anoints Jesus’ feet.[3] In Matthew and Mark, from which we read today, the story is of the woman anointing his head with oil, something that might be done for a king.[4] Reflecting on this scene, Dale Brunner suggests it serves two purposes. It’s a call to worship. Jesus is to be worshipped, something that will come clearer in less than a week, after the resurrection. The second purpose is as an illustration of the double-love commandment Jesus used to summarize the law—the love of God and the love of others. This woman demonstrates her love of God through her unselfish actions toward Jesus. And Jesus, by protecting her dignity, shows how we can care for others.[5]

 

Think for a minute about this woman. Because this story is told a little differently in each of the gospels, we tend to get it all mixed up. In Luke’s gospel, she’s identified as a sinner. Her presence upsets those around the table. But that’s not the case in Mark’s gospel. She’s totally anonymous. Luke may have been describing a different event. If that’s the case, both women take risk to show love and devotion to Jesus Christ, and that should be a message to us.[6] What kind of risks are we willing to take for our faith?

 

Jesus is at a banquet in a home where he can relax. He’s reclining. It’s a laid back affair. He’s with friends. We’re not sure who Simon is. It was a popular name back then. But being labelled “the leper” takes the reader back to early in Jesus’ ministry when he cured a man with leprosy.[7] Leprosy was generally an illness that created isolation, but maybe, if he’d been healed by Jesus, he’s proud of the description and continues to use it after his healing as a way to honor Jesus. Maybe this was a dinner party in honor of Great Physician?

        Now consider the risks this woman takes. She shows up uninvited. She shocks the guests with her generosity. Ever give a gift and wonder and worry if it would be accepted? Her gift does upset those around the table. Why isn’t this money being given to the poor? They ask. Jesus’ protects her dignity, saying she’ll be remembered because of what she’s done. And Jesus doesn’t stop there. He goes on to say we’ll always have the poor, but he won’t be around long, at least not in person.

The verse concerning the poor always being with us is possibly the most misinterpreted passages in scripture. Think of all the times you’ve heard this passage quoted in support of inaction when it comes to helping the poor. I bet many of us, and I’m guilty, too, have used this passage in such a manner. But it’s a misuse of scripture. Jesus is quoting the Old Testament. Deuteronomy 15:11 reminds us that we will always have the poor, but because of that, we should always be willing to help. “Since there will never cease to be some in need on the earth, I therefore command you, ‘Open your hand to the poor and needy neighbors in the land.’”[8] The ubiquitous poor are not there so we can opt-out from helping. They are there to remind us of our need to help others.

          In Matthew’s gospel, we’re told that helping the poor and needy, the sick and the prisoner, is the same as helping Christ,[9] but here she is able to do something to show her devotion and love. It’s kind of like buying flowers for someone. They may seem frivolous as they don’t heal us or enrich us. In a few days they wither. But we don’t give flowers for such reasons. We do it because we want to be able to do something, to show our love and concern. This woman can’t keep Jesus from the cross,[10] but she can do this, and she does.[11]

          What can we do? We certainly can’t heal the world, just as the woman couldn’t keep Jesus off the cross. But what kind of risk might we take for Jesus? Things are changing so rapidly around us. It’s scary. But we need to remember, this is not the first time Christ’s church has witnessed pestilence. In the 14th Century, a large percentage of the population died from the plague, but at the same time Great Cathedrals were being built.[12] Our call is not to fear and worry. Our call is to be faithful to Jesus. If we are sure that Jesus, as Lord, has our best interest in his hands, we can take risks that will further the kingdom and do good for others.

There are going to be a lot of hurting people in our world in the near future. Not only will we have to deal with folks who are infected, and a small but not insignificant percentage who may die. But we will also have to deal with those who are so traumatized they aren’t sure what to do. We’re going to need to encourage those who are depressed. In the short-term, we’re going to need to find new ways of connecting beyond handshakes and being physically present. And then they’re those losing their jobs as the economy contracts. I fear it will only get worse. We are going to need to support them. We’ll need to live fearlessly, trusting despite evidence to the contrary that God has things under control. This is a time that we as the church and as individual believers need to be bold and positive. For we’re on God’s side and our Savior won’t abandon us.

          This woman might be seen as a fool for Christ. She faced ridicule, but Jesus protected her dignity and honored her. Don’t be afraid to be a fool for Christ. For our Master will take care of us. Amen.

©2020

[1] This edited monologue is from the Worship Design Series: “Entering the Passion of Jesus: Picturing Ourselves in the Story.” Subscription from www.worshipdesignstudio.com.

[2] Three of the four gospels place the woman anointing Jesus at the table during his final week of earthly ministry. John’s gospel names her “Mary.” In addition to this passage, see Matthew 26:6-13 and John 12:1-8.

[3] Luke 7:36-50 and John 12:1-8.  Luke’s gospel, unlike Matthew, Mark and John, place this event earlier in Jesus’ ministry, not in the week of his death.

[4] Matthew 26:6-13 and Mark 14:3-9. Anointing the head may symbolize Jesus’ kingship. It was often something done to honor guests (which the host may not have done on this occasion). And it’s also points to Jesus’ coming death. See Morna D. Hooker: Black’s New Testament Commentaries: The Gospel According to Saint Mark (1991, Hendrickson Publishers, 1997), 327-328.

[5] F. Dale Brunner, The Churchbook: Matthew 13-28 (Grand Rapids: Eerdmans, 2004), 599.  

[6] For this idea of her taking risks, see Amy-Jill Levine, Entering the Passion of Jesus: A Beginner’s Guide to Holy Week (Nashville: Abingdon Press, 2018), Chapter 4, “The First Dinner: Risking Rejection.”

[7] Mark 1:40-45.

[8] Deuteronomy 15:11, NRSV.

[9] Matthew 25:31ff.

[10] There are two types of anointing. She anoints Jesus (GK: myrizo) brial. Anointing for kingship and as “the anointed one” or the Messiah uses another word (GK: mashiach). See Levine, 95.

[11] Mary Ann Tolbert, Sowing the Gospel: Mark’s World in Literary-Historical Perspective (Minneapolis, Fortress, 1996), 274.

[12] See Barbara W. Tuchman, A Distant Mirror: The Calamitous 14th Century (New York: Knopf, 1978.

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Where do our loyalties belong?

Jeff Garrison
Skidaway Island Presbyterian Church
Matthew 22:15-22
March 15, 2020

 

 

        If you read the entirety of Matthew 22 (and with the extra time we may be having on hand as everything is being cancelled because of the Coronavirus, it’s not a bad idea), you’d witness a masterful campaign to trap Jesus. But Jesus isn’t so easy to catch. He’s kind of like Stonewall Jackson in the Valley Campaign in the spring of 1862. Jackson faced much larger armies who wanted to trap and do him in.[1] Similarly, with Jesus during Passion week, he’s confronted with a large number out to destroy him. But Jesus doesn’t fall in their traps. Jesus bewilders his enemies.

         What’s happened is that unlikely groups join together to challenge Jesus. The old cliché, “politics make strange bedfellows,” rings true. Groups who wouldn’t normally give each other the time of day have come together to take on Jesus. They sense that Jesus is challenging the existing order. You have a few Herodians, who are Jews who believe they’re be better off cooperating with the Romans. They take their name from Herod, who had Jewish blood but worked for the Empire. And you have the Pharisees; a group of seriously committed religious leaders who believe in the resurrection. Theologically, they’re most like Jesus, but Jesus constantly challenges them and exposes their hypocrisy.

        What we read this morning could be described as one movement in a tag-team wrestling match. The Herodians and the Pharisees team up on Jesus.[2] Once they are dismissed, in the next passage we have the Sadducees, the conservatives of the day, crawl up on the mat.[3] According to most translations, Jesus’ “silenced them,” but the original language is a bit harsher. A better translation would be that Jesus “muzzled” them.[4] Think of muzzling a dog!  Jesus is on a roll! But the Pharisee’s still come back for more.

    So what is Jesus telling us in this passage? Do you remember those big posters that use to sit out in front of the Post Office and government buildings with Uncle Sam pointing his finger and saying: “I want you!” I believe we could easily surmise this text into a big poster of God saying: “I want you!”

Let’s now look deeper into the passage. We’re told that the Pharisees are plotting to entrap Jesus. How does Jesus know this? We could say that because he was God he knew, but that explanation does not uphold the human side of Jesus. The human side of Jesus would have realized something was up when he saw the Pharisees and the supporters of Herod walking hand in hand.

These two unlikely groups approach Jesus. They try to butter him up a little by telling Jesus he’s sincere, he speaks the truth, and that he is impartial. This Jesus’ second clue. “For flattery is on their lips, but their heart is set on their gain,” we read in Ezekiel.[5] Most of us, I would expect, are smart enough to realize something fishy is up when those who have nothing to do with us began to butter us up. And that’s what happens here. With compliments, they try to catch Jesus off-guard before snapping the trap with their sixty-four thousand dollar question.

         “Tell me,” they ask, “Is it lawful to pay taxes to the emperor, or not?”  Jesus has to be careful. Last week you heard Deanie preach about the revolutionary act of Jesus cleaning the temple. Now they want Jesus to make a revolutionary statement against the civil authorities. If Jesus says they should not pay taxes, the Herodians could have him arrested for treason. But then, if he says to pay the taxes, the Pharisees can attack him for not being a patriotic Jew.[6] It’s almost a no-win situation.

          Jesus asks them for a coin. Unlike us, he didn’t have to worry about where that’s coin has been or picking up some a virus from its surface. However, Jesus still has to be careful. The disciples, we know, had a common purse and he could have gone there to fetch a coin, but then the Pharisees might have charged him with toting around an engraved image of the emperor.[7] So Jesus has them to look at a coin they are carrying, and he asks them whose picture is on it…. They reply, “Caesar’s.” Jesus then flips the coin back to them, saying give Caesar what is Caesar’s, and to give God what is God’s. The little band of tempters are astonished. They are amazed. They don’t know what to say, so they leave.

These men are amazed, but do they understand all that Jesus says? They hear “Give unto Caesar what is Caesar’s,” but do they hear “Give unto God what is God’s.” Do they understand what Jesus meant? Probably not for they continue their attempts to attack Jesus throughout this chapter. But let’s not worry about them. How about us? Do we hear what Jesus is saying? Back to that revised army poster of Uncle Sam saying, “I want you!” Jesus is saying, “God wants us!”

The coin had an image on it, Caesar’s, therefore give it to him. In Genesis, we’re told we’re created by God, in God’s image.[8] The coin belongs to Caesar, it bears his image; our lives belong to God, they contain God’s image.  Caesar may have a lien on our possessions while we’re on earth, but God has a lien on our total being—now and forever.  God is calling us to dedicate our lives. God, in Jesus Christ, is in that poster pointing, and saying, “I want you.

        Give to God what is God’s.  This phrase is often overlooked.  We tend to get hung up on what is Caesar’s and what is ours. We get hung up on the petty details and we miss the important question. What does it mean for us to give ourselves to God?

Sure, a part of devoting ourselves to God is about money, but it’s more than that. Money is only a start for God wants and expects much more from us. God wants us to trust him and then to do what we can to live in a manner that will further God’s work in the world. If we believe that we are owned by God and not Caesar, our lives should reflect such faith. If we believe that we belong to God, and are in God’s hands, we have nothing to fear, not even the Coronavirus. For regardless of what happens to us on this earth, God has us in his hand and is working out all things for good.[9] That may be hard to believe considering that panic that is going on around us, but it’s true. It’s why Christians for the past two thousand years have risked their lives and their well-being on behalf of others. Yes, we can give Caesar what is Caesars. But we can also take risk and do what is right and noble and good because we have trust in God.

         Earlier I mentioned Stonewall Jackson, whose biography I’m currently reading. But let me tell you two other Civil War stories, they’re both short, and demonstrate this point. At the Battle of Shiloh in the spring of 1862, Albert Sidney Johnson led the Confederate troops as they overwhelmed the Union forces near Pittsburg Landing along the Tennessee River. It was a bloody day and the Union lines were broken in places. During a lull in the first day of battle, Johnson, seeing a number of wounded Union soldiers in need, ordered his surgeon to set up an aid station and to tend to their needs. According to Shelby Foote in his novel about the battle, his surgeon, Dr. Yandell protested. Johnson cut him off saying “These men were our enemies a moment ago. They are our prisoners now. Take care of them.” A few minutes later, a stray bullet struck Johnson’s leg and without medical aid, he quickly bled to death.[10] To this day, there is debate as to whether or not Johnson’s death caused the tide of the battle to turn. But the tide did turn and General Grant became a national hero.

          A second story comes from the city of Wilmington during the Civil War. In 1862, a blockade runner that had come in from the Caribbean brought Yellow Fever to the town. Those who could fled to the country, but several of the pastors and the leading citizens of the town stayed behind, feeling it was their Christian obligation to help out the victims. Over 400 people died of Yellow Fever that fall, including many of those who intentionally stayed to care for the dying.[11]

Of course, with the current threat we face, we need to think about our response. We need to help when and where we can, but we also need to be wise enough not to become a carrier of the disease. So while mercy might call us to act boldly, it also might call us to isolate ourselves (especially if we’ve been recently travelling and could have potentially been exposed to the illness). Such isolation might help slow the spread of the disease and, with the phone and the internet, there are many other ways that we can read out to those for whom we care and love. The Christian faith calls us to be brave, after all we don’t belong to ourselves but to God. But it also calls us to be wise!

      Give to God what is God’s, is the message here. So yes, we should pay our income tax. And when you write that check this April, we might remember that giving Caesar his due can be a lot easier than giving to God what is his. For our whole life belongs to God. But then, God’s given us life and in Jesus Christ has redeemed us to be his people. That’s a debt we can’t repay, nor is such repayment expected. As the old hymn goes, “Jesus paid it all.”[12]  Amen.

 

©2020

[1] I have been reading S. C. Gwynne, Rebel Yell: The Violence, Passion, and Redemption of Stonewall Jackson (New York: Scribner, 2014).

[2] Matthew 22:15-22.

[3] Matthew 23-33

[4]  Frederick Dale Bruner, The Churchbook: Matthew 13-28 (Grand Rapids: Eerdmans, 2004), 410.

[5] Ezekiel 33:31b.

[6] Bruner, 397.

[7] Bruner, 398.

[8] Genesis 1:27.

[9] Romans 8:28.

[10] Shelby Foote, Shiloh (1952, New York: Vintage Books, 1991), 199.

[11] James Sprunt, Chronicles of the Cape Fear River, 1660-1916 (1919: Wilmington, NC: Dram Tree Books, 2005), 286-288.

[12] “Jesus Paid it All,” Elvira Hall (1865).

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The Church and the COVID-19

I spent the last week at Austin Presbyterian Theological Seminary in a Foundation for Reformed Theology seminar discussing the writings of John Leith. The seminary’s campus is just north of the University of Texas’ campus, which allowed us to do some exploring during free time. This photo is of me checking out one of the surviving Gutenberg Bibles that’s on display at the Harry Ransom Center. It was an interesting time to be away as we kept hearing about how the COVID-19 virus is spreading around the world. Working with Deanie and the rest of the staff at SIPC, we sent out this communication to our church family yesterday, which I am posting below. We need to be diligent and to remember that the virus isn’t just about us, but those we may be contact with, many of whom may have underlying health issues that could make this virus really bad:

SIPC Responds to Health Concerns

As the Coronavirus (COVID-19) spreads across the globe, we are reminded that the world we live in can be a scary place. But as followers of Jesus Christ, who trust in a benevolent God through life and death, let us hold fast to our faith and do what we can to mitigate risks to ourselves and others.

The staff and leaders on our Property and Worship committees have been in touch and are implementing the following suggestions in preparation for Sunday’s worship service:

  • Increasing the cleaning of hard surfaces in the church, including the backs and armrests of sanctuary pews and door knobs
  • Refraining from the Passing of the Peace and encouraging ushers and all present to greet one another with a smile and their favorite “non-contact” gesture
  • Encouraging worshippers to be seated throughout the sanctuary, possibly on alternate rows, to give adequate social distancing
  • Placing offering plates at doors and on vestibule and communion tables rather than passing them
  • Asking anyone handling food for communion or at coffee hour to sanitize hands and use gloves located in the kitchen
  • Asking members and visitors to wash their hands regularly and to use the hand sanitizer dispensers mounted upon entry into the flower room by the Sanctuary, Liston Hall, and the Office Workroom (Note: Other sanitizer pumps are being placed throughout the church but members are also invited to bring their own sanitizer with them!)
  • Promoting our Live Stream option to those who are not feeling well or who have health conditions that make them vulnerable. To Live Stream the Sunday worship service, go to sipres.org and scroll down to the red “Watch Live” box on the Homepage just before 10 AM. Please share this link with friends and family members.

As uncertain as these times are in matters of health and finance, let us place our trust in the eternal God who holds us in the palm of His hands and remember, “God is good all the time…And all the time, God is good.” The church is at its best when we minister to those around us and so we encourage you to reach out to someone in need, go to the store for a friend, help sanitize public places, and be considerate of those who may be more vulnerable than you. Let us look to the example Jesus set for us in relieving the suffering of others.

If you have concerns, please reach out to your church. Please contact us if you or someone you know is sick or self-quarantined. If you are diagnosed with COVID-19, communicate with us immediately.

We will continue to look to the state and local public health departments and the CDC for guidance about best practices and procedures. If that results in a change in what we are doing or what we ask you to help us with, we will let you know.

We are God’s house, if we keep our courage and remain confident in our hope in Christ.  –Hebrew 3:6

 

A few helpful links: 

Texas Bluebonnets in bloom

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Two Nonfiction Book Reviews: Social Media and Eugenics

W. Singer and Emerson T. Brooking, LikeWar: The Weaponization of Social Media (2018, Mariner Books, Boston, 2019), 407 pages including index and notes plus eight pages of photos.

This timely book begins in 2009 with Donald Trump’s first tweet, promoting his appearance on David Letterman that evening. It then weaves various threads such as political operatives use of social media in the 2016 campaign, to celebrities who use Social Media to increase their fan base, and to social media’s reach onto the battlefield. Social media was used to ignite the “Arab Spring.” There were many who felt it held a promise to bring more democratic processes into autocratic countries. But the dictators who survived learned and soon, social media was being used by those on both sides, such as in Syria. Isis also learned to effectively use social media, not only to recruit followers but to terrorize the countries in which they operated. Isis captured the city of Mosul with much smaller army and one poorer equipped because the Iraqi forces were so scared of Isis’ inhumane acts toward their enemies which were splashed across social media. By the time Isis arrived in the backs of pickup trucks, the Iraqi garrison had fled. Today’s battlefield involves not just military tactics, but social media strategies. In some cases, enemy fighters taunt those on the other side on social media, making them feel more vulnerable. Not only is social media changing the way war is fought, it is changing the meaning of war.

Social media has quickly been adopted as a way for us to remain connected with friends and family, but it is also the place most Americans get their news. The authors spend significant time discussing the development of the internet and then the evolution of social media. As the various menus of media grows, so do those who attempt to use such media to sway our opinions. While Singer and Brooks extensively covers the Russia use of social media as a way for them to influence politics around the world, from the British Brexit vote to the American elections, they have also looked at how other countries have used social media for their own purposes. Truth and fact checking that used to be expected by the established news media is now out of the window. And because everything is based on algorithms that few understand, social media can be used to make the outlandish seems true (why else, would so many people like something is it wasn’t true).

Of course, it’s not all about “fake news.” Some countries want to limit the news their citizens receive.  China, in a way to only let its people know what the party wants them to know have created a firewall to control unwanted information which has led to humorous stories. When a study published under the title of “the Panama Papers,” which documented how many in the upper echelon of the party were stashing money overseas, Chinese firewall quickly blocked anyone from seeing anything that mentioned Panama. For a while, an entire country ceased to exist, at least according to the Chinese internet, under the internet police changed their blockage from anything Panama to “Panama” and other key words.

At the end of the book, the authors argue that social media companies (most of whom are U. S. based companies, need to be more responsible for how their technology is used.

In a perfect world, I would recommend this book, or something similar, to be read by every voter. But then, a perfect world wouldn’t have such issues with social media!

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Daniel Okrent, The Guarded Gate: Bigotry, Eugenics, and the Law that Kept Tw o Generations of Jews, Italians, and Other European Immigrants Out of America (New York: Scribner’s, 2019), 478 pages including an index, bibliography, notes, along with several pages of black and white photos.

 

This is a difficult book, to read and to realize people thought this way. However, the message is important and the book is well researched which is why I gave it 4 stars on Goodreads. The author begins in the 19th Century and looks at how native born Northern European Americans saw themselves as the ideal race. Using science (especially drawing on Darwin’s theories), they debated how they might protect the race and even improve the race. This had profound impact across the society including non-voluntary sterilization in most states. But Okrent, while acknowledging these other implications, focuses his study of this “false science” on its influence in the immigration debate in the late 19th and early 20th centuries. The thrust of the book essential ends with the 1924 legislation that limited immigration at a percentage of those who ancestors came from counties as defined in the 1890 census.  After the passage of this act, which remained the law until 1965, the author only briefly notes how the American debate over race and eugenics was picked up by the Nazis in Germany.

Starting with leading American families from New England, there was a rising concern about what immigration was doing to America in the late 19th Century. Leading politicians like Boston’s Henry Cabot Lodge sough a restriction in immigration but ran up against obstacles. Literacy was one of the restrictions, but as schools began to be more popular in places like Italy, educational barriers were no longer effective at reducing the influx of new populations. Immigration kept the price of labor cheap, which meant that many business leaders wanted new immigrants. Steamship companies often brought empty ships to America in order to ship American products (especially timber) to Europe found immigration to a windfall to their business. Business leaders saw that the attempts to restrict immigration kept failing. In an attempt to boost their argument, many who were against the immigrants south to support their arguments with science. The proposed there was a danger of mixing American blood (Northern European) with the blood of those deemed less desirable.  It’s interesting (and frightening) how groups like the American Breeder’s Association, which had worked to improve agricultural practices such as raising healthier sheep, growing higher yielding soybeans and corn, and mildew-resistant cherries, began to debate at how to build a better “human.” Thankfully, these ideas never took a strong hold in the United States, but these ideas did catch on in Germany and even after the war, it was used as a German defense at the Nuremburg Trials, where Hitler’s “doctors” pointed to America as the source of their heinous ideas on race (see pages 392-393).

While there were many conservative and traditional politicians and business leaders drawn to such theories as a way of avoiding “racial suicide,” such as Henry Cabot Lodge and Henry Adams, this was not only an issue supported by conservatives. Those with more progressive views such as Madison Grant (of the Bronx Zoo Fame), Teddy Roosevelt and Eleanor Roosevelt also supported such views. Okrent follows the money and intellectual trail, as he links the support of such research, the scientist involved (such as Charles Davenport and Fairfield Osborn), the leading universities, and those funding such studies (which included Rockefeller, the Harriman family, and the Carnegie Institute. Also thrown into the mix includes Margaret Sanger, founder of Planned Parenthood and Samuel Gompers of American Labor fame.  In a way, the ideas that lead to the 1924 restrictive immigrant policies in America, drew support from leading thinkers across America. It is sobering to look back today and to see the flaws in their thinking. As Nazism began to rear its ugly head, most moved away from such theories.

Okrent notes how his own publisher (Scribner) supported such theories in the past. Madison Grant’s book, The Passing of the Great Race, and Lothrop Stoddard’s Rising Tide of Color against the White World, were both published by Scribner.

It would be nice to know such ideas that were popular in the United States in the early years of the 20th Century are no longer present as we move into the 21st Century, but I’m not so sure.  The recent debate over immigration and with a book like Pat Buchanan’s The Death of the West: How Dying Populations and Immigrant Invasions Imperil Our Culture and Civilization (2002), makes me wonder if there are still those who hold on to such ideas about race.

While Okrent mentions issues with Asian immigration, and early anti-Catholic immigration issues, this book primarily focuses on the attempt to limit immigration from Southern and Eastern Europe. I listened to this book via Audible, and then checked out the book from the library and read selections in preparation for a book group meeting where we were discussing this book.

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The Parade: Risking Reputation

Jeff Garrison
Skidaway Island Presbyterian Church
March 1, 2020
Matthew 21:1-11
Zechariah 9:9-10

 

 

Everyone loves a parade. Or so they say. I’m not sure it’s true. If you’re like me and prefer to take the back roads for scenery, and then find yourself stuck behind a small-town parade, you know what I mean. Yet, there is something intoxicating about crowds. It’s addictive to be a part of something larger than ourselves. Hopefully, that something is God, but we must acknowledge that we’re also lured by the masses (except for during flu season or when a virus is on the loose).

It’s an exciting spring day in the imperial city of Jerusalem. Pilgrims pour in; Jews living throughout the Mediterranean gather at their ancestral city to celebrate the Passover. What a wonderful day for a parade…

Jesus and his gang are also coming to Jerusalem to celebrate. When only a few miles from town, Jesus sends his disciples into the next village in order to procure a donkey and colt for his entry… He tells them where to find these animals. He instructs his disciples to respond to anyone who challenges them with, “the Lord needs it and will return it.” The disciples find the animal; some bystanders question their taking the colt, but they seem satisfied with the answer. Did Jesus work this out in advance or is this a sign of his divinity? The text lets allows us to ponder, providing no clear indication as if this Jesus’ humanity at work (he arranged for the colt in advance) or his divinity at work (he knew where to send the disciples).[1]

         The disciples, without being asked, placed their cloaks on the animals as a saddle. Now, how Jesus rode two animals, as Matthew seems to suggest, we’re not told. We might image him, holding the reigns in his teeth, with a foot on each animal, like a circus rider taking a victory lap, but that’s probably not the case. Instead, he may have sat on the donkey, sidesaddle, as was the custom for riding such beasts, and had the colt follow along, staying close to its mother.[2]

        Quickly, as he and the disciples approach the city’s walls, excitement builds. Followers start placing their cloaks on the ground—in Sir Walter Raleigh’s fashion—as the procession begins. Someone brings in branches—we’re not told if they’re palms (the palms only appear in John’s gospel).[3] These branches are waved, making the parade more festive. The waving branches welcome Jesus as if he’s a general or a king returning victorious… And they begin to chant Hosanna, which means “Save us,” as they quote from Psalm 118:

Hosanna to the Son of David!
Blessed is the one who comes in the name of the Lord.
Hosanna in the highest heaven![4]

         I image its mostly pilgrims making up the crowd. Many of them would have been from the small towns and villages in Galilee, who’ve come to Jerusalem to celebrate the Passover. This is Spring Break, 30 AD. Just like today, most everyone makes a trek south—but instead of Florida, they head to Jerusalem. For many of the pilgrims, this is the highlight of their life—being in Jerusalem for the holiday. It’s like us getting a chance to celebrate New Year’s Eve on Times’ Square, Mardi Gras in New Orleans, or Christmas at Grandma Moses’ farm. This is a once in a lifetime chance. And as they come to Jerusalem, they recall God’s great acts of salvation in the past, of how God freed the Hebrew people from Egyptian slavery and saved them from Pharaoh’s army. Reminiscing about God’s past activity opens them up to the possibility God will act again and restore Israel to her former glory. They’ve gathered in hope.

Many of them are hoping Jesus is the one they’ve been waiting for, for so long. They see him as the man God will use to shake off the Roman shackles and allow Israel to once again be free. Jesus, however, doesn’t fulfill their expectations.

       We’re left to wonder what our response would have been if we were there? Where would we be in this story? Would we have been in the crowds shouting “Hosanna?” And if so, would we’ve also been in the crowds shouting “Crucify?” For you see, it’s hard to separate the parade at the beginning of Holy Week, with the crucifixion that comes five days later.

What is it about our nature which allows us to get excited when our religion seems to support our expectations? And then, back away when things seem to move in a direction with which we disagree? We often forget that God’s ways are not ours.

          Jesus takes a risk with this parade. In this series we’re going to see repeatedly the risks Jesus and the disciples took during Holy Week. Here, with the parade, Jesus mocks politicians who entered Jerusalem with pomp and circumstance. As Jesus comes into Jerusalem, there were two other significant political figures either already in the city (or if not, they were soon to be there): Pilate, the Roman governor, and Herod, the Roman puppet king. There was probably a parade for them too, one involving fancy horses and soldiers with shiny brass and perhaps even a band. Pilate and Herod display the power of Empire; Jesus, humbly riding on a donkey, displays the power of a mysterious kingdom, one not of this world. Who do we follow? Are we lured by the fancy horses and war chariots of the kings and politicians? Or do we follow the man on a donkey.

This is political, and church always has difficulty with politics. We walk a line between being prophetic in calling government to a higher standard (which is appropriate) and playing the court jester. With the later, we sometimes divert people’s attention from what’s important and thereby providing support for the status quo. In a way, with the decline of the mainline churches, we no longer play the role we once did in politics and that’s probably good.

 

A few years ago, I heard Miroslav Volf, a theologian and the founder of the Yale Center for Faith and Culture, address this issue. “Don’t look with nostalgia on when the church was in the center of everything,” he said, “for then it was used and abused by those in power… instead, we must find the language and the confidence to cheerfully live our lives as followers of Jesus Christ.” The church can’t and shouldn’t depend on political power.[5] Jesus, riding on a humble donkey, demonstrates this. We depend on God’s power to carry out God’s purposes.

Many people think that the reason the mainline churches have declined in influence is that we no longer reflect the values of the larger society. This may be so, but even if it is, we must remember that we’re not called to reflect the values of society. We’re called to reflect the values of that man who rode into Jerusalem on a colt some 2000 years ago. And his values constantly challenge us as to who we are and to whom we belong. Do we conform to how others want us to be, or do we strive to conform ourselves to the example of our Savior Jesus Christ? Are we intoxicated by the crowds, or by a desire to stand by the one who is the way and the truth and the life?[6]

          As we move through this season of Lent, we need to ponder what Jesus’ risked during Holy Week, and what we are willing to risk for the sake of the gospel.[7] Here are some things we should consider. Do we only support our church when things go our way, or when we hear what we want to hear, or when the church does only the things we want to do? If that’s the case, are we taking risk? Are we being supportive? Are we being Christ-like? Are we being open to where God is calling? Or, to ask the question another way, if we only listening to what we want to hear from Jesus, are we really being faithful to him? It takes faith to stand alone when the crowds disappear; it takes faith to buck the trend. Granted, sometimes we, as individuals and as the church, are wrong, and when we are it takes faith to admit that we are wrong and to seek the new trail Jesus is blazing for us…

        We hear the crowds… We are drawn toward Jesus… Will we just hang around for the fun of the parade, or will we take a risk and continue to follow him as his journey moves toward the cross upon which we’ll be called to sacrifice our wills and desires for his? Amen

 

©2020

About the background slides:  The photos and artwork with attributions are either  from pixabay.com or the collection at Vanderbilt Theological Seminary. The rest of the photos are mine. The ones of a parade (procession) were taken on the first Sunday in Lent in Antigua, Guatemala in 2018.  The graveyard shot was taken above the town of Benton Hot Springs on the California/Nevada border and the photo of the highway was taken between Benton Hot Springs and Mono Lake, as I was driving toward the Sierras. These photos were taken in 2013.   

 

[1] Frederick Dale Bruner, The Churchbook: Matthew 13-28 (Grand Rapids: Eerdman, 2004), 353.

[2] For more on the two animals, see Douglas R. A. Hare, Matthew: Interpretation, a Biblical Commentary for Teaching and Preaching (Louisville: John Knox Press, 1993), 238-239.

[3] John 12:13.

[4] Psalm 118:25-26.

[5] Interview of Miroslav Volf by Cornelius Plantiga, Calvin College, April 12, 2014

[6] John 14:6

[7] Risk is the theme for this series. See the “Sermon Fodder”  in www.theworshipdesignstudio.com/passion

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Get Up; Don’t Be Afraid

Jeff Garrison
Skidaway Island Presbyterian Church
Matthew 17:1-8
February 23, 2020

Today, we’re coming to an end of this series on SAD (Spiritual Affection Disease). We’ve looked at several ordinary activities that can be used, beyond prayer and Bible study, to draw us closer to God. Today, we’re going to see that everything focuses on Jesus. Once we encounter the Savior, we need to fearlessly carry out his work.

Our passage is the Transfiguration. These are some verses I’ve often wondered about. Why are they in Scripture?” I’ve asked. “Is this story needed?” This week, I thought about this passage while attending a two-day Theology Matter’s conference on Hilton Head.[1] We considered what it means for Jesus to be the “way and the truth and the life,” In that setting, I began to clearly understand the importance of this text. It points us to Jesus, and to our need to listen to his Word.

The Transfiguration is a mysterious event with which the western church has always struggled. The Eastern Church, the Orthodox tradition, from early in its history, celebrated the event with a feast. In the West, it wasn’t until the 15th Century, right before the Protestant Reformation, that the Roman Catholic Church set aside a special day to recall the Transfiguration.[2] And for Protestants, we came even later to the table. But it’s important that we deal with this passage for it appears in all three of the synoptic gospels—Matthew, Mark and Luke.[3] Let’s listen to Matthew’s account of this story. And as I read this, think about what your reaction to such an encounter might be.  Read Matthew 17:1-8.

###

 

There are four questions I want us to explore from this mysterious text. Of course, many other questions may arise, but this morning, we’ll stick with these four:

Why did Jesus only take three of the twelve disciples up on the mountain?
What is the significance of Moses and Elijah’s appearance?
What do we learn about Jesus from this encounter?
And finally, what’s the implication of this text for our lives?

 

That’s more than we can chew on in one sermon, but let’s see where it takes us.

We’re told that Jesus took Peter, James and John up on the mountain. In Scripture, many things happen on mountaintops, going back to Abraham. So the reader is expecting something to happen up on the mountain, at a place that symbolically links the earth to heaven.[4] But why does Jesus only take three of the twelve disciples? Did the other nine feel left out? We’re not told, but we must admit that there are times it’s easier to have an experience with a few than with many. These three, in a way, form Jesus’ inner-core. Each of these become the major players in the early church.[5] So maybe Jesus had a tactical reason for allowing them to have this experience. Furthermore, mountaintop experiences in Scripture tend to happen only to individuals or small groups and it’s up to those having the experience to share what happened with others.[6]

What’s important here is not that those of us who follow Jesus have a mystical encounter, but that we learn from the experiences of others. Not all of us will have a Damascus moment like Paul, or witness a burning, non-burning bush like Moses, or the Transfiguration like the three disciples. After the resurrection, Jesus responded to Thomas (who wasn’t at the Transfiguration): “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”[7] Most of us will fall in the latter category. We are those who have not seen and have yet, because of the testimony of others, believe.

Once Jesus and the disciples make it to the top of the mountain they experience a vision.[8] Jesus begins to glow. His face was like the sun and his clothes became dazzling white. That in itself was amazing, but then there appeared Moses and Elijah, who were alive and talking to Jesus. We’re not told how the disciples knew it was Moses and Elijah. I’m pretty sure they weren’t wearing name tags. But how they knew is not as important as to who they are. These are the two great figures in the Old Testament. Moses brought God’s law down from the mountain to God’s people at Sinai. He represents a fulfillment of the covenant that began with Abraham. Elijah is the representative of the prophets, those individuals called by God to demand the Hebrew people’s faithfulness to their Lord.

The appearance of Moses and Elijah is a reminder of the importance of the Old Testament and how it points to Jesus. The Scriptures of the Old Testament are still valid, but they now take on a different dimension with Christ, the one who came to show us the way home, the way back to God. In their appearance, the past (or what we might call tradition) points to the way forward. This is especially true for those of us on this side of the crucifixion and resurrection.[9]

        This all amazes the disciples and causes Peter to begin babble about building shelters, perhaps to prolong the event. But while Peter rambles, we’re told a bright cloud suddenly overshadowed them. Think about this, Jesus is already dazzling white, so this cloud must have been really amazing. And from the cloud, as it was at Jesus’ baptism, God speaks. “This is my Son, the Beloved; with him I am well pleased; listen to him.” The words are the same as at Jesus’ baptism except for the last three: “Listen to him.”[10] Again, God confirms Jesus’ identity and role, but now God commands the disciples to listen to him. God is saying that what Jesus says is important. As we learn in the prologue to John’s gospel, Jesus is God’s Word.[11]

Here, in this passage, we have God the Father, and the traditions of the past (Moses and Elijah), all pointing toward Jesus as the way forward. He’s the one whom we’re to follow, which is the core of the message within this passage.

The disciples are overwhelmed and fearful. They fall to the ground. But it doesn’t last long. Jesus comes over and shakes them as they crouch on the dirt and says, “Get up and do not be afraid.” And as they look up, it’s all over and it’s time for them to leave the mountain and join the rest of the disciples at the base of the hill.        

Two things we should take from Jesus’ words. We can’t stay on the mountain. As followers of Christ, we are called to live out our discipleship in the valleys, with the people, not up on the mountaintops away from problems. Yes, sometimes we need a break, we need time alone.[12] But ministry (and we’re all called into ministry) is among people, down the mountain, where things can be dirty and messy. And as scary as the mountaintops might be, going back down can even be scarier. But we’re not to be scared because Jesus is with us. Our lives are to focus on him, first and foremost. And if we focus on Jesus and trust that he has things under control, we shouldn’t be afraid of anything. Yes, in life some bad stuff can happen, just like it happened to the disciples, BUT Jesus has it all worked out. He’s secured our future so that we might live for him in this life.

         So what does the Transfiguration say to us today? Jesus is Lord, listen to him, obey him, trust him, follow him, and don’t be afraid. “Get up, don’t be afraid.” Good words for us to consider as we, as a congregation, prepare for our future. Amen.

 

©2020

[1] The theme of the conference was John 14:6 (Jesus as the way, the truth, and the life).  See https://www.theologymatters.com/.

[2] R. F. Buxton, “Transfiguration,” The New Westminster Dictionary of Liturgy and Worship (Philadelphia: Westminster, 1986), 510.  The Eastern Church celebrates this day on August. 6.

[3] See Mark 9:2-8 and Luke 9:28-36.

[4] Douglas R. A. Hare (Matthew: Interpretation, a Commentary for Teaching and Preaching, (Louisville, John Knox Press, 1993), 198.

[5] Jesus took this same group to Gethsemane to pray (Luke 26:37).  Frederick Dale Bruner, The Churchbook: Matthew 12-28 (Grand Rapids: Eerdmans, 2004), 165.

[6] Think of Abraham and Isaac on the mountain (Genesis 22), Moses on the mountain (Exodus 3 and 19:20ff), Elijah on the mountain (I Kings 19:11ff), and Jesus in the wilderness during his temptation (Matthew 4:1-11).  See also Bruner, 165. Bruner refers to J. A. Bengel’s 18th Century commentary. Bengel suggested the mountain may not have been named to avoid superstition. In light of this, I suggest it’s not the mountain that’s important, but the Jesus who is revealed on the mountain, therefore it’s more about what we do with this experience than the experience itself.

[7] John 20:29.

[8] While the story (verses 1-8) doesn’t say this is a vision, when they head down the mountain, Jesus describes it as a vision in verse 9.

[9] Bruner, 167.

[10] See Matthew 3:13-17.

[11] John 1:1-2.

[12] Even Jesus took time alone, away from the crowds. See Matthew 14:13.

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Walk This Way

Jeff Garrison 
Skidaway Island Presbyterian Church
Psalm 119:1-8
February 16, 2020

 

We’re back looking at ways for us not to be so SAD. How can we overcome bouts of Spiritual Affective Disease? How can we get closer to our Creator? This series offers us ways, beyond the usual Bible study and prayer, that we can reconnect with God. So far, we’ve looked at meditation, music, laughter, serving others, and appreciating God’s presence all around us.

Today, we’re looking at walking. In a way, the ability to walk is what makes us human. In Genesis, we have that beautiful image of God walking in the garden and wanting the man and woman to join the stroll.[1] According to Bruce Chatwin, in the Middle Ages it was thought that by going on a pilgrimage (which meant walking), you were recreating that original condition of humanity. Walking through the wilderness brought you back to God.[2] As humans, we are designed to move which allows us to experience God’s world, to connect with God’s people, and to come closer to God.

Our two scripture passages from the Psalms this morning have to do with walking. Our third passage, which we heard earlier from the Gospel of Luke, about following a path set forth by God, is about a metaphorical walk. As we journey through life, we need to follow God’s path and use the legs God’s given us to connect with one another and with God. And even if we can’t get up and walk, we can use our bodies in whatever way we can, to move and to delight in God’s creation.

Before reading our last passage, from Psalm 119, let me share a bit about this mega-Psalm. You might know that this Psalm is the longest chapter in the Bible. There are 176 verses to the 119th Psalm. It’s way too much to preach on in one sermon! But it’s also a unique. I know you’ve heard me speak of acrostic Psalms… This is a type of poetry where every line begins with the next letter in the alphabet. In English, it would be like writing, “Apples are red, Berries are blue, Cats are cute… etc. Using an acrostic method helps in memorization. I’ll come back to this later in the sermon.

Psalm 119 is an acrostic poem on steroids. Each letter in the Hebrew alphabet receives eight lines, and each of those lines starts with a word with the same letter.[3] Unfortunately, this doesn’t translate well across languages. Since Hebrew has 22 letters, you multiply that by 8, and you get our 176 verses! Be thankful I’m not reading them all!

The late Kurt Vonnegut once informed his wife that he was going out to buy an envelope. This was what ensued:

“Oh, she says, well, you’re not a poor man. You know, why don’t you go online and buy a hundred envelopes and put them in the closet? And so I pretend not to hear her. And go out to get an envelope because I’m going to have a heck of a good time in the process of buying one envelope. I meet a lot of people. And see some great-looking babies. And a fire engine goes by. And I give them the thumbs up. And I’ll ask a woman what kind of dog that is. And, and I don’t know. The moral of the story is – we’re here on Earth to play around. And, of course, the computers will do us out of that. And what the computer people don’t realize, or they don’t care, is we’re dancing animals. You know, we love to move around. And it’s like we’re not supposed to dance at all anymore.”[4]

It’s very easy today for us all to become couch potatoes, but that’s not why we’re created in this fashion and with these bodies. If these bodies are still working, we need to use them, even if they don’t work as well as they did when we were younger!

“Travel by its very nature demands simplicity,” Rolf Potts proclaims in his book, Vagabonding.[5] This is even more so when walking, as one is limited to what one can carry. Walking simplifies things further by slowing us down and forcing us to look around. After all, we want don’t want to trip on a crack in the sidewalk or step in a mud puddle. As we start looking around, we become more aware and notice more about what’s happening. We appreciate the flowers that throw off a scent in the spring. Don’t you love it when the oleander and jasmine are in bloom? We can stop and meet our neighbors. Or perhaps we might catch a neighborhood battle that we’d missed as we speed along on asphalt in a car with the windows up.

Have you ever seen an eviction? It’s something to behold. You wouldn’t want to miss it, would you? Now that I have your attention, let me tell about a walk I took a few months before moving from Michigan.

I was walking down Green Street in the early spring and heard all this commotion in the maple trees that lined the road. It was in the evening. Looking up, I saw an owl sitting in top of the trees. The feathery neighborhood association, all of which had eggs or babies in those trees, weren’t too happy. They knew what that owl was up to no good. A dozen or so birds, of all varieties, worked together to encouraged the owl to move on. One would fly close by and as the owl followed it, another bird would come in on its blind side and peck the owl on its head. I stood and watched for a good twenty minutes, until finally the owl had enough and moved to another tree. Think of all we miss as we huddle inside our climate-controlled homes and cars.

Of course, we’re not just to walk for walking sake, even though it is good for our physical being. Scripture tells us repeatedly to walk in the ways of the Lord. Psalm 119 is a meditation on God’s law. Throughout this passage, we’re encouraged to walk in the law, to walk in the ways of God, to let God’s law light the path for our feet.

This Psalm opening section, which I read this morning, speaks of how those who walk in God’s ways are blessed. And so are we, if we do our walking with God at our side, using our time out when alone or with others, to be delighted in God’s creation and to appreciate God’s providence. You see, walking can benefit us, spiritually and physically. When we move, we can connect with others and with God. So, this week, ponder this passage as you take time each day to take a walk. Let’s get moving and enjoying where we live.

But I also want you to join in on another walk, one that will involve all the congregation. As you know, next Sunday we’re going to lay out a new Strategic Plan for our congregation. We want to be a “joyful, thriving church reflecting the face of Jesus to the world!”  Our mission is to “Love God, Love our Neighbors, and to Change the world.” We have set up core values (using an acrostic formation-kind of like Psalm 119-that spells out WORSHIP). These core values demonstrate God’s love by Welcoming, Offering, Respecting, Serving, Helping, Investing, and Praying.  All this is supported by four pillars, which we as a church need to walk within. These pillars will require each of us to commit ourselves to excellence, and we if bind ourselves on this journey together, we will live into our Vision and Mission.

What are these pillars?

  • A joyful worship experience.
  • Grow our membership.
  • Improve our financial sustainability.
  • And increase our community outreach.

 

In each of these four areas, there are ways for you to walk with your friends here at Skidaway Island Presbyterian Church.

We’re all needed in worship, to lift our praises to God and to focus, first and foremost, on the Lord. Also, we need those of you who have special talents to help with music, with drama, in the sound booth, or with the liturgy. As we continue to work on creative worship, we’ll need to draw on everyone’s creativity.

To grow our membership, we need you to invite friends and family members to experience our church. And once someone visits, they need to see what a caring family we are. We need to love one another in a way that will make others want to be a part of our family.

To improve our financial sustainability requires us to look forward to the future. Past generations built and paid for this wonderful facility. Those of us who came here later received it as a gift. As we move forward, we need to sustain our ministries in a way that finances won’t be such a burden. We need to build endowments and to encourage everyone to be generous as God has been generous to us. What kind of gift can we give to those who follow us?

And finally, we need to increase our outreach into the community. We’ve been doing this with Civility Forums (the next one is March 4th), with the Calvin January Series, and with the very popular sunrise service. What other ways can we reach out and provide a home for those in our community who want to come and to learn and to be a part of changing the world?

It’s time for a long walk. Will you join us? Be here next week for the town hall meeting and between then and now, take a walk or two and ponder what you can do to further the gospel in the world. Amen.

©2020

A note about the photos.  All but the photo of the owl (which came from Pixabay.com) and the one of Kurt Vonnegut are mine. The first one of a two-rack road was taken in Spooner Summit in Nevada (on the west ridge over Lake Tahoe). The lantern was my grandfather’s. The next images were taken on a backpacking trip in the Porcupine Mountains of Michigan. The last photo of a two-track road was taken on Cumberland Island, Georgia. 

[1] Genesis 3:8-9.

[2] Bruce Chatwin, Songlines as quoted by Phil Cousineau, The Art of Pilgrimage: The Seeker’s Guide to Making Travel Sacred (New York, MJF Books, 1998), 18.

[3] This is easily seen by looking at a Hebrew text. For more information see James L. Mays, Psalms: Interpretation: A Biblical Commentary for Teaching and Preaching (Louisville, JKP, 1994), 381-382.

[4] I am not sure where this came from. I read it a month ago, cut and pasted it and saved it without providing the source. When I looked on the internet, I realized it’s been a quoted a lot over the last 15 years…  I cleaned up the text a little for the sermon, replacing hell with heck and play for fart.

[5] Rolf Potts, Vagabonding (New York: Villard, 2003), 32.

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Questions and answers in a field of sunflowers

Back in December, The Armchair Squid honored me with this award.

Sorry to disappoint  you, but I will give no acceptance speeches that flaunt my politics. I like how “the Squid” modified the original rules:

  • You don’t have to display anything you don’t want to.
  • You don’t have to pass on the award to others in order to accept it for yourself.  You are thoroughly deserving without having to jump through any hoops.
  • You also don’t have to answer my questions, though I hope you will.  I am genuinely interested in your responses.
  • Simply know that I am grateful for our blogsphere friendship.

I’m finally getting around to these questions, which I found interesting and fun to ponder. Here’s my answer.

If you could live one year of your life over again, which year would you choose and why?
Is this a trick question? In Thornton Wilder’s play, “Our Town,” Emily Gibbs is allowed to go back and see one day of her life. It is suggested that she go back to an insignificant day, for it’s going to be so difficult. That said, maybe 1987, when I completed most of the Appalachian Trail. But that’s probably one of the more significant instead of insignificant years of my life.

If you could learn to be an expert at something without putting in the work, what would it be?
A violinist

If you could learn a new language instantly, which would you choose and why?
Mandarin  I might as well know what most of the world is saying behind my back.

If you could give $1 million to any charity, which would you choose?
A charity that works with disabled or disadvantaged children.

When was your Robert Frost moment a la “Two roads diverged in a yellow wood…”?  The poem says you can’t go back and that is true.  “Way leads on to way” and so forth.  But if you could, would you?  What is the difference you think it would have made?
It was one winter in Michigan, when the snow was deep and I had shoveled a path to the driveway and another to a large locust tree for obvious reasons. Then, warming up inside by the fireplace, I pinned these immortal lines (with apologies to Robert Frost):

Two roads diverged in yellow snow,
And glad I am not to travel both
One traveler with four legs runs to the tree
And looks down as he hunkers low
And lifts his leg to take a pee

I shall be telling this with a sigh
Some where ages and ages hence:
Two roads diverged from my front porch, and I—
I took the one with the white snow,
And that has made all the difference

Of course, it didn’t make much difference, but I got a laugh out of it.

Time travel: where would you go and when?  Why?
Virginia City, Nevada in 1875.  Having spent a lot of time studying and writing about Virginia City and the role the church played there, that was an interesting year. It was the year of the big fire and the interesting split within the Presbyterian Church. Visiting would allow me to see how much I got right in my history.

Who would you want on your fictional character bowling team?  You get to pick four.
Yosemite Sam, Bugs Bunny, Mickey Mouse and Yogi Bear…

What would you want for your last meal?
I’d be like Jefferson in Ernest Gaines novel, A Lesson Before Dying, who asked for a whole gallon of ice cream and a pot spoon to eat it with. He’d never had enough ice cream, he said, and while I’ve never been as poor as him, I’ve never had enough ice cream, either. By the way, it’s a tradition on the Appalachian Trail to eat a half gallon of ice cream at the half-way point. I didn’t do it at time, eating only a quart!

What’s your favorite song?
Can I have two?  A modern one and an ancient one?  Why yes, I can, my conscience tells me, but remember the Armchair Squid teaches music! Okay, then two it’ll be:

“Deacon Blues” by Steely Dan and “Let All Mortal Flesh Keep Silence”

Are you an introvert or an extrovert?
I’m just barely an extrovert on the Myers-Briggs scale.  That seems right as there are times I like being in crowds, but I also need to retreat into “me time.”

If you came over to my home and I offered you a drink, what would you want me to serve you?
I would ask for your best bourbon on the rocks, unless it’s Derby Day, then I’d ask for a mint julep. If it’s St. Andrews Day or Burn’s Night, let’s have Scotch or maybe a Rusty Nail.

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Book Reviews (memoirs and poetry)

David Sedaris, Thief by Finding (audiobooks, 1977) 13 hours 52 minutes.

Years ago, I read Me Talk Pretty One Day. It was a very funny book and I’m not sure why it took me so long to get around to another of Sedaris’ books. I was looking for something humorous to listen to in the gym and decided to give this one a try. It took me a long time to get into the book and several times I thought about putting it aside. The first years of his diary are somewhat bare, glimpses of him hitchhiking around the American West, making a few bucks with temporary labor, while spending most of his time getting high.  As we must be close in the same age, so that as I listened to his diary entries, I kept thinking what I was doing during those years. After wandering around the country for a while, Sedaris settles down as he enters Chicago Institute of Art. He still struggles to pay bills (in his early years, he seemed to have a particularly hard time with this phone bill). He hangs out watching people in the International House of Pancakes. And he begins to write. There are some things that Sedaris wrote in his journal from the 70s, that reminded me of that era. Race relationships were often in tension and he had a several scary run-ins in both Raleigh (where he grew up) and in Chicago.  He also wrote about his relationship with his siblings (especially Amy) and his parents (he adored his mother and didn’t care as much for his father, even though his father did give the kids a trip to Greece).

After he graduated from college, Sedaris stayed in Chicago, working day labor jobs and as an adjunct writing professor at the Art Institute. During this time, his journal observations become sharper and more humorous. Then he moved to New York, where he and Amy had plays produced in small off-Broadway theaters. There’s no “eureka” moment, where Sedaris realizes he “had it made” but soon instead of struggling to find enough money to pay the rent or phone bill, Sedaris is eating in nice restaurants and traveling back and forth to Europe.  He publishes Naked. His lover is French and they move there, where Sedaris studies the language (and his teacher didn’t appreciate her portrait in Me Talk Pretty One Day). He also begins to clean up his life, admitting he’s an alcoholic and keeping a count on his days of sobriety. He has some interesting entries concerning 911, both from his time in France and when he returns to visit New York without the twin towers.

I am glad I stuck with this highly edited and published journal. In a way, reading these excerpts, Sedaris provides a personal glimpse of his view of the world in which we both lived, but in very different ways. I was often turned off with the language, but found that as the years went by, Sedaris began to cut the number of times he used the “F-word”. He even noted, while teaching writing, his criticism of a student’s paper that overused such language. Also, the book shows Sedaris sharpening his pen with humor, which is an interesting insight. His writings become mature as he ages. Finally, I was glad I listened to this book while working out in the gym. I’m not sure I would have stayed with it had I been reading it instead of listening to it.

 

David Baker, Swift: New and Selected Poems (New York: Norton, 2019), 179 pages

David Baker is a poet who is aware of his place in creation. In this collection of fifteen new poems and selections from his seven previous books of poetry, we are drawn into our common world that is highlighted by his keen observations and knowledge of nature. One collection draws upon the negative impact of chemicals used on the farms in Mid-America.  He writes about death and bemoans the idea that the American way of death takes us out of the circle of life as we ensure that not even worms can feast on our bodies.  In a note after another poem, he points out the insane about of fuel used to cremate bodies in North America (estimated to be equivalent fuel needed to drive a car the distance of 80 round trips to the moon).  He hears the coyote cry at night and muses about birds and butterflies, fish and frogs. Through a variety of styles of poetry, some I found easier to comprehend than others, Baker draws us into this world we inhabit. I encourage others to indulge themselves with his words and images and ponder how we might live as a more responsible member of this planet.

 

Chad Faries, Drive Me Out of My Mind: 24 Houses in 10 Years: A Memoir (Emergency Press, 2011), 280 pages.

This was a hard book to read. I picked it up after hearing the author, who is a professor at Savannah State University, a few years ago. Knowing he was from the Upper Peninsula (UP) of Michigan, a favorite get-away when I lived in the mitten state, made it more appealing. But my first attempted to read the book failed. It was just too hard to imagine, and I kept thinking that no kid should ever have to live in such situations. But I picked it back up last month and forced my way through this memoir of the first ten years of Faries’ life. A warning if you read this book: It’s brutally honest. The language is rough, drug and alcohol abuse are a constant, and the sex scenes that a child observes is shocking. Yet, there are children who grow up in such situations. It is amazing that Faries survived the 70s.

There are several threads that hold the book together. One is the places they lived. Often, it’s a house, but on one occasion it was a room above a strip club and another above a bowling alley. Faries mother was just a teenager when the book begins and suffers from drug and alcohol abuse and, what seems to me, an addiction to sex. But she does love and cares from her son. While the book is called a “memoir,” there is a little license taken in using that title as the opening parts of the book are obviously before the author had actual memories. For such memories, he had to rely on his family.

A second thread is the constant mobility Chad and his mom make as they roam around the UP and off to Battle Creek (also in Michigan), Florida, Texas and Montana. They travel in old cars, in buses, by hitchhiking, and on the back of the mom’s boyfriend’s motorcycle. In one trip, the three of them rode from Battle Creek, Michigan to the western part of the UP (about 600 miles) with the boy sandwiched between his mom and her boyfriend. The constant moving is highlighted with a simple sentence at the end of each chapter, “And then we moved.”

The third thread is music. Faries begins each chapter with a quote from a “classic rock” tune of the era, and often during the chapters he recalls certain songs of the decade.

While most of the chapters are told from the point of view of the boy, there are a few interesting ones toward the end such as the chapter that is told from the point of view of the hamster who understands his role on earth is to protect the boy. I found myself cheering on a rodent. The last chapter has Faries with his mother and several other women discuss his early life. It’s 2003, and Faries is teaching in Eastern Europe and has come home on a visit. His aunt is tattooing his Greek girlfriend’s name on his back. As she does this, Faries interviews her and his mother about his recollections of growing up. This chapter, written more like a dialogue of a play, serves to wrap up many of the story’s loose ends.
I forced myself to read this book and learned much. But I’m saddened to know that children do grow up in such situations.

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Altars, Altars Everywhere

Jeff Garrison
Skidaway Island Presbyterian Church
Psalm 84
February 2, 2020

 

In her book, An Altar in the World, Barbara Brown Taylor writes: “Earth is so thick with divine possibility that it is a wonder we can walk anywhere without cracking our shins on altars.”[1] Picture this for a moment, a world filled with signs of God’s glory, so many that we’re constantly tripping over them. There’s truth here. In Genesis, we’re told God created everything in the world as good.[2] The Psalms proclaim the world and all that is in it belongs to God, that God is beside us even when we find ourselves in death’s shadows, and that there is no place we can go to be away from God.[3] This is all good news. We’re not abandoned. We’re not alone.

This winter we’re looking at ways of beating SAD: Spiritual Affective Disease. How do we pick ourselves up when God feels so far away? We’ve looked at meditating on the light during darkness, listening to soulful music, laughter, and doing good deeds for others. Another way to lift ourselves up is to realize that God is always close to us. God is accessible. We can easily reach out and connect to the Almighty. Yes, we may feel far from God, but that’s not the case. Feeling far from God has more to do with our feelings than with God’s absence.

         Today’s service is titled “Altars, Altars, Everywhere.” Let me point out that I’m using term “altar” for a place where we worship God. Biblically, an altar was a place for a sacrifice. The word comes to us from the Latin to describe a place where a sacrifice is made.[4] But since Jesus made the ultimate sacrifice, we don’t need to make sacrifices in order to obtain God’s favor.[5] Those of us in the Presbyterian and Reformed branches of Protestantism tend not to use the word altar as a place within a church building. Instead, we have a communion table, where we celebrate the Lord’s Supper, which we’ll do in a few minutes. So, when I use altar this morning, I’m not talking about sacrifices, but I’m using it in a symbolic way for a place we connect to God.

        Our text, Psalm 84, calls us to come into God’s dwelling place. Let me ask you what you think when you hear of such a place? Pearly gates and golden streets? Fluffy clouds inhabited by choirs of angels and accompanied by orchestras of strumming harps? Golden rays of sun highlighting a peaceful landscape?

         Another way of considering experiencing God’s dwelling place is to consider ourselves already there. After all, Jesus taught that the kingdom has come near.[6] We can look around us and can see places God is present. Certainly, at the marsh at the beginning and ending of each day, or at night when we look up at the twinkling stars, or whenever we encounter a mother and child and ponder the miracle of life. Yet, even in times of tragedy, God is present. We hear stories of those who, exceeding the bounds of human expectations, serve their neighbors and strangers in a way that provides a glimpse of Christ’s presence.[7] Opportunities abound for us to experience God and to see the glory of his domain. But is this what this Psalm is about?

          This is a crusader’s psalm. It’s one sung by pilgrims as they made their way from far off, perhaps even a foreign country, to the temple in Jerusalem.[8] The dwelling place for the Psalmist is Solomon’s magnificent temple. The Psalmist isn’t using God’s dwelling place as a metaphor for God’s domain in heaven or even God’s presence throughout the good earth. His joy stems from the thought of worshipping with God’s people in the temple. So, in a very literal sense, we understand the Psalmist call for us to worship at the temple. But this doesn’t necessarily mean that such a place supersedes our need to worship elsewhere.

        The Psalmist speaks as a pilgrim coming into sight of Mt. Zion, upon which sits the city of Jerusalem. And there in the middle of the city is the temple of God. “How lovely is your dwelling place, O Lord of hosts!” the Psalmist sings. Perhaps this is his first visit to the temple. He’s overcome with joy. Although singing, he’s almost faint from excitement. He observes the birds nesting high up along the roof and acknowledges the glory of God who takes care of all creation, from the greatest mammal to the smallest feathered friend.

         The Psalmist then turns his attention to the priests, those who work in the temple day in and day out. He ponders their happiness. This must be a great job, he thinks.[9] “Yeah,” I think, “like being a vendor at Wrigley’s Field.” Of course, we only see the glorious side of those vendors. We think they’re lucky to be able to catch every game, ignoring their hard work of cleaning up. The same is true of the priests. He sees them leading worship and offering up sacrifices but doesn’t see them cleaning out all the burned meat from the altars or the polishing of the candlesticks. But for someone in awe, the position of the priest is enchanting.

          But then he realizes that he, too, is blessed by God. We see this in verse five, “Happy are those whose strength is in you, in whose heart are the highways of Zion. In other words, he and those who have travelled the road to Zion, the road to Jerusalem, can be glad that God has given them the strength needed for the journey. Then, in the next verse, he recalls his journey through the Valley of Baca, the unknown valley of tears he had to traverse in order to get to Jerusalem. Even that desolate land is blessed by God. A miracle is witnessed as the dry summer heat is replaced with cool rains leaving behind pools of water from which the pilgrim can quench his thirst. Notice, that as the Psalmist sings, he realizes God’s presence is all around, not just at the temple.

         Acknowledging God’s providence in his life, the Psalmist prays in verse 9 and 10 for God’s continual blessings upon those who seek to worship. In verse 11, he shifts to metaphorical language, conceding that a day in the temple is better than a thousand elsewhere, even while acknowledging God’s gifts and goodness extends far from the walls of the temple. God is both the sun, the giver of life for the earth, but also the shield, the one who protects us from the sun when it becomes overbearing in the desert. God is the source of all good, or as John Calvin liked to infer, “God is the fountain from which every good gift flow.”[10]

          What does Psalm 84 teach us about worship? While the ultimate worship experience for the Psalmist was the temple, Solomon’s temple hasn’t existed for over 2,500 years. It was destroyed by Babylon. But that’s fine for there are now places of worship all over the world, and hopefully whether it’s here or somewhere else, you will find a home to worship.

But we don’t have to wait till Sunday, either. We don’t even have to be in God’s house to worship God. Because we have access to God, 24/7, worship could and should be continual. Paul tells us to “pray without ceasing.”[11] And prayer is an essential part of worship, as we acknowledge our total dependence on God. So, wherever you are, whether out in nature where the grandeur of God is evident or in the darkness of your bedroom, know that God is present and give thanks. If we do, as we told at the end of the Psalm, we can find happiness. We are not abandoned. For our scouts, this means that even if you get lost on a hike, you have a companion with you. Don’t ever forget this.

         So, this week, stop frequently and meditate about being in God’s presence. You might even set up a special place to meditate and pray in your home, a reminder that God is with you. Think about bumping into God’s altars, for they are everywhere. Be on the lookout for them, and then give thanks to God for his faithfulness. Amen.

©2020

[1] Barbara Brown Taylor, An Altar in the World: A Geography of Faith (New York: HarpersOne, 2009), 15.

[2] Genesis 1.

[3] Psalm 24, Psalm 23, and Psalm 139.

[4] C. E. Pocknee, “Altars” in The New Westminster Dictionary of Liturgy and Worship, (Philadelphia: Westminster, 1982), 6-7.

[5] Hebrews 10:10-15.

[6] Mark 1:15.

[7] Matthew 25:40.

[8] Artur Weiser, The Old Testament Library: The Psalms (Philadelphia: Westminster, 1962), 565ff.

[9] Weiser, 567.

[10] John Calvin, Institutes of Christian Religion, I.2.1

[11] 1 Thessalonians 5:17