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“Are You the One?” Matthew 11:2-11; December 15, 2019; Boeuff Presbyterian Church

“Are You the One?”
Matthew 11:2-11
December 15, 2019, Boeuff Presbyterian Church

“Surprise!” It’s a common movie and tv trope, I’m sure you’ve seen it: a room full of people all prepared to surprise a guest of honor and then someone else comes in right before. And the moment is ruined, the good surprise used up.

Reading our text this week a scene of a ruined surprise came to mind. John asks the question, “are you the one who is to come, or are we to wait for another?”

The messiah, after all, had been greatly anticipated. Not just for a few minutes of people crouched behind a couch ready to welcome a guest of honor, but for hundreds of years. And the people really didn’t want to be wasting the good welcome, the good celebration for some person who wasn’t the messiah.

Today is our Advent week of Joy, but unlike the other lectionary texts that highlight Mary’s Magnifcat, her song of great joy at learning she is to be the mother of Christ, this passage is much more tempered. It’s trying to decide if there’s something to be joyful about. It’s cautious, wary of getting too excited.

There is so much in this world that tempers our joy, environmental crisis, divisive politics, and social unrest. In this polarizing world, we are wary of that which doesn’t come right out and identify itself. “Are you the one we’ve been waiting for?” We want salvation from everyday trivialities and from the overarching unrest of earthly existence.

The lectionary narrative this week takes us out of the manger scenes of the season and into John the Baptist’s prison cell and among Jesus and his disciples. It’s towards the beginning of Jesus’ ministry. Right before this story Jesus is commissioning his twelve disciples and sending them out. So, while we’re in the season of celebrating the baby Jesus entering into the world, this text draws us forward to the adult Jesus’ entering into his ministry.

“Are you the one?” It’s a haunting question really. And one that it takes a certain level of gumption to ask. John wasn’t really known for being subtle. He’s described as some sort of unkempt man of the wilderness. He rolls into town preaching and prophesying, his radical nature landing him in jail.

“Are you the one?”It’s one thing for the question to be asked by those who don’t know Jesus or those who are new to his company of followers or by those who oppose Jesus and his teachings. But this question is asked by the one who perhaps had the most intimate knowledge of Jesus. From John’s first time in the presence of Jesus he seemed to react to his divinity, leaping in his mother’s womb.

Tricker still, this question was being asked second hand, as John himself was in prison and unable to ask. I’m not sure what disciple it was that was tasked with asking this question, but can picture those who had talked to John drawing straws to see which one of them would have to be the one to ask Jesus:” are you the one?”

I don’t know about you, but John specifically being the one to ask this question feels like the pressure being taken off a little. It makes it easier to be vulnerable with our own questioning when someone this in the know has doubts too. I can imagine the disciples breathing a sigh of relief that someone was willing to bring this up, at that it was one with such thorough knowledge of Jesus. I’d hazard to say, that as Christians, approaching our faith with our own questions showcases a vulnerability that invites others to be a bit more transparent with their own doubts too.

Jesus responds to John’s question by sharing accounts of the ways that the world has been changed in the wake of his coming. He says to that messenger disciple, “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.”

This is not just a report of what’s transpired, it’s a reference to the prophecy that preceded Jesus. In Isaiah 35 we read, “Here is your God… He will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then the lame shall leap like a deer, and the tongue of the speechless sing for joy.”

Our Advent wreath theme of the day is Joy, and while it is very present in Jesus’ account of what the world is like now that he has come and prophecy is being fulfilled at that very moment, John’s question holds joy at a distance, not wanting to jump in too soon, to be too excited if there’s still more waiting yet to come.

“Are you the one?” When we’re not one hundred percent assured that God’s Good News is good news for us, we can find ourselves asking that same question. Are you Jesus, the one that can transform our lives, our hearts? Or should we wait for another? There are so many idols of this world that can look like salvation when our joy is not fully rooted in Christ.

But salvation is not just meant to be personal, it’s meant to be for the whole world. So, while we might not always be able to identify how God is at work transforming our world and our lives specifically, Jesus’ list in this passage invites us to view these radical healings and transformations already taking place all around us. One of the greatest joys of being community, of being the Church universal is that the Good News of Jesus Christ is not just for us, but for all of us. Thanks be to God.

In this season, may we be willing to ask the difficult questions so that we can make way for Christ to be revealed in this world around us and received more authentically by all those who are awaiting his coming.

Litany of Joy from NEXT Church National Gathering 2015

I started this post out with the formal title of “Reflections,” but once I decided what I really wanted to hold onto from this conference, it came out in bursts of inspiration and joy, the little and big things that were life-giving in this short, Spirit-filled three day conference. So here are the gifts of inspiration that I am bringing with me out of this experience:

  • Collaborative Arts Workshop at Grace Commons: A tremendous, eye opening workshop, reflecting on the collaborative art that has been created in community at Grace Commons including stations of the cross reflecting on individuals’ experience of immigration
  • Station 14: Jesus is laid in the tomb

    and creation of icons through collage in various liturgical seasons. I appreciated that Pastor Nanette Sawyer shared the processes of the different projects, including showing us how for the collage the icon was first traced and then set up in a sort of paint by number fashion, with one color painted each week, which was then to be filled in by magazine clippings of that same color.

    Another helpful piece of that workshop was hear about Grace Common’s four-fold liturgical pattern. Most intriguing of which was a poetry based liturgy with improvised music to match

    We also had the tremendous privilege at that workshop of hearing the liturgical music of Rob Clearfield, the musician of Grace Commons. He has written many beautiful theologically thoughtful songs to accompany the liturgy at Grace Commons.

  • John Hendrix‘s sketch art responses to the conference throughout our time together:

  • My own chance encounter with Dwight McCormick: Dwight’s business card reads “Pastor, public speaker, and comic,” and he happened to join the group of people I was talking to informally on Tuesday night. I’m so glad he did. He had taught a workshop the previous day on “Improv: the Art of Listening, Being Present, and Not Being Afraid,” which I did not attend simply for the fact that I could not be two places at once. We chatted about improv, the way it cultivates attitudes and ideas that are life giving in relationships…which is a very polished way of saying we had a great time geeking out about our shared love of improv.
  • Crowdfunding the Church IGNITE presentation: I’ve experienced different crowdfunding initiatives, but it was interesting seeing crowdfunding framed as a way to draw people from outside of your church into your community through the very things you are most passionate about.
  • Biblical Storytelling by Casey Wait FitzGerald: I first experienced her ministry last year at NEXT Church and have been blessed to get to know Casey and her ministry through the Young Clergy Women Project as well as her podcast, Story Divine and blog, Faith and Wonder. It is always a joy to hear her lead worship in person. The story begins at 3:05 in the video below, which also contains a service that is all around wonderful with a great discussion of the church as a “third space”:
  • Collaborative art during the conference, which was transformed into the final form of a bird lifted up in the sanctuary

So grateful also for the less easily defined, but tremendously life-giving interactions I had throughout the conference with many individuals who offer a hopeful vision of the future of the PCUSA. To learn more about NEXT Church, as well as see orders of worship, recordings of the conference livestream, and additional conference notes check out the website: http://nextchurch.net/ .

Folk/Indie/Bluegrass Holy Week Playlist 2015

A favorite practice of mine on this blog is to put together playlists for liturgical seasons, based on the songs that have been buzzing about my brain on the themes of the Biblical narratives. Some of the previous years’ Holy Week playlists are available on my blog:

– 2013: Folk/Indie/Bluegrass Holy Week Playlist – 2014: Folk/Indie/Bluegrass Holy Week Playlist 2014 Addition

As we are now approaching Holy Week, here are some songs that resonate for me this year:

Note: These songs are not specific expositions on the Gospel, but rather they reflect the mood and themes in ways I find helpful as approaching these narratives

Maundy Thursday

“Believe” by Mumford and Sons

“I don’t even know if I believe
I don’t even know if I believe
I don’t even know if I believe
Everything you’re trying to say to me

I had the strangest feeling
Your world’s not what it seems
So tired of misconceiving
What else this could’ve been”

This song speaks to me of the disciples’ frustration in trying to understand what it is Jesus is saying to them.

Good Friday

“No Shade In the Shadow of the Cross” by Sufjan Stevens

Be aware that this one does have explicit lyrics

The depth of the frustration, pain, and exhaustion in the repeated line “no shade in the shadow of the cross,” speaks for me to the lost feeling that the disciples must have had following Christ’s crucifixion

Holy Saturday

“World Spins Madly On” by the Weepies

“Woke up and wished that I was dead
With an aching in my head
I lay motionless in bed
I thought of you and where you’d gone
and let the world spin madly on

Everything that I said I’d do
Like make the world brand new
And take the time for you
I just got lost and slept right through the dawn
And the world spins madly on”

This song echoes for me how lost the disciples felt, knowing that they were called to carry on Jesus’ message of hope, but not quite able to rally without guidance from Jesus.

“I Ain’t the Same” by Alabama Shakes

“I ain’t the same no more
In fact I have changed from before
No, you ain’t gonna find me
Oh no, cause I’m not who I used to be”

I’ve always been intrigued by the way Mary is unable to recognize Jesus post resurrection. This song makes me think of the way both Jesus and Mary were changed by the resurrection, and how we are transformed by encountering Jesus at Easter.

“At the Well;” John 4:5-30, 39-42; March 23, 2014, FPC Jesup

“At the Well”
John 4:5-30, 39-42
March 23, 2014, First Presbyterian Church of Jesup

Slide20I think the modern Christian Church owes the woman at the well an apology. Jesus said she had five husbands, and that the man she is with now is not her husband. For this reason it is cast as a moral tale, the story of Jesus converting this woman from a life of sin to one of repentance. We’ve been told that here is a woman of ill repute, a woman of brazen sexual immorality that flaunts her indiscretions in the public square. People think that if she had five husbands and the one she is with now is not her husband, that it would surely be some moral failing on her part.

Slide21I do believe there is a transformation that takes part in our text, but not necessarily the conversion of a repentant sinner. What if, instead, it is a story of Jesus inviting this woman out of a life of earthly bondage into a life of divine freedom?

Slide22What if we considered this story from a different perspective: that of a first century Samaritan woman. No one sets out in life wanting to have five husbands. It was not an easy time to be a woman. Women were treated like property. Marriage was more of a business contract than anything having to do with love. A woman alone was impossibly vulnerable.

Slide23She likely entered each marriage with little knowledge of with whom she was about to be spending her life. As friends and relatives around her also entered into marriage contracts she probably witnessed some loving marriages, some not so loving, and was hopeful for the marriage that was arranged for her.

Slide24Maybe she was unable to conceive and was cast aside for her infertility. There could’ve been violence and the relationship covenant broken by her father’s desire for her protection. Maybe she was blessed by a happy marriage, and maybe they were separated by death.

Slide25Perhaps with the death of one husband, she was made to marry his brother according to law. This might have been what Jesus meant by the one she is with now. That she might be with someone that she did not choose, who also did not choose her, throw together by law and sorrow-filled circumstance of a deep mutual grief. She might be seen as a drain on resources, a financial burden to bear.

Some have suggested that the one she is now with, who is not a husband to her, could be because of his unkindness and possibly even abuse towards her; a “husband” who does not give her any respect or deference. One whom by law and social contract she is incapable of leaving by her own will.

Slide26Regardless of specific circumstances, a woman with five husbands would have sorrow upon sorrow compounded in her life. With each separation, each loss she was shuttled from home to home like property, shrouded in the dark cloud of lost hope. No doubt she felt tremendously disempowered by her circumstances.

I want you to hear something that you might have never heard before, that I have come to discover in this text: it is very, very, very likely that it was not this woman’s fault. She did not anticipate or invite this life of uncertainty and disappointment.

Slide27And here, into this place of disenfranchisement and sorrow, she meets a different sort of man. She meets Jesus. She recognizes almost instantly that he must be a prophet because he sees her for all that she is. Aside from the fact that Jesus provides an account of the number of husbands she has had, it is astounding that Jesus is even talking to her at all. She is a Samaritan woman, after all. The very water she could offer from that well would have been seen as unclean to an Israelite person of that time simply because she was the one giving it. Yet none of that stops Jesus from speaking with her.

Slide28He sees her. She is not treated simply as property or as the other to be ignored. Jesus sees her many, many sorrows.

What would it be like for Jesus to truly see you? Not to point out your faults, but to point out all the things that have brought you down in this life; all the things from which you need rest, and freedom.

Slide29A common Lenten practice is to take on a spiritual practice, a way of connecting with God. I addressed many of these last year through my Lenten series of spiritual practices.

One of those spiritual practice is fasting, limiting something in order to create space for a closer experience of God. Another is practicing Sabbath, engaging in purposeful rest one day a week. Slide30I have been engaging in a different sort of fast this Lent, avoiding both internet and television on Fridays as a means of reclaiming a sense of Sabbath in my life. You see, Fridays are supposed to be my days off, but all too often they end up being sermon-writing time at the end of a busy week. If you remember the Ten Commandments, honoring the Sabbath and keeping it holy was not just a suggestion, but a requirement. By avoiding the internet and television I am purposefully seeking to be just a bit out of touch with the world, so I can be better in touch with God, and God’s purpose for my life. For one day a week, I need to be free from the feeling of needing to be on top of every communication and news story.

Slide31Where in your life do you need rest and freedom? How can you seek to reclaim the life giving freedom that Christ offers?

Jesus and the Samaritan woman meet at the well. Jesus asks her for a drink, in turn, he offers her living water. With all the burdens she carries, Jesus does not need to convince her even for a moment that this is something she needs. Slide32She knows she is thirsty and asks how she may get this water and how she may worship the God who provides it. She meets Jesus and he makes himself known, and in turn she cannot help but overflow with his life-giving message of hope to all she meets. Through her testimony, many come to believe and trust in this God of living water, of freedom, of hope.

Jesus knows those burdens in your life from which you need freedom and rest. May you allow God to transform you through the living water. Amen.

“Beloved” Matthew 3:13-17 January 12, 2014, FPC Jesup

Matthew 3:13-17
January 12, 2014, First Presbyterian Church of Jesup

Slide01“And a voice from heaven said, ‘This is my Son, the Beloved, with whom I am well pleased.’” The Beloved. What a wonderful name to Jesus, for anyone, for all.

When I was in seminary my Hebrew professor, Carson Brisson, would always refer to one’s significant other as “beloved.” Occasionally Carson would ask friend of mine who was engaged and was in the class, “How is your beloved?”

To me, this title extends beyond what other titles can, because it names the action of being loved. It is an active title, a moving title. It whispers of all the many little actions that add up to being loved by another. It is holding hands and washing dishes and opening doors and holding one another close. It is carrying each other’s burdens and listening to each other’s concerns and sharing in each other’s joys. It is promise and covenant. Beloved.

Slide02I have a question for you, do you see yourself as beloved? Would you identify yourself in that way? If not, what are the words that you use to describe yourself? If you’ve been watching TV or seen any internet ads in this New Year, you’ll see many ways that this world will tell you you’re inadequate. Commercials will tell you that you need to lose weight, stop bad habits, read more, get ahead in your career, and in essence: change. All of these things can have a positive impact on our lives, but it’s also important to keep in mind that the One who created you loves you just as you are! The best resolution we can make is to allow ourselves to bask in the love of God and only once we are fully convinced that God loves us every step of the way can we go about improving our lives. We can glorify God through healthful living, God-honoring finances, and loving others as God loves us; all things that are done best when we acknowledge that we are worth it. We are beloved.

SLIDE 3 - Henri NouwenAuthor, professor, and Catholic priest Henri Nouwen once wrote, ““Over the years, I have come to realize that the greatest trap in our life is not success, popularity, or power, but self-rejection. Success, popularity, and power can indeed present a great temptation, but their seductive quality often comes from the way they are part of the much larger temptation to self-rejection. When we have come to believe in the voices that call us worthless and unlovable, then success, popularity, and power are easily perceived as attractive solutions. The real trap, however, is self-rejection. As soon as someone accuses me or criticizes me, as soon as I am rejected, left alone, or abandoned, I find myself thinking, “Well, that proves once again that I am a nobody.” … [My dark side says,] I am no good… I deserve to be pushed aside, forgotten, rejected, and abandoned. Self-rejection is the greatest enemy of the spiritual life because it contradicts the sacred voice that calls us the “Beloved.” Being the Beloved constitutes the core truth of our existence.”

Slide04One day in middle school I remember I was sitting in the cafeteria at lunch and one of my friends told me that she heard from someone else that a boy had a crush on me. Of course that was quite the convoluted expression of love, so I didn’t really know if I could trust it, but it was middle school after all so I thought, “really?” I remember looking around the cafeteria excitedly trying to figure out who it might be. Whose eyes were looking for mine, who was seeking me out, who cared for me in that way? I know I sat up a bit straighter, certainly twirled my hair a bit, and smiled. I don’t even think anything else became of that rumor, but even in the hope of that mysterious crush, my life was brightened. In being beloved, I was able to see myself in a better light.

If we can get so excited by the fleeting transient expressions of even middle school crushes, how infinitely more should our joy be in light of God our father calling us beloved.

What would it mean for you to take on the name beloved? To define yourself as one who is beloved by God? What would it mean to accept that God has chosen you as someone worthy of love?

In first John, the readers are addressed as, “beloved,” and told how we may love: “Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God. Whoever does not love does not know God, for God is love. God’s love was revealed among us in this way: God sent his only Son into the world so that we might live through him. In this is love, not that we loved God but that he loved us and sent his Son to be the atoning sacrifice for our sins.”

Slide061 John continues, “Beloved, since God loved us so much, we also ought to love one another. No one has ever seen God; if we love one another, God lives in us, and his love is perfected in us. By this we know that we abide in him and he in us, because he has given us of his Spirit. And we have seen and do testify that the Father has sent his Son as the Savior of the world.  God abides in those who confess that Jesus is the Son of God, and they abide in God. So we have known and believe the love that God has for us…. We love because he first loved us.”

Being beloved by God is to be invigorated by the greatest love we can ever imagine. It should lead us not only to sit up straight, but to stand in God’s light. It should lead us not to twirl our hair, but to extend our hands to care for others.  It should lead us to reflect the light of God’s love in the world. Because God loves us, we are able to love one another, we are able to speak God’s love into the world.

SLIDE 7 - Albert CamusAuthor and philosopher Albert Camus once wrote, “When you have once seen the glow of happiness on the face of a beloved person, you know that a man can have no vocation but to awaken that light on the faces surrounding him.”

What a great joy it is to share the news that each us of are the beloved of God. God actively loves each of us.

In Paul’s letter to the Thessalonians he writes, says, “For we know, brothers and sisters beloved by God, that he has chosen you, because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction.”

Through God’s love we are anointed as disciples of God, transmitters of this great message of love. This passage tells us that the gospel message of Jesus’ great love for all of humanity was not a passive word, but a lived expression of love. Jesus lived a sinless life as an example for us of how to live: forgiving enemies, being in relationship with the outcast, and working so that all would know God’s love. Jesus died, experiencing the horror of hell, for us, so that we might be redeemed. This was God’s love in action. This was God being love and naming us the beloved.

Matthew 3:16 says, “And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. And a voice from heaven said, ‘This is my Son, the Beloved, with whom I am well pleased.’”

Slide10In baptism we too are welcomed into the household of God, we become siblings with fellow Christians, and with the very Son of God, Jesus. In each baptism the words offered to Jesus are offered also to us from our heavenly Father, “You are my child, I love you, I am pleased with you. When we place our worth and identity in this knowledge we can’t help but be transformed.

SLIDE 11 - Brennan ManningFranciscan priest Brennan Manning wrote, “Living in awareness of our belovedness is the axis around which the Christian life revolves. Being the beloved is our identity, the core of our existence. It is not merely a lofty thought, an inspiring idea, or one name among many. It is the name by which God knows us and the way [God] relates to us.”[1]

“Beloved,” that was the name that was spoken at our own baptism, echoing over the millennia from Jesus’ own baptism. May your life be transformed through such a claim. Amen.

[1] Manning, Brennan Abba’s Child: the Cry of the Heart for Intimate Belonging. Expanded ed. Colorado Springs, CO: Tyndale House Publishers, Inc., 2002.

“Knit Together” Psalm 139:1-6, 13-18 September 8, 2013, FPC Jesup

“Knit Together”
Psalm 139:1-6, 13-18
September 8, 2013, First Presbyterian Church of Jesup

Close up of knitted pink yarn with a pair of knitting needlesAs a knitter, I can’t help but love the imagery of Psalm 139, verse 13, “For it was you who formed my inward parts; you knit me together in my mother’s womb.” Eleven years ago when my family was together for Thanksgiving, my sister sat down with me and taught me how to hold the needles just right, how to wrap the yarn around the needle in a way that would make a knot that would connect to another knot, and then another. I may have had quite a bit of practice with it at this point, but I still get excited to see how these small little actions can be transformed into something much more than the yarn that composes it.

Those of you who knit and those of you who have knitters in your life will know knitting a sweater, afghan, scarf, or even a hat can take a long time. I’ve had friends of mine try to argue the logic of knitting. Why knit something when you can go out and buy it in the store? Buying something in the store can often cost less than knitting it, and will surely involve less time, but these days anyone knitting simply for an efficient way to have clothes probably won’t be knitting for very long. Rather, knitting is about intentionality of a design; customization through color, pattern, and texture; the joy of breathing life into a bundle of string, or skein of yarn for you knitters out there.

Slide 2 - Knitting SweaterKnitter, author, and spiritualist Deborah Bergman writes about this. She says, “Fact: it is going to take you longer to knit a sweater than it would take you to open a tasteful mail-order catalogue and order one right now. It is probably going to take you longer to knit a sweater than to go to the store and by one, even if you have to try five different stores on three different weekends. It takes a wild kind of patience to be a knitter. Not that it’s so difficult or challenging to be this wildly patient. When we knit, we become patient almost by accident. Almost despite ourselves, because we also want to finish and wear whatever we are making in the next five minutes, and this is part of what keeps us going, we notice that even as we hasten towards the next stitch, the next row, the next decrease, the end of the collar, we are also entering the deep warm sea called slowing down. We are surrendering to this obvious but odd sort of alternate universe where waiting is not only acceptable, but pleasurable.”

Thinking then of God as a knitter knitting us together in our mother’s womb, I can sense that energy: the frenetic joy to have creation come to its fullness paired with a deep patience.

Slide 3 - Creation of WorldThe first chapter of Genesis tells us that God created the world in six days through a series of commands and affirmations; the work of a creator excited to see what has been created. Genesis chapter two slows things down a bit. God enters into relationship with Adam, taking care not just for his physical needs, but also his relational needs. God forms Adam from the dust and Eve from Adam’s rib, crafting them into being.

From what we’ve learned of creation scientifically and through the Genesis narratives, God’s act of creation is very similar to how we know God as a knitter, eager for fullness, but filled with patience.

Slide 4 - Big BangEven the big bang theory speaks of this frenetic energy bursting into being and then slowly putting piece after piece together until the circumstances were precisely right for life to exist. Creation was and continues to be an unfolding of God’s hope and purpose.

Moyra Caldecott writes of this saying, “Our being is the expression of God’s thought. We contain the love of God and God contains us and as we unfold on the earth through shell-creature, fish-form, reptile, bird, and mammal – through ichthyosaurs, plesiosaurs, dinosaurs, and ape – we are learning step by step what containment means. The circles are still widening – still evolving the mighty concept – the magnificent Idea. Six days, Seven, a million years, a thousand million. The count is nothing, the Being – All.” We are a part of a magnificent idea, creation.

Genesis 1:27 also tells us that we are created in God’s image. God is a creator God, therefore we are created as creative people. As such, we also possess this energy and desire to create. The act of creating itself can be a way of connecting to God, a spiritual practice.

SLIDE 7 - AnskarIn the ninth century there was a monk named Anskar who became Archbishop of Hamburg and then later was sainted. He was an ascetic, who placed great importance on prayer and fasting, but not at the expense of useful activity, and so he was often seen knitting while be prayed. The phrase “ora et labora,” “pray and work” refers to the monastic practice of striking a balance between prayer and work and is often associated with the Benedictine order.

By working while he prayed, Anskar served as an example of how these things needn’t be separate, that prayer and work can happen simultaneously. In his knitting, Anskar was offering a creative response to our creator God.

God has indeed gifted us with a purpose, knitted us together. God knows each stitch of how we are put together and calls it good. John Calvin wrote, “When we examine the human body, even to the nails of our fingers, there is nothing which could be altered without felt inconveniency… Where is the embroiderer who, with all industry and ingenuity, could execute the hundredth part of this complicated and diversified structure? We need not then wonder if God, who formed humankind so perfectly in the womb, should have an exact knowledge of us after we are ushered into the world. “[1]

SLIDE 9 - EarWhittaker Chambers, who initially an avowed atheist started towards conversion in a creator God when when he had his own experience of the divine in examining his daughter’s ear as she was sitting in her high chair eating. He writes, “She was the most miraculous thing that had ever happened in my life…My eye came to rest on the delicate convolutions of her ear – those intricate, perfect ears. The thought passed through my mind ‘No, those ears were not created by any chance coming together of atoms in nature. They could have been created only by an immense design’.”

Our existence, our intricate design provides a witness to the care of the creator who made us. Thinking of God as a knitter we can think of how the act of knitting establishes connection, not just between the stitches in the garment, but also between everything that brought that item into creation, from grass eaten by the sheep that is sheared to the spinning wheel or factory that formed the wool into yarn. From where the yarn was bought to where and when the item was knit.

SLIDE 10 - Sheep and knittingEach part of the journey impacts how the item turns out, reflecting the quality of the grass, the life of the sheep, the expertise of the spinner, and the temperament of the knitter. There are items that I have knit in Bible studies, on planes, with friends, by myself. When I see the knitted garment I know where the yarn came from, the pattern that was selected or designed, where I was at each part of the items creation, and how much work went into all of it. Because of this, I am connected to that item. This connectivity means that I care about what happens to it.

There have been a few times with this connectivity has been hard: a hat made with specialty yarn, knit from a new pattern with a complicated technique was lost in the mail as I tried to send it to a friend; a backpack that I designed the pattern for, and learned how to crochet so that I could make drawstring straps turned out not to be sturdy enough to hold much of anything; and a hat made from five different beautiful yarns all cabled together turned out to be much too small. In each of these instances, it was hard to know that this item that I had spent so much energy on, were not able to be utilized in the way I had intended.

SLIDE 11 - CreationOur creator, who knows us so intimately, desires that we live into God’s intentions for our lives.  With a knitter’s energy, God has joyfully set out plans for all of creation, and specifically for our lives, but God also waits with a deep patience for us to respond, for us to be formed into who God has created us to be.

SLIDE 12 - PredestinationOne way we can talk about this theologically is through the doctrine of predestination. This is one of the big theological words associated with Presbyterianism, but I’d hazard a guess that not many Presbyterians really get what it means.  Fundamentally, Presbyterians get their association with predestination from Calvin whose theology established the Presbyterian denomination.

Donald McKim explains the doctrine of predestination and its association with Presbyterianism in his book, “Presbyterian Questions, Presbyterian Answers”: “Calvin came to the doctrine from a very pastoral concern: Why is it some people respond to the Christian gospel and others do not? His answer, as he studied Scripture, was the God had elected or chosen (‘predestined,’ as Romans 8:28-30) those who believe. This is a gift of God’s grace, because humans are sinners and do not deserve the salvation God gives as a free gift in Jesus Christ. For Calvin, predestination should lead to gratitude and joy! It means that when we believe the gospel, we believe because of God’s powerful Spirit in our lives, and that God has elected us out of God’s free grace. When Presbyterians talk about predestination, we are talking about the actions of the God of the Bible. God is not the blind laws of nature or an impersonal force (like ‘fate’). God here chooses to enter into relationships with sinful people (covenants) and to provide the gift of salvation by sending Jesus Christ into the world (John 3:16-21). This is a God who cares and loves and gives grace to undeserving people like us. So predestination is a comforting doctrine, since it assures us that our salvation rests in God’s work, not our own.”[2]

SLIDE 13 - PredestinationUnderstanding God’s give of predestination should bring gratitude because it allows us to experience the loving power of God. As it says in Romans 5:8-11: “But God proves his love for us in that while we still were sinners Christ died for us. Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God. For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life. But more than that, we even boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.”

God formed you and called you good. God claims your life in baptism, dying for your sins before you even asked, loving you beyond your own limitations of love. God has placed worth on your life and is eager to see how it will unfold. You are a treasured creation of God. May you live with gratitude for God’s great love of you. Amen.

[1] Calvin’s Commentaries, Vol. 12: Psalms, Part V: Psalm 139

[2] Donald K. McKim, Presbyterian Questions, Presbyterian Answers: Exploring Christian Faith (Louisville, KY: Geneva Press, 2004), 9.

“God Along the Way,” Lenten Practices: Traveling the Labyrinth; Isaiah 55:1-9 and 1 Corinthians 10:1-13; March 3, 2013, FPC Jesup

“God Along the Way,” Lenten Practices: Traveling the Labyrinth
Isaiah 55:1-9 and 1 Corinthians 10:1-13
March 3, 2013
First Presbyterian Church of Jesup

Children’s Message
I am posting this mainly because this was something I was unable to find in other resources. I hope it will be helpful for you!

Click here for handout. First I showed the kids the maze we talked about what a maze is like (dead ends, objective of reaching the end). I then showed them the labyrinth and told them how the labyrinth only has one path which winds around itself. We read the description on the handout that I wrote up:

Labyrinth, a maze where you never get lost: For hundreds of years people have been walking labyrinths as a way of focusing on how God walks with them. Some people use the different parts of the path to be different parts of prayer. Walking towards the middle can be like walking towards God’s presence. You can use this time for confessing things you’ve done wrong. When you get to the middle you can use that time to thank God for all the blessings in your life. When you’re walking out of the middle back to the beginning you can pray about how you will share God’s love with other people in the world.

We lifted up our own confessions, thanksgivings, and prayers for others.

“God Along the Way,” Lenten Practices: Traveling the Labyrinth

Slide04We are now about halfway through our Lenten series on Spiritual Practices. So far we have discussed iconography, seeking God’s presence in this world; fasting, hungering for God’s will; and prayers of petition, crying out to God from our helplessness. Today we are continuing on with another practice: traveling a labyrinth.

Slide03In the book “50 Ways to Pray,” Teresa Blythe explains what a labyrinth is:  “A labyrinth is an ancient prayer practice involving a winding path that leads ultimately to a center and then winds back out to the point where it began… The path is symbolic of the journey inward toward God’s illumination and then outward, grounded in God and empowered to act in the world.” [1]

Slide07Many labyrinths are outdoors: constructed of rocks on the ground, the way grass is cut, or in hedges.  Some outdoor labyrinths are made of paint on pavement. There are labyrinths laid out in the stone, marble, or carpeted floors of churches all over the world. There are also fabric labyrinths that you can rent and lay out a floor. Any church with pews can be walked as a labyrinth, winding in and out of the pews and back up the aisle. A familiar neighborhood can also be walked as a labyrinth as long as your don’t get lost. There are also smaller labyrinths, such as the ones you have in front of you that can be traced with your fingers or even followed with your eyes.  There are labyrinths nearby in the Cedar Valley Arboretum, at St Luke’s Episcopal in Cedar Falls, and at Camp Wyoming.

When I was in seminary I took a class during my first year called “Spiritual Formation.” In our class we worked through different prayer practices. One of these practices was, as you might have guessed, praying through the labyrinth.

Slide12At Union Presbyterian Seminary we had a labyrinth on the edge of campus out behind the campus apartments that was made with stones in the ground, so that you couldn’t really see it until you were right up at it. For my class assignment, I went to the labyrinth and walked the path.

Slide13I knew that the correct thing to be doing was to walk along the path, mediate as I walked, and seek God’s guidance. This was supposed to bring me peace and quiet in my heart, connection with my God. However, as I walked that path I did not find transcendence. Rather, I found myself getting more and more annoyed. I got to the center of the labyrinth and let out a big sigh and stomped off in frustration. When I got to class that week I complained to my professor saying, “Labyrinths are everything that’s wrong with organized religion! Everyone just walking around in circles looking at their own feet! Everyone’s just following others in their faith and are afraid to make their own path!”Slide05

I was angry. I was annoyed. I felt let down by my own inability to be meditative. As others in the class shared how they had enjoyed themselves in their labyrinth walking, I was jealous. Why couldn’t I experience God in that way?

Slide15When I left class that day I went into work at the seminary library where I worked the desk and shelved books. There was a full cart of books to be sorted, a challenge that I enjoyed; creating order out of what was sometimes chaos. And then, I took those books around the building to the stacks, going up and down the aisles making sure things were straightened up, and placing the books from the carts on the shelves where they belonged. Though this task was mundane, it also brought a lot of peace. I did my best thinking as I was walking down around those books.

Slide16About halfway through shelving books I stopped myself right in an aisle and nearly laughed out loud. An hour ago I had been complaining about walking a labyrinth. Complaining about having to walk around in that patterned path. And now, here I was walking another patterned path and I loved it. I felt God’s presence around me. I prayed prayers, talked to God, and was able to clear my mind and reach that transcendence I was trying so hard for in that labyrinth path. God had already been working through me in a labyrinth practice and I hadn’t noticed. It’s a funny thing to be in a school where you are being trained to think theologically and to stumble quite by accident into the very spiritual practice you’ve been resisting. God certainly has a sense of humor.

In our Old Testament passage we heard:

“For my thoughts are not your thoughts, nor are your ways my ways, says the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” (Isaiah 55: 8-9)

When we seek to follow God in our lives and fully place our trust in God’s direction we are often led in ways we could never expect. Labyrinths are a place where we are forced to trust that we will end up where we need to be. As we allow God to lead us in our daily lives we are transformed. Following God in the labyrinths of our lives takes us to a place of wilderness, but with God as our focus it is also a place of hope and transformation. In the desert, the people of Israel were transformed into the children of God. Jesus went into the wilderness in the forty days before his crucifixion, was tested and tempted by the devil, and came out on the other side fortified for the horrors of his atoning death.

Our New Testament passage today speaks of God’s presence guiding people through the wilderness, emphasizing the many ways the people stepped off the path and failed to trust God’s guidance. Paul exhorts his readers to strengthen their trust in God saying in 1 Corinthians 10:12-13:

“So if you think you are standing, watch out that you do not fall. No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.” (1 Corinthians 10:12-13) In our labyrinth experiences, there is always a way out, and God desires to lead us through it.

Stephen Cottrell, Bishop of Reading writes of his first experience walking a labyrinth, “I was both held by the inevitability of the journey – one step in front of another – and also vulnerable: I knew where I was going – the pathway wound inexorably to the centre – but I didn’t know what I was going to find when I got there.”

Slide20At first glance a labyrinth looks like a maze: twists and turns on a defined path. The difference is, while one can pick the wrong direction in a maze and become lost, the path of a labyrinth never branches off. While in the labyrinth you might be confused by the twists and turns of the path, as you are getting closer to the center it may suddenly take you back right by where you started. But if you keep moving forward along the path, you will always make your way to the center, and will always make your way back out again.

Sally Welch, author of “Walking the Labyrinth,” writes: “It is quite a brave thing to do, to step on a labyrinth for the first time… The centre is plain to see; the way to reach the centre is not so obvious. I have seen many people pause at the entrance, look, hesitate as they tried to follow the path with their eyes, and then walk on, not daring to risk themselves on something for which the outcome does not appear certain. And yet, once that first step is taken, the rest is physically straightforward and spiritually can be transforming.”

Slide22So what are we supposed to do as we walk a labyrinth, or trace one with our fingers? Some recommend praying through the Lord’s Prayer, the Apostle’s Creed, or any other familiar prayers. However, I think the danger with any sort of prayer practice is we become convinced that our experience needs to look a certain way, or feel a certain way, and we close ourselves off to the outcome that God intends from our circumstance. For some, having a checklist of prayers to run through can seem like another distraction. Allow yourself to pray whatever you need to pray, and to be comfortable with silence. One of my favorite prayer suggestions was by author and labyrinth expert Jill Geffrion who suggests to simply pray “Your will be done,” at the beginning of the labyrinth, and then walk with intentionality to your own movement and pace.

This Lenten season I would like you to try a labyrinth practice. Allow God to work through the winding paths, to provide wisdom and clarity in the silence. I would also like you to open yourself to the purpose of this practice: allowing prayer to be rise out of movement, allowing meditation to surface in the seemingly mundane tasks of your everyday life. Slide28This may happen for you in the piecing together and sewing of a quilt, in filing files in an office, perhaps in plowing rows in a field, or as I often find it, in knitting. These patterns of your life can be adopted into labyrinth prayer practices. As you work through these activities pay attention to  your movement, quiet your mind, and see what God may be saying to you. Remember Paul’s urging to the community at Corinth, traveling through life’s path is requires trust in God. This Lenten season, may we move forward as God leads us. Amen.

[1] Teresa A. Blythe, 50 Ways to Pray: Practices from Many Traditions and Times (Nashville: Abingdon Press, 2006), 92-93.

“What’s Stopping You?;” James 5:13-20 & Mark 9:38-50; September 30, 2012; FPC Jesup

“What’s Stopping You?”
James 5:13-20 and Mark 9:38-50
September 30, 2012, First Presbyterian Church of Jesup

There’s this great home video my family has of my sister and I dancing together when we were little. She’s around three and a half years old or so and I’m just about two. This picture is from a few years later, but gives you a bit of an idea about how my sister and I enjoyed dancing. In the video we were probably dancing to the Bangles’ “Walk Like an Egyptian,” a favorite of ours at the time. I’m sort of moving every which way and she is running around in circles. She stops me and says, “you’re not doing it right… like this!” And I happily follow her, running around in the same direction that she’s been running in.

This is the image that comes to mind for me when I read our passage in Mark. The disciples had a great idea of how to follow Christ. My sister had a great idea of how we should be dancing. And then here comes someone else that’s just not doing it right.

The disciples have been walking with Jesus since the beginning of His ministry. If anyone knows the right way to do things, it would be them, right?

When the new believers of this time began following Christ they were most often responding to an experience they had with Him. A healing they had witnessed, a transformation they had encountered, a sermon that spoke truth to their very soul. Many of the gospel stories end with people believing and going off to share with others. Many of these conversions do not come with a lot of instructions on how to be a Christian, because that word didn’t exist yet. These people simply knew that this man named Jesus had come for the sake of each person. He preached an upside down, backwards is forwards revolutionary message of loving others that society would deem unlovable. And that was enough for many. They decided to follow Jesus, often giving up their own way of life, their families, and their possessions.

The disciples have been with Jesus from the start. They’re the veterans. Anyone who’s ever had a younger sibling or become an upperclassman has a bit of an idea of how these disciples felt. Sure they wanted to bring in new believers, expand the Kingdom of God, but did that have to be at the expense of losing the closeness of the original community surrounding Jesus? These people didn’t really get it in the same way. These people weren’t doing it right!

Our Mark passage today talks about stumbling blocks in faith. The word often translated as “put a stumbling block” in front of people or “cause to stumble,” is from the Greek verb skandalizein. This word and its English cognate, “scandalize,” carry a meaning closer to “causing one to be so horrified that they are no longer able to continue in the same direction they’ve been traveling.” This is much more severe than a simple stumble. This is a fall flat on your face and never come back sort of fall.
I know people who have had this sort of experience with church. When they needed a community of believers most in their lives they were called sinful, deemed unworthy, or even just ignored. To them, church is just a place where people will tell them that whatever they are doing, they’re doing it wrong. Being told you are dancing the wrong way when you are two is something that you can get past. Being told that you are an unworthy sinner by the very people you seek out for love can create wounds for a lifetime.

It is a genuine concern to desire for the church to speak not an easy truth, but an authentic witness. It is important for the church to acknowledge the history of those who have gone before. But when our desire for the way things have always been gets in the way of someone experiencing the love of Christ, we are that stumbling block, we are the scandalizing ones.

Sometimes we get so frustrated in the way that others present Christianity that we’d like to tell them, “you’re not doing it right,” and direct them in the way that they should go. I do believe that God calls us to cry out against injustice and anyone speaking a word of hate claiming it is in the name of God.

But, aside from acts of injustice or hatred, those who simply worship Jesus in a different way, are still our brothers and sisters in Christ and we should stand beside them. The image of the church in our community and our world needs to be one of love, not of division. As Christ says in our passage “anyone who is not against us is with us.”

This is a prophetic word for a world of political, social, and religious polarizing. We are told that there’s “them” and there’s “us.” And if you’re not an “us,” then you’re a “them.”

The disciples, too, felt this desire for categories. These new followers were the “them,” the disciples were the “us.” How could the disciples sit idly by while they professed to be driving out demons in the name of Christ?

Listen carefully to the words again: “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.” They weren’t stopping this man who was doing work in the name of Jesus because he wasn’t doing good work or because he wasn’t doing the work of God, they came because he was not following “us.” He was not one of the in-crowd of disciples. There also may have been a bit of jealousy involved in the disciples’ disapproval of this man.

Earlier in Mark chapter nine we read of another incident, where scribes were arguing with the disciples.  Here’s how Mark tells the story: [Jesus] asked them, “What are you arguing about with them?”  Someone from the crowd answered him, “Teacher, I brought you my son; he has a spirit that makes him unable to speak;  and whenever it seizes him, it dashes him down; and he foams and grinds his teeth and becomes rigid; and I asked your disciples to cast it out, but they could not do so.” [Mk. 9:16-18]

A few verses later, when the crowd is gone and the disciples are alone with Jesus, they ask him about their failure and Jesus gives them an answer. When he had entered the house, his disciples asked him privately, “Why could we not cast it out?”  He said to them, “This kind can come out only through prayer.” [Mk. 9:28-29]

So when they are angry with this nameless disciple for casting out demons in the name of Christ they’re not just angry because it might’ve been “unauthorized.” They’re angry because this had been done by a man who wasn’t even a part of the original disciples. Their complaint is based solely on their desire to have exclusive rights to bringing the good news of Jesus Christ to the world.  And even more frustrating, the disciples were not even successful in stopping this man!  “We tried to stop him,” they say to Jesus.  The work of God went on in spite of the disciple’s interference.

“Jesus said, ‘Do not stop [them]; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us. For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.’”

Jesus wants to work through this nameless follower, as misguided as the disciples thinks he may be. This is important to keep in mind on several levels. If we seek to do the will of Christ in this world, Christ will work through our efforts. If we invoke the name of Christ in blessing, Christ will indeed bless. When I endeavor to speak Christ’s truth from this pulpit, Christ will be the One to impart truth.

Jesus continues on in his lesson to the disciples, almost in the same way I can imagine a parent talking to a child when a new sibling is introduced to the family or the way upperclassmen may need to be lectured against bullying new students. This is a “don’t mess with the little guy,” type of talk.

Jesus says, “If any of you [scandalize] one of these little ones who believe in me, it would be better for you if a great millstone were hung around your neck and you were thrown into the sea. If your hand causes you to stumble, cut it off; it is better for you to enter life maimed than to have two hands and to go to hell, to the unquenchable fire. And if your foot causes you to stumble, cut it off; it is better for you to enter life lame than to have two feet and to be thrown into hell. And if your eye causes you to stumble, tear it out; it is better for you to enter the kingdom of God with one eye than to have two eyes and to be thrown into hell, where their worm never dies, and the fire is never quenched.”

Wow. That seems quite threatening coming from the “Prince of Peace.” Surely as Christ desires peace, Christ desires the strength of the Kingdom even more so. Though the text of this passage seems like a call for physical violence and self harm, we can think of this more in the context of the church as the body of Christ. Separating from those causing harm to the church is like separating out a body part, painful, but necessary if it will allow you to survive. And so, even these very essential, very involved disciples may need to be separated out of the body of Christ if they are causing harm to other believers.

When I first began working on this sermon, I gave it the title, “what’s stopping you?” but these verses also point to perhaps a better question, “who are you stopping?” We are called to be the body of Christ in this world. God’s own hands and feet in this community. We are called to speak the love of Christ louder than we speak of division and politics. We are called to affirm Christ’s claim on each and every life. We are called to empower others to do Christ’s work in this world.

Our passage in James today gives us instructions on how we are to care for one another it says, “Are any among you suffering? They should pray. Are any cheerful? They should sing songs of praise. Are any among you sick? They should call for the elders of the church and have them pray over them, anointing them with oil in the name of the Lord.”

In all occasions we are called to pray for one another, for as James tells us, “The prayer of the righteous is powerful and effective.”

So who are those that you are called to pray for today? Who are the “suffering?” Who are the “sick?” What is stopping you from praying for them? I would say the first step in knowing who to pray for, is acknowledging those around you. Like in the book we read in the children’s message today, the important time do to things is now, the most important ones are the ones around us, and the more important thing to do is good for those around us. God has called you into this life you are living and desires to work in and through you. This is a work that can only be done when we live lives steeped in prayer. The Kingdom can only be built when we open our doors and our lives to those who we might not recognize as the in-crowd. For Christ came not only for “us,” but for “them” as well. Amen.

“Even the Wind and the Sea Obey,” Genesis 1:1-10, Mark 4:35-41; June 24, 2012, First Congregational Church of Williamstown

“Even the Wind and the Sea Obey”
Genesis 1:1-10, Mark 4:35-41
June 24, 2012, First Congregational Church of Williamstown

The other day I went for a hike on Mount Greylock, on the Bradley Farm trail. This trail is a “self guided trail,” with markers every once and a while. The numbers on the markers correspond with numbers on a brochure and each has information about that specific site.

One of the sites drew my attention to a big rock in the pathway. I looked at my brochure and it said, “The Mount Greylock range is made up of mostly grey-colored metamorphic rock (changed through heat and pressure), as in this boulder. According to geologists this rock here was created from what was once part of a muddy sea bottom hundreds of millions of years ago. Bands of translucent, white colored quartzite, formerly sand, are found here too.”

Reading this, I couldn’t help but laugh, you see, as I was driving up the mountain I was thinking about our scripture passages today, how to bring light and life to two very different passages. One, which we heard read from Genesis, discussing the formation of the world, and another, which we read together, speaking of a short narrative moment in Jesus’ ministry, both having to do with God’s ability to control the ocean.  And then my car stereo started playing a favorite song of mine, Paul Simon’s “Once Upon a Time There was an Ocean.”

The chorus to this song goes, “Once upon a time there was an ocean but now it’s a mountain range. Something unstoppable set into motion, nothing is different, but everything’s changed.”[1]

And now, here I was, about 3,400 feet above sea level, being told that I was much closer to being in an ocean than those 3,400 feet would have me believe.

Thinking of these large shifts in the ocean over a long period time I tried to picture the land around me in a new way. That the nearby butterflies were not butterflies at all, but rather they were seahorses, flitting about in a familiar way. And the fern along the path, bent in the wind as seaweed moved by a slight current in the ocean.

How different things seem when we look at them through the long lens of history. Amazingly, this is the very vantage point that God brings to creation and to our lives.

In our New Testament passage today, we read that Jesus and a group, widely assumed to be his disciples, are traveling across the Sea of Galilee on a boat, when a great windstorm arises and the water laps over the sides. While the disciples were frantic, Jesus was asleep on a cushion. They awake Jesus and say, “Teacher, do you not care that we are perishing?” He wakes up, rebukes the wind and tells the sea, “Peace! Be still!” The wind stops and it is entirely calm. Jesus asks them, “Why are you afraid? Have you still no faith?” They were filled with great awe and said to one another, “Who then is this, that even the wind and the sea obey him?”

Nowadays the body of water they were traveling across is called Lake Kinneret. It’s a large, shallow body of water, prone to very sudden violent storms. West of the lake are mountains that form a funnel around winds blowing in from the Mediterranean, creating volatile weather over the lake.[2] By their nature, these storms don’t last for long.

Let’s be clear, this storm was frightening, and no one could fault the disciples for feeling threatened by this seemingly all-encompassing storm, but by Jesus’ reaction we see that this fear was greater than that. Pastor and author David Lose offers this perspective, he writes: “maybe the issue isn’t that the disciples are understandably afraid because of the storm, it’s that they allowed their fear to overtake them so that they don’t come to Jesus and say, ‘Teacher, we need your help,’ but rather come already assuming the worst, ‘Teacher, don’t you care that we’re dying.’ This isn’t a trusting or faithful request; it’s a fear-induced accusation.”[3]

God has the bigger perspective, has seen the other side and knows that this storm will end.

I am reminded of a slogan that arose out of a tragic string of suicides particularly among LGBT youth in the late summer of 2010. In response to a number of students taking their own lives after being bullied in school, author Dan Savage created a YouTube video with his partner Terry Miller to inspire hope for young people facing harassment. They wanted to create a personal way for supporters everywhere to tell LGBT youth that, “It gets better.”[4]

“It gets better.” What I appreciate about this slogan is that it does not seek to diminish the current pain that anyone is feeling, but rather strives to instill hope for the future. Living with bullying and harassment is indeed a very violent storm, all encompassing when it is around you. And when it is around you, you’re not sure that it will end. But Dan Savage and a great many people following his lead speak out from the other shore, beyond the crashing sea, saying, “It gets better.”

In Hebrew there is a phrase that I feel encompasses this all surrounding stormy-ness: toehoo vahvohwho. In a literal translation it means chaotic void. It is found in the second verse of Genesis, which was read for us today. Beginning at verse 1, we read:

“In the beginning when God created the heavens and the earth, the earth was toehoo vahvohwho and darkness covered the face of the deep, while a wind from God swept over the face of the waters.” This place of chaos, of desperation is our starting point. It is the raw ingredients from which our entire world came into existence.

Through God’s creation, this toehoo vahvohwho mess is separated out, dark from light, sky from water, land from sea. Creation, is inevitably an act of separating what is to become one from what is to become another. Even at a microscopic level we see this act, cells separating, particles pushing away from one another.

There is a story told that the great artist Michelangelo was once asked how he created his famous statue of David. He responded that he simply started with a block of stone and then chipped away everything that wasn’t David. And perhaps this is how we can view our own creation; our experiences sometimes chipping away at us, other times smoothing the rough edges, so that we can become fully who God created us to be.

Now, I am not going to stand here and say that our God is a God who would intentionally inflict pain to makes us better people, or to test us, or because we can handle it. But, I do believe that when we are in the midst of the storm we are to trust that it will indeed get better and to have faith that God’s will will be enacted by how we react to the storms of our lives.

There is an interesting moment in our Mark narrative today, where the disciples’ perspective is changed. In the midst of the storm they cry out to Jesus, “Teacher, do you not care that we are perishing?” Once he has calmed the storm they are filled with great awe and say to one another, “Who then is this, that even the wind and the sea obey him?”

In Jesus’ transformative act they are moved from one type of fear, that of panic and fright to another type of fear, that brought about by the awe and reverence of encountering something greater than ourselves.

“Who then is this, that even the wind and the sea obey him?” It’s a good question. Why would the wind and the sea stop at the command of a man? Well, we know that Jesus was more than a man, he was part of the Trinity, He was God incarnate. The wind and the sea obey God because God was the one who created them.

In our passage in Genesis, starting in verse 9 we read, “And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good.”

The ocean became ocean by being separated from the dry land.

The hymn we will sing at the end of this service, “God Marked a Line and Told the Sea,” expounds on the meaning of these verses in Genesis. While I won’t read you all the lyrics, the first verse paints a good picture of the text, “God marked a line and told the sea its surging tides and waves were free to travel up the sloping strand, but not to overtake the land.”

As we know all to well, the seas have borders, until they don’t. Tsunamis have killed thousands, wiped out villages, crippled countries. Levee walls have burst, taking homes and lives in the wake. And we don’t even need to look beyond the borders of this town to know the devastation caused by flooding.

Why couldn’t Jesus ask the wind and seas to stop then? Were our prayers not strong enough? Why do such disasters seem to affect the people and places that can least afford such destruction?

We’re not given those answers.

We are, however, given these words in Psalm 46: “God is our refuge and strength, a very present help in trouble. Therefore we will not fear, though the earth should change, though the mountains shake in the heart of the sea; though its waters roar and foam, though the mountains tremble with its tumult…The LORD of hosts is with us.”

“The Lord of hosts is with us.” These are not empty words, but a promise lived out through the redeeming life of Jesus Christ and the sustaining power of the Holy Spirit. God is present in the midst of our suffering. God’s promise of salvation is an ever echoing, “it gets better,” “it gets better.”

Perhaps instead of being chipped away like Michelangelo’s David we could see ourselves like the ocean depth turned purple mountain range that surrounds us here in Williamstown. Maybe what we are undergoing is not a refinement, but a revelation. When we are able to trust in God’s greater perspective, God’s desire for good in our lives, we are able to see the possibility that though we may feel buried by oceanic depths, we are simultaneously a mountain range yet to be unveiled.

In both the joys and toehoo vahvohwho of our lives, all the raw ingredients of faithfulness are there. We must look to God’s creative hand, guided by eternal perspective to help us separate out what is to be from what is not to be. The words of Paul Simon might be right to call God’s great and beautiful act of creation, “Something unstoppable set into motion, nothing is different, but everything’s changed.” Glory be to God. Amen.

[1] “Once Upon a Time There Was an Ocean,” by Paul Simon

[2] “Mark 4:35-41, Commentary on Gospel” by Sharon H. Ringe, http://www.workingpreacher.org/preaching.aspx?lect_date=6/21/2009&tab=4


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Friends drinking beer at one of the best bars in SavannahWhether you’re craving greasy pub food and a beer or a cheese plate and glass of wine, there are tons of watering holes in Savannah, Georgia, that will fit the bill. This area offers a wide variety of hotspots that are ideal for a fun and fuzzy night out with friends or a romantic evening of sipping in the sunset. Plus, many of the best bars in Savannah are walking distance or a short drive from the Presidents’ Quarters Inn! Here are some of our favorite places to go for a night out on the town.

Visit the Best Bars in Savannah

  • The Distillery: With 21 craft beers on tap and over 99 bottled beers, the Distillery Ale House on West Liberty Street is a beer-lover’s paradise. This family-owned business features a mahogany topped bar, antique copper still, and delicious pub food that’s the perfect accompaniment to a fresh pint.
  • Churchill’s Pub: Situated in the heart of the historic district, Churchill’s offers a unique blend of traditional British favorites and contemporary American cuisine as well as ever-changing craft beers. They even have a wine bar downstairs where guests can enjoy domestic and international selections and nosh on scrumptious local cheeses.
  • Congress Street Social Club: Sports fanatics will love this buzzing bar on West Congress Street. Enjoy delicious American pub fare like burgers and wings, then sit back and savor some live music, a game on the big-screen, and a wide selection of craft beers and liquor.
  • Rocks on the Roof: Located inside the Bohemian Hotel, Rocks on the Roof is one of the best bars in Savannah on River Street and features breathtaking views, a cozy fire pit, live entertainment, and a tapas-style menu with excellent drink and martini choices.
  • The Rail Pub: Lovingly known as Savannah’s favorite dive, this watering hole is located in a historic 1890 building on Congress Street and has a fascinating food and drink menu. Feel free to try some down-home favorites like pickled pigs’ feet, fried chicken, and slim jims, then wash away that salty goodness with a cold one.
  • Jen’s & Friends: One of the best cocktail bars in Savannah, Jen’s has over 300 martini recipes in some unique (and delicious!) flavors. Guests can enjoy dessert-style drinks like the tangy frozen Key Lime Pie, sweet Birthday Cake, or a rich and smoky Banana’s Foster martini. Yum!
  • Top Deck Bar: Perfect for a romantic date night, Top Deck overlooks the Savannah River and treats guests to breathtaking sunsets and views of the Talmadge Memorial Bridge. After some eye-gazing, be sure to try the Top Deck Mojito, a signature cocktail that features fresh mint, agave nectar, Sugar Island coconut rum, seasonal berries, and fresh lime juice.

Nurse Your Hangover at the Presidents’ Quarters Inn

After you’ve had a few too many, head back to our beautiful Savannah bed and breakfast and doze off in one of our comfortable rooms or suites. In the morning, you can refuel with a delicious gourmet breakfast to help soak up some of that alcohol. No matter where the evening takes you, Savannah’s eclectic bar scene guarantees a night out that you’ll never forget – and maybe one that you won’t remember!

For more information on things to do in Savannah, Georgia, including the best breweries in Savannah,
download our free vacation guide.

Photo Credits: kieferpix, Thinkstock | Cathy Yeulet, Thinkstock

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Apr 6, 2015
AARP Puts Activity and Sleep Trackers to the Test
New Program Will Assess Barriers and Attributes of New Technologies for 50-Plus Consumers

WASHINGTON DC—AARP today announced the launch of a new program to give developers of popular and emerging products insight into how Americans 50-plus use technology in order to identify ways to improve the devices for mature consumers. The initiative is called Project Catalyst and its first study is focused on popular activity and sleep trackers. In conjunction with UnitedHealthcare and Pfizer Inc., this is the first of several technology studies that AARP will conduct with the goal of accelerating innovation for aging Americans.

“Technology that is designed well – designed for all – can be used by a 5-year-old and a 95-year-old, alike. We are thrilled about starting this study and commencing the launch of the Project Catalyst program, said Jody Holtzman, AARP senior vice president of Thought Leadership. “The goals of Project Catalyst are in direct alignment with the mission of AARP – to identify challenges and determine solutions to improve the quality of life for people as they age.”

Study Launches Project Catalyst

Project Catalyst engages consumers in the innovation process by providing valuable feedback on product functionality and design – from the time users open the packaging and as they incorporate the technology into their daily lives. Project Catalyst is the latest in a series of efforts led by AARP to raise awareness of the economic power of consumers who are 50-plus and conduct research about their wants and needs regarding innovative products. This influential demographic is comprised of over 100 million people responsible for at least $7.1 trillion in annual economic activity – a figure that is expected to reach well over $13.5 trillion in real terms by 2032, according to Oxford Economics.

Testing the Trackers

Georgia Tech Research Institute is conducting the first study which involves up to 80 50-plus consumers who are testing five different sleep and activity tracking devices over a six-week period. Researchers will evaluate how the study participants use the products and will record barriers and user engagement with some of the most popular activity and sleep trackers on the market.  Researchers will not rank the products, but will determine where the technology is serving the needs of older consumers and areas where the users want improvements.

Product developers will receive comprehensive results on their own specific product, providing them with actionable insights to help drive innovation. Overall findings about how people in the study use the devices and barriers they find will be shared publicly. The findings from the study on sleep and activity trackers will be available in June 2015.

Industry Support
Project Catalyst is an interdisciplinary initiative engaging leaders in healthcare, technology and research as well as innovators and consumers. Under the leadership of AARP and in conjunction with UnitedHealthcare and Pfizer, this model will allow study outcomes and learnings to be shared publicly to help spur the development of potential breakthrough products and services for the 50-plus population.

“With the 50-plus population representing a large portion of the patients who depend on our medicines, we recognize the importance of finding innovative solutions to challenges such as medication management and adherence,” said Wendy Mayer, vice president, Worldwide Innovation, Pfizer. “Project Catalyst has potential to enable collaboration across multiple stakeholder groups with the common goal of delivering the best value, and we look forward to continuing our longtime partnership with AARP.”

“The goals of Project Catalyst are aligned with UnitedHealthcare’s commitment to being older Americans’ partners in a healthier future,” said Tom Paul, chief consumer officer at UnitedHealthcare. “We’re grateful for the opportunity to help healthcare technology better meet the needs and wants of consumers 50 and older through this initiative.”

Project Catalyst Builds on AARP Innovation Leadership

Project Catalyst builds on the long-standing commitment by AARP to ensure Americans 50-plus are part of the technology and innovation ecosystem. AARP’s Innovation Team joined UnitedHealthcare to launchwww.longevitynetwork.org last year. The website highlights nine health frontier areas that are ripe for investment and invention that can serve the wants and needs of the 50-plus community. In addition, the AARP Innovation team is conducting a series of “LivePitch” events to identify and promote entrepreneurs who are developing health care products and services for the 50+ community. These events, which have been held for the past three years, have attracted more than 400 applications and helped companies raise approximately $47 million in venture capital – funding that was unaffiliated with AARP.

For more information about Project Catalyst please visit www.aarp.org/projectcatalyst.

About AARP

AARP is a nonprofit, nonpartisan organization, with a membership of nearly 38 million, that helps people turn their goals and dreams into real possibilities, strengthens communities and fights for the issues that matter most to families such as healthcare, employment and income security, retirement planning, affordable utilities and protection from financial abuse. We advocate for individuals in the marketplace by selecting products and services of high quality and value to carry the AARP name as well as help our members obtain discounts on a wide range of products, travel, and services.  A trusted source for lifestyle tips, news and educational information, AARP produces AARP The Magazine, the world's largest circulation magazine; AARP Bulletin; www.aarp.org; AARP TV & Radio; AARP Books; and AARP en Español, a Spanish-language website addressing the interests and needs of Hispanics. AARP does not endorse candidates for public office or make contributions to political campaigns or candidates.  The AARP Foundation is an affiliated charity that provides security, protection, and empowerment to older persons in need with support from thousands of volunteers, donors, and sponsors. AARP has staffed offices in all 50 states, the District of Columbia, Puerto Rico, and the U.S. Virgin Islands. Learn more atwww.aarp.org.

Monique O’Grady, 202-434-2560, media@aarp.org


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Table of Contents

Financial stability: Shadow banking and securitization - Part 7

2.3 The Glass Steagall Act

The Glass-Steagall Act has for years have stayed as one of the many numerous pillars of banking law since the time it has been passed in the year 1933 by framing a wall between commercial banking and investment banking. In consequence, it keeps banks from doing business on Wall Street, and vice versa. In reality, there are actually two Glass Steagall measures. “The first was the Glass-Steagall Act of 1932, a bookkeeping provision that allowed the Treasury to balance its account. And what is commonly known today as the Glass-Steagall law is actually the Bank Act of 1933, containing the provision erecting a wall between the banking and securities businesses.” The act also laid the foundation for legislation which allows the Federal Reserve to permit banks into the securities business with a few limitations.

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2.3.1 The need for the Glass Steagall Act

The Glass Steagall Act is actually the entire Banking Act of 1953 and is named after Senators Carter Glass and Henry B. Steagall. This Act primarily restricts affiliation between banks and securities firms. Right from the 1960s, the regulators in the United States interpreted the Glass Steagall Act in a manner allowing banks to have an increasing list and volumes of securities activities and probably the 1998 Citi Bank’s affiliation with Salomon Smith Barney. Gramm – Leach – Bliley Act (GLBA) repealed the affiliation restrictions of the 1933 Glass Steagall Act and this became the route for the 2008-09 financial crises.

2.3.2 Effects of the Act

The Glass Steagall Act necessitates the need of the banks to restrict them to conservative commercial lending. The person behind the evolution of this Act - Mr. Glass, a former Treasury Secretary in the U.S. Senate, “strongly believed that bank involvement with securities was detrimental to the Federal Reserve System, contrary to the rules of good banking, and responsible for stock market speculation, the Crash of 1929, bank failures, and the Great Depression.”

2.3.3 Different Provisions of the Glass Steagall Act

“The Glass-Steagall Act has come to mean only those sections of the Banking Act of 1933 that refer to banks' securities operations -- sections 16, 20, 21, and 32. Sections 16 and 21 refer to the direct operations of commercial banks. Section 16, as amended by the Banking Act of 1935, generally prohibits Federal Reserve member banks from purchasing securities for their own account. But a national bank (chartered by the Comptroller of the Currency) may purchase and hold investment securities (defined as bonds, notes, or debentures regarded by the Comptroller as investment securities) up to 10 per cent of its capital and surplus.”

“Sections 20 and 32 refer to affiliations related to the commercial bank. Section 20 forbids member banks from affiliating with a company 'engaged principally' in the 'issue, flotation, underwriting, public sale, or distribution at wholesale or retail or through syndicate participation of stocks, bonds, debentures, notes, or other securities'.”

2.3.4 Repeal of Glass Steagall Act

The repeal of the Glass Steagall Act was considered as the one that paved way for non-transparent manipulation of financial information of the organizations. It also helped in the use of leverage to transfigure the actions of investment, to accumulate enormous fortunes for all the investment bankers who planned, marketed and supervised the use of leveraged investments, and also to spawn devastatingly speculative deeds at hedge funds, which went unregulated by the oversight of the government.

2.4 The recent Financial Crisis – Role of Investment Banks and Deregulation

There is certainly a role of hedge funds in the subprime lending. This is evident from the fact that some companies, despite the prevailing credit crunch are stepping into the subprime mortgage market. A recent example is that of Newcastle Investment Corporation - a real estate investment trust that is managed by hedge fund giant Fortress Investment group, steps into the subprime mortgage market despite the credit crunch. Another similar happening, according to the reports Reuters was that Accredited Home Lenders Holding Co.

Even in the past, hedge funds had a very important role in many financial crunches that took place. This fact is evident from the financial crunch that took place in 1997-98. During that period, the hedge funds of the United States, by manipulating their domestic currencies became responsible for the destruction of various global economies.

Though it has been stated that there is a key role played by the hedge fund managers, most of the top hedge fund managers defend them when they faced the law makers of the United States. As an aftermath of the financial crisis, the lawmakers of the United States have started to investigate the reasons which caused the crisis. As part of these investigations, top hedge fund managers of the country were hauled before a committee that has been formed for this purpose.

Most of the managers who were summoned for the investigations defended their role by stating that it was the high amount of leverage by banks and other financial institutions like Lehman were the causes for the crisis rather than the hedge funds. They also said that regulation is lacking and hence requested the authorities to increase the role of regulation in banks and financial institutions. Apart from this the managers also blamed investment banks, credit sellers of default swaps, mortgage dealers as the people who must be held responsible for the crisis. The hedge fund managers also feel that they need not tighter regulations for the industry.

The financial crisis of the United States is undoubtedly hampering the entire economy on a whole along with the financial system. Hedge funds are believed to destabilize the global economy. Actually, there is no prescribed rule of thumb that can be followed while dealing with hedge funds. Bu off-late, the trades of hedge funds have used diverse styles of trading. The long-short strategy that has been recently adopted resulted in the capturing of almost 30 – 40 percent of the businesses in the United States (See Table II).

Table 2 US mortgage debt outstanding, by type of property and holder

According to Henry Waxman, chairman of the US House Oversight and Government Reform Committee, lack of regulation is also one reason for the recent bubble in the financial market. Hedge funds in the U.S. market are virtually not regulated properly. None of the hedge funds in the U.S. financial market, according to the existing rules, are required to report any information with respect to their amount of holdings, or their leverages or strategies.

Though unbelievable, it is a prudent fact that most of the regulator are neither aware of the number of hedge funds that are existing in the market nor the amount of money that is controlled by those funds. As already stated earlier, hedge funds were the ones responsible for the downfall of two of the major investment banks namely the Lehman Brothers and the American International Group and also for the poor performance of the U.S. Stock market.

Subprime mortgage crises have become an ongoing economic problem in various parts of the globe. The basic reasons behind these crises may be described as contracted liquidity in the banking systems across the globe and also in the credit markets. Risky lending, excess of corporate and individual debt levels, risky practices of borrowing also can be added to the list of reasons for subprime crisis to occur.

According to the so called Big Bank theory, no government across the globe will allow any big financial institution or a bank to collapse so easily. This is because the after effect or the consequences of such collapses would definitely be great and at time will be out of control to handle despite how big the economy in which the collapse occurred. This exactly is the basic reason as to why AIG was bailed out by the U.S. Federal Reserve. If the scenario or the case of Lehman Brothers’ is observed, the company was having problems with its financial situation for almost more than a year now i.e. since the year 2007, one year even before the company bankrupted. In the month of August 2007, the company closed one its subprime lenders. As a result of this the company recorded a onetime post-tax charge of approximately $25 million. This scenario did not end there. The basic reasons behind these crises may be described as contracted liquidity in the banking systems across the globe and also in the credit markets. Risky lending, excess of corporate and individual debt levels, risky practices of borrowing also can be added to the list of reasons for subprime crisis to occur.

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Volatility can represent opportunity rather than risk, as this type of security tends to provide higher returns than more placid ones. In dealing with volatility, such an approach would definitely help. In the long run, it can be your friend, not your enemy. Even after joining the ERM, the economic condition and the situations did not seem to be improving. The United Kingdom was rapidly going into a recessionary phase. “High inflation and deteriorating economic activity was making the Pound less attractive. Therefore, the Pound kept falling to its lower limit in the ERM.” Another reason as felt by market analysts was illiquidity. During the Crash, trading mechanisms in financial markets were not able to deal with such a large flow of sell orders. Due to the economic conditions and various other relevant reasons, the UK became desperate and hiked its interest rates to a booming price. According to theoretical beliefs, hike in interest rates would attract hot money inflow into the economy. However, this theory did not work in favour of the UK as it was believed that the hike in interest rates was a mere desperate action made by the government. “The market knew these were fantasy interest rates which couldn't be maintained, the selloff continued and eventually, the government caved into the inevitable and left the ERM. The Pound fell 15%, interest rates were cut, and the economy was able to recover.”

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