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Why Makes Justice So Controversial?

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Oklahoma incarcerates more people per capita than any other State in the Union – men and women. Legislators work to reform our justice system. The gears turn slowly. Part of the issue turns on how we talk about justice.

Last year, a group of Evangelicals, some from my tribe of Southern Baptists, developed what is referred to as the Statement on Social Justice. A list of affirmations and denials, accompanied by a list of Scriptures, has been signed by a nearly 11,000 people to date. The SJS, a shorthand for the document, took center stage in a segment at the recent Shepherd’s Conference hosted by John MacArthur Jr., one of the initial signatories. Some on the panel had signed the Statement while others had not. Even among hosts and guests, it was clear there was an underlying point of contention, if not outright division.

What is it that makes justice so hard to discuss for Christians, particularly many Evangelicals? Justice, for some philosophers, is the un-deconstructable subject. Yet, listening to some Evangelicals one wonders if it is not destructive. It certainly has proven contentious in online exchanges be it blog posts or Twitter exchanges. There are intimations, if not outright assertions, that a focus on justice obscures the Gospel of Jesus Christ.

One sure way to come off dismissive is to refer to your opponent at a Social Justice Warrior, SJW for short. Take it a step further and accuse your interlocutor of Cultural Marxism. Game Over. The related labeling and acts of ascription leave us with more than a few Inigo Montoya moments. You keep using that word . . . . It appears to be quite satisfying to go in search of someone, on your team, that will give the label or ascription your preferred nuance. Now you have found your authority and can claim intellectual high ground. We call that insider baseball. Why not take up a source that appears to have not dog in your internecine squabble. Take this piece from Andrew Lynn. I have yet to see Lynn locked in a Twitter battle over the SJS.

Maybe it would be good to tak up the testimonial of someone who actually admits to being a full-on Marxist. Here is a piece, albeit a little wonky at te close, that provides an existential experience with Marxism. Haykin clearly understands many throw around Cultural Marxism the say way they use to throw around the word Liberal. It was more to incite than interrogate.

If a person takes the time to write a blogpost alleging error, maybe it would be good to look at the issue using a greater breadth of sources than simply those that confirm an existing bias. It could be one of the most Christian things to do.

The recent combination of articles and videos prompted me to invite a group of friends, all Southern Baptists, and relative nobodies, to consider what is going on, even getting done, in these internecine debates. This first part of our discussion offers a critique. We will get together again to offer some constructive ideas in a future episdoe.

If you find the podcast helpful, share it with your friends. Share it with your pastor friends as well as folks you know involved in leadership that touches on the pastoral. Also, consider heading over to iTunes, login, search for patheological and give us a five-star rating and a kind review.



Preaching As Resistance

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Many resist preaching, listening to preachers, that is. Preachers may be the worst. I have attended denominational meetings and watched folks get up and leave when the preaching begins. Imagine thinking mundane business to be more interesting than the preacher you may not have heard before.

Over the past thirty years, I have read less than a handful of preaching books. I have only listened to a few sermons over those same years outside of attending meetings where preaching placed prominently on the conference agenda. It has not been a practice to read many sermons either.

Over the past couple of years that has changed. I think Joe Thorn is correct that most of us preach to ourselves before preaching to or with a congregation. Podcasts have helped to provide the means to listen to a variety of preachers and sermons.

Last Fall I attended an event at my Alma Mater, Oklahoma Baptist University. The one-day conference was on Black Preaching. After that event, I ordered several suggested books on preaching and committed to reading or listening to a sermon a day this year. There are some resolutions I may have dropped quickly, this is not one of them. The practice has been good for me.

I caught up with Phil Snider recently. We talked about a book of sermons he recently edited, Preaching As Resistance: Voices of Hope, Justice, & Solidarity. Rather than a book on the mechanics of preaching, Phil set out to address the craft as public theological discourse,

Crafting sermons that invite listeners to faithfully imagine, embody, and experience the transformation harbored in the gospel of Christ is among the most difficult of all vocational tasks.

p.1

If you read sermons, this is a book for you. And, if you are interested in thinking about preaching as public theological discourse, get the book for the Introduction and Afterword by Richard W. Voelz. In the meantime, listen in to our conversation and hopefully you will give more thought to the theological content of your preaching.

If you find the podcast helpful, share it with your friends. Share it with your pastor friends as well as folks you know involved in leadership that touches on the pastoral. Also, consider heading over to iTunes, login, search for patheological and give us a five-star rating and a kind review.

Who Said God Can’t?

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A local meteorologist described the recent F-4 tornado in Alabama. We know a thing or two about tornadoes in Oklahoma. The scene of the 24-mile swath cut by the massive tornado brought back memories of what we simply refer to in our area as, The May 3rd Tornado. It was hard to imagine the area described by a resident who lost her home as something like a forest. One of our local meteorologist looked it up and the affected area had never experienced a tornado before. 

I am waiting on Pat Robertson, or even John Piper, to declare what sin was being judged in rural Alabama. Like everyone else, those who rush to explain the why of these events represent our human need, at least our tendency, to look for the cause that produced the effect. Given our lack of omniscience, human beings often raise more questions in pursuit of the one answer.

For Christians, the available possibilities seem to have been explored and refined but often still leave us short on comfort. On the extremes we either submit to randomness or determinism. Honestly, neither of those two extremes requires Divine agency. When we add Divine agency to the equation, we get the picture of a God with no power or all-power. Most prefer the latter to the former. Even then, the consequent questions raised either leave us with deep mystery should we refuse to make God the culprit for it all.

Thomas J. Oord provides a different response to the issue. At once the title of his book provokes a startling possibility, God Can’t. Before you dismiss Oord’s proposal out of hand, consider that the matter for Tom is not centered on the normal depictions of power. Taking the more academic ideas from his earlier work, The Uncontrolling Love of God, Oord locates his proposal squarely within the framework of our lived experience. Rather than leave God with no power or with all-power, Tom invites the reader to consider the complexity of Theodicy through a hermeneutics of love. That is my interpretation.

When I learned that Tom’s new book would be coming out, I was looking forward to how he would present his ideas. The nagging question I had was what prompted Tom to look at something other than the available possibilities to the problem of suffering. It is not as if the subject has lain dormant and Oord resurrected it for us. Instead, Tom’s own experiences of life have made this an ongoing interest. You could say he is fully vested.

In this episode of patheolgoical, Tom and I talk about the big ideas in his book. He lays them out in a way that the reader may easily follow. Woven in and out of his ideas that center on essential kenosis are stories so common it is hard not to think with Tom about theodicy anew.

Pastors, counselors, lay leaders, if you are like me, you will find lots to chew on in God Can’t. Even more, I suspect you will want a copy of your own. Whether or not you arrive where Tom has, you will not be able to escape his deep commitment to the self-giving, other-directed love of God and its implications for how we understand, and maybe as importantly how we talk about, suffering.

If you find the podcast helpful, share it with your friends. Share it with your pastor friends as well as folks you know involved in leadership that touches on the pastoral. Also, consider heading over to iTunes, login, search for patheological and give us a five-star rating and a kind review.

Enemy Love Is God’s Love

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Pastoral Prayer: Lord God, our world is short on mercy and long on judgment. The Good News that the Judge has become the judged for us means we are not needed to judge. Instead, you have planted your kindom where enemies are loved like family. May your Holy Spirit reveal in us that your mercy runs deeper than our lack. And all God’s people say . . . Amen.

Luke 6:27-38; Genesis 45:3-15

Who doesn’t like a good argument?! Think about it. What would we do for amusement if Fox or CNN did not set up their segments by pitting opposing sides as if there are always only two. Like the disciples, any time power is in play you can find human beings jockeying for position,

What were you arguing about on the way? Jesus asked. But they were silent, because on the way they had been arguing with one another about who was the greatest.

Why even this week a group of pastors took to the use of inflammatory language to describe those with whom they disagreed. Harassing a State Senator’s pastor who made a decision with which the group took exception. Nearly 1000 United Methodists are meeting in St. Louis where the issues stir some of the deepest emotions revealing long standing divisions. Right. Why bring this up? Onlookers and critics have enough with which to criticize the church. Pastor, we don’t need you pointing it out. 

Maybe so. But, since the perception is that we are always on the ready to point out how others fail to measure up to Godly standards, don’t you think we ought to at least admit when we miss the mark? Just yesterday a group working to respond to the revelation that some Southern Baptist Churches have covered up clergy sexual abuse, issued a report that will be proven in error, likely by the end of this week. The rush to respond has produced an insufficient statement and soon enough it will look like a cover-up on a grander scale, even if it isn’t.

The problem we face is not that we don’t want to be better, to do better. Our issue is that we have yet to trust that the kindom Jesus brings inverts the order of things. That rather than judge others, we trust that mercy is more reflective of the character of God. And what is worse, that our tendency to retaliate when we sense someone hates and curses us projects to the world that we believe our God’s primary character is retribution. God can’t wait to get us back.

But, that is not the story. That is not the Good News.

Jesus announces the world is now different. It is not an idea. It is not a future plan. It is not something that is waiting on us to bring it. Instead, it is a reality that we have been asked to believe. This is something different than asking you to articulate an orthodox position on the Filioque clause. The what clause you ask? Deep in the history of the church is a moment where leaders wanted to clearly express the relationship of the Holy Spirit to the Father and the Son. While I would not dare to minimize the importance of our attempts to explain things we believe, Jesus did not require the disciples to get their Latin right. But, the matter was divisive enough to create what we refer to as an Eastern Church and a Western Church since the tenth century. 

What is important is the way we talk about believe and trust. There are a number of things the disciples, the Apostles, came to believe. What they were asked to do was to trust that in Christ God became the judged for us. That is, when we assess the ways human beings exhibit their potential to mess things up, that Jesus became the judged in our place. Human authorities judged Jesus’ way as lacking, it did not satisfy the schemes and institutional requirements to replace the order of the world as it was. Instead of trusting in Jesus’ way, Jesus was judged and found wanting by human courts.

But, God, the Apostle Paul wrote to the Romans,

concerning his Son, Jesus Christ our Lord, who was a descendant of David according to the flesh and was appointed to be the powerful Son of God according to the Spirit of holiness by the resurrection of the dead.

God vindicated Jesus Christ our Lord by the resurrection.The One human agents would judge and put to death, God judged righteous and holy and brought from that death, life.

For what did the world judge Jesus? Well, for things like what we find here in Luke 6. He went against the order of things when he said,

Love your enemies, do what is good to those that hate you, bless those who curse you, pray for those who mistreat you. If anyone hits you on the cheek, offer the other also. And if anyone takes away your coat, don’t hold back your shirt either.

How is this set against the order of things? Think of the business maxim, “The customer is always right.” What could be better, sound better? Nothing if you’re the customer. A couple of years ago we bought a gallon of milk. We chose a gallon well within the best buy date. We opened the plastic carton. The milk was bad. Now, if you like milk, like I like milk, the disappointment was immediate. I tagged Hiland Diary in a Tweet. In what seemed like no time, their social media person had reached out to me, asked for my address, and sent me coupons for not one but two gallons of milk. They are so nice. Right? Not really. That is patronage. They want me to choose Hiland milk every time I reach into the cooler at a grocery store. Our world works this way. Patronage is the order of the world. “You scratch my back, I’ll scratch your back.” Our world has always worked this way.

That is, until Jesus comes on the scene and tells those with ears to hear that the kindom he announces is characterized by a different rule. It is not that the customer is always right, it is that God is always merciful,

For he [God] is gracious to the ungrateful and evil. Be merciful, just as your Father also is merciful.

Do you see just how out of bounds Jesus was? Is it hard to see that Jesus brings a different way the kindom of God works? If we self-select to protect ourselves by setting our relationships in order along the lines of mutual benefit, then our first step is to judge a person’s worth by their response to us. Jesus put it like this,

If you love those who love you, what credit is that to you? Even sinners love those who love them. If you do what is good to those who are good to you, what credit is that to you. Even sinners do that. And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners to be repaid in full. 

In other words, the Golden Rule that is tucked into Jesus words here is really just conventional wisdom. Everyone thinks that way. The world operates on the principle of mutual satisfaction. We will get along just fine if we understand what each of us brings to the relationship. If I let you down, it is over. We could lay over Jesus’ story this very idea. When Jesus, the Messiah, did not overthrow the Roman powers, the people turned on him. Rather than, Blessed is he who comes in the name of the Lord, they shouted, Crucify him.

And, every time we take up the order of the world, where our relationships are governed by the principle, You scratch my back, I’ll scratch your back, we project for the world, the idea that God is the sort of deity that helps those who help themselves. He is the God who judges the lazy unworthy of help. We project to the world a God more interested in making sure our enemies get what they deserve. So, maybe now we see that it is important that we own up to the ways that these projections fail to point up the Good News that God in Christ has planted a new seed that has come to life ,in New Creation. If we make the connection, maybe now we see that it is startling Good News that Jesus says,

For he is gracious to the ungrateful and evil.

Moving about the world from the vantage point of mercy naturally results in reduced stress. How you say? Judging is hard work. Have you ever gotten someone wrong? Before you had a chance to get to know another person you formed an opinion based on something someone else has said. Or, worse. You internalized the opposite of that neat compliment, “Any friend of, is a friend of mine.” You know the opposite, “Any enemy of, is an enemy of mine.”

If enemy love is hard, Jesus sets us up for the impossible,

Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you;

Quickly we read these words, we hear them, and are drawn to make for ourselves a new list of things we must do. Maybe we would be better served by reading these words like Nathan has encouraged us to read 1 Corinthians 13. Rather than reading that chapter that describes love as a checklist for the way we love, he asked us to view it as the way God loves,

God is patient, God is kind . . . 

Here we may want to read these words of Jesus as Jesus’ Way in the kindom of God,

Jesus does not judge. Jesus does not condemn. Jesus forgives. Jesus gives.

Because we experience life as though forgiveness and giving run out, it is hard for us to assess that God’s mercy is more abundant than ours. But it is. In fact, since we tend to think along the lines of contract, Jesus actually explodes that idea in a simple, earthy illustration,

But love your enemies, do what is good, and lend, expecting nothing in return. Then your reward will be great, and you will be children of the Most High. For he is gracious to the ungrateful and evil.

When we read reward, we immediately think we have earned something. We may hear this better this way,

Surprise! When you love your enemies, do what is good and lend expecting nothing in return, you look like your God who is gracious to the ungrateful and evil.

And, for those times that we are not surprised, we embrace the mercy of God as those who are ungrateful and evil for in Christ Jesus, God has been merciful to us.

Audio of this sermon may be found here.

Governor Stitt Aims for Oklahoma’s First Top Ten Win . . . In Firearm Deaths

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Our new Governor laid out his goal to make Oklahoma a top ten State. Who would have thought that before education, justice reform and healthcare that Oklahoma would pass legislation with the promise of the Governor’s signature that will surely propel Oklahoma into the top ten of states with the highest rate of firearm deaths?!

According to the CDC, Oklahoma is currently at number thirteen for States with the highest rate of firearm deaths. If the statistics from other states that have passed permitless carry legislation inform what we may expect in Oklhaoma, Governor Stitt will get his dream of making Oklahoma a top ten state sooner than later.

What defies common sense, and surely the common good, is that permitless carry was not one of Governor Stitt’s platform planks. There is no outcry from any majority for this legislation. More than 80% oppose this. The Oklahoma Legislature has run House and Senate Bills so fast that Law Enforcement has not had time to weigh in. And, it looks like it is too late.

Many people have hoped that Governor Stitt would undo eight years of Mary Fallin. Who knew that he would undo one of the best acts she undertook when she vetoed this legislation just last year? The Governor is not up for re-election. Even The Oklahoman’s Editors noted what a waste of time this is. Who cares that Representative Echols checked with the NRA. What about Oklahomans?

There is hope. Maybe Governor Stitt will be called upon by religious leaders who follow a King who said to Peter, “Put away your sword.” Gathering for a prayer service to the God of Jesus Christ at the outset of his term might need to be followed with a commitment to the Prince of Peace.

Today I was invited to speak to this issue as a representative of Oklahoma Faith Leaders. Who knows if this will make the news. I offer it here in hopes that maybe, just maybe the Governor will keep his eye on his top ten list that would make us proud, not more bloody.

My oldest grandson, Cohen, will turn sixteen in seven years. His Dad, Craig, is a Driver’s License Examiner. There is no chance that Cohen will be allowed to get behind the wheel of an automobile without training, license and insurance. Not only would his Dad not allow it, neither would the State of Oklahoma. Putting a teenager behind the wheel of a potentially deadly weapon without training has made little sense to anyone. Requiring training and a license helps protect the common good from those untrained, unprepared. Why would we offer a 21-yr old to carry a gun, an intentionally lethal weapon, without a permit or training? Even an 18-year old on the grounds they serve in the military.

Craig supervises the DPS station in Chickasha, he is recognized as one of the best. He insists that teenagers pass written and driving tests before sending them on to a Tag Agency to obtain their much coveted license. Craig also has made sure that those who drive semi rigs over the roadways maintain their CDL’s. None of us would have any confidence should a would-be driver take to the highway with a heavy load behind an 18-wheeler. No. The State requires training, licensure and driving logs for professional drivers. We would not dare let loose untrained drivers to carry goods across the Country, risking the lives of others. It’s not that we dare not do it, we don’t do it.

My congregation represents a cross-section of opinions. Some of our folks possess conceal carry permits. Others frequent or work gun shows. We, even me, are not opposed to guns. We, not me, are not looking to confiscate guns. But, it is clear permitless carry is not legislation intended for the common good. What sort of common good is it that our State would make intentionally lethal products available to untrained young people, the most frequent demographic subject to gun violence. 

There is a likelihood that my presence today will startle friends, even church members. It could be some will object. They will wonder why couldn’t I just leave politics to the Legislature. I wonder what it is that makes our current, liberal, gun laws require the Legislature, with the promise of the Governor’s signature, to pass high risk legislation to satisfy a minority on the promise of more money for re-election. Who’s common is that good for?

My church members should not expect any less from their pastor than to suggest the way of peace does not include greater access to deadly weapons, particularly without training and regulation. To ask the pastor to stay out of politics at this point is to request he ignore Jesus’ message of peace.

Cohen, Max, Fox and Marlee need not worry that others their age will drive a car without training and permits. But, they need not grow up in an Oklahoma where they will wonder if their peers are carrying an intentionally deadly product without training and permit.

Until?

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Pastoral Prayer: Holy One, we are often lulled into smugness. Here we sit this morning while others are elsewhere. Quickly we allow this seed to grow into a spiritual superiority that blinds us from Jesus, from you. Too often we read the prophets and sit in judgement on a people we barely understand . . . that is until we are reminded with Isaiah that they are us. Spare us the consequences of our hard hearts by revisiting us with your grace, lest our cities, our lives, lay in ruins. And all God’s people say . . . Amen.

Isaiah 6:1-13; Luke 5:1-11; 1 Cor. 15:1-11

Then I said, “Until when, Lord?” And he replied;

Until . . . That leaves a stump when felled.”

“Just wait until your Father gets home.” What that meant was Mom had spent plenty of time telling us,

Keep listening but not obeying,

Keep observing my anger but not connecting your danger

Sure, that is an adaption of Isaiah 6:9, but it gets better. How long should Mom’s keep repeating the line, “Just wait until your Father gets home?”

Until your summer dreams lay in ruins,

your hoped for trips to the community pool is empty,

until your access to your favorite Saturday morning cartoons is unplugged.

The more immediate translation was, if you think grounding is something, wait until the tender portion of your backside meets Mr. Leather. Now before you judge my parents for their use of corporeal punishment, remember it is not the best practice to judge the 60’s, even the 70’s, based on the 2000’s. I mean, when we played Little League, we did not have drafts, we signed up and played with our local team win or lose. And, when, like us, we did not win every game, we learned to be good losers. Learning to be good losers is much easier than learning to be good winners.

There was no such thing as participation trophies. Uniforms? Really? T-Shirts and jeans. We rarely spotted baseball pants until we played in Jr. High. And, no one ever used the term, Snowflake to talk about others in either direction of the social divides. 

Judging people from decades ago by the standards of the present should also be applied when reading the Scriptures. We often read what is described and treat it like it is prescribed. My recollections are in no way meant to say to teams and parents today that you should do it like we did it. It is to say parents today should take great care to judge parents from bygone days by their contemporary standards. And, that goes for the Bible.

It has become a favorite pastime in many places to castigate Israel for her regular illustrations of infidelity. We use that small tribal people as our “go to” for an example of “how not do do it” when following God. It is a move that suggests that we are a more advanced people, after all, we have Jesus.

If there is one thing we find here in Isaiah 6, is that people are people and the sooner we realize that together we comprise one big cluster of unfaithfulness to the Creator, the more quickly we will be enamored of God’s grace. Yes, that sounds awful pessimistic. But, hey, I am talking about Christ’s Church. You object. This morning, the Houston Chronicle published an investigative piece on the Southern Baptist Convention and its unwillingness to create a clergy abuse registry. The paper let it be known the article was on its way. The President of our Convention, whom I know, JD Greear, tweeted this on Friday,

I recently learned of this coming story. It is certain to be disturbing & painful, but I plan to read it immediately on Sunday. In fact, we all should read it & pray for the victims & survivors. In order for the SBC to move forward, we need to know the truth & demonstrate Jesus.

It has been easy for those in the SBC to point to the scandals in the Catholic Church among priests, and the recently revealed abuse of Nuns.  It has been like swinging at low hanging fruit to ridicule the United Methodist Church for their upcoming General Conference on a Way Forward on the issue of human sexuality and the church. For decades we have pointed out the decline in the UCC, the DoC, the PCUSA, and every other denomination. I have heard our leaders criticize these groups. Maybe it was to make us feel better about ourselves. The news that came out this morning is but one illustration that the pot should never call the kettle black.

Some of us have pushed for a registry in the SBC for more than a decade. We have not hid behind Jesus. Instead, we have hid behind an ecclesiology, a way of understand church, that privileges the institution over the person. And, we have done it all the while claiming faithfulness to orthodoxy, that is right believing about the Bible. But, here we are faced with the Bible. Sure, I am frustrated. I have grown up in SBC churches, I have pastored SBC churches now for more than 30 years. The things I know about us makes me sad and mad all at the same time.  But, the truth is, I know myself. That is exactly what Isaiah noted when he recognized that when God is not made in my image, it is fearful.

Did you catch that? Isaiah did not respond to a vision of God that was of his own making. He did not react to a God that liked who he liked and did not like who he did not like. Isaiah did not project onto his favorite political party the role of righteousness. Nope. When he entered the Temple of the Lord, he saw something different. He had a vision of how things really are, not how we wanted them to be. And, his response was, to acknowledge that his lips, his speech, his words were words of death. 

Woe is me.

Isaiah was not expressing self-pity. His was not some rendition of gloom, despair and agony on me. Deep dark depression and excessive misery. His was not the result of bad luck, it was the consequence of learning that he lived among a group of people who had set such a low bar for all their relationships. 

It would be easier for us, like it would have been last week with Jeremiah, to think this is all about Isaiah. That the words we read are only for his day and his people. That somehow after Jesus’ coming the people of God are immune to to reverting to things as they were rather than living in the newness of what God has revealed in the Messiah, in Christ Jesus. But, that is an optimism that cannot connect us with hope. I know, you fear that the Pastor has reverted to some former Fundamentalist ideology. That the once optimistic and hopeful version of your pastor has been kidnapped and brainwashed. The reality is I am the little boy that heard the words, Just wait until your Father gets home. And, while I am not as bad as I could be, I am not as good as I want you to think I am. If I am not careful, I will create a vision of God that happens to give me a pass for what is lacking … but not you. And, that is the projection of the Christian Church, the Evangelical Church, even the Southern Baptist Church, that the world rejects. And, so may we.

Isaiah, like Jeremiah, is about God. While we cannot escape the details of either prophets call and context, we must not forget that the Scripture is about God, not about us. We are the objects. God is the subject. What that means is that God acts in ways to change the way things are. That reality turns my sadness, my madness, into hope. 

God’s messengers took a hot coal and touched Isaiah’s lips. The act did not give third degree burns. Instead, God cleansed Isaiah. His confession included his cleansing. Did you see that?

Grace.

God’s grace to Isaiah moved him to respond to a question without detail. 

Who should I send?

Who will go for us?

When we hear God call, we want a job description, what will it cost me, how much time do I have? Grace experienced prompted Isaiah to answer without so much as a hint that he would be asked to give a message that essentially meant no one would listen. In other words, Isaiah was asked to give announcements at church to which almost no one ever listens. 

Listen to his assignment,

Go! Say to these people:

Keep listening but do not understand;

keep looking but do not perceive.

Make the minds of these people dull;

deafen their hears and blind their eyes;

otherwise they might see with their eyes

and hear with their ears,

understand with their minds,

turn back, and be healed.

Oh, boy! It gets better.

Then I said, “Until when, Lord? And he replied:

Until cities lie in ruins without inhabitants,

houses are without people,

the land is ruined and desolate,

and the LORD drives the people far away,

leaving great emptiness in the land,

Though a tenth will remain in the land,

it will be burned again.

Like the terebinth or the oak

that leaves a stump when felled,

the holy seed is the stump.

Wow, Pastor, it is cold enough outside. We came for some warmth!

There it is. Do you see it?

All four of the gospels tell the story of Jesus quoting Isaiah. In Matthew, Mark, and Luke it comes as the disciples ask why parables or what does a parable mean. John points to the lack of response to the signs Jesus gives that Messiah has come as the enactment of Isaiah 6. In other words, Isaiah’s words point to an issue human beings have always had. We look for the God of our making.

We want warmth. We want an end to the Until. There in the last line of Isaiah 6,

the holy seed is the stump

From the ashes comes grace. Our readings from 1 Corinthians and from Luke combine to give us two people who saw God not as the object they had created for themselves, but as the One who came to them and loved them despite themselves.

Peter and Paul.

Quickly, Peter and his fishing buddies were asked to trust someone whom they figured did not know as much as they about fishing. “Cast out in deeper water,” came the suggestion. “We are slap worn out after a long night of unsuccessful fishing.” But like any of us who fish, the prospect of finally catching a fish would spur us to try another place. What Peter had experienced in scarcity, Jesus delivered in abundance. The overwhelmed Peter recognized that his self-dependence was exposed and needed Jesus to go. Jesus did not riff on Peter. Instead he gave him hope that others would be drawn into the same net of grace. This same Peter would run to Jesus on the shoreline after the Resurrection. 

Paul recounts the message, announcement, he heard. This is the fellow that stood by as Stephen was stoned. Paul is the one name that struck fear in the hearts of early Christians as he roamed about looking to purge the world of those who followed Jesus. Yet, God appeared to him. His vision of God, the one that he had made suitable to himself, was crushed beneath the weight of the Resurrected Jesus. He knew himself all the more in the face of Jesus.

Until . . . Where the power of Sin abounds, grace much more abounds. 

Until we see the glory of God in the face of Christ.

Can’t Drain the Swamp

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Luke 4:21-30; Jeremiah 1:4-10

Pastoral Prayer: Lord God, it is easy for us to get tied to things as they are. After all, it is what we know and have known. We admit that we really like Jesus’ message of planting and building his Kingdom. We do find it hard that Jesus also challenges our idols. We fear what we might lose. Help us, Lord, to see that grace is greater than all our sin. And all God’s people say, Amen.

Ecologists tell us that it is not good to drain the swamp. Plant and animal life need the available water to survive. Remove the water and there is a rupture in the ecosystem. Things die. Rebecca Harrington noted in a piece for the Business Insider, written in 2016, that the practice of draining swamps was popular when malaria was a problem in the U.S. and Europe. Keep the mosquito population down and maybe you could reduce the incidence. 

If there is anything we know, we have not rid the planet of mosquitos. Do you really think we could? 

Human beings cannot drain the swamp, you know, the one Ronald Reagan called for in 1980. Reportedly it had been found that there was $424 billion dollars of waste that could be cut from the Federal Budget. Drain the swamp. Reagan appointed the Grace Commission. After the report was combed through, it was learned that the writers had included in their numbers items that were necessary, not wasteful. The recommendations were never implemented.

The phrase stuck. Anytime you need to rally voter sentiment in one direction or the other, just shout, Drain the Swamp. I suspect that had the phrase not been first used in 1903, it may well have been floated in Israel. Think about it. Over the course of 208 years, Israel, even if divided between North and South, suffered through 38 kings. Of those 38, 33 were considered evil kings and only 5 deserve the description righteous, or good. Human begins can’t drain the swamp.

What is it? Well, Washington, or Jerusalem, seem like handy scapegoats. Blame those leaders for all the ill in their respective countries. But, before you decide to do just that, remember, those swamps are filled with people just like us. Don’t forget, Israel asked for a king. With all the sadness he could muster, Samuel relayed the words from God. He told them what would happen should they get a king,

These will be the ways of the king who will reign over you: he will take your sons and appoint them to his chariots and to be his horsemen and to run before his chariots. And he will appoint for himself commanders of thousands and commanders of fifties, and some to plow his ground and to reap his harvest, and to make his implements of war and the equipment of his chariots. He will take your daughters to be perfumers and cooks and bakers.  He will take the best of your fields and vineyards and olive orchards and give them to his servants.  He will take the tenth of your grain and of your vineyards and give it to his officers and to his servants.  He will take your male servants and female servants and the best of your young men[a] and your donkeys, and put them to his work.  He will take the tenth of your flocks, and you shall be his slaves.  And in that day you will cry out because of your king, whom you have chosen for yourselves, but the Lord will not answer you in that day.

For more than 200 years the people lived most of their time under the rule of kings that gave them what they wanted. Or, maybe it would be better to say, they served under kings that produced for them the sort of leadership that magnified their own faithlessness.

Have we learned much?

Before Israel’s captivity in Babylon, Jeremiah heard a call from the Lord. YHWH, Israel’s God, had given the young man a commission. For 40 years his voice could be heard. Jeremiah describes God’s actions and the content of his message,

Then the LORD reached out his hand, touched my mouth, and told me:

I have now filled your mouth with my words.

See I have appointed you today

over nations and kingdoms

to uproot and tear down,

to destroy and demolish,

to build and plant.

If you are keeping score, that is four verbs that describe demolition and two verbs that paint the picture of renewal. That is a 2 to 1 ratio of words that foretell loss. Some get distracted. They think this is about Jeremiah. What we find in the Scriptures is that Jeremiah is God’s object, not his subject. That is, the story is about God renewing and restoring. He describes God’s activity. Before there is building and planting, those things in the way of faithfulness must be torn down. Focusing on Jeremiah would reveal a prophet of little success. Jeremiah was saddened. No amount of positive thinking would change the very real landscape of a people who could not drain the swamp. They could not see they helped create the swamp. 

Jeremiah is often referred to as the Weeping Prophet for he exclaimed,

If my head were a flowing spring,

my eyes a fountain of tears,

I would weep day and night

over the slain of my dear people.

Compare these words of Jesus,

Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her. How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing.

Nearly six centuries had passed between the fall of Jerusalem and the time of Jesus. Yet, the message given Jeremiah rings in the words used to describe the Messiah.

He has done a mighty deed with his arm;

he has scattered the proud

because the thoughts of their hearts;

he has toppled the mighty from their thrones

and exalted the lowly.

He has satisfied the hungry with good things

and sent the rich away empty.

And these words,

Indeed, this child is destined to cause the fall and rise of many in Israel and to be a sign that will be opposed – and a sword will pierce your own soul – that the thoughts of many hearts many be revealed.

A sign that will be opposed – the hearts of many will be revealed.

Uproot. 

Tear Down. 

Destroy. 

Demolish.

Jesus had just stood to proclaim the very words spoken about him by his mother had come to pass,

Today as you listen, this Scripture has been fulfilled.

Quickly the crowds buzzed with enthusiasm. The idea that the LORD had sent someone to change the system, topple the institutions of oppression, to break up the monopoly of power energized the crowd toward Jesus. Luke records, 

They were all speaking well of him and were amazed at his gracious words that came from his mouth;

Even in their praise of Jesus, the witnesses to his work in Capernaum, and the way he handled the Scriptures, they could not get beyond what they saw,

Isn’t this Joseph’s son?

Firmly stuck in the world as it is, the people poured cold water on their own enthusiasm. Did you get that? Gracious words of deliverance. Amazing words of promise. Despite the hope in Jesus’ words, they built a wall and dared Jesus to scale it. And just like that, Jesus did not opt for positive thinking. He began to uproot their ideas of what is. He called attention to the sort of thinking that needed to be destroyed. He spoke in such a way as to demolish their dependence on more than the very words of God. Jesus demolished their reliance on their own judgement. He exposed the swamp.

And to be a sign that is opposed – that the thoughts of many hearts may be revealed.

We not only hear the themes of Jeremiah’s words in Jesus’ preaching, we witness the living out of those words in the life of Jesus. Rather than evoke images through words, God made clear in Jesus what filled the hearts of people. Try as we might to paint a better picture by downplaying the walls we build and emphasizing our confidence in human potential, human history does not lie. 

And that is what Jesus does. He tells them history does not lie. When the people were faithless, God sent the prophet Elijah to a foreigner, some outsider, a widow. When people were faithless, God sent Elisha to Syria, to an outsider. Plenty were hungry in Israel  during famine and many were afflicted by leprosy in Israel, but their lack resulted in God showing up elsewhere. Lest we think God only shows up among us, that we can wall God into our tribe, our group, these stories demonstrate how God opposes the proud but gives grace to the humble.

Telling the people their story did not convince them. Instead it exposed them. Rather than own their faithlessness, they became engaged at Jesus. They drove him out of the synagogue – for us the church – and brought him to the edge of a cliff and intended to hurl him over the cliff and be rid of him. 

But, it was not his time.

Hear me please. Jeremiah was given words that pointed to the creation of a new community – one built upon the faithfulness of God amidst the faithlessness of people. Jesus embodied those very words and plants a new community built upon his faithfulness to do for us what we cannot. We don’t rely on human beings to drain the swamp, we trust in Jesus who by his death and Resurrection drain the swamp of its power and influence over us. In fact, if you like a more vivid picture of the Gospel, Jesus entered the swamp and took all of its infectious parasites that represent the Power of Sin that build walls, structures and institutions that keep us sin sick, to borrow from the old evangelists. In his body he bore the disease that kills us and suffered death that comes from our exposure to those parasites. Then to demonstrate the power of God over our disease, in the Resurrection, Jesus tore down, uprooted, demolished and destroyed our enemies so that in us He may create a new community of hope.

Often I take a manuscript into the pulpit. The preached sermon will vary. Here is a link to the preached sermon.

Freedom from the Tyranny of the Self or, You Are the Body

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Often I take a manuscript into the pulpit. The preached sermon will vary. Below the post will be a link to the preached sermon.

Pastoral Prayer: Holy One, by the power of the Spirit Jesus came with the Good News. We risk missing it for we only hear the Law. Forgive us for taking the Good News and making it into a new law. By your grace set us free to love – all bodies, even your Church. And all God’s people say, Amen.

He would stand in the mirror before we left the cabin for evening worship. Upon checking out his hair and clothes he would declare, “I’m so pretty.” Just like that. The young man was years ahead of People Magazine’s, Sexiest Man Alive feature begun in 1985. People has since offered its award for the most attractive male annually. Notice, Michael declared himself pretty. People recognizes attractive as sexy.

My friend Jason, who has been here with us a couple of times, generally uses self-deprecating humor when talking about himself. Except, except, when talking about his baritone voice. His line about his voice? His line that he has used in a sermon or two? “I have a voice so manly it comes with its own chest hair.” How does he get away with it? Well, he is much younger than me. He is in a different denomination where he is assigned to his congregation. And, some may give him a pass since he carries in his body the death sentence of terminal cancer.

After thirty years as a full-time pastor, almost twenty-five of those years spent right here, I thought it high time we have a talk about the body. Not my body. After all, some of you know that Tommie picks me up every weekday at 5 a.m. in order to buffet my body. Remember, we are Baptists who tend to take the Scriptures literally and somewhere we misread buffet as buffet. The Apostle Paul wrote these words translated in the old American Standard Version,

But I buffet my body, and bring it into bondage: lest by any means, after all that I have preached to others, I myself should be rejected.

The more modern rendering, in for instance, the Christian Standard Bible,

Instead, I discipline my body and bring it under strict control, so that after preaching to others, I myself will not be disqualified.

Ideas about the body, during and after the time the Apostle Paul would have written these words, assumed anything material was bad. The body is material. The body is bad. Undercurrents of this idea have run along the rails of human history. Today we witness the same idea in body shaming. Consider art from not too long ago and we see something very different from what you find in Men’s Quarterly or Vogue Magazine. Thin indicated poverty. Thick reflected wealth. The idealized images of today actually become a social law under which humanity suffers an incredible weight.

Eating disorders, yo-yo dieting, and so-called healthy eating all indicate the cruel imposition the law has on human beings. Did you hear that? When we work to understand how the Law functions to enforce expectations – social and moral – we get a better understanding of grace when we discover that we have been forgiven and set free from the law. Remember, the Apostle Paul reminds us that the power of Sin is in the law. 

The sting of death is sin, and the power of sin is the law. 

We are crushed beneath the weight of its constant reminder that we are not good enough, smart enough, strong enough or pretty enough. How can we fail to see that this is the most unifying human experience?

It is no different for the Church in the world today. The analogy works. Every ideal assigned to the Church becomes a law unto itself. The same power that works to shame the human body would enjoy nothing more than to shame the Church as God’s Body. The metaphor is right there, in the Scriptures. The Church does not do enough. Under the breath the specific charge is, The Church does not do what I want it to do. What that means is that the Church suffers the Body shaming normally expected from those on the outside only it comes when you or me idealize a vision for the Church from the inside.

It also means that a young pastor friend may be right. We were texting the other day and he sent this,

I came across [John] Wesley talking about how he’d not preach anything but justification to non-Christians or new Christians, sanctification only to those ready for meat. I think we are in a milk only moment.

My response? The response I sent back?

Given that many have conflated their faith, or understanding thereof, with American Civil Religion, I don’t know how we are not in a milk only moment.

The reference of course is to the Apostle Paul who described the need for us to move on from milk to meat. One thing about this working out regimen that Tommie lured me into is that it comes with a coach that knows her nutrition. Not only does she have the command of a drill sergeant, she also requires that we actually tell her what we are eating. Imagine that we are paying for this! When I open the Facebook App on my phone I wince when Julie has tagged me in a post. That means she is going to tell me that I have not been eating very well. Not enough protein, she scolds. 

I fill out the Diary of the My Fitness Pal App and hope that when I click the nutrition tab, I will feel the weight lifted. You know, the weight of not living up to the law of percentages. It is for my good. I do feel better. Little does she know that at my age no matter how well you eat or exercise, when the clock strikes 2 p.m. it is like Smokin’ Joe Fraizier delivered an uppercut and I am often looking for a power nap. Her insistence is that we are building muscle. I muse to myself. She does know what I do for a vocation, doesn’t she. Why normally we are poster folks for body shaming ourselves. I digress.

Our growth has been stunted by a low protein diet. We fail to build the muscle of resistance to the foods that have as their label, God and Country. There is no God and Country in the Scripture, particularly the New Testament. There is only an Empire that creates unhealthy conditions for its people. Look at conditions of the people Jesus quotes from Isaiah 61 – poor, captives, blind and oppressed. We think they describe others. But, under the banner of Country, Empire, that is us, all of us. Listen to the so-called religious leaders that consort with power. They have created for us a new law, bow or be ridiculed as disobedient. This is the milk of our diet. 

The law is every where. But the one place that it should not reign is in the Church. When we find the law in the Church, it usually comes under the pious conviction used in the sentence, “This is what our Church should be doing.” Whatever this is that is not connecting people with the grace of God is for some other organization, not the Body of Christ. Dietrich Bonhoeffer described this as the wish dream. We bring our wish dreams to the Church and it disrupts our life together. How? Because the wish dream becomes the law for everyone else. This is the argument in Paul’s letter to the Galatians. 

Stand firm then and do not submit again to a yoke of slavery.

When we submit again to a yoke of slavery, we need a message of milk. We reached for the meat too soon.

That brings us back to the body. Each of today’s Texts point to something about the body. In Nehemiah Israel gathered like one body at the Water Gate to hear the Scriptures read. 

Ezra blessed the LORD, the great God, and with their hands uplifted all the people said, “Amen, Amen!” Then they knelt low and worshiped the LORD with their faces to the ground.

Their bodies were involved. No, this is not to invoke a new law here at Snow Hill. The point is that the people involved their bodies. In fact, even though they realized they had missed the law, Ezra told them not to weep but instead to eat and drink and have a great celebration because they understood the words that had been explained to them. They had lived under Empire while in Babylon. Hearing the word of God explained led them to celebrat.

Maybe Paul had in mind Israel standing as one body listening to the word of God when he pressed the metaphor by saying,

Now you are the body of Christ, and individual members of it.

Often all we hear is individual. We fail to connect ourselves to the Body. But, Paul did. He pointed out that we are Christ’s Body by God’s Spirit. There is no shaming Christ’s Body. If we point to the Psalmist that writes that we, our bodies, are fearfully and wonderfully made, is it any less fearful and wonderful that by God’s Spirit we are made to be Christ’s Body?!

This takes us back to the reading we heard in Luke 4. Don’t miss this. Jesus got up to preach. He used Isaiah 61. And then, he went out and practiced his sermon. How did Paul not take this from Jesus,


Instead, I discipline my body and bring it under strict control, so that after preaching to others, I myself will not be disqualified.

Here is some milk.

First, Jesus’ message was not for those folks over there. It was for us. It is for us. We cannot read Jesus’ sermon as though it was for someone else. We are the poor. We are the captives. We are the blind. We are the oppressed.

Second, Jesus cut off Isaiah’s words about judgment for he would take in his body our judgement. This startles some and confuses others. The law judges harshly. Though the Psalmist says the law of the Lord is good, the law does not redeem or rectify. The law lifts the ideal and condemns those who do not keep it. The judgment of the Power of Sin upon us is taken up in Jesus’ own Body.

Third, Jesus declares God’s grace – God’s favor. This is forgiveness. The tag line of a Church in Manhattan is, Enjoy your forgiveness. That might be worth borrowing. Enjoying our forgiveness entails connecting people with God’s grace. That is, when we hear the Good News, we look for ways to connect people to it.

How? 

Look around you. Here is what we are doing. It is not all we are doing. But at present it is what we are doing. We will not be working through the list and checking it twice to see who is signed up with at least one of these opportunities. That would be creating a new law. Instead, we are presenting to the Body what we do in the enjoyment of our forgiveness. Consider it an invitation to enjoy with us.

Freedom from the Tyranny of the Self or, You Are the Body


On the Other Side of the Ash Heap

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There is not going to be a return to things as they were. Or are. Think of it as the notion that to step into a river at the same place, does not mean you are stepping into the same water. The water in which you stepped in downstream.

It is not hard to become captive, enslaved, to things as they were. Marriage counselors often hear, “We would like to get back to the way we were.” While the sentiment is appreciated, it is not possible. The way you were is what led to where you are. But, what about mental illness? Is there a better on the other side. After all, we are not in absolute control of our brian chemistry.

Trust the Process

On this episode of Patheological my friend Scott Curry, who self-describes as a *lifer* when it comes to depression, encourages us that even with the chemistry we cannot control there is a process that may lead to something better on the other side of the ash heap.

We continue mapping onto the experience of depression the story of Job. Scott fell in love with Hebrew Wisdom Literature and in turn the book of Job. While wrestling with his own experience with depression, he noticed some helpful if not future altering connections that led him to exhort those who might be battling depression to trust the process. There are similarities to what we might suggest to those battling addiction.

Courage?

Scott does not offer a self-help remedy. He does insist the move to life after the ash heap, after working with mental health care professionals in light of one’s self-awareness there is an issue with ongoing depression, calls for courage. One teaser. Often we read the end of Job and are not sure what to do with the description Job receiving double what he had before. Given the poetic nature of the literature, Scott prods us to think of the way we feel after such a low time – the pain and suffering with depression – as life is twice as good.

Give the episode a listen. This is really a culmination of three podcasts that stretch from last year to these past two episodes. The most recent may be found here.

If you find the podcast helpful, share it with your friends. Share it with your pastor friends as well as folks you know involved in leadership that touches on the pastoral. Also, consider heading over to iTunes, login, search for patheological and give us a five-star rating and a kind review.

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Katy’s Long Obedience In the Same Direction

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Sister Mary Katherine. No, not Sister Mary Clarence. Katy was no Sister Act, not an undercover nun. She was my first grade Sunday School teacher.

Only in more traditional Baptist churches did you hear women referred to as sister. Don’t let we Baptists know that Roman Catholic women, given to simple vows, have been referred to as sisters longer than there has been a Baptist Tradition. We would quickly adjust our confessional statements declaring such a designation anathema if we knew.

About two weeks I drove my Dad and Mom to Portland Avenue Baptist Church in Oklahoma City. That sentence sounds like it is such a long trek. It isn’t. We went to the funeral for my first grade Sunday School teacher I knew as Mrs. Kilman. Spellcheck changed it to  Kidman. Not kidding.

The funeral folder reminded us that Katy influenced many in her 56 years at the Crestwood Baptist Church, the church of my childhood and youth. I will be 56 in May. She spent another 25 years at Portland Avenue Baptist Church. If you are keeping score, that is 81 years. I have some to go to get my 81 year pin. Katy not only taught me in Sunday School. She also taught me in Training Union, think Baptist discipleship for children. 

One Sunday evening, I was maybe 6 or 7, we covered the story of King David and a descendant of King Saul. David and Saul are pretty simple names. No trouble with pronunciations. Saul’s grandson, Mephiboseth, received kindness from the new king. It was an act that ran counter to the practice of most new power families. When I heard Saul’s grandson’s name I giggled. So did Randy and maybe even Jimmy. It was the sort of funny that you could not stop. The more we realized we were laughing at a Bible name, and the momentary guilt that we might somehow be acting sacrilegiously by thinking the name was funny, could not overtake our belly laughs. Katy’s husband, John, saw it humorous even as he tried to settle us down to listen.

We weren’t scolded. We were loved.

Over the years of my childhood, Katy taught in Vacation Bible School. She had the voice of an angel. Beautiful alto harmonies added to the Ladies’ Trio of which she was a part. She sang in the choir, in the alto section. Katy and my mother worked with our church’s Senior Adult group – The Jolly Elders. They may have been the initiators of the ministry at Crestwood. Katy’s mother, Grace “Nanaw” Peterman, was my first lawn mowing customer when I was 9 years old. Katy’s daughter-in-law,Mary, taught in our Youth Department when I was in high school. Katy’s grandson Ryan was the ring bearer in our wedding nearly 36 years ago. To say this family holds a number of special places in our own family is an understatement.

One of my favorite books is Eugene Peterson’s, The Long Obedience In the Same Direction. Centered on the Psalms of Ascent, Peterson’s reflections key in on life as journey. The songs were sung on the way, during pilgrimage. We make much of achievement, of accomplishment, the arrival at a destination. Teaching children the Bible is less an achievement and more a journey. First graders move on to Second grade and on to the Third. A Teacher shows up to do it all again. It would be easy to see how over time we must adopt a different vision since a year in elementary Sunday School is not accompanied by finals, exit exams as it were. What is being taught is that we are not alone in our journey through life. God is with us. So are his people.

Ron, Katy’s oldest son, led us in congregational singing. He encouraged us to sing the parts. I sat next to my Dad and we sang the bass line. The gathered family and friends sounded like a church choir. Sitting near me was Maria. We grew up at Crestwood. We graduated from high school and college together. We sang in the Youth Choir. I saw adults I had not seen in more than 30 years. The memories were rich that day.

Thirty years. 

Sitting in the service and reflecting on Katy’s faithfulness to family and faith and God’s faithfulness to her, I realized that in January of 1989 I began serving my first church as a full-time pastor. The church that put up with my novice attempts and had faithfully provided young preachers a place to begin. I am not sure I achieved the average tenure in its history. Reading the list of their pastors put the average at between 2-3 years. I served about 16 months. 

It was not happy feet or a forced departure. I had been accepted into the Doctor of Ministry program at Southwestern Baptist Theological Seminary. The move to a church closer to the seminary would make me more available to Patty and the girls should a need arise. Otherwise, I would be gone during the week for four weeks at a time, three times a year. A five hour commute every day would have made it largely impossible to succeed in the program. I commuted for three years in college but the drive was less than an hour.

This summer I will have served Snow Hill for 25 years. When I graduated with my MDiv in 1988 the average tenure was somewhere between 2-3 years. Using that figure, I have pastored somewhere between 8-12 terms at one place. My predecessor served for 25 years. In fact, since 1968, Snow Hill will have had just two pastors. God willing, I may be privileged to spend the rest of my time as pastor right where I am.

Some days I wonder what influences have led me to think a pastor may, if possible, remain at one place for a long time. Brother Justice pastored at Crestwood for more than 20 years before retiring. Brother Carpenter, our Bible History teacher in high school, was pastor of a small congregation in south Oklahoma City for a long tenure. Brother Emery pastored at Snow Hill from 1968-1993. I know there are others.

Maybe it was Katy, and those I knew/know like her. Today, many look for the day when they can retire from serving in a local church. Know this, young boys and girls remember those who taught them in Sunday School when they were children. Sometimes it even sticks that despite the ups and downs of church life, the highs and lows, helps them weather their own experience of the highs and lows faithfully at one place for a long time as adults. Sure, what we are physically able to do over time may change. Serving others may last a life time. It did for Katy.

The practice of a long obedience in the same direction haunts my memories and provides hope for my future.

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