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On Realizing Dreams…

09 Wednesday Sep 2026

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Photo credit: https://blog.gophersport.com/non-competitive-school-community-field-day/

This Sunday our church will host its annual “Rally Sunday,” the day to celebrate the kickoff of the program year and all the ministry we enjoy.  Usually that means registration for things like Sunday School, a fun ice cream social, and seeing some faces that may have missed as they enjoyed travels, took a break from “school year activities,” and generally used the summer for a bit of rest and renewal.  This year, our Rally Sunday has two unusual features:  the celebration of the 20th birthday of our “New Chapel,” and the addition of our inaugural “Field Day.”

These two additions have been bringing me great joy as I anticipate our Rally Sunday.  The celebration of our New Chapel’s birthday has been a lovely exercise in reminiscing, reconnecting with parishioners who were a part of the construction process, but maybe have relocated in the last twenty years, and learning more about our history.  The preparation has meant seeing a painting I didn’t know existed of the groundbreaking for the New Chapel, reading news articles about the process of construction, and hearing stories from longtime members about the excitement of adding more space and conveniences than our almost 300-year-old tiny “Historic Chapel” ever has allowed.  The generation that built the New Chapel was able to envision a future yet to be realized.

The addition of the Field Day has me excited about what new future is being realized.  Though the increase in families with young children has been a gift to us in the last 5-6 years, what I have loved watching is the families creating a community within the community.  They have found their own way of group conversation – not organized by a coordinator but organically organized by taking the reins and making the community their own.  They share resources, plan outings, organize events like a community yard sale, and most recently, conceive of a field day for our parishioners to connect across generations.  This will mean that elders will run stations like three-legged races or bean bag tosses.  This will mean parents will get to watch their children play, entrusting the community to shepherd and delight in their children.  This will mean children will get to know adults other than their parents in a playful way.  In one afternoon, our community is manifesting and living into the vision that countless Vestries have articulated over the years.

All that is to say, Church can be a place where sacred community is cultivated, where connection and belonging is extended, and where joy and celebration is rooted in a place that reminds of the origin of all love and grace: Jesus Christ.  Like any institution made of humans, all churches have their flaws.  And, I love watching when churches live into their best selves.  If you’ve been searching for a sense of community, a sense of belonging and purpose, or a place to refresh your aching heart, you are certainly welcome at our church.  If you’re reading from afar, I invite you to consider finding a local church where you can find a similar meaningful community.  You are welcome here!

On Seeing the Kingdom…

02 Wednesday Sep 2026

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Photo cred: Stephanie Snow, as found at https://stephaniesnowphotography.com/7-poses-for-beach-pictures-for-your-family/

Every summer, our family travels to the beach.  But unlike traditional beach stays, we stay at a community house run through the Episcopal Church.  The house has 11 family rooms, shared living spaces, and two shared meals a day.  The house is only a few blocks from the beach and a couple more blocks to the boardwalk.  Staying in a community house certainly involves some uncertainty – you have no idea who will occupy the other 10 rooms:  singletons, couples, families with either young or older children, rooms occupied by friends of another room’s occupants, or grandparents, uncles or aunts, or cousins of other housemates.  Invariably, communal meals and living spaces are shared across generations, often with people who were strangers at the beginning of the week, but friends by the end.

This year, I was struck by the magic of the multigenerational nature of the house.  I watched as my preteen joined in games with older adults.  I watched as an elementary school-aged child reveled in the design of a birthday cake of someone in her late 60s.  I watched my high schooler talk about the local amusement park with one of the younger residents.  And probably most beautiful, I watched as each morning and evening, hands joined together across family and generational lines, to offer up prayers of thanksgiving and gratitude before meals.

Our experience at the beach reminds me so much of the same beauty I find at Church.  I love watching grandparent-aged folks marveling at the princess dresses of our young ones.  I love watching parents of young children kneel next to adults old enough to be their parents – and watching them exchange looks of awe as a young kid asks for a blessing.  I love watching hugs exchanged across generations, older members asking students about their studies and extracurricular activities, and parents welcome in a harried newcomer parent whose victory that day was just getting the whole family through the church doors. 

When folks are looking for a sense of community or even more specifically for a worshipping community, all sorts of factors come into play:  the music selections, the liturgy choices, the sermon style, or even the dress code.  But probably more important than those surface differences is the way a church makes you feel:  a sense of belonging, of affirmation, of spiritual guidance, of connection – to God and to others.  In “church speak,” you’re looking for the kingdom of God here on earth.  No church is perfect – because every church is made up of imperfect persons.  But when the Church is fully being its beautiful self, there’s a magic you cannot find elsewhere.  Come see for yourself, and fold yourself into the beauty of community!

Sermon – Genesis 37.1-4, 12-28, P14, YA, August 9, 2026

02 Wednesday Sep 2026

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Family Systems studies is one of the most important areas of study for a pastor.  Understanding the interconnected emotional network of a congregation helps the community navigate group behavior, anxiety, and change management.  You can study as much scripture, homiletics, theology, ethics, and liturgy as you want, but all you need is one funeral or wedding to watch everything unravel in the face of generations-learned dysfunction and conflict.  To every single person who has ever whispered to me a confession that their family might be a little bit dysfunctional, I make my work to disabuse them of the idea that any family functions perfectly healthily all the time – even the pastor or the therapist’s family – probably especially the pastor and therapist’s families. 

Last week we talked about the not-so-functional family of Isaac and his scheming son Jacob, who wrestled with God after a lifetime of manipulation and grasping.  Lest you think Jacob was an outlier in his family, today we get the story of Jacob’s son’s.  Now, biblical commentators warn about drawing too many parallels between Jacob’s family and modern families.  With Jacob’s two wives, and their two servants, Jacob’s children are descendant from four mothers – all living together and all giving birth to create one family.  But things were even more complicated than that:  remember, Rachel, the younger daughter of Laban, was Jacob’s favorite wife.  But for a long time, Rachel was unable to bear children, and Leah, the older daughter of Laban who Laban tricked Jacob to marry, was heartily fertile – giving Jacob six of his 12 sons (not to mention a daughter).  Rachel’s servant was offered to Jacob and produced two children in her stead, not to be unmatched by Leah’s servant who added two more.  Needless to say, this would have been a very tricky family to minister to at a funeral.

And although we don’t bless marriages to multiple wives, let alone marital-type relations with maid servants (who also don’t exist in modern times), we are very family with complicated families.  Between divorces, blended families, and a whole bunch of stuff we don’t talk about publicly, we know plenty well about how messy family can be.  That’s why today’s story about Joseph is not all that shocking if we’re being honest.  Like his parents before him (Isaac favoring Esau and Rebekah favoring Jacob), and his grandfather before him (Abraham, who cast out Ishmael when Isaac came along), Jacob had favorites among his children.  Jacob’s favorite was a double favorite – the favorite son from his favorite wife.  And Joseph was not the most mature or what we call “self-differentiated” member in the family:  In just a few short verses (and in some of the verses we skipped today), we know that Jospeh was a tattletale on his half-brothers, that he shared aloud two dreams he had where his brothers and father were bowing down to him, he sported a beautiful, embroidered coat – one designed for royalty (not shepherds) – and that his dad was unambiguous about his favoritism for Joseph.  You can hear the anger and projection in his brother’s words, “Here comes that dreamer!”  Now, we can argue about whether Reuben is a hero for ensuring the brothers threw him in a pit instead of killing him, or Judah was being caring by selling Joseph into slavery instead of letting him die in the pit – but the triangulation, conflict-avoidance, and lack of self-differentiation in this family is off the charts!  This would be a family systems professor’s dream case study.

But here’s the funny thing happening behind all that mess.  Joseph’s brothers aren’t the first people to try to stifle a dreamer.  On April 4, 1968, after having given his “I have a dream” speech in DC, and after rallying the sanitation workers in Memphis, Martin Luther King, Jr., was murdered.  He was murdered because many did not like his dreams and did not want him to speak any more about them.  On a memorial sitting outside the National Civil Rights Museum on the property of the preserved Lorraine Hotel where King was murdered are etched words from today’s passage:  “They said to one another.  Behold.  Here cometh the dreamer…  Let us slay him…  And we shall see what will become of his dreams.” 

At the heart of Joseph’s story, and the reason his story is so close to home, is certainly about family dynamics – but at an even deeper level is the problem of sin.  At the root of the hatred of Joseph and the desire to kill a brother is envy.  We know envy as one of the classic seven deadly sins.  Cain murdered his brother Abel out of envy.  Envy is prohibited in the ten commandments.  As theologian Geoffrey Hoare explains, “Envy is the name given to either that desire we have for some possession or quality or talent that belongs to someone else, or the desire that the other not enjoy some possession, quality, or talent…Envy can stem from the belief that there is not enough favor to go around, from a sense that life is fundamentally unfair, or possibly from simple greed.  Any of these causes for envy are in direct opposition to the revealed purposes of God for the world, and so envy gives rise to rebellion against the Lord of the universe.  In God’s economy, material circumstance is the source of neither happiness nor salvation.”[i]  Jacob’s brothers operated out of envy and in opposition to God’s economy.  The people of this country operated out of envy when talking about sharing equal rights.  We act out of envy every time we gather around this Eucharistic table caught up in our inability to operate within God’s economy, like Jospeh’s brother also ate together while their brother languished in a pit nearby.

Edwin Friedman wrote a lot about Family Systems, talking about the multigenerational nature of emotional or family systems.  “The theory is that patterns of relationship get played out and repeated from generation to generation, unless or until someone seeks to change those patterns, largely through self-differentiation and a willingness to resist succumbing to anxiety while the family system resists this change and seeks to return to its status quo.”[ii]  Abraham couldn’t see God’s economy when his first-born son came from his wife’s servant.  Jacob couldn’t see God’s economy when he stole Esau’s birthright and blessing.  Laban couldn’t see God’s economy when Jacob desired Rachel over Leah.  Joseph’s brothers couldn’t see God’s economy when Jacob loved one son over the other eleven.

What Family Systems tell us is that we cannot fix others.  Joseph could not force his brothers to see generously instead of seeing with jealousy.  We cannot force parents, siblings, children, friends, or fellow church members to see with God’s abundance instead of life’s scarcity.  Paradoxically, that is where we find the good news in Joseph’s story.  The only way to mend a broken family system is mend ourselves – to function in a non-anxious, self-differentiated way.  We won’t get to hear the whole of what happens to Joseph in slavery next week (spoiler alert – he serves as a slave for 12 years, is then imprisoned for many more years before his ability to interpret dreams is discovered by Pharoah.  He becomes Pharoah’s number two, saving the country and eventually his own people when a famine comes).  But next week, we will find a Joseph, who, in his ability to self-differentiate in an unhealthy system reencounters his brothers with forgiveness and grace, breaking generations of hurt.  By the end of the book, Joseph will say to his brothers, “Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today.”[iii]

Joseph invites us today to step out of our generational habits of harm, and to step into habits of good.  Joseph invites us into redefining how systems malfunction but focusing on our own healthy functioning.  Joseph invites us to look through the lens of God’s economy where there is always enough, and not through society’s economy that only sees scarcity.  Healthy functioning is not easy work, and the work takes good partners for support and strength.  The church invites you to use this table not as a place to let your hurt and envy fester, but to release that hurt and envy to God.  This table will empower you to feel and know what belonging to each other really means.[iv]  Amen.

[i] Georffrey M. St. J. Hoare, “Theological Perspective,” Feasting on the Word, Supplemental Essays Year A (Louisville: Westminster John Knox Press, 2011), 3.

[ii] Hoare, 5.

[iii] Genesis 50.20.

[iv] Gary V. Simpson, “Pastoral Perspective,” Feasting on the Word, Supplemental Essays Year A (Louisville: Westminster John Knox Press, 2011), 5.

On Movies, Community, and God…

05 Wednesday Aug 2026

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Photo credit: https://www.yourcentralvalley.com/digital-enterprise/central-valley-theaters-to-celebrate-national-popcorn-day/

This past weekend our family went to see a movie together.  That may sound like a common thing to do, but I cannot remember the last time all four of us not only all wanted to see the same movie, but also knew seeing the movie in the theater would be of particular value.  The experience was everything we had hoped it would be:  an exciting, engaging story, the sound and visuals so vivid that you felt the movie tangibly, and a storyline that left you with much to talk about afterwards on the ride home.

In addition to being everything we had hoped it would be as a family and as individuals, what the experience also provided was something I had not expected:  the experience of a shared movie in a theater that is quite full.  I have heard people wax about how watching a movie with a community is a different experience than watching a movie on a streaming service at home.  And while the argument makes sense intellectually, experiencing the difference in person was something different.  In part, I think the difference come from what changed for us during the pandemic:  how, in general, we came to see mass gatherings in enclosed spaces as unsafe.  Other factors come into play:  the cost of a movie that can be prohibitively expensive, the easy access of thousands of viewing options on our computers and TVs at home, the convenience of watching a film on your own couch, in pjs, with the ability to pause for any kind of personal needs. 

But none of that compares to the shared experience that can happen in community – even a community of strangers.  It started with the previews, as I audibly heard people grumble in disapproval for an upcoming movie (Too scary!  Too gory!  Too boring!), but continued as the feature film began.  The smell of buttery popcorn filling the air, and the quiet background noise of popcorn munching.  The collective jumps in seats all around you as something suddenly scared or surprised you.  The groans or hands covering eyes as something gross appeared.  Or the collective whispers of ascent or even outright cheers or laughs when something universally good happened. 

Sometimes that is what I love about Church so much.  I love the shared smiles when a familiar hymn starts playing.  I love the nods of ascents or the quiet that falls when a preacher says something particularly poignant.  I love the giddiness of children at Eucharist that can shake up even the most serious adult kneeling next to them.  And I love the sharing of those experiences as we depart as people say, “I really needed that today,” or “That one part really spoke to me today.”  Like a movie, Church can be both a collective experience (providing the comfort of shared community), and an experience that is individually experienced alongside others (we may not make the same meaning of things, but we were in the experience together).  You may or may not be motivated to go to the movies soon, but I hope you will consider making your way to the shared experience of Church.  I imagine there will be delightful surprises and shared common experiences that will awaken something in your spiritual walk with God this week!

On Getting It Right…

10 Wednesday Jun 2026

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Photo credit: https://iblp.org/what-power-spoken-blessing/

This coming Sunday our church is honoring a young parishioner who has just turned 13 – not because we want to celebrate a birthday, but because we want to honor the very real life-changes that are happening in the parishioner’s life at this significant developmental stage.  Last week, our Diocese hosted its inaugural Pride Service, where histories were retold, truths were honored, and where one queer attendee marveled, “I’ve never been to a worship service like this – especially not with my priest.”  And over the last six weeks, ten parishioners in our Discovery Class have been learning about the Episcopal Church, sharing their faith journeys, and asking hard questions about their faith and spiritual practices. 

What has struck me about all these experiences from church lately is how grateful I am that the Church is not at all afraid of the very real, honest, and vulnerable experience of being a human – and how the Church willingly steps along side us to help us make meaning.  What I have loved about these experiences is the absence of the word “should,” or any sense of judgment.  Instead, there is an abundance of wonder, curiosity, understanding, and care.  There has never been a feeling like something was taboo or inappropriate for question.  Sometimes just the naming of the thing – the transition, the hurt, the journey, or the longing – has been incredibly liberating and affirming.

So many times, the Church has gotten it wrong – has been an agent of judgment, exclusion, and hurt.  I have talked with many people who left the Church for a time (or permanently) because of such experiences.  Knowing that truth, I have been feeling especially grateful for a church who tries to be better – who acknowledges her faults and failings, and actively seeks to live in truth and love. 

I know many of you have stepped away from Church or have been hurt enough times by the Church that you are no longer interested in finding community there.  Know that you are loved and missed.  Also know that wherever you are on your spiritual journey, there are communities of faith who are working to be better – to be more loving, to be more affirming, to be more Christ-like.   For all of us, I lift up Thomas Merton’s prayer:

My Lord God, I have no idea where I am going.  I do not see the road ahead of me.  I cannot know for certain where it will end.  Nor do I really know myself, and the fact that I think I am following Your will does not mean that I am actually doing so.  But I believe that the desire to please You does in fact please You.  And I hope I have that desire in all that I am doing.  I hope that I will never do anything apart from that desire.  And I know that, if I do this, You will lead me by the right road, though I may know nothing about it.  Therefore I will trust You always though I may seem to be lost and in the shadow of death.  I will not fear, for You are ever with me, and You will never leave me to face my perils alone.  Amen.[i]

[i] Thomas Merton, “A Prayer of Unknowing,” Thoughts in Solitude (New York:  Farrar, Straus & Cudahy, 1958), 79.

On Spiritual Check-Ins…

27 Wednesday May 2026

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Photo credit: https://www.sjs.edu/blog/understanding-our-worship-liturgy-of-the-eucharist

What we say in our church’s Discovery Class is that if you want to know Episcopalians believe, you need to pay attention to our liturgies.  In our worship, you see the centrality of scripture to our sense of identity (both in the scripture we read and the way scripture is woven into the language of our liturgies), in our profession of the baptismal covenant, in the confession of and forgiveness of our sins, in the gathering at the table for the sustenance we need to go out into the world as Jesus’ disciples and agents of God’s love.  Our liturgies are rich with meaning, purpose, and identity. 

And yet, because we are a liturgical church, sometimes our liturgies can become rote, and we stop paying attention to the meaning behind the familiar words we declare.  That’s why this Sunday our church will be holding what we call an “Instructed Eucharist.”  The worship will follow the normal patterns, but there will be two key differences.  First, a narrator will join us to offer commentary sporadically to help us understand what we are doing every week and what those actions mean.  Second, our bulletins will be annotated – basically like an expert wrote notes in the margins to help us not only understand what different components mean in the liturgy, but also some pondering questions to help grow our faith.  We have offered these instructed eucharists a few times at our church, and we find every time that all of us (even the clergy!) deepen and renew our faith through the experience.

Given that offering, I have two invitations for you.  One, I invite you to watch – either in person or over on our YouTube channel (the service will archive so even if you can’t join in at 10:00 AM EST, you can still join in).  You won’t regret it, I promise!  Two, I invite you to take a moment for that spiritual check-in.  How is your faith life going these days?  Have elements of your practices – your prayer life, your attendance in worship, your connection to community – become stale or rote?  We all have seasons of rich spiritual lives and arid, wandering places in our spiritual journey.  No matter what season you are in, know that you are welcome here.  This Sunday we hope to offer some tools to help you on your way!

On Redefining Community…

06 Wednesday May 2026

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Photo credit: https://www.army.mil/article/164948/trash_or_treasure_yard_sale_source_of_savings_income_for_soldiers_families

This past weekend, our church held a yard sale.  I was so impressed by our leaders and volunteers, and was excited to see steady traffic at the sale.  I know our parishioners were happy to extend the life of their once beloved items, and shoppers were happy to find items that may become useful to them or their families.  All in all, it was a great event!

As I watched the constant stream of shoppers, I was struck by a contradiction.  You see, the town I live in is relatively small.  Most people share one or two degrees of separation.  Either you know most people, you know someone in common, you’ve casually crossed paths, or you’ve heard of them.  But the vast majority of our shoppers this weekend were unknown to me.  They were a diverse group of people, representing diverse stages of life.  Some brought children and grandchildren, some came with a loved one, and some shopped solo.  Some seemed curious about what they might find, while others seemed like yard sale veterans who knew how to discern value.  But as someone who believes themselves to be fairly connected in the community, I was surprised by how many strangers I met that day.

The experience got me wondering:  how can someone (like a pastor) who is constantly meeting new people in a small-ish town still have a sizeable set of people they do not know?  How often do we assume success (if, say, our goal is to get to know our community well and share Christ’s love widely) when in fact our success is superficial at best?  Has our definition of “wider community” been narrowed to “strangers who are similar to me”? 

I wonder if our invitation is not to sit in the comfort of thinking we know our community, and instead to stretch how we engage our community.  Maybe we need to shop occasionally in places we do not normally shop.  Maybe we need drive in parts of town we do not normally drive.  Maybe we need exchange our normal polite nods for actual words of conversation and connection.  I do not know what the first step is for you, but I look forward to hearing what you choose and where you are having encounters with God in the process.

Sermon – Acts 2.42-47, E4, YA, April 26, 2026

29 Wednesday Apr 2026

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“The meltdown started with a small thing — a bag of [lollipops].  Rachel Damgen’s four-year-old son wanted one.  She said no.  It was a few years ago, in the middle of the pandemic, when it was not unusual for her to be home alone for an 11-hour stretch with her two young kids. She was struggling with the isolation.  Small obstacles felt outsized…”  That meltdown, where she too ended up crying on the floor, “…was a turning point.  With their extended families far away in other states, she and her husband, Chris Damgen, began asking themselves if there was any way to reconfigure their lives in order to optimize for more support and community.  The answer they found was cohousing.”[i]

According to research, “The cohousing movement started in Denmark in the late 1960’s.  Today [cohousing is] an international movement.”  In the United States there are almost 200 cohousing communities across 36 states.  “Cohousing participants commit themselves to live intentionally in community.  Families live in private housing, but share public spaces, responsibilities, meals, resources, activities, and events.  Shared care for children and the elderly is often part of the mix.  Neighbors collaborate to plan and manage their communities.  Decisions often require consensus.  Cohousing is one response to the lack of social equity that the political scientist Robert Putnam of Harvard documented in his book Bowling Alone: The Collapse and Revival of American Community (2000).  Putnam showed how many people today feel disconnected and isolated.  We’ve accumulated what he called a growing ‘social-capital deficit’ that leaves people in our culture longing for a ‘more collectively caring community.’”[ii]

That same collectively caring community is what Luke describes in the lesson from the Acts of the Apostles today.  The scene takes place after the event of Pentecost, when the early church is forming and growing under the leadership of the apostles.  The reading first tells us some very basic tenants of life as a Christian – a new follower of Jesus.  We are told that after they are baptized, they do four things:  they devote themselves to the apostles’ teaching (so, what we might call Bible Study); to fellowship (think about small groups, Men’s Breakfast, or what some Episcopalians call the eighth sacrament, Coffee Hour); the breaking of the bread (for us this is weekly communion, but they also mean the actual sharing of meals after the ritual of communion); and the prayers (this is both the formal and informal prayers that were breathed in and out of daily life).  I imagine all those things sound very familiar and are things you too like about life in Church.

But then comes the twist from Luke that probably made each of you squirm if you were listening.  Luke tells us, “All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need.  Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having the goodwill of all the people.”[iii]  They sold their possessions and goods and distributed the proceeds to all.  Now, I know what you are thinking, “Here we go – here comes the financial ask to the Stewardship Campaign.”  Well, take a deep breath.  That’s not where we’re going.  Well, not totally.

Professor Willie James Jennings helps break open this radical way of living.  “It is not a new thing,” he says, “that people would offer up their possessions to a noble or religious cause…A different order of sacrifice is being performed here, one that reaches back to the very beginnings of Israel…  A new kind of giving is exposed at this moment, one that binds bodies together as the first reciprocal donation where the followers will give themselves to one another.  The possessions will follow.  What was at stake here was not the giving up of all possessions but the giving up of each one, one by one as the Spirit gave direction, and as the ministry of Jesus made demand.  Thus anything they had that might be used to bring people into sight and sound of the incarnate life, anything they had that might be used to draw people to life together and life itself and away from death and the end of the reign of poverty, hunger, and despair – such things were subject to being given up to God.  The giving is the sole purpose of announcing the reign of the Father’s love through the Son in the hands of communion together with the Spirit.”[iv]  In other words, coming into the life of Jesus and the walk of faith transforms the whole life – how one spends one’s time and how one regards and shares their treasure.  Those newly baptized into the newly forming Christian community were not just declaring faith in Jesus, or joining a Church:  their entire lives and way of being was transformed. 

The Damgen family moved into a cohousing complex in Oregon.  Moving into the community was a game changer – both for their mental health and for the health of their family.  They decided to have a third child because they knew the community would support them.  Rachel described a day where one sick kid had finally fallen asleep when another kid needed to be picked up.  Within five minutes, she found a neighbor who could sit in the home while the sick kid slept so she could run to the school.  Kids and elders play and visit together in the common spaces, pets are enjoyed across family lines, and, as one older widow in the community attests, the community helps conquer loneliness and isolation experienced by many in America.[v]

Now, I’m not saying we all need to move to Oregon or we all need to time travel to those early days with Peter and the apostles.  But what I am saying is being a part of Hickory Neck and being a faithful Christian means not just engaging the practices of learning, fellowship, communion, and prayer.  If we take the life and witness of Jesus seriously, our entire lives are transformed here.  How we regard others, how we regard our possessions, and how we regard our worth is changed.  As Matt Skinner says, “Deep care and concern are unavoidable fruit of Easter faith.”[vi]  When Jesus says in our gospel from John today, “I came that they may have life, and have it abundantly,”[vii] Jesus gives that abundant life that through the vehicle of the Church and the Holy Spirit.  The shared gifts, the shared community, the shared sense of care and love is abundant in this place because we inherit the fruit of Easter faith.  Our invitation is not to go and do more work to inherit abundance.  Our invitation is to see the abundance all around us, to celebrate and share that abundance, and to invite others into that overflowing abundance with us.  Amen.

[i] Katia Riddle, “How to be not lonely? ‘Cohousing’ is an answer for some people,” December 1, 2024, as found at https://www.npr.org/sections/shots-health-news/2024/11/29/nx-s1-5210688/lonelieness-epidemic-social-isolation-parenting-cohousing on April 25, 2026.

[ii] Dan Clendenin, “Life Together,” April 30, 2017, as found at https://journeywithjesus.net/essays/1362-life-together on April 24, 2026.

[iii] Acts 2.46-47a.

[iv] Willie James Jennings, Acts (Louisville:  Westminster John Knox Press, 2017), 39-40.

[v] Riddle.

[vi] Matthew L. Skinner, Acts:  An Interpretation Bible Commentary (Louisville:  Westminster John Knox Press, 2025),50.

[vii] John 10.10b.

On the Blessing and Curse of Church…

15 Wednesday Apr 2026

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Photo credit: https://www.guitarhabits.com/how-to-play-guitar-with-a-band-or-group/

I was listening to a podcast recently where a couple of singer-songwriters were being interviewed.  When talking about the creative process of bringing together artists to create music, one musician described the experience as, “something really communal and almost like church, but for people that want to come together in a way that feels inclusive and safe for all.”[i] 

I understood what the artist was saying, completely.  The church for so many people has been a place of hurt – whether due to an experience around someone’s sexual orientation or gender expression, whether due to a divorce (either personally or watching the church handle the divorce of one’s parents), whether with the way hard conversations were had – with a sense of rigidity and judgment or with an openness to wonder and question.  I know the church has been a place of hurt because so many people have talked to me as a priest about their own resistance to Church because of that hurt.

But despite all my understanding and knowledge about how many times the Church has been the source of curse instead of blessing, the throw-away comparison of the music community this artist had experienced to the experience of Church hit like a gut punch.  Her qualification of Church not being a place that feels safe and inclusive for all hurt my soul so much that I literally felt the wind being knocked out of me. 

Perhaps the comment hurt so much because whereas this singer-songwriter found the Church lacking and found what Church is supposed to be somewhere else, I have spent a lifetime trying to find churches that strive to actually be what Church is supposed to be like – and certainly as a priest, I have tried to shape communities into being that kind of community.  I love being in a place that despite being pretty diverse politically and theologically, can happily celebrate the renewal of vows by a lesbian couple who has found a sense of home and purpose there; where former members of other denominations find a sense of welcome and acceptance that their former church withheld; a church who seeks out the liturgical leadership of young people, whether transgendered, neurodivergent, or just young, because they are some of our best leaders; where retired members show up at the sporting events, dance recitals, or theater performances of younger members; where parishioners with protest pins on their lapels kneel next to parishioners with bumper stickers of opposing viewpoints. 

I never want to minimize the hurt or victimization that people have experienced by the hand of the Church.  And even if I personally did not commit a heinous act of hatred, judgment, or exclusion, I know part of my work is atoning for the sin of the Church universal.  My prayer this week is that those who have only experienced exclusion and a lack of safety in churches might find their way to churches who strive to live another way – to live the love of Jesus fully and authentically.  And it is my prayer that for those of us striving to live in that other way that we remain humble about whether we have actually achieved that safety and inclusivity and keep remembering not the way of church politics, but the way of Jesus. 

[i] Maren Morris, “Brandi Carlile:  Good Hang with Amy Poehler,” March 31, 2026, as found at https://podcasts.musixmatch.com/podcast/good-hang-with-amy-poehler-01jktbqakmf0anjvx2tz394fjv/episode/brandi-carlile-01kn1tcfzgdg73vb0jhswns3xs on April 15, 2026

Sermon/Annual Address – Matthew 17.1-9, LEP, YA, February 15, 2026

15 Wednesday Apr 2026

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Every January, once the year-end numbers are in, the pledges are finalized, new Vestry members lined up, and priorities established, Hickory Neck holds our Annual Meeting.  We celebrate a year of ministry, honor outstanding service, elect and commission new leaders, and get a glimpse of the year to come.  Of course, Mother Nature had something to say about that this year, and so, we rescheduled, and rescheduled, and are now, finally able to take a moment to pause to celebrate where we have been, who we are, and where we are going. 

On this celebration day for Hickory Neck, the assigned scripture for the day mirrors our celebrations.  Now, I am not promising our Annual Meeting or this Rector’s address will be anything akin to the transfiguration of our Lord:  though we are on the highest point in Toano, our location could hardly be described as a mountaintop, and although we are gathered with Jesus this morning, I cannot promise you will see Jesus in dazzling white – let alone Moses or Elijah.  Nevertheless, the similarities have been grounding for me this week as I too have been looking back, looking at our now, and looking ahead.

The three disciples Jesus takes up with him to the mountain do not experience a healing or a miracle like multiplying fishes and loaves.  Instead, the literal mountaintop experience they have is one of reflection, instruction, and action.  As Moses and Elijah appear and Jesus is transformed, the disciples experience clarity and wisdom about who Jesus is and how Jesus fits into their historical identity as the people of God.  As God speaks, saying, “This is my Son, the Beloved; with him I am well pleased; listen to him!” God tells the disciples what they are to do:  to be guided and directed by Jesus.  And then, much to Peter’s chagrin, who would like to stay on that mountain and revel in the majesty of the moment, the disciples do what every community does when they’ve been up to the mountaintop:  they come down.  They come down the mountain and if we kept reading chapter 17 of Matthew, we would learn that they get right back to work, healing the sick and casting out demons.

Your Vestry has been through a similar mountaintop experience.  They looked back at an incredible year of ministry:  they saw new ministries begin, like our programming for Middle School aged children – a first for Hickory Neck in over a decade.  They saw the average of individual pledges of giving and our average Sunday attendance increase.  They saw us welcome 15 new households in the last year to Hickory Neck, those experiencing homelessness housed in our buildings and done in partnership with other faith communities, and children taking a lead in worship.  They saw beds built, monies raised and distributed, animals blessed out in the community, and a lending library for adults and children.  They saw new leaders step up, reinvigorating our ministry to families with young children, donations made to seed a new worship service, and a new organ installation complete to help us expand our ministry of music with a new Minister of Music.  They saw a nonprofit organization, the Virginia Episcopal Real Estate Partners offer us a grant to seed new dreams with our Dream Team.  And maybe most importantly, they saw countless testimonies from you – our parishioners – who shared story after story about how even in the changes and chances of life at Hickory Neck, we continue to be a place where people feel a sense of belonging, of purpose, and of being loved. 

One of the things we talk about a lot in Vestry and among the staff is about Hickory Neck’s size – not so much about our literal numbers, but what being a church our size means.  You see, Hickory Neck is what researchers and experts in the field call a “transition-sized parish.”  Of the five size designations, our designation as transition-sized means that we are the only type in those five sizes of churches who lives in a constant state of tension.  The tension is pretty straightforward and one I imagine each of you can recognize:  the tension is in whether to be a parish who shrinks down in size, returning to a size where everyone knows each other and growth is limited or whether to be a parish who is growth-minded, continuing to push into a parish that can offer programming that both serves the needs of our current members and attracts new members.  Almost every time Hickory Neck experiences tension or conflict, the Vestry and staff recall the underlying tension that impacts our life here – that never goes away, but constantly forces us to make choices about how we want to be in the world. 

And so, this year more than any other in my time here, I watched your Vestry do exactly what God asked the disciples to do:  to listen to Jesus.  And so, rooted in prayer and relationship with Christ, sobered by the reality that we, along with most churches these days, must commit to new models of ministry – new ways of structuring revenue that can enable us to keep offering ministry in this sacred place we have come to love.  And so, rooted in that mountaintop experience, your Vestry and I invite you to come down the mountain with us – to get back to the work we have been given to do with Jesus.  We’ll do that in two short weeks when we host our neighbors experiencing homelessness again.  We’ll do that when our new Minister of Music gets settled and starts making a reality our dream of a vibrant ministry of music program that reaches the wider community.  We’ll do that when our leadership teams put in place the elements that can buttress church growth.  We’ll do that when we care for our members, care for our neighbors, and care for the world around us. 

Coming down the mountain is scary.  Jesus would not have come to Peter, James, and John, placed his hand on their shoulders and said, “Do not be afraid” if coming down the mountain wasn’t scary.  Coming down the mountain does not offer the same coziness as those three dwellings or tents Peter wanted to construct.  But coming down the mountain is the only way to get to the good stuff – to the stuff that feeds us, that feeds others, and that glorifies God.  Coming down the mountain is work, to be sure, but coming down the mountain is work that nourishes our souls and the lives of others, gives us purpose and meaning, and happens with a beautiful sense of belonging.  I am honored to join hands with you and come down the mountain together this year to watch and participate in what Jesus has in store for us.  Amen.