What is Passionate Spirituality?

Here is a working definition for Old First: Passionate spirituality is receiving the power of God in the Spirit of Jesus for transformation of our lives, yielding love and joy.

Why this? The phrase "passionate spirituality" comes from the program called "Natural Church Development" (NCD) which we are using at Old First. This program measures the health of a church by means of eight categories. The goal is to measure your church to find out which of the categories it's weakest in, and then address that category.

Three years ago, we determined we were weakest in Small Groups, so we addressed that. This last time around we determined we are weakest in Passionate Spirituality, so we are addressing that.

But what does that mean, Passionate Spirituality? It's very hard to define. What's the difference between spirituality that's passionate and spirituality that's not? What's the difference between passion that's spiritual and passion that's not?

Well, I doubt my definition is the best one, but I don't think it's a bad one, and at least it's a place to start, so I offer it. Once again, Passionate spirituality is receiving the power of God in the Spirit of Jesus for transformation of our lives, yielding love and joy.

Daughter of the Regiment

Am I the only one not convinced by Diana Damrau's performance of Marie in the "Daughter of the Regiment" at the Metropolitan Opera? I mean, I enjoyed it, this Saturday afternoon, on WQXR, and of course, I didn't SEE it, so maybe I shouldn't even say anything, but from what I could hear, it sounded to me like a lot of forced funniness.

What a great voice, yes, but when you watch Damrau's performances on Youtube of, say, Glitter and Be Gay, she always seems to try too hard.

Ja, ich weiss das du Deutsch bist, aber, "Lighten up."

Juan Diego Flores has that wonderful light tenor voice in his role as Tonio (with the famous nine High C's), and it would seem to me that the Marie should be as light and delightful as the Tonio.

Ah, everybody's a critic.

What to Pray for Haiti

Here in Brooklyn we have a very large Haitian community, and we meet up with Haitians everywhere. So I have been asking the Haitians I talk to for one name to pray for, and that means that now I am praying for Alfred, Margaruite, and Desiree. Aflred is the uncle of one of the custodians at Congregation Beth Elohim. Margaruite is the aunt of a friend.

Desiree is family of the woman who served me coffee at the Burger King at the NY Thruway rest stop yesterday. Her accent sounded Haitian, and I could see she was having a bad time of it, so I said to her, "You've lost someone, haven't you," and she said yes. So I'm praying for Desiree.

I don't know what specificially to pray for. That's okay, cause I don't know the people personally. I just repeat their names. To the God who created the world which has tectonic plates which have to move and cause earthquakes.

We're all stunned and numbed, of course. Some people are saying that some good will come out of this for Haiti, such as better buildings (when rebuilt), massive investment, and new attention from the world. Maybe. Maybe. I have no idea.

After 9/11 in New York we could blame the Terrorists. But where can we go with our anger over the death and destruction in Port-au-Prince?

I can't explain it, I can't justify it, all I know is that it drives us all into the depths of our faith and the deepest realities we know. I find that it doesn't shake my belief in God one bit, but it forces us beyond our limits and to the face of God.

It's not that I blame God, or even that I hold God responsible. I mean I do hold God responsible for creating this world with physical and chemical laws, and I thank God that the laws of nature are binding, and I know that the rock formations in Haiti were just obeying the law. So in a sense I do hold God responsible for this earthquake and also for allowing us the freedom to live our lives. So this does not at all cause me to lose my respect and honor for God.

By now you have been revulsed by Pat Robertson's idiot words about "the pact with the devil." (What is this guy like at home?) It wasn't the French they kicked out, it was their slavery. Their slavemasters were the ones, if anyone, who had made a pact with the devil. Not that the phrase makes any real sense, but for a Christian people to keep slaves and use slaves and support slavery as acceptable is, as the Bible says, "to make a covenant with death."

So where should we go with our anger? Well, it might be better to turn our anger against the inequitable effects of the political-economic systems which we support and which give us comfort and profit but which have their grinding underside and their usual victims. We have met the devil and he . . . is us?

But more important than that, I'm guessing that the people who are busiest in the work of relief have the least time to get angry or to look for someone to blame.

I'm also praying (I really am) that God will speak to me in my own life for how best I can do my part. Why don't you do the same. (And donate. See the entry below.)

Reformed Church Responds to Haiti Earthquake

Reformed Church World Service

has responded with an initial contribution of $10,000 to earthquake relief efforts in Haiti.

How You Can Help
Pray for the people of Haiti, especially for those who are injured, homeless, or have lost loved ones. Pray also for the hundreds of rescue workers and disaster recovery personnel.

Donate to provide water, blankets, temporary shelter, and food to the tens of thousands who are homeless. Send contributions, designated "Haiti Earthquake," to Reformed Church in America, P.O. Box 19381, Newark, NJ 07195-1938 or, in Canada, to Regional Synod of Canada, 201 Paradise Road N., Hamilton, ON L8S 3T3. To donate by credit card, call (800) 968-3943, ext. 247 or go to the Haiti Earthquake Donation Page.

Assemble hygiene kits and baby kits and ship them to Church World Service. Detailed information on creating and shipping of kits is available at http://www.rca.org//page.redir?target=http%3a%2f%2fwww.churchworldservice.org%2f&srcid=8667&srctid=1&erid=183834.
Check for updates on the RCWS website: rcws.rca.org.

"The people of Haiti have urgent needs rights now," says David Dethmers, coordinator of Reformed Church World Service, "basic needs of water, food, and shelter. We make this contribution on behalf of the members and friends of the Reformed Church in America, confident that in the longer term we will be able to do much more."

The initial support will be directed through the RCA's partner, Church World Service (CWS), which has staff permanently placed in Haiti and the Dominican Republic and therefore is able to mobilize quickly. In the early days of the response, CWS will be providing blankets, water, and hygiene and baby kits.

In a conference call with CWS communions on Wednesday afternoon, Donna Derr, director of emergency response programs for CWS, highlighted the urgency of the need for donations to address the crisis in Haiti.

"We are emptying our warehouse in Maryland," she emphasized. "We're intending to ship over 25,000 hygiene kits and several thousand baby kits. That's almost everything we've got. There's a desperate need to replenish our supplies. I urge churches and individuals who are seeking a way to help to put these kits together and ship them to us as soon as possible."

RCWS Partners with Christian Reformed World Relief Committee

On Friday, David Dethmers will travel to Haiti with a delegation from CRWRC, the relief and development arm of the Christian Reformed Church. "It's a sign of the growing relationship between our two communions," Dethmers says. "Within hours of hearing about the disaster, we were in communication with each other. Very quickly it became clear that it made sense to travel and work together."

In Haiti, Dethmers will meet with a wide variety of local partners of both Church World Service and CRWRC. He is also hoping to meet with the RCA's new partner in the Dominican Republic, the newly emerging Reformed Church in the Dominican Republic. The recovery in Haiti will be a long one. "The goal of the trip," he says, "in addition to encouraging and supporting RCA partners in Haiti and the Dominican Republic, is to listen to local partners, developing a mid- and long-range strategy that will support the Haitians as they plan and implement their own recovery and plan their future."

Parrots On My Street

One morning last week, when it was "ridiculously cold" (in the words of WQXR's Jeff Spurgeon) I noticed a pair of Monk Parrots in the tree outside our building on Seeley Street.

These are two of Brooklyn's famous feral parrots. They're also known as "Quaker Parrots."

Well, at last they've arrived on my street. I've seen them in Greenwood Cemetery, of course, and at Brooklyn College, and at City Island, and last year near the Fort Hamilton F stop, but this was the first time I saw them on Seeley Street. I'm assuming they're expanding their territory.

They are an invasive species. But I love them. Their energy, pluck, and intelligence. Tropical birds who manage to survive and even flourish in this foreign environment. And it was so flippin' cold outside!

They're quintessential New Yorkers. Immigrants making it. They belong in Brooklyn, don't they? I guess they have as much right to be here as any of us do.

If You Meet the Buddha on the Road, Kill Him

This morning I am working on my sermon for the second Sunday after Epiphany. The gospel text is the story of the Wedding at Cana, where Jesus turns the water into wine. I am reminded of an event in my own life.

I am quite content to be a parish pastor. But for most of my life it had been my dream to become a seminary professor. Twice I got very close. In 1991 I was one of the finalists for a position in teaching liturgy at the University of Toronto.

In the final interview with the search committee, one of the theologians asked me something like this, “I wonder if you could teach our students some new traditions and new kinds of sacraments. I am thinking of a kind of sacrament that is not violent. You know, Holy Communion uses violent symbols—the broken bread for a broken body and the poured out wine for bloodshed. What would you think about teaching a non-violent sacrament?"

I remember not answering right away as I tried to figure out what I would say.

Then the theologian added this: "What about teaching a sacrament where we all ate fruit together?”

At that point I knew I would not get this job. But I did control myself—I did not say, “You mean like in the Garden of Eden,” or “I wonder how the fruit feels.”

Inventing new traditions is not my gift (or my desire). And as for the violence (maybe they were testing me because I was American), the violence signified by broken bread and poured out wine, well, it’s not the violence itself, but that we find ourselves in the middle of violence and brokenness and grief, the reality is that our lives are constantly poured out.

The tradition of Holy Communion is so powerful because it allows us to accept the reality of our lives and our suffering, and to believe that God meets us there, and goes through it with us. It is the acknowledgment that we are violent, and that God comes through our violence to bring us peace, that God passes through our mournfulness to bring us joy, and that Jesus wept so that we might laugh.

Oh how we fantasize of getting back to the Garden. But there's an angel with a sword of fire in the way. "It is in dying that we are born to eternal life." And, "If you meet the Buddha on the road, kill him." You know what I mean?

The Annual Rick Moody Christmas Quotation

As Jessica Stockton reminds me every year:

"Why is it that the worse the Christmas service, the closer we get to the idea of Christmas?

Children's services, with children running aimlessly in the aisles in lamb costumes or dressed as wise men, neglecting or refusing to say their lines, why so much closer to the idea of Christmas?

What is this thing about Christmas, the paradoxical tendency of Christmas, that the more heartbreaking it is the closer it seems to get to the point? Why is failure and awkwardness so human and so natural at Christmas?... Why is it that desperation is closer to God?...

At the same time, what about the Mean Estate stuff, what about Mary lying in bad circumstances? Why is it that the no-room-at-the-inn part is inevitably moving, even when you are skeptical about the whole thing?... And why an ideology of the neglected and left out and miserable and disinherited and lonely and poor and ill and exiled, anyway?...

And why is it, meanwhile, that singing is the thing that enables me to understand this, why is it that singing makes the Christmas holiday what it is, what it can be, what it ought to be?"

- Rick Moody, Christmas 2006

Book Drive

Our Deacons are really at it.

They're also conducting a Book Drive to benefit African Refuge's After-School Program.
African Refuge is a non-profit org. on Staten Island offering aid to West African refugees. Due to a 14 year civil war, many Liberian children have missed one or more years of school. They need a library for their after-school program. We can help them build it. Please bring your 'gently read' or new books to Old First (7th Ave.&Carroll St.) on Sunday, Dec. 13th from 3:00-7:00pm. The books should be for readers age 5-17. Adult-level books also welcome.

Christmas Carols

Come Sing for Peace!

Old First Christmas Carol Sing-along

Please join us for a SING-ALONG of all your favorite classic carols.

Suggested donation
$8.00/familes $15.00

Proceeds support our mis­sion in Africa in the work of Debbie and Del Braaksma as they teach trauma-healing, reconciliation and trust building to people who have previously only known war.

December 13, 2009 5.00pm
Old First Church 7th Ave & Carroll St. Park Slope

Sermon for November 15, Een Goed Begin

Colonial Service 2009

Mark 13:1-8

Een Goed Begin

Exordium Remotum:

Geliefde gemeente, dames en heren, mensen en kinderen. The exordium remotum was the preview of the sermon. My text is from Mark 13. Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down. And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows.

Now hear it in the Statenvertaling that was heard by us till 1824. En wanneer gij zult horen van oorlogen, en geruchten van oorlogen, zo wordt niet verschrikt, want dit moet geschieden; maar nog is het einde niet. Want het ene volk zal tegen het andere volk opstaan, en het ene koninkrijk tegen het andere koninkrijk, en er zullen aardbevingnen zijn in verscheidene plaatsen, en er zullen hongersnoden wezen, en beroerten. Deze dingen zijn maar beginselen der smarten.

That word smarten is not accurate to the Greek. The better translation iweeën, "labor pains." The famines and troubles are the beginning of labor pains—the most painful of pains, yet not pains of death, but of new life. The doom in these words is not doom and gloom, but doom and dawn, doom and gladness.

The pain is the pain of conversion and repentance, what the Heidelberg Catechism calls "the dying-away of the old nature and the coming-to-life of the new nature." We are to see our lives as a daily breaking-down and daily new beginning. So my topic is Een Goed Begin. From the proverb, "Een goed begin is het halve werk," a good beginning is half the work. They began here began well, but their work is only half finished, and there is very much for us to do.

The rest of my exordium remotum is announcements. I welcome our visitors today. Thank you for coming. We are marking the 400th anniversary of the voyage of Hendrick Hudson which opened up the colony of New Netherland, the ground in which forty-five years later our church was planted. I invite you to our colonial dinner with its historic menu, and let me thank you in advance for your donations at the meal.

I thank our committee who prepared all this, especially Lois Wingerson, and our kitchen volunteers. I thank our voorlezer and voorzanger Hans Bilger. I thank Jennifer Nelson and our children for learning the psalms. The psalms are all we sang in church for 200 years, unaccompanied, but churches with organs were allowed to hear improvisations on the psalm tunes before and after the service, which Aleeza Meir has given us today.

Our psalms and our liturgy date from 1563, which we know our children to have memorized. In 1792 we added an English service, with this translation of the Liturgy, and the Dutch and English overlapped till 1824, which means that we prayed in Dutch for 205 years after Henry Hudson! The liturgy ends with "Gedacht de armen," "Mind the poor." We do. Please take a grocery bag and bring it back next Sunday with food for the poor. Now, let the congregation pray. Laat de gemeente bidden.

Predicatie:

When the first Dutch settlers came to Brooklyn, half of them were ethnically something else than Dutch, but they were all becoming Dutch in language and culture and religion, and they would maintain that language and culture and religion for 200 years. For the first few decades they were outnumbered by the Native Americans, the Canarsees. The settlers called them the wilden, the wild ones, not wild and crazy but wild as in the state of nature, like the wildlife in a nature preserve. That they lived in a state of nature does not mean they left no imprint on the land. Their trails through the woods were easily followed, and the clearings they had cut in the forest for planting their crops, and then abandoned, were easily discernible in the various stages of regrowth. But when the Dutch cleared the trees they made it permanent.

That’s the difference. The aboriginal imprint on the landscape was as passing and organic as nature itself, like the passing of the seasons, the rising of spring and the falling of autumn, the wealth of summer and the dearth of winter, seasons of plenty and seasons of hunger. But the Dutch, although at first they lived more like the wilden than like their relatives in Europe, they had a different vision of the world.

They had a vision of a future, of a continuing orderly development, of well-ordered fields and stout barns and solid houses, a vision of human life abstracted from nature sufficiently to offer insulation from the cold and protection from hunger, a vision of life which the Canarsees considered curious and unnatural.

That vision extended to commerce and civics and religion. After Pieter Stuyvesant established our church in 1654, our very first services were in a barn, doubtless without windows, and it must have struck the Canarsees as crazy to pray to the God of Heaven from inside a barn (unless, of course, they had learned that the Lord had been born in one). But the congregation in that barn will have had a vision of a decent church of stone on stone, and in twelve years’ time they built it.

What that church looked like we do not know—the picture in your bulletin is only one historian’s guess. We do know that ten years after it was built one Dutch visitor described it as a "small and ugly little church standing in the middle of the road." Eight years after that our small and ugly little church became the home of that communion beaker, right there, our avondmaal beker from 1684. Four times a year that beaker was put out on the table in that ugly little building, and the people drank the holy wine from it. On that very cup, 300 years ago, there gleamed the reflected light of the interior of our first building. Wouldn’t we love to be able to still discern what was reflected there, but light has no memory; light is always of the present.

In 1766 that building was torn down, and its stones were included in the walls of the new and larger church, and that beaker reflected that new interior. Forty years later that building was taken down, and what happened to its stones we do not know. They built a new church of bluestone over on Joralemon Street, and that beaker reflected a third interior.

The membership grew so great that after only thirty years they took down that bluestone church and they built a great new edifice in the classical style. Our congregation swelled to more than a thousand and then it gradually dwindled, and that great edifice lasted only fifty years, and its stones too were taken down, and we built this great place here, for a thousand again, but we never had more than two hundred.

This building we have used the longest of any so far, by twenty years, but who’s to say how long before its stones too come down? What will be reflected in our beaker a century from now, and of what sort will be faces of the folks who drink the wine around the table?

Why are doing this today? Why does a church participate in these Five Dutch Days celebrations? For some of the same reasons that a school or a museum or a gallery or consulate may do this, but the driving motivation for a church has to be the motivation of love. The Love of God. For us to love as God loves and to love what God loves has to be under the surface of what we do.

Let me remind you of the love that’s just under the surface of our two scripture lessons. The Ten Commandments were summarized by our Lord Jesus as "Thou shalt love God and thou shalt love thy neighbor." And in the gospel lesson the love is hidden in the image of the pain of childbirth. Childbirth comes from love and goes towards love. It comes from the love of father and mother making love, and it goes toward those two lovers increasing their love by sharing their love with a third, their child. The pain of childbirth is the most painful of pains but it ends in the most joyful of joys, the beginning of a life, which depends on our love just in order to stay alive.

We have this joy at childbirth in spite of everything we know about the reality of life. This child will have her share of trials and troubles. She will do some things she should not do and she will not do some things she should do. We shall have to forgive her of something or other, and we will need her forgiveness back. She may reject what we teach her and rebel against what we hold dear, but we will love her. And if we love her we will not reckon her points against her but will be always ready to begin again. There is pain in the love, not just at childbirth, but all through love and even in the joy, for love remembers, but always begins again.

What we do today we do for love. We love our tradition and our history and our Dutch connection in all its reality both good and bad. We have to forgive it and be forgiven by it. We love what our ancestors in this church began, and what they built, even what they built was as passing as Canarsee clearing in the forest. The stones went up and came back down, but we judge it was a good beginning, and we continue to build the work, even if our own stones come down in the future that God has for us. We will feel the pain, but we should not be dismayed, for the pain is the signal of the birth of whatever new beginning that God has for us.

How impermanent our history has been. Three locations, five buildings, stones put up and down. And yet there is that cup of Jesus’ love. How many hands of the faithful have held that cup and put their mouths on it and drunk from it.

I don’t know the last time that wine has been inside that cup. It is such a priceless and fragile artifact that I would not dare to have us drink from it today. But its surface still contains the light. The light which we believe to be the robe God, and the sign of the splendor of God’s glory and God’s grace.

That light is ever present because, as Einstein taught us, light is the constant of the universe. Everything else is relative and passing, but light is constant. E=MC2, light is what reconciles energy and matter, the light of God’s grace is what reconciles all to which we put our energies and all we think that matters. And by that light upon the cup we can read the promise of the wine inside the cup, we can recognize the blood of Jesus’ sacrifice and the atonement for our sins, and we can discern the new wine of the wedding feast, the gift of always a new beginning, of reconciliation, of truth and reconciliation, of forgiveness, of healing and resurrection, of the conversion of our old nature into the new nature, of the conversion of our sin into righteousness and our weakness into strength and our pain into childbirth, of the conversion of our fear into hope.

By the constancy of that light, that light that shone upon the Canarsees in their ceaseless round of years, and then upon the Half Moon as it sailed up the river, and then upon the settlers as they cleared their fields and built their humble homes, that light which came in through the windows of five successive buildings, by the constancy of the light of the gospel of God, we can believe the promise that in the love of God there is an enduring significance to every passing thing that we have done and yet may do.

We can never know the whole significance of what we do, we cannot stand far enough away from it in time and space to read it in the light at the source of the universe, but we put our trust in the promise of the light and of the blood and of the wine. Our hope for the future is not empty, its solidity is God’s promises, which are more solid than stone and more constant than the earth. And when we believe these promises, this old church may ever new be born again.

Copyright © 2009 by Daniel Meeter, all rights reserved.

Ruled By Children

Park Slope is a "utopian commune ruled by children." So says John Hodgman as quoted in Only the Blog Knows Brooklyn. Too true.

I read this to my wife this morning, and she laughed. "That's great," she said, and then, "You know, I think when people stop worshipping God they start to worship their children. And that's more burdensome."

Ja, and it generates more guilt than any other religion I know of, along with oppressive legalism. I am continually amazed at the guilt and legalism of the Park Slope cult of children. I fly for refuge and relief to the lighter and more pleasant ease of Calvinism.

The worst part of it is the poor kids. The last thing they want is to be in charge. And yet they are never in charge of their own little lives, being so ceaselessly watched and constantly taken care of. But that is what one does with something sacred. Like the Masai with their cattle in East Africa.

On Sunday mornings, as I walk to church through Prospect Park, I often pass a "soccer school" for toddlers. Their parents dress them up in soccer gear and pay some hip jocks to teach their kids how to kick the ball, and then they watch them like medical students at a surgical theater and applaud them when they kick the ball near the goal. Those poor sacred kids.

The Kids Are Getting Ready For Dutch Day

Eric is learning Psalm 42.

You think it's easy? Here's the lyrics (it's antique Dutch of 1563):

Als een hert ghejaeght, O Heere,

Dat verssche water begheert;

Also dorst myn siel oock seere,

Nae v myn Godt hoogh ghe-eert.

End spreeckt by haer, met geklagh:

O Heer waneer komt die dag,

dat ick doch by v sal wesen,

End sien v aanschijn ghepresen.

Seeking water, seeking shelter,
gasps the thirsty, weary deer;
So my soul, in days of trouble,
longs for God’s refreshment here.
In this stressful course of life,in its loneliness and strife,When, say I, will God deliver;
is his mercy gone forever?

The Menu for Dutch Day at Old First

On Sunday, November 15, after church, is our Colonial style dinner, as our congregation might have eaten it centuries ago. We will eat it in that style—entirely with wooden spoons!

The menu is based on recipes from an authentic cookbook of the period,
De Verstandige Kok, (The Sensible Cook)

Spÿskaart (menu)

Gerecht schotel (main course) Beef with Ginger, Chicken with Orange

Groenten (vegetables): Stewed Cabbage, Belgian Endive, Leeks

Brood (bread): Pumpkin Cornmeal Cakes, Rye and Wheat Bread

Nagerecht (dessert): Almond Tart, Pear Tart, Spanish Porridge, Zoete Koek

Eet smakelÿk (bon appetite)

For information and reservations, see the webpage.

Beth Elohim our Guests for Yom Kippur

The plaster started falling from the ceiling of the synagogue of Congregation Beth Elohim, a block away from us, just in time for the High Holy Days of Yom Kippur. They had a problem, but Rabbi Bachman knew that all he had to do was ask . . . .

So Old First has been delighted, thrilled, and gratified to host this congregation in our building for their Yom Kippur services. (You can read all about it in the newspapers. Just Google "brooklyn church synagogue".) And they filled the place. Our own Old First volunteers worked like crazy on Friday and Saturday to get the sanctuary ready for 1200 people.

Rabbi Bachman said in his sermon for Yom Kippur: "God did this." We say "Amen."

Old First on Dutch Television

The Dutch television network NOS came to Brooklyn as part of the Henry Hudson 400th Anniversary festivities. They visited the New Utrecht graveyard and also Old First, where they interviewed Melody (my wife). I was in South Africa, so I missed it all.

My Other Career

I don't know why these photos got posted in reverse order, but the top one should be the last one. This is from the Jinglebell Jamboree of 2008, the community holiday concert at Old First. That's Ethan Schlesser and myself. I'm the Garfunkel to his Simon. We're performing his song-and-dance number, "At the Jinglebell Jamboree". He's at the piano, and behind us is our band, the Bilger Family Band (they're "The Band" to our Bob Dylan; ha ha.). That's Marty Markowitz, the Brooklyn Borough Presient, who's our chief fan.

Ethan wants to do this again. Well, it brings out a part of me I had put behind. The last time I took stage was at the Sayville (Long Island) High School musicals. In 1970 I was the first tenor in the quartet for The Music Man. In 1971 I was Marryin' Sam in Li'l Abner. Strange, in that role I played a renegate preacher. Hmmm.

New Hope Saints Paint

Here's some more photos of our young saints from Powell, Ohio. And you know what, they also donated the paint!

Sanctuary Renovations

These are the wonderful young people from the New Hope Reformed Church of Powell, Ohio. Thirty high-schoolers plus eight adult sponsors. Working hard and with love. This is their second trip to Old First, as part of our Project Samuel program. Four years ago they painted the Lower Hall.

Elaine Beery is the interior designer at Old First. The photos are by Jane Barber of barberdesign.com.

They will have made a great beginning. There is much more to do, it's a huge sanctuary. Thank you for your inspiration and your love.

Looking Forward to Lent

A guest posting by Jessica Stockton, member of Old First, and author of Book Nerd.

I've realized this year how much I look forward to Lent. I didn't grow up observing it – it wasn't much emphasized in the California Mennonite Brethren Church, and I think I learned about it from my Catholic friends. It sounded a little weird to me, as it probably does to most people.

It was actually a French cookbook that deepened my understanding. Amid the decadent recipes for Easter cakes and meats, the author mentioned that in traditional French and European culture, Easter was following on a long cold season where no one had eaten meat, eggs, or milk. This was a kind of medieval detox, she suggested, that made the spring Easter feast all the more enjoyable.

I hadn't thought before that about how seasonally appropriate Lent is, or was in a culture more connected to the seasons. Food was scarcer as stores ran out, so we tightened our belts. It's not doctrinal, but it's a wise strategy of the church, to deal with of the most difficult time of year and use it as a way of understanding sin and suffering.

Coming from the mild weather of California, this part of the year in the Northeast has always been especially difficult for me. It's been so cold for so long, and it seems to be getting colder, and it seems there's so much more winter still to come. I chafe against the weather, frustrated and angry and indignant. Lent is a way of accepting the darkness and the cold as right and appropriate for its time. I look forward to Lent because it makes sense of the darkness.

My temperament tends toward optimism, even in the face of opposition. And my job involves a lot of smiling, making people comfortable, and speaking enthusiastically about whatever I'm presenting. Lent allows me a break, at least internally, from my own cheerfulness, even my own optimism. It is a time to recognize that I am broken, that the world is broken, and to sit with that knowledge for forty long days. The dead, cold natural world, and my own body made of dust that shivers and aches, reflect the state of my own selfish, ashamed soul in need of redemption, and whole fallen world. Lent acknowledges not only my imperfections and my debts, but my sorrows and my fears and my embarrassments. And it is both pain and relief to acknowledge these things.

When I was a child I loved the mystery of Christmas, the anticipation of Advent. It was a break from the casual blandness of everyday life, an implication that there was a deeper and more meaningful world that required solemn preparation. I love Lent and Easter increasingly as I grow older, as perhaps a greater, a more grown-up mystery. With its focus on the death that precedes the resurrection, it can only resonate if you have had time to understand suffering, to see death. I appreciate the chance to participate in this mystery, the long preparation for the day of the Lord.

And when Easter arrives, all that joy and optimism comes rushing back, fresh and real. We are saved, we are brought to life, each of us clothed in glory as the earth breaks forth into blossom. And we have been saved all along. The sun does shine in February, and Christ's salvation isn't dormant during Lent. But it is good to live mindfully through the mystery of darkness, so that we can be dazzled again by the light.

A Hymn about the Transfiguration

This is by Rev. Kathryn Davelaar, the incumbent at the Reformed Dutch Church of Claverack, NY.

God’s Holy Mountain We Ascend

the tune is WIE SCHÖN LEUCHTET

God’s holy mountain we ascend, where truth and love together blend;
how fair God’s holy dwelling!
God’s people, we assemble here in holy love and childlike fear,
all clouds of hate dispelling.

Refrain:
With Christ, in Christ,
interceding, ever pleading our salvation.
Father, hear our supplication.

Upon God’s mountain fairest heights, God’s chosen people Christ invites
to enter here God’s dwelling.
Where once the loaves were multiplied, where heaven’s manna God supplied,
all loves Christ’s love excelling.
Refrain

Christ lead us to this holy hill where you fulfill your Father’s will
in perfect expiation.
Here we recall that festive meal that Christ these mysteries may reveal
in joyful celebration.
Refrain