Author: Rosemary Lovelace

The Rev. George Yandell, Rector

People of the Lie

I read The Exorcist when it came out in 1971. A chilling, nightmare inducing read. The movie was horrifying as well. It provoked a strong interest and fear in me about human evil and demonic possession. In 1983 Scott Peck published a book called People of the Lie: The Hope for Healing Human Evil. It followed his remarkably successful book The Road Less Traveled: A New Psychology of Love, Traditional Values and Spiritual Growth published in 1978. (My well-worn copy of The Road Less Traveled was a gift from my parents in the fall of 1981, inscribed by them.) In the introduction to People of the Lie, Peck writes: “Evil people are easy to hate. But remember St. Augustine’s advice to hate the sin but love the sinner. Remember that when you recognize an evil person that truly, ‘There but for the grace of God go I.’ We cannot begin to hope to heal human evil until we are able to look at it directly.”

Peck was baptized by 2 colleagues of mine in 1980 during a conference at Kanuga in North Carolina- he called it a “non-denominational baptism” altho’ it was held in the chapel of an Episcopal Conference Center by two Episcopal priests. He says that he has a Christian bias that causes him to be guided by the teachings of Jesus. He distills Jesus’ teachings about sin this way: “We should judge others with great care, and that carefulness begins with self-judgement.”

Lying is addictive. One becomes enmeshed in the alternate reality lying creates. In the past weeks I’ve found myself recalling Pontius Pilate’s dialogue with Jesus in John’s gospel (18: 28-38). Near the end of the dialogue/inquisition, Pilate asked Jesus, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.” Pilate then asked him, “What is truth?” That question resonates across 1990 years.

The December 30 issue of “The Christian Century” carries an article by Bishop Steven Charleston, retired Episcopal bishop of Alaska. The article’s title is “The Cost of Lies.” Bishop Charleston is a Choctaw elder. The article is adapted from Charleston’s soon to be published book, Ladder to the Light: An Indigenous Elder’s Meditations on Hope and Courage. He writes:

“Traditional Native American Culture was not much concerned with religious truth claims. It was concerned with telling the truth on a personal level. The social contract formed by centuries of Native American civilization made telling the truth a core expectation for all human interactions. Speaking the truth was the highest virtue. Failure to do so was so egregious that it demanded the ultimate penalty in the political and judicial systems of our people- no, not death, but exile.”

“This degree of insistence upon truth telling arises in our Native American cultures because we understand that without it, none of the community systems on which we depend will work. Truth telling is the one essential ingredient in all of them. It is the prerequisite for any stable society.”

When I stop and reflect on what our part of North Georgia was like 400 years ago, I realize that underneath the beautiful Chestnut trees, along the ridges and in the valleys, life was ordered amongst the Cherokee, Creek and other indigenous tribes on the bedrock of knowing and telling the truth. The ground they walked and were buried in may be speaking to us today.

The library at Virginia Seminary had these words inscribed in marble at the entrance: “Seek the truth, cost what it may, come whence it will.” Written by William Sparrow, who moved to the Virginia Theological Seminary in 1841, where he taught for the rest of his life.

Words to live by. George Yandell

The Rev. George Yandell, Rector

Images, Signs, Symbols

Raised in the Church, I’ve been surrounded by symbols and icons, although I didn’t realize that’s what they were early on. I do remember the language of the ‘Offices of Instruction’ my comrades and I had to memorize in 6th grade Confirmation classes. When the question was put before us by Mr. Garner, our rector, “What is the outward part or sign of the Lord’s Supper,” we had to reply, “The outward part or sign of the Lord’s Supper is, Bread and Wine, which the Lord hath commanded to be received.”

Then he asked us, “What is the inward part, or thing signified?” We answered by rote, “The inward part, or thing signified, is the Body and Blood of Christ, which are spiritually taken and received by the faithful in the Lord’s Supper.”

There were about 35 of us in that Confirmation class. How Mr. Garner survived us I do not know. I do recall loads of questions about ‘things signified.’ I know now that the capacity to ‘grok’ symbols usually doesn’t arise in young people until age 10 or older. (‘Grok’ was coined by Robert Heinlein in his landmark book Stranger in a Strange Land. It meant something like getting inside a thing, knowing it mystically, completely.)

Flash forward. In the fall of 1985, I was persuaded to start a Centerpoint class in the parish I was serving in Memphis. Six people signed up. I ordered the curriculum and accompanying cassette tapes and started the sessions. Soon we realized that we needed to do background reading. One of the books suggested in the curriculum was Complex/Archetype/Symbol in the Psychology of C. G. Jung by Jolande Jacobi. It sounded good, so I bought it. I was way out of my depth reading most of it. But I did get hooked by this passage: “Whenever a suitable situation of consciousness is present, its “dynamic nucleus” is ready to actualize itself and manifest itself as a symbol.” … “The symbols it creates are always grounded in the unconscious archetype, but their manifest forms are molded by the ideas acquired by the conscious mind.”

It meant to me that symbols can bridge between the unconscious self and the conscious workaday life one lives. Starting at around age two, children can begin developing symbolic thought, allowing them to improve language, imagination, and memory skills. Children later begin to use symbolic play (“playing pretend”), draw pictures, and talk about things that happened in the past. Around the age of 12 when they begin thinking in abstract ways, they can attach more meaning to symbols. Symbols can gain power in us and with others in groups. Symbols activate us to strive for deeper connections with the world around us, and the people with whom we live. They ‘signify’ (like the Body and Blood of Christ) something deeper.

The Cross became a symbol of depth meaning for many of us. I was taught most Episcopal Churches use ‘naked crosses’ to emphasize both death and resurrection. Jesus crucified and Christ victorious all at once. Other symbols that embedded in me were American flags, the raised right hand three-finger Boy Scout salute while saying the scout law. And the VW logo on the hood of my first car (1962 red, heavily used bug- it made me feel part of a large sort of cult). The symbols that gain meaning in us can bond us to codes of conduct, manners of living, and can raise us to new levels of consciousness when they gain deeper meanings in us.

A striking piece of knowing came from the Centerpoint classes- some symbols emanate from the Collective Unconscious- they are pan-cultural, and often rise in the dreams of people who know nothing of the content the dreams express.

The figure of Mercury/Hermes in Roman/Greek mythologies has a striking parallel in the Navajo emergence myth. Coyote is the trickster that is always nipping around the fringes, agitating people. Coyote causes people to rise, to strive, to move up and out into higher levels of consciousness.

Jesus is that figure for many of us. He agitates, inspires, and drives us to seek higher levels of being with the other entities around us. I’ve taken to sitting with an icon of Jesus striding forward with a stylized cross over his shoulder. A priest friend gave it to me years ago. In saying a breath prayer while gazing into the icon, I’ve felt tugs at my heart. They seem to be responding to the forward movement of the resurrected Jesus. I’m glad for that. G. Yandell

The Rev. George Yandell, Rector

In the Chattanooga Times Free Press November 8 issue, there appeared a long article about Advent calendars. I scanned it and discovered the following: Advent calendars have gotten more elaborate. “These days you can them filled with candy or toys for kids, and wine and whiskey for adults.” What?!

Godiva’s Advent calendar is filled with the company’s luxury chocolates. Aldi has more than 20 Advent calendars for foodies. “If you give them as gifts, the recipient will be reminded of your friendship for 24 days and they’re practically guaranteed to lift your mood at the beginning or end of each day.”

This one really caught my attention:

“Cheese lovers will love a daily dose of cheese with Ilchester’s Advent cheese calendar. Its assortment includes Red Leicester cheese, Wensleydale cheese with cranberries and the company’s delicious sharp cheddar. The cheese is from Ilchester, a village in southwestern England, an area known for making quality cheeses. And what you’ll find in each window is just the bite you need to pair with your favorite afternoon wine. $24.95”

I am not making this up. Pretty cheesy, eh?

When I was growing up, it was only the Episcopalians, Roman Catholics and a few protestants who employed Advent calendars. They were teaching tools for us kids to learn about the impending birth of the savior of the world. None were at all savory. Just small panels we’d open to see images of donkeys, mangers, angels and the like.

I can say for certain I never want a foodie Advent calendar. I’ve become a curmudgeon without realizing it. Merry Christmas. George Yandell

The Rev. George Yandell, Rector

Early this morning I woke to the soft sound of the rain starting to fall on our roof. It was like a caress from the heavens. As I grow older, the subtle things of life take on more meaning. In the Nicene Creed, when we recite, “We believe in one God…maker of all that is, seen and unseen,” I find myself more paying attention to the word “unseen”.

I Kings describes Elijah’s subtle encounter with God. Elijah is instructed by the word of the Lord to stand on the mountain to witness God passing by. First came hurricane-force winds, but God was not in the wind. Then came earthquake and fire, but God was not in either. After the fire came “a sound of sheer silence. When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, ‘What are you doing here Elijah?’ (NRSV, I Kings 19: 11-13) And Elijah knew God’s presence through the sheer silence.

Thomas A. Kempis wrote his remarkable book, The Imitation of Christ, in 1410. It has be-come the second most frequently published book after the Bible. Thomas wrote, “Blessed are the ears which receive the echoes of the soft whisper of God, and turn not aside to the whisperings of this world.” I hear in both Elijah’s encounter and Kempis’ statement that humans need to hear discreetly in order to detect God’s presence. We have to listen for subtlety within the clamor of everything else if we are to detect God’s presence.

Countless tracts have been written about ways to encounter God. Maybe the trick is to stop reading, stop talking, stop listening to constant news feeds, stand and gaze at the soft and stark winter colors, and give thanks for living. Maybe when our external distractions and our internal whirlwinds subside, we’ll know God to be present. Present in majestic silence and marvelous subtlety. G. Yandell

The Rev. George Yandell, Rector

Christmastide during the covid pandemic will sure be different, won’t it? Not seeing loved ones, not being in the Church for Christmas Eve and Day services. I’m feeling a strong dose of nostalgia this Advent, maybe you are too. That word literally derives from the Greek- nos’tos for “home”- al’gia for “sickness”, or longing for home.

Reminiscences about Christmas Day 1969 have been rattling around in my head the last few days. I was 16. I had been driving for almost a year. The days leading up to Christmas had been cold and windy, threatening snow. Christmas Eve after the late afternoon service at Church of the Ascension, my father, mother, brother and I rode home with the radio on. Dad listened to the news- snow was predicted overnight. Sure enough, when my brother and I woke before dawn, snow covered everything. When my parents fmally woke up and we went to unwrap all the presents, my father asked me, “George, do you still intend to go to Church this morning and serve as acolyte?” I told him I did. He asked which route I intended to take- I told him I had thought it through- that to avoid the biggest hills, I would meander through our neighborhood and take the back way to our parish, about 5 miles away. (We lived in West Hills, Knoxville – aptly named.) He agreed with my plan, much to my amazement. (You can Google “Knoxville Tennessee Snow Christmas 1969” and see pics.)

At 8:15 I drove the big Buick Electra down our steep drive in low gear. Then I slowly made it through all the (mostly) level backroads, my tracks the only ones visible. I arrived at the Church early. Someone had plowed the steep drive up to the nave, a relief to me. I parked around the back and walked the path to the sacristy, only one pair of prints visible before me. When I stepped up to the sacristy door and walked in, Mr. Garner (the rector) turned to me, a startled look on his face. “George, what are you doing here?” I replied, “I’m on to serve as your acolyte. I knew that if no one else showed up, you couldn’t have Communion alone.” He laughed and said, “Let’s check things out in the nave for the big crowd that’s coming.”

I carried the big brass cross into the sanctuary, Mr. Gamer following me. No one else was there. We went through the entire service, except for the sermon. Mr. Garner said after the gospel, “George you heard my sermon at the afternoon service yesterday, so I won’t repeat it now. I just want to thank you for coming to serve with me today. It’s making Christmas happen for me.” As it was for me.

I prepared the altar for communion. Mr. Gamer gestured for me to come and stand near him.

After he served me the bread and wine, I cleared the vessels to the credence table and went back to my spot on the gospel side of the sanctuary. After the post-communion prayer, I led us out with the cross. He said the “choir” prayer in the sacristy, thanked me again, and I wished him a good Christmas. He said, “You’ve made it for me.” I replied the same.

My drive home was beautiful-the snow was reflecting the sun so brightly it almost blinded me. As I turned up onto our steep driveway, the rear tires lost traction for a split second, the only time they’d slipped. As I parked the car in the garage, my mother stuck her head out and said, “I’m so relieved you’re home safely.” I was too. G. Yandell

The Rev. George Yandell, Rector

Advent and Christmastide fill me with music. One of my favorite hymns for these seasons is Hymn 67, “Comfort Ye My People.” Another is “In the Bleak Mid-winter” Hymn 112. (Palmer Temple also claims it as a favorite.) Another is Hymn 60- “Creator of the Stars of Night.”

In addition are all the season’s CD’s and vinyl albums I just stacked in the stereo bookcase Saturday afternoon. I intend to hear them all multiple times over the coming weeks. (There are lots of others I no longer listen to, or did once, and retired- a sampling of those are at the bottom.) I’ll happily receive suggestions about your favorites.

George Winston – “December”- classic piano solos Tony Bennett – “Snowfall: The Christmas Album” Bing Crosby, Frank Sinatra and Perry Como’s Christmas albums on vinyl and CD’s.

Fred Waring’s “12 Songs of Christmas” and the Philadelphia Orchestra’s “The Glorious Sounds of Christmas” with Gene Ormandy conducting, both on vinyl

Nat King Cole – “The Christmas Song”- Susan’s favorite

Paul Horn’s “The Peace Album” and James Galway’s “Christmas Carol”- Two brilliant flutists with excellent accompanying musicians.

Windham Hill – almost all the Winter Solstice albums, along with the Celtic Christmas albums

Paul Winter – “Celtic Solstice”

Tommy Emmanuel – “All I Want for Christmas” (Australian guitar wizard- picks with all five fingers on both hands) Traditional songs with great side players.

The Chieftains – “Bells of Dublin” with Elvis Costello, Marianne Faithful, Nancy Griffith, Jackson Browne, Rickie Lee Jones and Burgess Meredith (!)

Tingstad and Rumble – “Star of Wonder” Jon Anderson (of Yes fame} “Three Ships” on vinyl

Rick Wakeman (also of Yes fame) – “Christmas Portraits” and “Christmas Variations” – two new fmds on of solo piano that Susan and I both like

Vince Guaraldi Trio- “A Charlie Brown Christmas” on vinyl

Two marginal albums: Harry Connick – “When My Heart Finds Christmas” (great band but no improvement on Bennett, Crosby, Sinatra or Como)

Sting’s “On a Winter’s Night- Traditional Songs from the British Isles” (if you like bleak winter music, this covers the bases).

And the stinkers – why did I buy these? Moody Blues – “Christmas”

Brian Wilson – “What I Really Want for Christmas” George Yandel!

The Rev. George Yandell, Rector

Power Grid

On the morning of July 22, 2003, the massive violent windstorm later known locally as “Hurricane Elvis” swooped unexpectedly across the Mississippi River, causing wide-ranging destruction throughout Memphis and Shelby County. At its peak intensity, the storm — a “derecho” in strict weather lingo — yielded winds of 108 miles per hour, close to the 111 mph threshold for a Category 3 hurricane.

Straight line winds raged across Memphis and the mid-south. When the storm passed, everything was turned upside down. Huge old oak trees uprooted. Houses de-roofed. Streets impassable. Over 300,000 homes, 70% of Shelby County, were left without power in the wake of the storm. Two individuals were left dead as a direct result of the storm, with several more deaths due to fires caused by unattended candles or generator accidents.

The days after the storm, the daytime temperatures stayed somewhat mild for Memphis-highs in the mid-80’s, clear skies, mostly. The roads got sort of clear, if you could dodge the debris and mountains of trees stacked everywhere. Power was off everywhere (except downtown, where all the lines were underground). I served Calvary Church downtown- it had power. The ice maker worked well. I brought big bags of ice home each evening to keep food in the fridge from spoiling.

The power grid became a topic of conversation everywhere. “When will our power be restored? Why can’t MLGW get us to the top of their list?” (MLGW = Memphis Light Gas and Water.)

9 days after the storm, I was getting ready to go to work when I heard the sound we’d all been waiting for- large trucks with power company logos coming down our street. When a line of them parked, I jogged up to the lead truck and met the team as they got out. They were from Kentucky. I praised the team (and God, silently), and asked the foreman, “What dictates where you restore the power? How do you know where to start?” He looked at me with a quizzical smile. He said, “You have to start at the center of the grid where the power station is, then work your way out. You’re not very close to the center of the grid.” I immediately learned how little I knew about power grids.

I started thinking about the grid as a metaphor for relating to God. The further away from the source, the more cut off I am from power. Connecting is the main thing. “Keeping the main thing the main thing” works in industry and theology. (Thanks to Jim Barksdale and Fedex for that mantra.)

In this covid pandemic, many of us are cut-off from our contacts with our friends. We can’t visit family members unless we quarantine prior to the visits. We can’t gather in social settings without making sure we’re not too close. And we can’t do Church as we have in the past. We miss singing God’s praise in company with our fellow parishioners. The past few weeks have offered a respite for some of us- the outdoor services have allowed us to receive communion and be in communion with one another, albeit at safe distances.

The power grid is still open to us. For many of us, viewing the Sunday services online isn’t as satisfying as worshipping in person, but it does keep us connected. Calling our fellow worshippers connects us. Praying the daily office online or in solitude keeps the main thing the main thing. That’s my prayer for the coming days- that we let God’s power connect us from a distance until we can worship and serve the resurrected Jesus together. G. Yandell

The Rev. George Yandell, Rector

November 18, 2020

The first time I took the Myers/Briggs temperament sorter was in 1976 just before seminary. The results said I was an ENTP (extraverted/intuitive/ thinking/ borderline perceptive/judging type). When I met again with the psychiatrist after graduating seminary in May 1979, I took it again (as required by the diocese of Tennessee- I guess to see if seminary had infected me with some aberrations). I scored as an ENFJ.

The next time I took it in 1983 I scored less extraverted, more intuitive, and had moved toward being more strongly a feeling type and a J (judging type- we like closure). ENFJ. The test administrator suggested that when I took it the first time, I had not yet been ordained. In 1983, the test guru said the changes reflected my having been a priest for 3 years. Don’t know about that. But I do know I developed a pretty strong urge to finish each project I initiate before I move on to the next project (or it is initiated for me). So when I took it last in the mid 2000’s, I tested less extraverted, more strongly intuitive, more feeling and more a J.

Being a “J” is not an easy trait for a priest, or at least this priest. There are many concurrent needs and programs each needing attention. Often there is no way to gain closure. (I have a deep-seated fear of getting behind.) So I try to initiate projects that have clearly defined beginnings, middles and ends.

When I was trained in the mid-1980’s as a community organizer with the Industrial Areas Foundation, the deliberate processes for organizing groups for essential actions clicked for me. The steps are these:

• have one-on-one meetings with people you want to get to know- learn from them what animates them, what makes them tick, what they’re passionate about
• invite people with common interests/ passions to participate in small group meetings
• ask people of particularly strong interests and passions to help with or lead more group meetings
• in the meetings, ask, “What are the most important things we should be doing in the parish/community/region?”
• take verbatim notes in each meeting
• after a number of small group meetings, pool the results, weight each response by the number of times it’s mentioned, publish the results for everyone who participated
• develop action plans based on the most important items raised
• divide into teams to work with others of passion in the parish/community to accomplish the actions, conferring with community leaders to get them to act for the community,
• confronting them in public if necessary
• meet after all the teams have completed (or modified) their action plans and evaluate successes, failures, and contemplate future actions
• report the results to all in the parish/community.
• Start the process again when the community seems ready to move forward.

Close reading of the gospels suggests to me that Jesus was innately gifted as an organizer. (You can try this at home, comparing his actions and teachings with the steps above.) He might have learned some of it from John the Baptist, at least the confrontational parts.

Over the past 10 years at Holy Family, you can see how this process has worked for us. Small group input sessions’ responses have sculpted our successive Long Range Plans and Mutual Ministry Review (MMR) initiatives. In the new year, we might profit from engaging in small group sessions again. And from doing the MMR in the spring. We will have accomplished (or need to modify) these parts of the Long Range Plan

• Develop a plan for the whole campus
• Become better stewards of physical facilities by creating ongoing plans for regular and long-term maintenace
• Maintain a viable and up-to-date website, make it transactional, i.e. 2-way communication.
• Become aware of and strive to meet the needs of aging parishioners.
• Promote and support use of campus for retreats
• Eliminate the mortgage before refinancing is due @ 2023.

Even in the covid era, we can celebrate what we’ve accomplished by deliberate work on the components of the long range plan and adjusting/improving our ministries through the MMR.

I’d love to engage with anyone who’d like to talk about your Myers Briggs type (or how your personality guides you in work and play). G. Yandell

by Miller Andress

Fellow Members of the Congregation of Holy Family,

Over thirty years ago, when Jenny and I joined the congregation of Emmanuel Church in Orlando, the Rector came to visit. In the conversation I asked him, “How do you decide how much to give to the Church?”. His reply was a simple “That’s between you and God”. After some thought I took that to mean that we were to prepare ourselves for that conversation by knowing about the entities that we are considering to receive our giving.

Thus, my thoughts for you to consider in your giving to Holy Family.

When we arrived here twenty years ago, we found Holy Family and attended our first service in the trailers that are now the Conference Building. A very comfortable setting which facilitated getting to know those next to you. We were greeted with warmth and the feeling that this was where we wanted to be. Even encountered a Navy associate that I had last seen in Chu Lai, Vietnam. Although we have moved on to the new building, the congregation has continued the warmth for newcomers.

Soon after attending church, Joe Satterfield called one Tuesday and after some conversation, ordered me to meet him at the North Gate of Big Canoe at 0730 and we would travel to Jasper for the Men’s Breakfast at the Carriage House. The Wednesday breakfast has become a special time of my life with special people that talk about all sorts of subjects. Foremost is that we care about Holy Family and each other. We continue to visit each Wednesday through Zoom, which has made possible talking with John Spitznagel, one of the three elders twenty years ago, now living in Chapel Hill, NC

About that same time, I decided that another way to get to know people was to participate in the Grounds maintenance. I talked with Pete Cooke who was receptive and said he would meet me the next morning at what is now Pete’s Porch. I was given a wheelbarrow, a rake and a shovel. We then proceeded to a mountain of mulch and Pete showed me the trail where it was to go. Pete then thanked me for being there and left me. Got to know more people on other days. Pete’s organizing was a major effort of giving.

Holy Family’s significant involvement in the founding of Cares and Good Samaritan Clinic. This involvement resulted in a rewarding project for me, managing the construction of the first new building for Good Sam. Holy Family continues to have involvement through Board members, volunteers and giving.

The Holy Family clergy have been willing to accept/guide new programs. Our program of “Preparing well for the Elder Years” was encouraged and facilitated by the clergy and is well received by the congregation. Hopefully, we find a way to get restarted.

Pastoral care continues to be very special. Two clergy visits at 6:00 AM on successive days to St. Josephs in Atlanta are very special in my memory. The dedication of those who publish the current Pastoral Care emails that let us know whom we should be praying for or helping in other ways. I just received a call from Winship to report on Robert Wright. Sermons, Sunday School and Lenten Programs not only educate us but provide guidance/encouragement in our daily lives. We are blessed to have not only clergy but members of the parish who provide this.

The Pandemic has cancelled our face to face time such as Coffee after church. When do have church will have good food, provided by the Hospitality Committee, to facilitate our conversations and a good time to meet new people.

We are a volunteer congregation with a wonderful choir, grounds maintenance, altar guild, outreach, vestry and supporting committees and then all the local organizations we are involved in—Good Sam, Cares, ACES, Angels on Horseback, Boys and Girls Club and Mountain Stewards.

In summation, we are a congregation that cares about the people and the Parish and the surrounding community. We not only care but we give of Time, Talent and Treasure.

All of the above don’t happen without the clergy, administrative staff, operations and maintenance of buildings and grounds, operating supplies, donations to charitable organizations and donation to the Diocese of Atlanta. These cost money.

Hopefully I have provided a background for the Holy Family part of your discussion with God.

There are many other organizations that are part of our consideration of giving. Jenny and I have managed this by first deciding how much that we have to give for the year. We then decide what we consider our share of the budget of Holy Family and then distribute the rest to the others. Also there is the giving outside of the Annual Pledge to Holy Family and that is a judgment of our financial well being at that time.

Last, outside of our giving of Treasure, a most significant contribution to Holy Family is the giving of Time and Treasure. Holy Family would not be the wonderful congregation without giving all three – Time, Talent and Treasure.

Miller Andress

by Judy Wyndham

WHAT ARE OUR RESPONSIBILITIES?

Having one’s vision classified as “20/20” has always been a good thing. Conversely, the year 2020 is shaping up to be a nightmare! The pandemic thus far has caused numerous businesses to fail, leaving many working individuals suddenly without a job or an income. Community food pantries are having difficulty meeting the food requirements of those who are falling behind financially.

Perhaps because we are not meeting together as a congregation on a weekly basis where we hear reminders of our obligation to sustain weekly giving, we are falling behind in meeting our fmancial expectations. Our continual giving is necessary not only for paying monthly expenses of the church but also for meeting our obligations to the agencies that we support…ACES, CARES, our missionaries in Madagascar, Arrendale Women’s Prison, and others.

Faithful giving is an essential tool for living a faithful life. Sharing the blessings that God bestows on us is part of our moral responsibility as children of God.

Judy Wyndham