Pelion United Methodist Church, 832 Magnolia Street, Pelion, SC (2026)

05/31/2026

Live from Mevo

02/20/2025

Bible Study, The I AM Saying in John's Gospel, recorded at Sharon. Please leave any questions or comments and I will address them in the next session,

02/17/2025

Due to technical difficulties, we could not live stream yesterday's service. Here is the the manuscript of the sermon.

Blessings and Woes 2/16/2025
Luke 6: 17-26
The passage is the beginning of Luke’s Sermon on the Plain. This is Luke’s equivalent Matthew’s more familiar Sermon on the Mount. Though the Sermon on the Plain is much shorter than the Sermon on the Mount, it serves the same purpose.
Notice that the passage reads that Jesus looked up at his disciples and said these words. Even though many were there, these words were intended for the disciples. The passage also follows the listing of the twelve. This sermon is instructions for Jesus’ disciples both then and now. These are our instructions as disciples of Jesus.
Like the Sermon on the Mount, Luke begins with blessings. However, Luke’s blessings differ radically from Matthew’s. Also, Luke follows the blessings with a series of woes which are carefully balanced to the blessings.
Before we examine these blessings and woes, we need to look at the definitions of the Greek makarioi and ouai. Makarioi does mean to bless but it goes a bit further than being happy. It means how fortunate. It is blessings that provide fortunes, not just emotional happiness. The interjection, ouai, means how horrible! It is an exclamation of grief.
We can read these blessings and woes like this: How fortunate are you who are poor. How fortunate are you who are hungry now. How fortunate are you who weep now. How fortunate are you when people hate, exclude, revile and defame you.
How horrible, grieve for you who are rich. How horrible, grieve for you who are full now. How horrible, grieve for who are laughing now. How horrible, grieve when people speak well of you.
Wait a minute! This can’t be right, The poor, hungry, and weeping are fortunate? When people hate, exclude, revile, and defame us, we are fortunate? Is it horrible to be rich, full, and laughing? We should grieve for them? When people speak well of us, it is horrible? None of this seems right. Shouldn’t it be the other way around?
According to the social mores and popular theology of the time, it should be the other way around. The popular theology was that God blesses the wealthy. They must be blessed, look at all their riches. You obey God and you will receive blessings and wealth. The social mores were based on honor and shame. Wealth was honorable and poverty was shameful. You were honored when people spoke highly of you.
Things aren’t that much different today. Many adhere to the prosperity gospel, that God will prosper and give you riches if you believe rightly. We look up to those of higher status. We want people to speak highly of us, to love and adore us.
But Jesus flips all that upside down. He says The Kingdom of God belongs to the poor. Jesus is not talking about the spiritually poor or lacking, but the economically poor. He is talking about the homeless person standing on the roadside with a tattered cardboard sign. Hunger and weeping are the results of poverty. God favors the poor. This is not anything new. The Mosaic Law in Exodus, Leviticus, and Deuteronomy makes provisions to care for the poor. Also, the law states that the poor should receive equal justice. The Kingdom of God, both at the end times and in the present, favors the poor so there will be no hunger or weeping but all shall be full and laughing.
Jesus says that the rich have received their reward. They received their reward on earth. They had their fill and more on earth. They could laugh on earth for they did not know the pain of poverty.
We may wonder if God’s favor towards the poor is because the poor are somehow morally superior. God’s favor may be that the poor have nothing to rely on but God and they easily recognize their need for God. This is not necessarily the case. As Gustavo Gutierrez has pointed out,
God has a preferential love for the poor not because they are necessarily better than others, morally or religiously, but simply because they are poor and living in an inhuman situation that is contrary to God’s will. The ultimate basis for the privileged position of the poor is not in the poor themselves but in God, in the gratuitousness and universality of God’s agapeic love.
God’s favor to the poor is not because there is some moral superiority to poverty but because poverty is a state that is not of God’s will. God does not want people to be poor. God’s will is for all people to have what they need: adequate food, clothing, housing, health care, and all other needs.
Then why the woes upon the rich? Does this mean that rich people will not enter the Kingdom of God? Does this mean rich people will not get fed in heaven? Does this mean that if you laugh now, you can’t laugh in heaven?
No, the woe is not that rich people cannot enter the Kingdom of God, but rich people often believe they are already in the Kingdom of God because of their riches. They are satisfied with earthly riches and seek more wealth, instead of heavenly riches. The woe is that they do not live in the Kingdom of God on earth and use their wealth as God wills. They do not use their wealth to improve the condition of the poor but only seek to further their wealth.
This does not mean that all wealthy people are not getting into heaven. Jesus’ last interaction on his way to Jerusalem was with Zacchaeus, a wealthy tax collector. Jesus said to Zacchaeus that salvation had come to his household. A rich man was saved because Zacchaeus would give half his possessions to the poor and repay fourfold any he had cheated. Zacchaeus vowed to live according to the Kingdom of God, according to God’s rule. So, the Kingdom of God is not closed to the rich. The issue is not having wealth but how one uses their wealth.
What Jesus is doing in these three blessings and woes is telling his disciples to take economics out of the equation. One’s economic situation has nothing to do with entering the Kingdom of God. Entrance into the Kingdom of God at the end of times depends on how one lives according to the Kingdom of God on earth, not their wealth or poverty.
Let’s face it. We often judge people according to their economic condition. We see the homeless person with their tattered cardboard sign and we choose to ignore them. We think to ourselves that he or she must have done something wrong to end up in that state. We think they don’t deserve our help because if we give them money they will only use it for booze or drugs. But we think that the wealthy person is doing something right. We look up to and admire someone wealthy.
In the last blessing and woe, Jesus also turns things upside down. Jesus told the disciples they may be excluded, reviled, hated, and defamed for proclaiming the Gospel. They may not be honored by everyone. The reality is that the Gospel is not always what people want to hear. When people speak well of you it is often because you say what people want to hear, which is not necessarily the truth. The disciples are to proclaim the truth and live according to the Kingdom of God, not for worldly favor.
As disciples today, we are to live according to the rule of God’s Kingdom. We are to speak the truth of the Gospel even if it is not what people want to hear. There are many false prophets today who are well renowned but do not proclaim the Gospel of Jesus Christ. Sometimes what we do not want to hear is what we need to hear.
We are to live upside-down lives. We are not to serve others according to their economic status. We are to serve based on their need, not status. We are not to invite to church just those like us. We are to invite all into the church so they may enter into the Kingdom of God. We live according to the Kingdom of God, not the Kingdom of this world, now and forever. Amen.

11/06/2024

Due to technical difficulties last Sunday's Service was not videoed. Here is the sermon for those who want to read it.

Not Far from the Kingdom 11/3/2024
Mark 12: 28-34
Things were getting hot in the Temple. Jesus had driven out those buying and selling in the temple. He overturned the tables of the money-changers and dove sellers. He upset the whole order of Temple life. The chief priest and scribes kept looking for a way to kill Jesus.
The next day, Jesus came into the temple. The chief priests, scribes, and elders met him at the door asking by whose authority was he doing these thing. Who gave him authority to upset their nice orderly Temple?
When they declined to answer Jesus’ question about the source of John’s baptism, Jesus declined to answer them. Jesus then told the parable of the wicked tenants, which only stoked the authorities’ ire. They wanted to arrest Jesus but he was too popular with the crowd. The authorities left.
The authorities sent a delegation of Pharisees and Herodians to question Jesus about paying taxes. The Herodians were a Jewish political party that supported the Herodian dynasty. The Pharisees were a religious sect that taught strict obedience to Torah. Jesus responded to their question by saying “Give to the emperor what is the emperor’s and to God the things that are God’s.” That shut them up.
Then some Sadducees decided they would trip Jesus up by bringing up the concept of levirate marriage, where a man marries his deceased brother’s wife, and the resurrection. The Sadducees did not believe in the resurrection of the dead. Jesus told them that their question proved they did not understand the concept of the resurrection.
So, the temple authorities were getting nowhere fast. Jesus was shooting them down at every point. Jesus was winning!
A scribe stepped out from the crowd of Temple authorities and approached Jesus. This scribe observed that Jesus answered well. He seemed to know his stuff. So, the scribe asked Jesus, “Which commandment is first of all?” “Which is the most important of all the commandments?”
There is a distinct difference in the tone of the scribe’s question and the previous questioners. Whereas the previous questions had been asked in an adversarial manner, this scribe asked in an inquiring manner. Rather than trying to trap Jesus, he wanted to know what Jesus thought.
Jesus replied with the Shema, “Hear, O Israel: the Lord our God, the Lord is one; you shall love the Lord your God with all your heart, and with all your soul, and with all your strength,” These were Moses’ words to the people of Israel from Deuteronomy 6:6. Moses’ command was to recite these words to the children and bind them into one’s heart and mind. There is one God and love God completely with everything you have.
Jesus followed this by paraphrasing Leviticus 19: 18b, “Love your neighbor s yourself.” The prime commandment is to love God and love your neighbor.
The scribe responded to Jesus by saying, “Well said” The scribe noted that this commandment, or two actually, is more important than all burnt offerings and sacrifices. The scribe expounded upon Rabbi Hillil, a noted Rabbi, who said, “What is hateful to you, do not do to your fellow; this is the whole Torah the rest is explanation.” The whole Torah is summed up in these commandments and all the rest is commentary. The scribe agreed with Jesus.
Jesus told the scribe that he was not far from the Kingdom of God. The scribe understood that God’s command to love God and neighbor was the way of God’s Kingdom, the way God rules. In God’s kingdom keeping the letter of the law, doctrines, dogmas, and rituals, is not as important as loving.
We live in a sea of hostility in the world, the country, and even the church. We interact with those we disagree in an adversarial manner. It’s us versus them. An adversarial approach splits, divides, separates, and expands the chasm between people. We see it in politics and we see it in church. The chasm between the Temple authorities and Jesus widened with each inquisition.
But the scribe stepped out of the adversarial position and approached Jesus. The scribe wanted to know what Jesus considered the most important Commandment. They stepped away from the “us versus them” and found common ground. They demonstrated the very real possibility of reconciliation in a sea of hostility. The scribe was not far from the Kingdom of God because he sought reconciliation and common ground with Jesus in the midst of hostility.
When we take an “us versus them” stance, widening the divide, we move further from the Kingdom of God. We see those whose opinions may differ from ours as enemies, not brothers and sisters. There is a line in Stephen Sills’ song, For What It’s Worth, “There’s battle lines being drawn. Nobody’s right if everybody’s wrong.” When we say we are right and they are wrong, and they say they are right and we are wrong, then nobody is right and everybody is wrong.
When we step out of the adversarial stance and step into love, we close the divide and move closer to the Kingdom of God. We see “them” as brothers and sisters. We seek to understand each other’s position. We may not agree with each other but we continue to love each other. As Wesley says in his sermon Catholic Spirit,
"Though we can’t think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt we may. Herein all the children of God may unite, not withstanding these smaller differences. These remaining as they are, they may forward one another in love and in good works."
We move nearer to the Kingdom of God as we love alike. We move nearer to the Kingdom of God as we reconcile with those we disagree with. We move nearer to the Kingdom of God as we say to them, and ourselves: “It is more important to love than to be right.”

10/04/2024

Last Sunday's service was not live-streamed due to technical difficulties. Here is the sermon manuscript.

Not One of Us 9/29/2024
Mark 9: 38-48
The disciples were on a roll, a downhill roll. Peter had correctly identified Jesus as the Messiah but then it was downhill. When Peter rebuked Jesus when he told them he was to suffer and be killed. Jesus called Peter Satan and told him to get behind him. When Peter, James, and John saw Jesus transfigured, they did get that Jesus’ divinity was being revealed. They wanted to build dwellings for Jesus, Moses, and Elijah. When they came down from the mountain, other disciples were trying to exorcise a spirit from a boy but they could not. Jesus pointed out, they failed to pray. Once again Jesus told them he would suffer and be killed. So, the disciples started to argue who was the greatest. Jesus humiliated them by placing a little child among them and told them to welcome a little child.
Trying to save face, John pipes up. He tells Jesus they saw someone who was not one of them, an outsider, casting out demons in Jesus’ name. Often ancient healers would call upon a god or prophet to perform the healing. By calling the name they evoke the spirit of the god or prophet. The disciples tried to stop him, ending that nonsense. Only those who were followers of Jesus should do thing in Jesus’ name.
Once again, Jesus shames the disciples. If someone using Jesus’ name to bring healing and wholeness, DON’T STOP THEM! If someone is doing God’s work in the name of Jesus even though they are not a disciple of Jesus, do not stop them. If they do work in Jesus’ name, they are a follower of Jesus, even though they may not walk with Jesus. The other exorcist was casting out demons in the spirit of Jesus.
We have heard the saying “Whoever is not for us is against us.” That saying creates an “us versus them” mentality. If you are not one of us, you are against us. The mentality becomes hunker down, dig foxholes, because there are enemies out there.
Notice how Jesus phrases those same words, “Whoever is not against us is for us.” He is saying instead of enemies, there are allies out there. The enemies as those who are actively working against us not all those who are not in our group. Anyone who is doing God’s work in the spirit of Jesus is for us. One does not have to be a card-carrying member of the Jesus club to be doing God’s work.
Then comes verse 41: “For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.” Even one who assists a disciple in God’s mission receives the reward.
One of the questions I always had as a youth was, “What about people who do good but are not Christians? What about Mahatmas Ghandi who led a non-violent revolution demonstrating that violence was not needed to bring about social change? Or Anwar Sadat and Meachin Begin, a Muslim and a Jew, who worked to bring peace between Egypt and Israel. What about the Hindu doctor I worked with who had a very Christ-like demeanor and brought healing to so many patients? What about all the non-Christians who bring peace, healing, wholeness and reconciliation to the world?
This passage, particularly verse 41, indicates that all who work in the Spirit of Christ to bring peace, healing, wholeness and reconciliation will receive the reward. The reward is not just for the disciples but anyone who is doing the work of God, even though they may not be aware they are doing God’s work. The reward is not just for us, but all who are doing God’s work.
(For a clearer understanding of where I am coming from, I suggest reading C. S. Lewis’ The Last Battle. This is the last book in his Chronicles of Narnia series)
Then what sets us apart as Christians? It is the same thing that set the disciples apart from the exorcist driving out demons in Jesus’ name. The disciples walked with Jesus every day. They had an intimate relationship with Jesus while the other one did not.
The same holds true for us today. We know Jesus. We walk with Jesus. We have an intimate relationship with Jesus. While the others may receive their reward in the future, we have already received our reward. We walk with Jesus every day.
This passage points to universal grace. God’s grace is for all people. God’s grace is not just for any certain religion, denomination, or group. God wants all people to be saved and, like it or not, God is going to save all people who live in the Spirit of Jesus whether they know it our not.
My friends, it is important that we remember this during this time of potential separation from the United Methodist Church. We want to say we are right and they are wrong. We are getting the reward and they are not. Regardless of whichever side you align, we all want to do the work of the Kingdom in the Spirit of Jesus. At times doing God’s mission may lead us to a point of divergence, time for some to serve God in one way and some in another. We are all working for God’s Kingdom in accordance with our relationship with God. There is no right are wrong way to work for God’s Kingdom. Working for God’s kingdom in the Spirit of Jesus is not exclusive to one group or one set of beliefs.
God want to save all and wants all people to receive the reward of eternal life in the divine presence. In the name of the Father, Son and Holy Spirit. Amen.

09/17/2024

Here is last week's sermon for readers

(I begin the sermon by holding up a horse bit.)

Little Organ, Big Results 9/15/2022
James 3:1-12
This bit is a small thing. It is a piece of metal roughly 4 inches long. It weighs just a few ounces. With this little piece of metal, I can control a horse weighing 1,000 pounds. With this in the horse’s mouth and a bridle attached, I can make the horse go left or right. I can control a horse with this little piece of metal.
The tongue is a small organ. The average person’s tongue is approximately 3 inches long and 2 ½ inches wide and weighs about 3 ½ ounces. It is a very small organ when compared to the rest of the body.
In context, James speaks of the tongue as the organ of speech. While speech involves more than just the tongue, it is the placement of the tongue that leads to the sounds we call words. Our words the tongue creates, show the direction of our hearts and minds.
Also, in James’ context, most communication was verbal. Only about 10% of the population could read or write. In our modern context, I will use the tongue to refer to all forms of communication: verbal, written, text, social media, and the media. Since the tongue is like a bit that controls a horse, it is a small but very powerful organ.
With the tongue, we may bless and curse. What we say may be positive or negative. Consider this scenario. A young child is in the kitchen watching the mother cook. The mother tells the child not to touch the stove. The child touches the pretty red circle on the stove, burning the finger.
The mother yells at the child, “I told you not to touch the stove! That’s what you get for disobeying your mother.” The child hears that they are bad because they disobeyed their mother.
The mother takes the child in her arms and treats the burn. Mother says, “What did you learn?” The child replies, “Not to touch the stove.” Mother says, “Mommy told you not to because she did not want you to get hurt.” The child hears that mommy does not want them to get hurt.
Notice how the different words created a different reaction in the child. One was positive and one was negative. The power of the tongue is, words create. God created through words in Genesis 1. God gave humans the power to name thus create. We create our child’s identity when we name them. Our words create pain that burns deep into the psyche. During my career in mental health, I saw much more damage caused by words than by fists. The wounds of the fists are on the surface and heal, but the wounds of words dig deep into the mind and soul and are much harder to heal.
As Christians, we are to reflect the image of God to the world. We reflect the image through our words and our actions. So, from our mouths do fresh or salt water spring. If we bless God on Sunday, then curse people on Monday, our mouths pour forth salt water that kills. We cannot call ourselves Christian unless our words and actions reflect the image of God.
Notice I say words and actions. A theme throughout the epistle is our words and actions reveal our inner selves. I loved Mad magazine as a kid. One of the occasional comics was The Shadow Knows. The comic would depict people doing one thing while the shadow presented something else. One depiction was two men shaking hands and smiling but the shadow showed them choking each other. As Christians, particularly the leaders in the church, our actions and our shadow should reflect the same thing. Many people have left the church because they do not see the gospel preached on Sunday lived out on Monday.
So, my friends, we must always consider if our words and actions reflect the image of God. We must make sure that our words and actions coalesce. Do we bless God on Sunday, then curse our neighbor on Monday? Often our curses are not intentional, but with words spoken without thinking. I confess I am just as guilty. We should stop ourselves before we speak and act. We must ask ourselves if what we are about to say or do reflects the image of God.
Our words and actions can create unity or division, love or hate, acceptance or rejection, forgiveness or condemnation, honor or shame, healing or pain. I could go on but I think you catch my drift.
The most important issue for us as Christians is not what we say or do on Sunday but does what we say and do on Monday-Saturday reflect what we say and do on Sunday?
We cannot be a fig tree on Sunday and bear olives on Monday. Let us be a fig tree that bears figs, an olive tree that bears olives, or a grapevine that bears grapes.
Yes, our tongue can do big things. We can do great damage with our tongues. But we can also do great things. By putting our words and actions together, blessing God on Sunday, and blessing our neighbor Monday through Saturday, we reflect the image of God to the world. We can sow a harvest of righteousness, bring people into a relationship with God, and bring peace to the world.

09/09/2024

Here is yesterday's sermon for those who like to read it.

Ready or Not, Here They Come! 9/8/2024
Mark 7: 24-37
Many people are confused or disturbed by this story of the Syrophoenician woman. Up to this time, Jesus has healed without question. Now, he is refusing to heal this woman’s daughter because she is a gentile. Jesus even uses a somewhat derogatory term by referring to dogs. Then, this woman gets the best of Jesus in an argument. Jesus admits he is wrong and then tells the woman that her faith has healed her daughter. These components of the story don’t seem right.
Some people see one lesson in this story as how Christians handle losing an argument. Jesus admits the woman bested him and does not continue the argument. We should admit defeat and let go of the argument. That is a valid point but I do not think that is the main point of the story.
Another lesson people glean from this story is breaking down barriers. In the end, Jesus heals the woman’s daughter even though she is a gentile. Breaking down barriers is a valid point but there is a greater message when we look at this passage through the historical and prophetic lens.
First, let us look through the historical lens. Most scholars agree that Mark was written in the late 60’s or early 70’s CE. This places the writing during or shortly after the Jewish revolt which led to the destruction of the Temple. Christianity had been considered separate from Judaism for about 10 years. The “church” was not the institution we know today but small communities that studied the teaching of Jesus and spread the Gospel. So, you have the beginning of these new Christian communities and an end to the Temple as the focus of Jewish life.
Before we get into the prophetic lens, let us look at the story. Jesus has left Galilee after a heated argument with the Pharisees over what defiles a person, (7:1-23). He goes to Tyree. His purpose is not to preach but to get away. He did not want anyone to know he was there, which was easy as Tyree is a gentile city with a few Jewish merchants. Yet somehow, this woman whose daughter had an unclean spirit heard about him found him, and begged him to heal her daughter. This woman is determined and dares argue with Jesus. Her desire to see him and her faith that Jesus could heal her daughter led her to search for Jesus. She was not going to leave empty-handed.
This woman did not know Jesus and had only heard about him and came to seek him. She had heard that he could drive this evil spirit from her daughter and heal her. She was determined that Jesus would heal her daughter.
Now, let us take a look through the prophetic lens. In Genesis 22:18, God tells Abraham, “By your offspring shall all the nations of the earth gain blessings for themselves because you have obeyed my voice.” God promises blessings for all nations and all people.
Psalm 22:27 reads, “All the ends of the earth shall remember and turn to the LORD and all the families of the nations shall worship before him.”
The prophet Isaiah states,” In the days to come the mountain of the LORD’s house shall be established on the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it. Many peoples shall come and say, ‘Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.’” (2:2-3).
Jeremiah 3:17 says, “At that time Jerusalem shall be called the throne of the LORD, and all nations shall gather to it, to the presence of the LORD in Jerusalem.”
Zechariah 2:11 proclaims, “Many nations shall join themselves to the LORD on that day and shall be my people….”
In the story, a gentile woman from a foreign nation comes to Jesus. As we examine this story through the prophetic lens, we see that it foreshadows the gathering of people at the end times. We read in Revelation 7: 9-10, After this (the gathering of the tribes of Israel) I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branched in their hands. They cried out in a loud voice saying, “Salvation belongs to our God who is seated on the throne and to the Lamb.”
In the end, all people will come to God and God will make them whole. That is what this story points to; all people coming to God, being drawn by God’s love, mercy, and grace. The Syrophoenician woman represents the gentiles being drawn to God through Jesus.
What drew the woman to Jesus? She felt the torment of her daughter and wanted her daughter to be healed. She heard of Jesus healing, perhaps Jairus’ daughter or the Gerasene Demonic, the man with the withered hand, or the paralytic. She heard about Jesus and had faith that he could heal her daughter. When he refused, she persisted and argued back. She won the argument and pointed out to Mark’s audience that Jesus was not just for the Jews but for all people.
This drawing of “gentiles” to Jesus does not end with the story of the Syrophoenician woman. It does not end in the Gospel. As the story of Revelation presents, people were, are, and will be drawn to Jesus to the end of time.
Like the woman, people are seeking healing. They are seeking peace and comfort. They want to find Jesus so they can be made whole in body, mind, spirit, and relationships. They want to know their purpose and reason for being. They want a crumb of God’s grace. So, the question for us today is, “Where do people find Jesus today?”
Of course, the answer is the church. Thank you Captain Obvious. The church is where anyone should find Jesus. This should be where people who are broken and wounded (which is all of us) can find healing through Christ. Each of us who call ourselves Christian should reflect the image of Christ, re-presenting Christ to the world. The church is where people can find Jesus, healing, and wholeness.
But which Jesus do we present? Do we present the Jesus who says, “Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs?” Do we take care of our own first and rebuff those who are not like us?” Do we even use derogatory terms for “them?” Do we keep the dogs out? And I am not talking about the four-legged ones who tried to come in (to Sharon Crossroads) a few weeks ago.
I know of one church that began reaching out to kids at a nearby apartment complex. These kids families were displaced by Hurricane Katrina. Some of these kids had not attended church, and especially a White church. They ended the program after a few months after several members complained that those n------s stank and did not know how to act in church. They were ruining “their” church. There was a significant split in that church from which it has not recovered 20 years later.
Or are we a church that says, God has more than enough grace for us. There is plenty for you. You come and sit at the table with us. You do not have to settle for crumbs. Here you will find acceptance. Here you will find healing. Here you will find wholeness even amid our brokenness. May people come to us and not be rebuffed, but welcomed and eventually find their demons gone.

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