The Wind is Against Us

We left you there upon the mountain, Lord.
The safest place for you – or well, for us –
well insulated from the crowd’s demands
for things that we, in truth, cannot provide.

If you are there upon the mountain, Lord,
then you will not repeat those awkward words,
“You give them something now to eat.” With just
five loaves of bread at hand (as well you knew).

If we had known about that pair of fish,
well, that would surely make the difference
in our well-meaning cluelessness. “Bring them
to me,” was all you said, and all were fed.

So you are there upon the mountain, Lord,
and when we have once more resumed our breath,
when we are not so weary carrying
those baskets full, we will be there for you.

But now that you are on the mountain, Lord,
we find that we cannot return to you
with quite the ease we promised. Now a wind
opposes our return to land and you.

We’d rather be upon the mountain, Lord,
instead of struggling with our oars and sail
to make some headway into this head wind.
How can we find your presence once again?

But now the wind blows from the mountain, Lord,
and with it moves a terrifying shape,
a figure of the dead and of our deaths,
to take us from your side for now and ever.

“Take heart!” we hear. “Do not now be afraid!”
Oh, these, we know, are words of angels, heard
by those they summon to great deeds, the likes
of which are not within our feeble skills.

And, “It is I!” you cry, O Lord, a word
of doubtful reassurance. Who is that
who walks upon the gale-tossed sea? A ghost
we comprehend; a Savior, not as much.

But when you were upon the mountain, Lord,
we strove to come to you despite the wind
and now see you come to us, and how
can we do other but to meet you here?

So call us from the mountain, Lord, and call
us from the heaving sea, and may we take
our faltering steps upon the waves and reach –
and find – and grasp – your outstretched loving hand.

A poem/prayer based on Matthew 14:22-33, the Revised Common Lectionary First Reading for Year A, Proper 14 (19).

Panel from a Christopher Whall window in Chipping Warden, Northamptonshire. Church (St Peter and St Paul). Photo by jmc4 Church Explorerhttps://www.flickr.com/photos/52219527@N00/5384683573/, CC BY 2.0, https://commons.wikimedia.org/w/index.php?curid=18275704.

Midnight Wrestling

Hoarsely breathing.
Sweat’s aroma growing.
Taste of dust across the teeth.
A shapeless silhouette against the stars.
Muscles aching, skin abrading, jaw clenched tight,
we wrestle to the dawn.

In ignorance I strain.
In ignorance I fumble for a hold.
In ignorance I push or pull or pivot.
In ignorance I gasp for breath, inhale, exhale,
and beg for blessing, beg for name.

Is this you, God?
Do you produce this ache
by dislocation of my frame?
Is this the silent panting struggle with Creation?
Is this you, God?

No name.
Just a name for me,
a name for a devoted wrestler, but
I weary of the struggle, weary of the pain,
weary of the ignorance.

If you must put
your arms about me once again,
might it be a parent’s warm embrace
and not to separate my fragile, aching bones.
Oh, bless me as I am.

A poem/prayer based on Genesis 32:22-31, the Revised Common Lectionary First Reading for Year A, Proper 13 (18).

Drawing of Jacob wrestling with the angel by Alexander Andreyevich Ivanov – http://religionart.narod.ru/gal9/photo45.htm, Public Domain, https://commons.wikimedia.org/w/index.php?curid=9087629.

An Ordained Geek Becomes a Televangelist – Part Three

Church of the Holy Cross configured for distanced seating. Note camera tripods.

Part Three became inevitable as infection rates in the state of Hawai’i and the county of Hawai’i declined to the point that a congregation could be gathered once more at Church of the Holy Cross. The steps required to reduce risk of virus transmission created new challenges for liturgy. The state still limits gatherings to less than fifty people, which also turned out to be the capacity of the church sanctuary when chairs replaced pews. Having a congregation meant that the sound system now needed to serve two groups: the worshipers in the space and the worshipers over the Internet – and they had different needs.

In many parts of the country, churches still worship exclusively over the Internet because infection risk is still too high in their area. On Hawai’i Island, we went some time with no new cases at all. We are now seeing new cases again, between zero and three a day. We are watching those reports carefully and will discontinue in-person worship if it continues to rise.

Chairs, Masks, Sinks, Books, and Screen

Church of the Holy Cross is blessed with pews that are not attached to the floor. Early on, we thought we might rearrange the pews themselves, but were confronted with the problem of sanitizing the furniture between services. Since four congregations worship in the room during the day, we needed a cleaning regimen. Rather than risk virus material settling into the cloth (and damage to fabric and wood from bleach-based cleansers), we stacked up the pews and replaced them with folding chairs. Those chairs also allow us to seat household groups of different sizes together while keeping space around single worshipers.

All the congregations clean twice: once as they enter the space, and again as they leave. While it seems redundant, it offers better protection and reinforces the sound practices of caring for yourself (cleaning before) and caring for others (cleaning afterward). Chairs, pulpit and lectern, microphones and stands, and window louver levers, and other touch areas get cleaned. All congregations take attendance so that contact tracing can be done if we become aware of someone with a positive test for COVID-19. Worshipers enter through a kitchen with sinks for hand-washing and sanitizer for those who prefer that. Everyone wears a mask (and we have more available). The walks have six foot tape marks to maintain distance. After service, everyone exits through a separate door.

Hymnals and Bibles have been removed. We only provide a large-print bulletin for those with vision challenges; everyone else relies upon the projector screen for worship. We do not sing hymns together. We do speak prayers together. There is singing, however: two musicians sing from near the back of the chancel while wearing masks. The closest seats in the congregation are twenty-five feet away.

The preacher and lay leader now speak from separate lecterns with separate mics (covered with disposable foam shields). And, of course, there is no greeting line at the close of service.

We’ve Got to Move

We discovered the first week that the lack of congregational singing made for a very still hour – too still. While there was a “movement prayer” at the beginning of the service, it was too short and in the wrong place. A church member offered to lead additional movement, so the two vocal performances now also serve to lead the congregation in motion. It’s not actually hula, but the gestures come from that tradition. In addition, I lead a brief prayer in movement immediately after the sermon.

Attendance has been in the forties, which is close to the capacity of the room. We can accommodate a few additional worshipers just outside the sanctuary in an area covered by the roof (and equipped with speakers). We may need to add a screen in our Building of Faith if more people begin to attend.

Still Streaming

With the capacity of the room reduced, and knowing that people needed to continue to reduce contacts, we resolved to continue live streams into the future. We had to do things differently – again.

Video Cameras

With the streaming-only format, we had to do very little camera movement. There were only two places that people ever stood – three on a Communion Sunday – so a single camera operator could manage it even though he was also acting as a musician. Now we have five (and added a sixth) plus seven on Communion Sunday: pulpit, lectern, piano, organ, chancel for vocal anthems, bell (rung before service), and communion table. That meant we needed camera operators throughout the service.

We also had to place the cameras differently. We wanted to reduce the distraction they would cause the worshipers who were present and we wanted to give the worshipers at home the best experience we could. The cameras aren’t really capable of a high-quality shot over a long distance. We also faced cable length limits.

Both cameras, therefore, needed to be toward the front (their tripods are visible in the photo at top). One camera stands against the wall to the right for a shot of the pulpit and organ. The other stands just left of center for the lectern, piano, and chancel.

These are the same Canon camcorders we have been using: a Vixia HF R52 and a Vixia HF R800. The one by the wall now has a much longer cable run. In addition to a fifteen foot HDMI cable with a mini-connector on one end, we use a coupler and a twenty-five foot HDMI cable to reach the switcher. This is close to the limit of an HDMI signal. The first time we set it up, we tried to get some more slack with another cable extension, and it simply would not work. The other camera is close enough that its fifteen foot cable suffices.

For the first couple weeks, we set up the Logitech webcam as a wide shot to provide the switcher with another source. She never used it, so we’ve retired that camera.

We have, however, added another video source. The church has used projected words and imagery for some years. That slide show can also be used as a video source via HDMI.

The first two weeks taught us something else about the video: it was really hard for the director to select a shot without a preview image of it. She needed to know whether a camera had settled – or was even on the right subject – before switching to it. One of the lacks of the Blackmagic Design ATEM Mini (though not its newer sibling, the ATEM Mini Pro) is a multi view of its sources.

How could we create that? I’ve seen some creative ideas, including using several splitters and a multi view converter, but then I saw someone using field monitors. These are small screens that are mostly used to provide videographers with a better view of their shot than provided by the built-in screen of the camera. Our two Timbrecod DC-80 7″ screens have an HDMI pass-through. We place them between the cameras and the switcher, and now the director can see what the camera sees before choosing it.

Laptop running OBS Studio, two Timbrecod field monitors, and the ATEM Mini on the video director’s desk.

One immediate annoyance was that the field monitors could not be used with the ATEM’s first input. I’ve done some research, and apparently the ATEM misreads the frame rate with some active pass-throughs, but only on the first input. We use input one for the slides, and the cameras get two and three.

Sound

The church installed a new sound system just over two years ago which, frankly, makes the challenge of providing sound to both the sanctuary worshipers and the online worshipers even possible. The old system, well… best to avoid that nightmare.

Our sound mixer is a Soundcraft Ui24R, a completely digital device. It has no physical knobs or sliders, but can be controlled via a keyboard and mouse, a network connected computer, a tablet, or even a smart phone. Its USB connection bears a host of signals, not just the main mix. A connected computer can select individual channels or one of eight auxiliary outputs.

Each auxiliary output can have its own mix. This is a game-changer.

Why? Because there are things that people worshiping over the Internet need to hear through the sound system that people in the sanctuary should not. In particular, we have to be very careful about amplifying the organ. The potential for feedback through the sanctuary speakers is mostly manageable, but it has to be carefully monitored. The organ produces plenty of sound, and amplifying it isn’t particularly helpful.

People worshiping over the Internet, however, need to hear it. They also need to hear the piano. We added two microphones in the chancel area (a pair of MXL 990 condenser mics) to pick up those sounds – and they are not part of the main mix. We include them only in the auxiliary mix.

We confronted cable length limits again. Although we can control the Soundcraft via a tablet, we had to connect our streaming computer to it via USB, and it was twenty-five feet away. USB has a length limit of around fifteen feet. In this case, we were delighted to find that an active extension cable did the job. We also experimented with using an active USB hub in the chain, and found that it didn’t work.

We have been frustrated with a relatively weak signal from the Soundcraft Ui24R. It reaches OBS with relatively low volume. The basic mixing controls in OBS wouldn’t bring it to desired levels – but it turns out that there’s an Advanced Audio panel that allows one to boost the base volume of an audio source. We’ve currently set it to add 10 decibels, and I’m considering a boost to 12.

Catching My Breath

I keep hoping that we can find a “normal” once again, and not have to make too many more adaptations. We probably aren’t there. One of the signals for our worship service is the ringing of the church bell. We’re able to film it because we have lots of windows and the bell is just outside.

What we can’t do in the stream, however, is hear much of it. It’s too far away from any of the microphones. We also can’t hear much of the congregation’s responses. I’m not eager to take on the challenge of adding “house sound” microphones to the mix, but that may be coming.

It is a relief to have a congregation present. They do provide an energy that is missing in the one-way stream approach we chose. My Sundays include a certain amount of anxiety – I’m deeply concerned for the health of the worshipers – but I find I am less exhausted by the experience of worship than I had been.

There will be another installment…

Poor Farmer

I don’t think much of your agricultural practice, Jesus.
“The kingdom of heaven may be compared to…”
a farmer who leaves the weeds amidst the wheat,
and only separates the two at harvest.

Well, let me tell you, Jesus, that the weeds
are not just growing peacefully beside
the wheat. They steal the water, hide the sun,
choke the grain. The wheat begs your relief!

“O that you would kill the wicked, O God,
and that the bloodthirsty would depart from me!”
“Do I not hate those who hate you, O LORD?
And do I not loathe those who rise up against you?”

I need a farmer who will bring me aid and comfort
from the spreading weeds of greed and folly
ravishing the struggling grain of your own planting,
LORD. “I hate them with perfect hatred,” indeed.

Unless…

Unless, of course, I let the Psalmist’s prayer
take root within my heart and blossom there:
“See if there is any wicked way in me;”
test me to see if I grow like the weeds.

Ah, now I am less eager for your justice
or your retribution or your weeding. Now
I am content to grow in peace however fragile,
to become, I pray, your wheat and not your weed.

“See if there is any wicked way in me,
and lead me in the way everlasting.”

A poem/prayer based on Matthew 13:24-30, 36-43 and Psalm 139, the Revised Common Lectionary Gospel Reading and Psalm for Year A, Proper 11 (16).

Photo by Eric Anderson.

An Ordained Geek Becomes a Televangelist – Part Two

A view of cameras, microphone, and streaming software for the May 22 Community Concert.

In Part One, Gentle Reader, I explained how a mild mannered ordinary local church pastor with a somewhat strange skill set became a televangelist, and some of the tools he used to become one.

(I will now abandon the use of “Gentle Reader” references, since I’ve never much cared for that 19th century style of English prose.)

Two months later, we have seen marked improvements on the technical side and have made some changes to the experience of worship as well. We continue to use YouTube Live as the streaming method; we have not sought to expand to send streams to other services at the same time. We use email reminders (typically Friday afternoon and another on Sunday morning) to give our newsletter subscribers a quick way to find the links to the video and to the worship materials on our website.

The order of service has had one significant addition: a hymn for people to sing together at home. This came as a suggestion from a worshiper, and we implemented it in about two weeks once we were satisfied that the musicians could manage preparing two songs. We’ve had some very positive feedback on that addition, and we’ve tried to really support it by making the lyrics available with our worship materials and, more recently, including them in the video stream.

The worship leaders also changed their positions. Webcams, including the Logitech C922, are designed for a short distance between the lens and the subject. That put the two musicians closer together than physical distancing guidelines recommend – and sent the wrong message. For some weeks now the leaders have stood at music stands with a six foot table (our communion table) between them. The webcam serves as a wide shot that includes both participants and displays the distinctive cross above and behind.

The real technical achievement is moving to more than one camera.

The hardware video switcher, a Blackmagic Design ATEM Mini, arrived on April 27. The most basic function of this device is to switch between four different audio/visual signals arriving via HDMI. It has a USB connection, and a computer recognizes it as it would a webcam – an audio/video source. Once cabled to the laptop, the ATEM became another source OBS could use.

What about cameras with an HDMI out port? This developed into a rather frustrating exercise. I have owned a Canon Vixia HF R52 for some years. I’ve used it to shoot videos of lava, and it was the main camera for the What I’m Thinking video series for a long time. When I worked for the Connecticut Conference, we used a pair of identical cameras for studio recordings and for live streams. I knew its HDMI out would work.

I really wanted to have at least two cameras, though, and preferably three (three cameras is common on TV studio sets). I bought a pair of very inexpensive cameras, expecting they wouldn’t be great, but that they’d do. Well, they didn’t. They connected over HDMI just fine, but the HDMI output when in shooting mode displayed what was on the screen, which sounds good until you notice all the little icons about battery life, focus mode, and so on. There was no item in the camera’s menu that allowed me to turn off the little pictures that cluttered the picture. In addition, connecting the HDMI cable turned off the camera’s own display, so a camera operator couldn’t see what the camera saw.

I hoped I’d be able to use my own DSLR, but ran into the same problem (both of them, in fact). I couldn’t turn off the icons. The camera’s live display went dark.

This time when I went shopping I made a visit to the manufacturer’s websites and read the full user’s manual. The Canon Vixia HF R800 met the criteria, and with its older sibling has captured our worship service since.

But wait, there’s more! These cameras come with HDMI cables, but they’re about three feet long. That’s not long enough. They use a mini-HDMI connector, so that was something to check carefully in ordering. We chose to continue using the webcam for the wide shot, but now it had to be further away from the computer. That meant procuring a USB extension cable. I don’t even want to talk about tripods.

Well. We strive and we learn.

Our Current Configuration

A Sunday configuration with the technical station at right, consisting of hardware switcher, laptop running a software switcher and encoder, and an audio mixer.
The worship service of June 14, 2020.

We use three cameras. The Logitech webcam gives us a wide shot, which we do not move. The two Canon Vixia camera are both mounted on tripods with halfway decent fluid heads (as is the Logitech). They each provide a “one shot” (single individual) for those standing at the music stand lecterns. One of the team serves as camera operator – they are about eight feet apart.

The two Vixias feed their signals via HDMI to the ATEM Mini. The ATEM and the webcam connect to a laptop via USB, as does the Behringer mixing board. The laptop runs the OBS Studio software. We added another person to the team to handle the switching chores. I admit that it is a hodgepodge system. There are literally two devices performing video switching chores. It has, however, allowed us to significantly improve the worship’s video dimension.

We have become more proficient with OBS as well. We use more titling, particularly during the hymn for singing at home. We use recorded video of the worship space sometimes when people are moving back and forth to microphones.

Controlling the ATEM Mini with my toe.

I use all three cameras during the Wednesday song performances as well as the Community Concerts. I put the ATEM literally at my feet and change cameras with my big toe. I have not learned to sing and change cameras at the same time, so it mostly happens between songs.

Blackmagic released another version of the ATEM – the ATEM Mini Pro – just after I’d placed our order. Both products spent a lot of time in backorder (as I write this, they’re on backorder again). The Pro device includes a streaming encoder itself, allowing it to push out a stream without a laptop running OBS. It also includes a multiview feature that allows the operator to see the output of all connected cameras on a connected monitor.

The Experience

Hardware and liturgy changes aside, the experience of leading these services online has remained pretty consistent. They take real effort to plan, although they are simpler in some ways. We select fewer pieces of music than our previous services. There is a prelude but not a postlude, one hymn rather than four, one anthem but no offertory. Only three musicians participate, and one records her performance in advance. The service is shorter. The combined story and sermon takes less time than the two individually.

The major difference between these experiences and a worshiping congregation is the absence of the worshiping congregation. The worship leaders do not experience the energy of the gathered people. Instead, we pour our efforts into an unresponsive camera lens. We cannot even see the live comments made on YouTube.

In retrospect, I wonder if a video conferencing solution might have provided some of that feedback, given us some of that missing energy. My experience of teleconferences does not give me a great deal of confidence that it would. Having held a few church board meetings in this way, I have found more discomfort with the technology than I had feared. Some weeks of experience could have helped with this, of course.

We have received appreciative notes from people about the services we are providing, and the viewer numbers are close to an in-person Sunday. At least half of the views happen at some time after Sunday. If nothing else, we have learned that people will engage in a worship experience at some time other than ten o’clock on Sunday morning – and that we should continue to make one available.

Looking Ahead

Church of the Holy Cross is now working on the ways we will hold in-person worship with due caution and care for the health of the worshipers. We will continue to stream our services. It introduces yet more technical challenges. We will need to use the sanctuary’s installed sound system, which fortunately can be piped to the computer as an audio source… via a long USB cable that will need to actively bolster the signal. The cameras will have to be further away from the switcher – more extension cables. The cameras will need operators. The operators will need instruction. And so on.

Pray for us!

Where is the Laughter?

Now Sarah said, “God has brought laughter for me…” – Genesis 21:6

Where is the laughter, O God?
Where is the delight in your created multiverse?
Where is the wonder that bubbles up
in human beings rejoicing?

But who can laugh in days like these?
Who can laugh? Four hundred thousand people
now have died around the world?
One hundred thousand of our closer neighbors?

Yes, who can laugh in days like these,
when the essential work and heightened risk
and sickening and dying falls upon
the people burdened by the sin of racism?

Yes, who can laugh when clubs and shields
and “rubber bullets” strike, when tear gas
drives the ministers from holy ground,
when violence asserts the mantle of Christ’s Church.

Yes, who can laugh, for who can breathe?
Who can laugh, for who can see for tears?
Who can laugh, for who do so through a mask?
Who can laugh, for who can see their neighbor smile?

The LORD said to Abraham, “Why did Sarah laugh?…
Is anything too wonderful for the LORD?”

O LORD, let justice roll down like waters,
and righteousness like an ever-flowing stream,
and we
will
laugh.

A poem/prayer based on Genesis 18:1-15, 21:1-7, the Revised Common Lectionary First Reading for Year A, Proper 6 (11).

A stained glass window in the Collegiale Notre Dame de Dinant in Walloon, Belgium. Photo by Vassil – Own work, CC0, https://commons.wikimedia.org/w/index.php?curid=17808949.

Unholy Dominion

When I look at your heavens, the work of your fingers,
the moon and the stars that you have established;
what are human beings that you are mindful of them,
mortals that you care for them?

I look to Your face, O Righteous and Holy One.
It should be beaming bright as noonday sun,
and in its radiance my eyes should be dazzled.
Then why instead do Your hands obscure Your face?
Why does Your forehead tremble? Why do
Your shoulders shake? Why does a river run
from both Your eyes down to Your feet?

You have given them dominion over the works of your hands;
you have put all things under their feet…

Why do the heavens wail? Why does the lightning strike?
Why do Your eyes flash amidst Your tears,
rising suddenly above Your trembling hands?
Why do Your brows draw together
in holy wrath arising from Your sorrow?
You have made us, after all, a little less than You.
We stand in crowns of glory and of honor.

You stand. I fall. My face is to the ground.
Your glory is too wonderful for me, too great
Your anger, and too great Your grief.
Your foot descends to hover just above
my neck. “Is this,” You ask, “dominion you
would choose? It’s not? Then why,” You whisper,
“do you force it on My children?”

A poem/prayer based on Psalm 8, the Revised Common Lectionary Psalm Reading for Year A, Trinity Sunday.

Detail of a large gypsum relief showing the Assyrian king Tiglath-pileser III placing his foot on the neck of an enemy. From the North-West Palace, reused in South-West Palace at Nimrud, Iraq. ca. 728 BCE. The relief is now in the British Museum. Photo by Dr. Osama Shukir Muhammed Amin FRCP(Glasg) – Own work, CC BY-SA 4.0, https://commons.wikimedia.org/w/index.php?curid=90697184.

Pentecost 2020

When the day of Pentecost had come, they were all together in one place.

They were together in their humiliation.
They were together in their grief.
They were together in their rage.
They were together in their humanity.

And suddenly from heaven there came a sound like the rush of a violent wind…

A man bleeding, collapsing on the road.
A woman dying in her own apartment.
A man gasping that he couldn’t breathe.

And at this sound the crowd gathered…

They gathered to grieve.
They gathered to protest.
They gathered to demand.
They gathered to declare their humanity.

Amazed and astonished, [the crowd] asked…

They asked why you deserved this.
They asked for submission to violence.
They asked for time for the process.
They offered… nothing.

…In our own languages we hear them speaking about God’s deeds of power.

God made us children.
God made us adults.
God made us human.
God made us the equal of anyone.

All were amazed and perplexed, saying to one another, “What does this mean?”

Do you have to ask?
If you have to ask,
how can you know?

But others sneered.

Oh, yes. We have heard this before.

But Peter… raised his voice and addressed them, “…This is what was spoken through the prophet Joel: ‘I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy…'”

We will declare the justice of the Creator.
We will declare the injuries of the Created.
We will demand the justice of the order.
We will defy the structures of the racists.

May everyone who calls on the name of the LORD be saved.

A poem/prayer based on Acts 2:1-21, the Revised Common Lectionary First Reading for Year A, Pentecost Sunday.

The image is “Pentecost” by JESUS MAFA. Used by permission under Creative Commons Attribution/Noncommercial/ShareAlike 3.0 license.

An Open Letter to the President of the United States

June 3, 2020

The President of the United States of America

Dear Mr. President:

I add my voice to the rising tide of voices denouncing your words and your deeds on Monday; your deeds on Monday, throughout your time in office, and in your conduct as a public figure and a private citizen.

People of color in this nation have continued to suffer from institutional racism, codified by laws written when white men openly sought to establish and defend their power over women and people of other racial and ethnic groups. Many of those laws remain, and even where those laws have been repealed or overturned, their effects remain. The attitudes remain. Ahmaud Arbery’s killers hunted him down because the only reason for a black man to be in their neighborhood was to commit crimes. Brionna Taylor died when police demanded and executed a no-knock warrant, then failed to announce themselves as police. What justification was there for that? George Floyd died when an officer knelt on his neck for over eight minutes. Neither he nor the officers with him responded to his pleas for mercy.

These were all acts of violence, Mr. President, violence against citizens of the nation, violence against the people you swore to protect by upholding the Constitution, violence committed in the latter two instances by agents of the state. 

If these had been isolated incidents, the families and the communities might have demonstrated faith in the legal system. How could they? Two months elapsed before a video forced authorities to consider a murder case in Mr. Arbery’s death. Two months elapsed before details of Ms. Taylor’s death came to public awareness. Without the video of Mr. Floyd’s death, would those officers have successfully claimed “self-defense”?

These are acts of violence, Mr. President, committed against people who have been routinely harassed by law enforcement officials because of their race. They are acts of violence committed against people who remember very clearly that you could not consistently condemn overt racists with Nazi flags and Ku Klux Klan hoods. These are acts of violence piled upon humiliations, obstructions, and oppressions beyond count or measure.

I do not condone riot. I am an ordained minister of the United Church of Christ. Anger, however, is the appropriate response to injustice. The truth of racism in America can only provoke anger. However I lament the violence erupting in our cities, I have to bear witness to this truth: the anger is responding to a long history of violence and injustice. If you increase the violence of the state – if someone authorizes deadly force even against looters – you multiply the violence.

Mr. President, this is the time to abandon your instincts for retaliation. This is the time to lay the groundwork for reconciliation. This is the time to acknowledge injustice. This is the time to mourn the dead. This is the time to quench the flames, not feed them.

So far, as after Charlottesville, you have chosen to feed them.

I have some further comments on your visit to St. John’s Episcopal Church. I will tentatively accept the account that Attorney General William Barr ordered the protesters cleared to expand the security perimeter around the White House. The explanation, however, is an inadequate excuse. Those demonstrators had done nothing to provoke a violent response. There was no need for tear gas, batons, or rubber bullets. None whatsoever. The approach to people gathered in peaceful observance of their First Amendment rights cannot possibly be a violent one. If it is, those who ordered it need to be held to account.

Mr. President, you should ask for Attorney General Barr’s resignation immediately. The others who followed his illegal order should also be dismissed.

Then you walked to St. John’s Church. Mr. President, you could not have known this, but the police assault drove staff and priests of the church from its grounds. They entered the property without a warrant and without probable cause of a crime. Frankly, they should all be tried for assault.

Then you stood on the church grounds holding a Bible. Did you ask permission to stand there? Did you confer with the church’s leadership at all? Did you have any reason to believe you could use church property as a backdrop?

Frankly, sir, if you did that on the grounds of my church, I would consider filing a complaint for trespassing against you. Because of the use of force, I would demand accountability of the police officers and their commanders, up to and including the Attorney General.

I am a pastor. I do not approve of violence. I do not believe Jesus approved of violence. He ordered his followers not to resist his arrest. He offered forgiveness – not violence – to his torturers and killers. Who did he drive from the temple? Those who sought to enrich themselves under the cloak of religion.

I trust the contrast between Jesus Christ and Monday’s action is clear, Mr. President.

When you stood on church grounds, you sought to claim the endorsement of the Christian faith for your threats of violence and more violence. You used violence to obtain that place. You trespassed on the physical space and you trespassed on the spiritual space. Your attempt to claim holy sanction for your acts defines the word “blasphemous.”

Here is my advice.

Retract your threats of violence. Begin substantive conversations with leaders of these protests.

Insist on the resignation of Attorney General Barr and discipline of those who followed his orders.

Apologize to the leadership of St. John’s Church.

Apologize to the faith community for your blasphemous attempt to use their faith for your selfish purposes.

Based on your prior behavior, I do not believe you will take any of these actions. Therefore, there is only one proper remedy: Resign from office. You have demonstrated once more that you are unworthy of the public trust.

Sincerely,

Eric S. Anderson
Ordained Minister, United Church of Christ

Help of the Helpless

Father of orphans and protector of widows is God in his holy habitation.
God gives the desolate a home to live in; he leads out the prisoners to prosperity, but the rebellious live in a parched land. – Psalm 68:5-6

I am grateful, O God, to know
the people for whom You labor,
the people for whom You care.

You care for the homeless.
You care for the resource-less.
You care for the refugee.

I am grateful, O God, to know
the people for whom You care.
Do You wonder why people do not?

A poem/prayer based on Psalm 68:1-10, 32-35, the Revised Common Lectionary Psalm Reading for Year A, seventh Sunday of Easter.

The image is a portrait of Tomomichi Yuuki, “Mizuhan portrait”, Public Domain, https://commons.wikimedia.org/w/index.php?curid=64228756.