“Worship the Lord with gladness” - Psalm 100:2a The  Book of Order  tells us that Christian worship joyfully ascribes all praise, honor, and glory to the triune God. “Triune” means we worship all aspects of the divine - Father, Son, and Holy Spirit. Through our understanding of the Trinity, our worship takes shape.   Call to Worship   We begin by worshiping the Almighty Creator God. The majestic organ ushers us into worship, and a biblically based Call to Worship opens our hearts to adore and praise our mighty God. The opening processional hymn is a foretaste of eternity - a rehearsal for the heavenly throne room.   Prayer of Adoration   There’s a vision in the Book of Revelation describing the Elders before the throne and before the Lamb, They bow down and cast their golden crowns on the glassy sea. That beloved hymn,  Holy, Holy, Holy , comes directly from this passage. In worship, we first offer our praise to this Holy and Mighty God - and through the majesty of worship, we suddenly realize that we are in the presence of the One whose glory overwhelms us.   Prayer of Confession   In that holy presence, we become aware of our unworthiness and our sin - the very things that separate us from God. Scripture reminds us that to see God face to face is to be overcome by divine immensity, and so we turn to confess our sins. In that confession, we feel a sense of awe, recognizing the grandeur and holiness of God.   Assurance of Forgiveness   The assurance of pardon follows immediately - not because of our repentance, nor because of the act of the pastor, but because of Christ’s enduring love. Our pardon is already secured through His sacrifice. Worship now shifts from God the Creator to Christ our Redeemer and Brother.   We see that God infinitely humbled God’s own self to be with us. Jesus extends forgiveness to all people. His sacrifice is so powerful that it reaches back to the beginning of time, cleansing those who lived before Him, and forward to all who come after. Hebrews tells us this sacrifice is “once and for all” - one sacrifice sufficient to expiate all sins throughout time. After the assurance of pardon, we are deeply aware of the extent of Christ’s love and grace.   Passing of the Peace   We then turn to “pass the peace,” which is the most exceptional moment of our week. When we extend the peace of Christ, we are not simply greeting one another - we are wishing each person the greatest possible gift: the peace of Christ.   In a world of conflict and division, Christ eradicates shame and separation, giving us the true ability to love ourselves and others. This is the profound peace that passes all understanding.   The Word of the Lord    All Presbyterian worship grows out of the Word of God. During the Reformation, worship had accumulated traditions without clear scriptural grounding. John Calvin urged us to return to Scripture, ensuring that every part of worship, its order, content, and spirit, be rooted in the Word of God.   Calvin also emphasized that the center of the Christian life is worship - not salvation. Salvation exists to free us to worship God fully in spirit and in truth. Worship is what we are made for. It is our purpose now and for eternity.   Congregational Response   Sunday worship is really a rehearsal for our entire life. Our whole life is meant to be an act of worship and service to God, with an awareness of the divine presence always. As such, Sunday morning worship trains us to live our lives in honor of God.   Through this Trinitarian lens, our worship mirrors the nature of God:   We bow in awe before the mighty Creator, eternal God. We approach God as a friend through Jesus of Nazareth, who extends welcome. We carry with us the Holy Spirit, who makes us aware of God’s presence and teaches us how to pray.   Paul tells us the Spirit intercedes with sighs too deep for words. Worship is not only praying, singing, and preaching, but also listening - cultivating awareness of the Spirit within us. This awareness helps us recognize God in creation and Christ in the stranger, the hungry, and the broken.   Benediction and Sending   Salvation is the gift that frees us to live out our eternal purpose: to praise and glorify God. In Presbyterian worship, every aspect is an act of the whole people of God. Even when the choir sings, it sings on behalf of all. Congregational singing, reading, and serving remind us that worship belongs to everyone. That is why children sing in worship, why youth read scripture, why Elders and Deacons serve at communion. Worship is everybody’s calling, everybody’s responsibility, and everybody’s privilege.   The preacher’s task is to open the Word so that all may sense the Spirit within and live as witnesses to Christ’s love.  In Hebrew, the words for worship and service are the same: reminding us that to serve God in the world is itself an act of worship.     Prayer of Confession:  Holy God, You have made us to worship You in thanksgiving and love. Yet we come seeking more to receive than to give. Expand our hearts to God-sized service, that our reverence might be worthy and set a pattern for our daily lives. Amen.

Join us for Sunday Worship as we observe All Saints' Day on November 2 ! In this special service, we will remember and honor those who have departed. Together, as a community, we will reflect on their lives, celebrate their memories, and find solace in the embrace of shared remembrance. Click here to submit the name of a loved one who has passed away by October 28.

Like good stewards of the manifold grace of God, serve one another with whatever gift each of you has received. Whoever speaks must do so as one speaking the very words of God; whoever serves must do so with the strength that God supplies. - 1 Peter 4:10-11 (NRSV)   Within stewardship lies the secret to Christian success. In the world, one becomes successful by inventing something, by making significant money, or by becoming popular - finding acclaim from the world - and that is how we achieve success. But success in the Christian world comes through devoted stewardship. One of the most profound gifts the Christian faith gives us is an ability to emulate God. In Jesus, we see the primary attribute He calls us to emulate, in addition to love, is humility. And so proper stewardship is always humble, because it never seeks gain or benefit for itself. It seeks the goal - and at Brick Church, our goal is to spread the spiritual blessings of God to anyone and everyone, especially those in deepest need. But Jesus promises us God will reward us. It is not monetary but something much greater than any earthly acclaim or awards. It is the reward of an inner sense of purpose, of accomplishment, of doing something greater than ourselves, and of truly reflecting the heart of Christ. In New York, we are used to working very hard for things and spending a lot of time planning and preparing. If we only spend five minutes planning and preparing our stewardship, then the rewards will be the same as in the professional world: non-existent. You can't work for five minutes and hope to get a profound return in the business world, and neither can you in the spiritual world. It takes real investment, and it begins with sound planning - and that sound planning begins by thinking through your stewardship to God. We can do an accounting here. Mathematics and finances are a big thing in New York, and so if you were to do an accounting of your life - of all of your resources, of what you have gained from God's gifts - and measure that, how would what we give in return compare? If you were to attempt to measure what you gave back to God, where would you find yourself on the ledger? Would you be in the black? Would you be in the red? None of us, of course, can actually be “ahead.” So the only thing we can do is gratefully serve and listen. And the profound uniqueness - the secret to Christianity - as Saint Francis told us, is that it is in giving that we receive. In fact, we can only ultimately receive once we give. When we give in a meaningful, significant way, that's when we receive the full benefits of the Christian faith, which are the words God speaks to us: Well done, my good and faithful servant; enter into the joy of your master.  What could possibly be more rewarding than to bring God joy?  May the Lord bless our stewardship this season so that all may experience the abundance of God’s love.

Isaiah 6:1-8 W 1.1001 Christian worship joyfully ascribes all praise and honor, glory and power to the Triune God.   Christian worship takes on many different forms throughout the world. In the ornate Eastern Orthodox tradition, there are paintings of the saints known as icons, which the congregants kiss; a physical act that resonates with a deep spiritual hunger and love. In the cement sanctuaries in Port-au-Prince, Haiti, thousands engage in hour-long prayers punctuated by charismatic fervor, with powerfully rhythmic music that leads participants into a deeper and deeper and deeper experience of the Holy Spirit. At Westminster Abbey, an ethereal Evensong echoes off the stone walls, and the crystal-clear voices pierce the defenses of our minds, making room for God. Every different tradition opens us up to a different aspect of God. Today in our sanctuary we represent a very wide perspective of this worldwide church, with members from China, Korea, Mexico, Ghana, the Dominican Republic, France, Brazil, and all over these United States. You come from Catholic, Baptist, nondenominational, Methodist, evangelical, and so many more. But we find ourselves at the Brick Presbyterian Church, which both falls in line with the historic nature of Presbyterian worship while also having its own unique interpretation. And like every tradition, the Presbyterian form of worship has a very important history for its development and a particular Scriptural lens that focuses the cadence of our worship. This lens grew out of the time of the Reformation. Reformers believed that the Word of God is central to Christian worship. At the time, the church had refused to translate it into a language that members could understand, and the priests failed to proclaim it. They found many worship traditions for which they could not find any Scriptural warrant. For Presbyterians, the elements of worship must have their foundation in Scripture. And the content of worship must all grow out of the Word of God as well. Five hundred years ago, our theological forefather John Calvin wrote a treatise entitled “On the Necessity of Reforming the Church.” It was to be presented to the Emperor Charles V to defend the Reformation. “ The whole substance of Christianity, viz., a knowledge, first, of the mode in which God is duly worshipped; and, secondly, of the source from which salvation is to be obtained .” Consider the implications of this quote; it declares that worship comes even before salvation! Salvation is a result of our fallen nature, but worship is our purpose for existing. Worship is what we owe God. But… … it is not only a duty, it is a joyous privilege. … it is not only something we do, it is who we are. … it is not only something we give to God, it is a blessing God gives to us. Our passage from Isaiah is the quintessential summation of Christian worship, and it begins with reverent awe. In the midst of a vision Isaiah finds himself in the Temple. This was not just any place of worship. The Temple was a supreme gift given to the Israelites. And in the inner recesses of the temple is the Holy of Holies. The Holy of Holies was separated from the rest of the tabernacle/Temple by the veil, a huge, heavy drape made of fine linen and blue, purple, and scarlet yarn and embroidered with gold cherubim. It represented God’s presence on earth. In this vision Isaiah is overwhelmed by the staggering, stupefying, spectacular, and sublime presence of God. Otherworldly angels with six wings sing with voices so powerful that the immense stone pivots shook, and the house was filled with smoke! Just the mere hem of God’s robe filled the entire Temple! Presbyterian worship begins with a sense of profound reverence. It is reflected by the majesty of the organ prelude, the Scriptural call to worship, the hymn of praise, and the opening prayer filled with adoration of God. The center of worship is praise. After this overwhelming moment Isaiah experiences an excruciatingly powerful sense of unworthiness. To be in the presence of God is to be before something so holy, so pure, that Scripture tells us it meant death. For a small creature of infinitely less power to be confronted with the infinite is for a moment to feel as if your soul is going to be extinguished. The closest parallel that I can think of is the time I can remember when the wheels of a plane lifted off the tarmac and suddenly a few seconds later the earth is shrinking and growing at the same time, and my knee started to shake, for suddenly I felt as if I had a God’s-eye view of this planet. It is spine-tingling and terrifying at the same time. To make matters worse, Isaiah is aware of his sin. “ Woe is me, for I am a man of unclean lips, living amongst a people of unclean lips, and my eyes have seen the King, the Lord of hosts! ” Simply being in the presence of God compels Isaiah to confess his sins and to ask for mercy. Each week we confess our sins. And there should be the briefest moment of terror. We should never presume upon God’s grace. But with repetition our senses become dulled. Perhaps like me the 23rd Psalm is something you’ve known since you were a child; you’ve read it scores of times, and at some point the words just lacked power. It is akin to what is known as semantic satiation. That’s when you say a word so much that suddenly the word doesn’t mean anything anymore; it just sounds like gibberish. Now the 23rd Psalm didn’t sound like gibberish, but it did just sound like a bunch of words strung together. That was until the first 9/11 service I went to over 20 years ago; Muslims, Christians, and Jews were gathered together and united as one; we recited the 23rd Psalm in unison. Together we then said, “ Yea, though I walk through the valley of the shadow of death I will fear no evil, for thou art with me. ” Suddenly once again I knew the power of those words—we all did. I imagine you, like me, at times find the moment of confession a rote recitation of our sins. And also it’s difficult to muster the proper level of fear, for we know what comes next; we remember the gospel. If there is a failure in our Presbyterian worship, it is that we so understand and presume the grace of God that we forget not only how holy God is but the extent; the infinite extent that the mighty God has humbled God’s own self to allow us to be in the divine presence. Unless we thoroughly appreciate the extent to which God has gone to cleanse us of our sins; unless we realize the cosmic dimensions of this infinite God, we can never properly appreciate the shocking, life-altering nature of the scope of God’s gift to us in Jesus Christ. After Isaiah confesses his sins, an angel flies to the altar, takes a live coal, and places it on his lips, “ See, this has touched your lips; your guilt is taken away and your sin atoned for. ” After we have confessed our sins, we receive the assurance of pardon; it is at this point we shift our focus in worship; the tenor of the service changes. We move from worshiping the mighty, all-powerful God, the creator and ruler of the universe, to worshiping God in the flesh—Jesus the Christ, our friend. The pastor declares, “ In the name of Jesus Christ, we are forgiven. ” We receive forgiveness not because of the purity of our repentance nor the ritual of the pastor. Hebrews 7:27: " [Jesus] has no need, like those high priests, to offer sacrifices, first for his own sins and then for those of the people, since he did this once, for all, when he offered up himself. " Because of our sin we could not be in the presence of God and live; God is too holy. But Christ’s death cleansed us of sin, allowing us to be in the presence of the divine. And so, the gospel tells us at that moment there was an earthquake which tore the curtain of the Temple in two. Thus, there was no longer any barrier between the Holy of Holies and the Temple, which meant there was no longer any barrier between us and God. His death was so powerful that its forgiveness extends back through time to all those who lived before and into the future to all those that will ever live. The rousing, robust, and even raucous response from the congregation should be “ Thanks be to God !” But not only does this destroy the barrier between us and God, but it destroys the barriers between you and me and between all people. It is then we know, arguably, the most soothing,calming, surprising, and penetrating moment of worship. The Passing of the Peace. The potency of this moment cannot be overestimated. The prophet Isaiah is one of the first to help us understand this moment when he told us, “ The people who walked in darkness have seen a great light; those who live in the land of deep darkness, on them light has shined… He will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. ” Jesus is the Prince of Peace because He will make wars to cease. He is the Prince of Peace because He forges harmony between enemies.  He is the Prince of Peace because He shatters the traditional barriers of class, race, and gender. He is the Prince of Peace because He reconciles us to God. At the Passing of the Peace we’re not just saying hello to each other. When you say, “ The peace of Christ be with you, ” You are hoping that they will know this peace which passes all understanding. When you pass the peace to your friend who has suffered a debilitating loss, you are wishing them Christ’s healing presence. When you pass the peace of Christ to the person across the pew who you know is estranged from a loved one, you are offering them a prayer from your heart that they will know wholeness again through His love. When you pass the peace of Christ you are blessing them with the greatest gift we can imagine, especially in our time. May the peace of Christ be with you all. Amen.

Brick Church and NY Common Pantry are working together to feed New York families this Thanksgiving. Your support is crucial! We are accepting canned foods (no glass please) or $50 Donations: Donate online here or submit a check made out to The Brick Presbyterian Church with memo "Thanksgiving Drive." Pre-labeled bags are available for pick up starting Sunday, October 19 in the Garden Room, and should be dropped off by Wednesday, November 12.

Emily Abelson is a lifelong member of the Brick Presbyterian Church, whose earliest memories center Brick Church as the place her family and friends gathered. After a brief hiatus studying at the Rhode Island School of Design, Emily returned to Brick as a Day School teacher in 2019, where she quickly discovered her passion for working not only with children, but also their families. This led Emily to pursue a graduate degree in school counseling at Columbia University’s Teachers College, where she is now learning how to take a faith-based, art-therapy inspired approach to her work with students. Although Emily has stepped away from teaching at the Day School to focus on her studies, her connection to Brick Church has only deepened. Emily continues to share her gifts through teaching Sunday Church School, designing sets and props for Brick's community theater program, and leading volunteer efforts as a Deacon. Now, she is thrilled to expand her involvement as Youth Ministries Events Coordinator, where she looks forward to creating joyful, meaningful experiences for middle and high school students so that she can help them find the same sense of belonging at Brick Church that has shaped her own life.

Join us during worship on Sunday, September 28 in welcoming our new church officers who will serve as Brick Church elders, trustees, and deacons. You can read their bios here .

Romans 2:12-16   ​This morning, we will explore the view of other religions from a Presbyterian perspective. Presbyterians have a particular reading of Scripture that informs our understanding of the nature of salvation for those of different religions as well as theological differences with other Christian denominations.  Then, in light of these views, we will explore God’s will for meaningful dialogue for our mutual edification. The General Assembly is the highest governing body in our denomination. A few decades ago, they adopted a paper entitled  Hope in the Lord Jesus Christ . It was meant to crystallize our understanding of Jesus as read through Scripture. And it concluded, “ No one is saved apart from God’s gracious redemption in Jesus Christ. ” Salvation comes through Jesus alone,  and yet by no means does this imply, for example, Muslims and Hindus are going to hell. People are not saved because they believe in Jesus Christ, they are saved solely because of Jesus’ love. The paper concludes that we do not have the power to know who is saved and who is not, that is in God’s hands. It would be the highest order of hubris to believe otherwise. These carefully thought-out conclusions are based on Scripture: Acts 10:34-35 – Peter says, “ God shows no partiality, but in every nation anyone who fears him and does what is right is acceptable to him .” Romans 2:14-15 – “ When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves. They show that what the law requires is written on their hearts as their own conscience also bears witness, and their conflicting thoughts will accuse or perhaps excuse them on the day when, according to my gospel, God through Christ Jesus judges the secret thoughts of all. ” These passages clearly indicate that God doesn’t only look at explicit doctrinal adherence to the person and work of Jesus Christ. Rather, God looks deeper; God looks at the heart. In light of this conclusion, we are free to enter into interfaith dialogue with mutual respect. Historically, interfaith dialogue has devolved into mutual condemnation. During the time of the Reformation, in the 16th century, Catholics were excommunicating Protestants and Protestants were condemning Catholics to hell. In the 20th century, Evangelicals would claim a singular path to salvation through the four-step plan, and mainline Protestants with great self-righteousness would belittle the entirety of the evangelical approach. As an egotistical teenager arguing with anyone I could find, I relished putting others in their theological place. And as a result, God has been putting me in my place ever since! Such as through Scripture like 1 John 4:7: “ Everyone who loves has been born of God and knows God. ” God was telling me that when you see love, you know God is in their heart. And if they know God, they have something to teach me. In a diverse society, it is important that we learn how to engage these matters rather than simply avoid them out of convenience. A robust debate is an opportunity not only for us to share the measure of wisdom God has given to us, but more importantly for us to listen and grow from it. As Jesus reminded me, “ Why do you see the splinter in your neighbor’s eye but fail to see the log that is in your own! ” Given these axiomatic conclusions, we can enter vigorous, respectful debate. We can avoid watering down our faith to mushy affirmations without the fear of being self-righteous or judgmental. Frankly, we have forgotten how to have a vigorous debate in a way that doesn’t mean we hate each other. We have different points of view, and it is through the friction of those conversations that we all can grow. I have heard Congressmen lament the days long past when they could vehemently disagree with one another during the legislative debates but then later share a laugh and a drink at the bar while asking after each other’s families. The same is true with religious dialogue. It is my personal belief that God has planted the Presbyterian Church for its theological excellence and its rigorous, unflinching, spirit-centered interpretation of Scripture. Yet there are clearly weaknesses within our denomination. And God has used people of many different religions to humble me and help me grow. Though we clearly disagree with our Roman Catholic brothers and sisters on communion, it was through Father Ray Dunmeyer, a parish priest in Birmingham, Alabama, that I had my first truly powerful communion experience. Presbyterians de-emphasize communion precisely because of our theological differences with Catholics. Because of this, I falsely presumed Presbyterians were more faithful to Jesus’ intentions. But I had never seen anyone like Father Ray preside at the table. His profound humility brought an experience of holiness that I had never known before in this feast. When he broke that bread, I felt the breaking of the heart of God  and  the friendship of Jesus’ table. When he extended to me that wafer (don’t tell the bishop!) and said, “ The body of Christ, ” I felt Christ’s love for me in a way I had never experienced before. Clearly, Jews and Christians have a different understanding of Jesus of Nazareth. But perhaps no single person has taught me more about Him than Rabbi Yossi Leibowitz of Spartanburg, South Carolina. Yossi was a great student of the New Testament; it was simply part of his intellectual curiosity (he taught a class on Jesus at the local college!) and his desire to better understand the people surrounding him in the rural South. He organized a clergy group from the town, and we met at the local Chinese restaurant. He opened my eyes to the Jewishness of Jesus; he educated me on so much that Jesus said—verses that I had known my whole life but never understood the layers, the thousands of years of layers that were in the midst of Jesus’ words. The Muslim five pillars of faith are a compelling example of devotion to God. On my trip to Jordan, I was deeply moved by their call to prayer five times a day. This is where theology can get in the way of good practice. The Presbyterian answer to this would be, “ We are to pray at all times of day and so there’s no need to stop at five specific appointed times. ” The reality is, we Christians often get too busy and simply avoid praying altogether. For me, all these interfaith conversations have been mutually edifying and none of the topics impinged upon the rights and dignity of others. But I believe God demands more of us in our discussions. It is vital that we Americans get out of our echo chambers of self-reinforcing, navel-gazing opinions while at the same time not replacing them with polite silence on topics that have clear implications for those whom Jesus loved. Out of a fear to offend or be self-righteous, we can be so hesitant to enter into debate with others, we may be giving off the wrong message. Beliefs do matter. They are not simply a matter of taste and culture. Wendy’s favorite ice cream is chocolate mocha chunk; mine is birthday cake with those delicious sprinkles. We simply have different taste buds, and there is no inherent value placed on one preference or the other. But there are certain beliefs that clearly compel us to enter into vigorous debate. Especially those that impact the dignity, freedom, and self-worth of others. For example, with Muslims, Roman Catholics, and our PCA siblings at Redeemer Church a few blocks away. Let me explain. Genesis tells us that all are created in the image of God. The prophet Joel told us that the Spirit will pour out on all flesh, which we believe took place at Pentecost. Paul tells us that each is given a gift for the common good, and that there is no longer Jew nor Greek, male nor female, slave nor free; all are one in Christ. For Christians in the Presbyterian tradition, through a careful reading of Scripture and years of vigorous struggle and at times mean-spirited, fractious debate, we are convicted that, taken together, these texts unequivocally show us that women are called to the ministry, as are gays and lesbians. It is with the ordination of gays and lesbians as an Executive Presbyter in Birmingham, Alabama, Atlanta, Georgia, and as pastor in Spartanburg, South Carolina, that I spent the bulk of religious debates on. Some of which bore fruit and others not so much. There was a member of my congregation in Spartanburg that grabbed me by the hands and sought to exorcise demons out of me. I spent 4½ hours with him and a group of others carefully unpacking my view of Scripture. Clearly, I was not persuading them. In the end, they left the church and tried to take scores of others with them. I was not only disheartened but angry. There is a part of me that felt morally superior, I have to admit, for which I have torepent. Here is why. That same member and his wife started a meal ministry out of the church. It began by serving a few dozen meals, and 20 years later it had mobilized hundreds of volunteers to take 1,500 home-cooked meals every day of the week to homebound people who otherwise would have seen no person that day. Does that mean they get a pass for their beliefs? No, but also it doesn’t mean I get a pass for failing to have that same drive to feed the hungry and visit the lonely. It is my conviction that God sent us to each other to be in debate, for we both needed to grow. And we can do this without hatred or judgment because Scripture makes it clear we are all sinners! None of us will get it right. So, what will happen to my salvation, and yours, those church members in Spartanburg, and the people around the globe?   There are two scriptures I would like to leave you with this morning that give us hope in the power of God, not ourselves: Ephesians 1:11b:  “ [God] accomplishes all things according to his … will. ” 1 Timothy 2:4: “ [God] wills everyone to be saved. ” Thanks be to God for the grace of our Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit. Amen.

Chris Smalley is a seminarian intern at Brick Presbyterian Church for the 2025-2026 year. Prior to discerning a call to ministry, Chirs spent 15 years in consulting and finance. He has a MBA from the University of Michigan and BA in Economics from Adelphi University. Chris is excited to channel God's grace and love in the New York City community, learning from Brick Church's ordained ministers, lay staff and congregation during his placement year.    Raised on Long Island, Chris was introduced to Brick Church at the annual tree lighting in 2013 and became a member earlier this year. In his free time, Chris pursues his passion for the outdoors, deriving inspiration in the splendor of God's creation, hiking national parks across the United States with his dog Captain.

I Peter 3:8-15   ​They say religion and politics are topics best avoided. And surely, at times, this is wise advice. In fact, when Wendy and I were first dating, we steered clear of religion as we met each other’s parents. We have all seen the unfortunate, excessive evangelical fervor which dangles the threat of hell over, frankly, everyone. In fact, more than a few times, I myself have been condemned to the outer reaches of darkness for my particular understanding of the Christian faith.  I understand your reticence to share your faith. But it’s not just you and I. In general, mainline Protestants, over the past few decades, have become more and more reluctant to share their faith. When I was in Idaho, the predominant population was Mormon. The children were excused from school in the middle of the day to go to Mormon school. The youth in our church were jealous because the Mormon youth could articulate their beliefs and offer the equivalent of an elevator speech that summed  up  the essence of their faith. Our youth wanted that same ability. While the complexity of the Christian faith is important to wrestle with, if we can’t sum up the core elements, then we have become too enamored with our own thoughts. Despite our understandable reluctance to share our faith, Scripture doesn’t give us a choice. But it does give us guidance. First Peter tells us, “ be ready to make a defense .” A “defense,” not offense—that is, God explicitly calls us to share the gospel not in an offensive way but, as Peter tells us, “ with gentleness and respect .” We live in a pluralistic society, and our country was designed this way—to welcome people of different faiths and for people to have the inviolate right of freedom of conscience. In fact, our Presbyterian  Book of Order  tells us that we do not wish the government to impinge upon this right, even if it would further the Presbyterian religious point of view. We believe this is inviolate because of what Paul teaches, and the Westminster Confession affirms: “ God alone is Lord of the conscience. ” To further complicate our calling, our society is increasingly dealing with the clash of two factions vying to control the character of our nation. On the one hand, there are those seeking to strengthen not simply religious influence, and not simply Christian influence, but a particular interpretation of Christianity on the populace. On the other hand, there are groups that are seeking to eliminate religion entirely from the public sphere, and Christianity in particular. But we are neither explicitly a Christian nation nor a secular nation. The founders sought to create a new government that would address religion in  a  new way. We have the First Amendment, which tells us that “ Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof .” Unlike, for example, Saudi Arabia, which is a Muslim nation according to their laws, the United States is not of any one explicit religion. Jefferson explained, “ Religion is a matter which lies solely between man and his God… ” However, unlike, for example, China, we are not strictly a secular nation. We are founded upon the principle that faith is critical to a just and moral society. Our Constitution grew out of our forebears’ convictions: “Of all the dispositions and habits which lead to political prosperity, religion and morality are indispensable supports… In vain would that man claim the tribute of patriotism who should labor to subvert these great pillars.”  — George Washington, Farewell Address (1796) “Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.”  — John Adams (1798) “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights…”  — Declaration of Independence Alexis de Tocqueville, in  Democracy in America  (1835), observed the religious underpinnings during his time in the United States:  “Religion in America … must be regarded as the first of their political institutions. … Despotism may govern without faith, but liberty cannot .” Our society is founded upon the premise that a robust religious dialogue (which is also filled with freedom) is fundamental to our nation; furthermore, our Lord commands that we share our faith. But as a direct result of our hesitancy, we have given control of the narrative away—the narrative of what it means in our society to be Christian. In a recent survey, when people were asked to sum up Christianity in one word, not a single person  used  the word that most defines our faith—grace. If you and I were doing our jobs as witnesses for Christ, that would be the first thing that would come to people’s mind. This robust religious discourse was mastered by the apostle Paul. He showed us—in fact, he embodied Peter’s path for sharing the faith with respect—when he was at the Areopagus, a Greco-Roman place of worship. But he doesn’t start by calling them pagans; he sees a statue with the words “ to an unknown God .” He opens this dialogue by saying, “ I see that you are extremely religious in every way. ” He respects the reality that God has touched their hearts. He’s not condemning them for their beliefs but appealing to their current convictions. And then he proceeds to share his own personal understanding: that the unknown God is, in fact, the Lord of heaven and earth and the Son, Jesus Christ. To further complicate matters, Christian discourse in the public sphere has lost its center. Today, the Christian voice becomes loudest when we are debating public policy, which clearly is important. But as a result, we have lost our ability to be present in the public discourse in a way that fundamentally represents not so much the Christian faith but Christ himself. Peter tells us, “ Revere Christ as Lord .” Our faith centers on  … His life, … His death, … and His resurrection. This has clear implications for our call to share the faith. First, Jesus’ life. It is undeniable that he had a deep, fervent, loving, passionate—sometimes furiously passionate—love for the poor, the sick, the lonely, and the despised. Jesus was willing to break the sacred religious laws of his day and stand up to the religious authorities of his time in order to make God’s will clear: God does not abide us standing by when the poor and hungry go without. If we are not standing up for this principle in our society with our faith, we are not reflecting Jesus. Next, Jesus’ death. The fact that God became flesh for our sake demonstrates God’s deep love. It shows us that God wants to know us and wants us to know God. But the reality that God would die a humiliating, painful, shameful, lonely death is profoundly humbling. Jesus died for you and for me—for God so loved the world. God’s love knows no favorites, and no one is canceled; God loves everyone. Finally, Jesus’ resurrection. Despite what seemed like a terrible, ignominious end to a Nazarene prophet, born in a barn from a nothing town, God triumphs. The resurrection of Jesus shows us that God’s forgiveness is so radically powerful that forgiveness comes even for the murder of his own Son. God’s power can overcome all evil, and God is victorious even over death. Which means that Christians, above all, are people of hope. That this faith upon which we stand is good news—good news for everyone. We are filled with a confidence that though we may be long-suffering, we know, as Bishop Desmond Tutu  declared , “ Goodness is stronger than evil, love is stronger than hate, and victory is ours through him who loved us. ” Be ready to make your defense but do so with gentleness and with reverence. It is simpler than you know—just keep these three things in mind: Jesus’ life. As we share our faith, we must be ready to stand up for the poor, the hungry, and the rejected. Jesus’ death. As we share our faith, do so with the same humility and servant disposition as Jesus did, and do so with forgiveness in your heart. Jesus’ resurrection. Do not be cynical. Embody God’s grace; freely offer it to everyone. Be filled with hope, for God will restore and bring peace to us all.

Matthew 17:14-20 “ Why could we not cast it out? ” I can hear a measure of desperation  in  the disciples’question. They have seen Jesus perform incredible miracles. They have trusted Him with their lives and, later on, will give their lives for His sake. But at this point, perhaps for the first time, they are facing doubt—doubt about themselves and doubt about Jesus. “ Why could we not cast it out ?” This question confronts a fundamental tension in the nature of faith. Jesus made it clear that he gave them power to exorcise demons, and their failure to do so either points to a failure of their own faith or a misplaced belief in Jesus. For the next several weeks, we are going to explore the nature of faith. Everyone has faith in something. And at some point, everyone confronts this existential question that the disciples are now facing: Is there a fundamental inadequacy with either my set of beliefs or  with  the power of my faith? To further complicate our personal faith, we find ourselves in a strange time. In America, we are dealing with two extremes: the extreme of overzealous, overconfident, judgmental religiosity, which tries at times to inappropriately foist particular beliefs on others; and, at the same time, the extreme of those who seek to demean the very nature of faith as an inherently judgmental and superstitious practice left over from pre-scientific ages. Throughout history, there has always been a vigorous debate about the nature of faith. In the 1500s, during the time of the Reformation, they fought over the nature of saving faith. Was faith in and of itself sufficient for salvation, as Protestants claimed, or was it some combination of faith and works, as the Catholics claimed? Today, there is a debate within the church: whether or not a generic faith in any type of God is sufficient, or must there be an explicit belief that names Jesus as Lord and Savior to effectuate salvation? Since we are all here in church today, I am operating under the assumption and personal belief that faith is an essential part of the human condition. And that faith fundamentally matters, not only for our own individual lives—it is not merely something personal— but a society with a robust faith … is more just, … is more loving, … is more merciful, and brings greater peace and joy for everyone, regardless of their faith. But faith is not simple, nor is it easy. In fact, God designed it this way, which the Bible makes eminently clear through the endless examples in Scripture that show us those with the greatest faith impact experienced profound and powerful failures and doubts. I wonder if the father, who went to the disciples then went to Jesus, had the same doubts. We know he had a desperate need: the life of his son. And he comes to Jesus and prostrates himself: “ Lord !” Certainly, we know this is true of a different person who approached Jesus. That man also had  a  sick child. And Jesus tells him, “ All things are possible for those who believe .” “ I believe; help my unbelief! ”—help that part of me that has a hard time believing. This is the nature of faith. We carry with us a set of beliefs—for those in monotheistic religions, the belief in a God who created all things; a God of great power that watches over us and loves us. At some point in our lives, these beliefs will be tested. We see, as the author of Ecclesiastes lamented, “ The wicked [are] rewarded for their wickedness, and the righteous [are] punished for their righteousness. ” And when we see this, especially when it affects us personally, these doubts can be debilitating. Charles Darwin, who began thinking he would be a country parson, found himself unable to hold onto belief in God—not because of evolution, but because of the death of his favorite child. He could not reconcile the facts. Many of you in the pews today struggle with holding on to the notion of an all-powerful, all-loving God because of how much suffering is in the world. Many struggle with the notion that a man who lived some 2,000 years ago is one and the same as the eternal God who made everything. The disciples saw that Jesus had great power and great wisdom, but their beliefs ran aground against reality: “ Why could we not cast it out? ” Why do good people suffer? Why is there so much injustice in the world? Jesus’ reaction seems harsh—and I think He meant it to be. He had given the disciples great power, which at some point they were able to use. “ You unbelieving generation! ” Jesus was angry because He knew and understood the father’s desperation. Jesus knows how much people need God. And His disciples were not producing fruit because they were distracted by their own fears, by their own desire for power. This doesn’t mean Jesus was giving up on them. At times we are all angry and frustrated, and Jesus is no different. And Jesus’ answer should be of great comfort to all of us who carry doubts. Mine are both global and very personal. There are times when, indeed, I struggle with the notion of an all-powerful and all-loving God, given the extent of injustice and just random bad luck for some people—horrible, devastating bad luck. Even calling it bad luck trivializes the suffering so many people encounter for reasons totally out of their control—whether it was a random event of nature, an unfortunate and debilitating disability at birth, or the  fact  of being born into a war-torn, impoverished country, as opposed to being “lucky” to live in a country with vast resources. But there are also very personal reasons: the death of my sister Rachel at only a few days old, and other tragedies that Wendy and our families have suffered. The people who came to Jesus aching for help undoubtedly knew many multiples of tragedies  more  than I have ever known. And He asks of them one thing: … not certainty, … not perfection, … not a well-reasoned, cogent faith, … not all the answers— Just one tiny thing, so small, almost imperceptible. It is all God has ever needed. It is thought that the vast expanse—the ridiculous, ludicrously gargantuan proportions of this universe so insanely big, that the fastest thing in existence, which is light, would take many billions of years, billions upon billions of years, to go from one side of the universe to the other—it is thought that this universe began as an infinitesimally small particle of matter. That is all God used to create everything. And God looks to us to bring one small thing to the equation. And God will make something amazing out of it. … God did it with Jacob, the liar and the trickster; … God did it with Moses, filled with self-doubt; … God did it with Sarah, the one who laughed; … God did it with Jeremiah, who never stopped whining. … God did it again and again and again. And with you and with me, Jesus can create something fantastic and vast and powerful with just a mustard-seed-sized scrap of faith. Jesus did it with the disciples. Clearly their faith was mixed up; it was a jumble of things. And though Jesus reprimands them, we find comfort in knowing that he does not give up on them. In fact, despite all of their stumbles, he invests the future of Christianity into their hands. So come to Jesus with your nagging doubts, with your frustrations, with your anger, But come in humility, in longing, in hope—for those who did, as the father with the sick child discovered, will find what they are looking for: … peace in their hearts, … hope in their soul, … joy in life, … and a deep trust —not in facts, not in their own right thinking, but in the Living God. Amen.

The survey takes about 15-20 minutes to complete, and must be completed in one sitting.  We are asking all members to complete the survey by the end of September.  In the Presbyterian church, the first step in the process of searching for a new associate pastor is to conduct a mission study.  With a mission study, we as a congregation review our current status as a church to help us discern God's call for our present and future ministry.  It is important to examine and reflect on where we are now as a congregation, before we start looking to the future and to calling a new associate pastor.  To help us with this important task, we are asking all Brick members to complete a survey.  The survey includes both general questions about your experience as a member of Brick, as well as questions specifically focused on what qualities are important for an associate pastor.   The survey is very similar to a survey we used in 2018.  A lot has changed in the world since then, so for members who completed that survey, we hope you will participate again as we value getting your current perspective.  We are also eager to hear from those who were not a part of that previous survey.   Getting a clear picture of who we are as a church and what directions are important for our future will help us in identifying associate pastors who are best positioned to collaborate and grow with us as we seek to follow God’s call. The survey takes about 15-20 minutes to complete, and must be completed in one sitting.  We are asking all members to complete the survey by the end of September.