latest effort

There is much rejoicing here at the Gorchovs’ house! Marianne’s back surgery has healed wonderfully, and she is doing things she was unable to do before the surgery. In addition, her eye operation was also successful. I had hand surgery in October and have recovered full use. Many great blessings!

In December I celebrated the tenth anniversary of my ordination to the priesthood. We had a wonderful worship service, with three bishops in attendance, and the choir offering their lovely voices. A great friend, Laurel Masse, honored us with a performance of Schubert’s Ave Maria, which she also sang at my ordination. I was very pleased that Anna Plumey was Confirmed in the Faith at the same service. The evening was capped by a wonderful dinner in the parish hall. What a great way to celebrate the beginning of my second decade as a priest in God’s one holy catholic and apostolic Church!

The theme of my sermon at the Eucharist was Christian vocation. Since my ordination anniversary falls on the Feast of the Conception of the Blessed Virgin Mary, I took the opportunity to advance the idea that when God first conceived of Our Lady, God had in mind a person who would bear His incarnate Son. Still, it seems that Mary had the freedom to opt out – but thanks be to God – she said yes!

In the same way, Anna Plumey, has always been included in God’s plan as a person with a vocation (a calling) to God’s service. I, myself, was called to serve too. The time and place in which each person stands up to answer a call from God differs according to each person’s particular faith journey and circumstances. I am most grateful that God has been so patient and kind to me.

I pray that, as we move into Epiphany and then on to the season of Lent, you will take the time to seriously reflect on your own vocation. You may have been conceived by God to a life of service to the poor. You may have been called to offer your talents in other ways. But, I’m sure you have been called in some way. It is your task, if you choose to take it on, to discover what your vocation is, and then say yes!

Blessings, Michael+

Marianne is home! Thanks be to God! Many of you know that my wife Marianne recently had lower back surgery to restore lost function to her legs. This operation came just weeks after she had cataract surgery. In between these surgeries I had surgery on my left hand. When we made the arrangements earlier in the year, our thinking was that we would like to be fully operational by the time the weather is really cold and nasty. The jury is still out on whether we made the right calculation. Marianne’s eye is almost completely healed, and my hand is proceeding apace.

But, the surgery on Marianne’s back is of a wholly different nature and scope. Her level of pain, and the expected recovery time, is much greater. The surgeon told me in the waiting room afterward that the operation went well, but that Marianne would experience a very high degree of pain in the coming days. According to Marianne, he wasn’t exaggerating!

The new patient pavilion at St. Peter’s Hospital includes a very large surgical waiting area. Usually patients spend about two hours in “recovery” before being transferred to a hospital room. For some reason Marianne didn’t get to her room in the main hospital building for over four hours! By the time she was moved, the waiting area had cleared out and there were only two people left – myself, and a woman waiting for her husband.

The next day I ran into the same woman again in the hallway outside Marianne’s room. After exchanging pleasantries, she shared with me that her husband had decided to come in to have a quick “in-and-out” hip replacement. During his recovery something went wrong with the new hip and because of the excruciating pain, he began to put so much weight on his other “good” hip that he managed to break that one. So, here he was now back in the hospital getting the first hip replacement repaired, but also having an entire replacement of his other hip! The woman standing before me, shaking her head really didn’t think it was funny – it was more that the situation was so absurd that she couldn’t believe it was all actually happening.

I saw the woman one more time in the hospital that week. She was at a table with a friend, on the far side of the food court. We waved to each other as people who had shared a common experience. We both had sat for hours in the same waiting room while our loved ones underwent surgery. We both were now attending to our spouses at the beginning of a long recovery. With a simple wave of a hand we were acknowledging each to the other that even though we can’t always make sense of what life dishes out, we still want more of it. We still want to go forward with our lives – she, to walk again with her husband; me, to walk with Marianne.

I have struggled, as do most people who have lived a bit, with the meaning of suffering.  I have come to an understanding (and in trusting to a loving God) that evil, pain, and suffering are simply facts of life. I trust that God knows best. But I do notice now how precious the good times are, especially as I become more and more aware of how little we can count on a safe and pain-free existence. I feel somewhat foolish thinking back on how much of my life I spent expecting, and counting on, things to go well. Oh well, as Bernard Shaw said, “Youth is wasted on the young.”

I was driving today to one more medical appointment while listening to the country music station. The song I heard lifted my spirits. Here it is. It’s about a man who just learned he had a terminal illness.

How’s it hit you when you get that kind of news?

Man whatcha do?

An’ he said: “I went sky diving, I went rocky mountain climbing,

“I went two point seven seconds on a bull named Fu Man Chu.

“And I loved deeper and I spoke sweeter,

“And I gave forgiveness I’d been denying.”

An’ he said: “Some day, I hope you get the chance,

“To live like you were dyin’.”

He said “I was finally the husband,

“That most the time I wasn’t.

“An’ I became a friend a friend would like to have.

“And all of a sudden goin’ fishin’,

“Wasn’t such an imposition,

“And I went three times that year I lost my Dad.

“Well, I finally read the Good Book,

“And I took a good long hard look,

“At what I’d do if I could do it all again,

“And then:

“I went sky diving, I went rocky mountain climbing,

“I went two point seven seconds on a bull named Fu Man Chu.

“And I loved deeper and I spoke sweeter,

“And I gave forgiveness I’d been denying.”

An’ he said: “Some day, I hope you get the chance,

“To live like you were dyin’.”

Like tomorrow was a gift,

And you got eternity,

To think about what you’d do with it.

An’ what did you do with it?

An’ what can I do with it?

An’ what would I do with it?

Blessings, Michael+

*Tim McGraw, Live Like You Were Dying

My new coffee pots.

A moka pot is a type of coffee maker ubiquitous in Italy, but not very popular in the U.S.. Mostly called a macchinetta (little machine) by Italians, this stovetop device makes a very strong brew somewhat akin to espresso. A moka pot works by the same principle as an espresso machine – pressure builds up to push water through a compact “puck” of coffee – the resulting coffee has its own distinctive qualities.

A few months ago I purchased my first moka pot. It’s a nice 6 cup size that I found at Marshall’s on clearance for $7.50. For an aluminum pot the casting and finishing is very good. It says “Hotel Diamond Collection” on a band around the middle.

It took me a little practice to make good coffee with it, but now I know how to control the heat toward the end of the brew so I don’t have it spitting clear boiling water (and ruining it). Aside from the need to maintain a patina of coffee residue in the upper chamber, the big drawback of aluminum pots is the deterioration of the surface of the inside of the lower chamber because it’s so hard to keep that part dry. Many of the knock-off Bialetti types have really rough casting pits in the bottom chamber. The major benefit of the stainless pots is that they don’t get so cruddy from moisture left in them between uses. It probably makes sense to get an aluminum pot if you know you’re going to use it every day. They are so much cheaper. But if the pot will see more infrequent use, then it would be better to spring for a stainless model.

A couple of weeks ago I found a vintage stainless Guido Bergna 6 cup pot on ebay that I scooped up for $13.25 (+ $6.70 s&h). One of the photos of the pot on ebay gave the impression that there was serious heat-related damage to the bottom. But when I received the item it was actually in pristine condition, and a little Bar Keepers Friend polished it up like new. What a find!

The pot also makes good coffee. With this pot, since there is only one little opening on the stem for the coffee to exit, it is important that I turn the pot around so I can watch the progress as the coffee dribbles out.

There was a time (almost twenty years ago) that I routinely roasted my own green coffee beans. I used an old hot-air popcorn popper, and rigged up an exhaust fan system to cool the beans, and vent most of the smoke. I did my coffee roasting in my woodworking workshop so that the acrid smoke wouldn’t stink up our home. In recent years I have been able to get freshly roasted coffee so I haven’t bothered roasting.

My stomach is pretty sensitive to stale coffee. I can tell immediately that I’m drinking canned coffee; it begins to burn even as I drink it. There is a kind of dull thud that lets me know I better get out the Rolaids. Coffee that’s been roasted within a couple of weeks doesn’t bother me at all. And good freshly brewed coffee from say, Costa Rican beans roasted in the past couple of days, almost rings a bell as it goes down.

Now that I have the moka pots I’ve begun roasting again. I have a small Precision brand roaster, which I take out on the back porch.

Mostly I roast just enough to carry me through to when I can buy more freshly roasted coffee.

Back in the days when I was roasting coffee in my hot-air popper, I had a Gran Gaggia espresso machine. This was a pretty low end device, and it took forever to produce even a couple of espresso drinks of middling quality. Right now I am quite satisfied with my moka pot coffee. My wife drinks her coffee black also, but she prefers drip coffee. She finds the coffee from a moka pot too strong. It works out fine actually. I have one moka pot at my office and the other at home. A 6 cup moka pot really only produces one big U.S. mug-full anyway. So, in the morning I make coffee for myself in my pot, and my wife has auto-drip for herself.

Some people – usually espresso snobs – turn their noses up at moka pot coffee. I have developed a taste for it; mostly because I can’t afford good espresso. Decent home espresso machines cost over 600 dollars, with commercial models costing over 10K. These machines easily maintain a constant pressure of 9 bars (or nine times earth’s atmosphere) during the twenty-five seconds it takes to “pull” a shot of espresso. In order to pay for the machine, good quality coffee, and a competent barista, coffee bars need to charge upwards of $3 for a demitasse of espresso.

A good cup of espresso is covered with a light brown layer of emulsified oils called “crema.” This is a feature of true espresso that can’t be produced by any other brewing method. Now, I like good espresso. I really do. But it’s not something I can have on a daily basis. A single shot isn’t enough for me, so I want a double. That’s going to cost $5 easy. Instead, almost all of the time I order a cup of auto-drip house blend. But then I have a grilled muffin with it. And that will run me something like $6. I’ve decided to cut way down on going out for coffee, and instead enjoy moka pot coffee, and without the muffins!

In the past, when in an expansive mood I’d impulsively order an espresso. That is, if I was sitting in a real coffee bar with a barista, and I can see the shots (s)he’s pulling. Even so, I’ve been disappointed. I never have espresso in a restaurant. There are just too many things that go into making good espresso: The expensive espresso machine. The freshly roasted coffee. The heavy conical burr grinder adjusted properly. The correct amount of coffee tamped down and “polished” with the right amount of pressure. And on and on.

The whole thing is too much like fine wine. I do appreciate the cultivation of a high level of connoisseurship, but at a certain point I just throw up my hands and say it’s not worth all the trouble and expense. I’m just a moka pot kind of guy.

In this issue of the parish newsletter I offer a quick peak into our recent vacation, and a couple of more comments about doctrine.

1. Marianne and I had great time in Rangeley, Maine on our vacation. We again took along our Field Spaniels, Oscar and Babette – and our Maine Coon Cat, Kirby. The dogs had a very good time swimming in Dodge Pond! They were really good about swimming out to get a toy and coming right back (for a treat). There was only one time when things got out of hand. We were down by the dock and the dogs were still on their leashes, when a female Mallard duck flew in, plopped down, and started paddling around about ten feet away. The dogs started barking and became just a tad excited. Oscar slipped his collar, but I was able to hold him by the scruff of his neck. Babette got loose and ran to the end of the dock, but didn’t jump in because her leash was caught on a nail. Marianne quickly got to her and grabbed the leash, and we decided that was enough excitement for the afternoon! We didn’t see the duck again, and the dogs went swimming a few more times before our vacation was over. Kirby declined our offers to take him swimming. And now on to the other topics.

2. I was reminded recently about something that seems on first glance a bit odd: Down to this day the Latin and Greek titles for the Nicene Creed are Symbolum Nicaenum (Nicene Symbol) and symbolon tes pistews (Symbol of Faith). In the ancient Greek world a symbolon was half of a broken object, which when joined to the other half, became proof of the bearer’s identity. So, by extension, the Creed became the symbol of Christian identity by which Christians could recognize each other.

3. In my last newsletter article I wrote about an ecumenical approach to achieving agreement on doctrine advanced by George Lindbeck in the 1980s. In his groundbreaking book, The Nature of Doctrine: Religion and Theology in a Post-liberal Age, (Westminster John Knox Press, 1984), Lindbeck proposed that by treating doctrinal statements as rules by which we speak about God, we might be able to discuss with other Christians the way church teachings are internally coherent, without getting bogged down in endless circular arguments about how something we say is true, is true, because we have always said it is true. Lindbeck uses the secular example of how Brits drive their cars on the left side of the road, and North Americans drive on the right. It would be fruitless indeed to spend much time arguing about who is right on that topic!

But there are many things that various Christians can agree on, and they can agree not primarily because these are things that each group has always said they believed, but because they represent core truths about Christian Faith. Often, these are things that we can all agree should not be said about God.

Here is an example of how this approach might work:

The doctrine of the Trinity says that the Father and Son are co-eternal, and therefore the Church has insisted that the Creator of the universe is essentially loving, forgiving, and merciful. But the violence attributed to God in parts of the Old Testament seems inconsistent with the Christian belief in a loving Creator. In this case the doctrine of the Trinity reminds us that the Bible is a divinely inspired document that has been written and handed down through the generations by fallible human authors, and that the actions and motives attributed to God by these authors must always be interpreted through the offering of God Himself in the Life, Suffering, and Death of our Lord Jesus.

“He who does not love does not know God; for God is love.” 1 John 4:8, RSV.

Therefore, we must not say that God is violent or actively encourages violence.

I pray that you would take from these comments about the Nicene Creed, that
a. by calling the Creed a symbol (or sign), the Church has never said that it should be received symbolically, but instead, truthfully as “statements of our basic beliefs about God.” (BCP, p. 851)
b. by seeking agreement between Christian churches through dialogue, we all might learn more of what is essential to Christian faith and belief, so that we “may all be one.” (John 17:21)

May God bless you, Michael+

Continuing a discourse on the Trinity from a recent sermon:

I have heard people say that that they have trouble reciting the Nicene Creed. The most common objection is that the Creed is an ancient formula that attempts to define God in ways that do not reflect modern categories of thought. In effect, that the Creed is irrelevant to modern life and experience. I have also been told that the Creed represents an attempt by leaders of the Church to impose standardized teaching on debatable matters, and so perpetuates paternalism and clericalism. Finally, I hear that the Apostles’ Creed is more ancient, less legalistic, and will do fine thank you if we need a creed at all.

My own view is that the Apostles Creed is indeed quite old, and that there is evidence that in the early Church a rudimentary version was used as part of the rite of Baptism. Since this particular confession of faith begins “I believe,” there is good reason to reserve this form for Baptisms and personal reaffirmations of the Baptismal Covenant.

On the other hand, the Nicene Creed begins “We believe,” and therefore is intended to express the agreed Faith of the Church, even if individual Christians may experience doubt or reservations on occasion. This “We” formula seems quite appropriate for the corporate nature of the weekly parish Sunday Eucharist.

In the past it was assumed that the Creeds express “propositional” truth. That is to say, that they make statements that refer to objective reality. This “orthodox” perspective bothers liberals, who tend to think of church doctrine (and the Bible) as relating to religious experience rather than objective truth.

There is a third way to understand the Creeds[1], in which they function as a kind of symbolic system, or “language”, for expressing the rules by which we talk about God. In my recent sermon on Trinity Sunday, I held up a diagram of the Trinity. For those who could not see the drawing I have reproduced it below.

I do not think the drawing adequately represents God, or even begins to explain the mystery of the Holy Trinity. But I will say that at least we can derive some lessons from the drawing regarding what not to say about God.

Here are some examples of how this approach to the Creeds could apply:

1. The doctrine of the Trinity says that the Father and Son are co-eternal, and therefore the Church has insisted that the Creator of the universe is essentially loving, forgiving, and merciful. But the violence attributed to God in parts of the Old Testament seems inconsistent with the Christian belief in a loving Creator. In this case the doctrine of the Trinity reminds us that the Bible is a divinely inspired document that has been written and handed down through the generations by fallible human authors, and that the actions and motives attributed to God by these authors must always be interpreted through the offering of God Himself in the Life, Suffering, and Death of our Lord Jesus.

“He who does not love does not know God; for God is love.” 1 John 4:8, RSV.

Therefore, we must not say that God is violent or actively encourages violence.

2. In his First Letter to the Church in Corinth, St. Paul chides the members for a number of failures. Each of these errors could be described as a mistake in understanding God by appropriating one Person of the Trinity, while ignoring another Person. “But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse.” 1 Corinthians 11:17, RSV.

a. The wealthier, presumably non-working, members of the church assembled earlier in the day and held meetings, while consuming all the best food and wine. Later, after a hard day at work, the poorer members would come to the meeting and were offered the leftovers. St. Paul tells the Corinthians that no one should think that the Holy Spirit would benefit one person (or a special group) with wealth, leisure, or spiritual gifts, at the expense of other Christians. “To each is given the manifestation of the Spirit for the common good.” (1Cor 12:7)

Therefore, the Church gathers together as the Body of Christ, and we must not say that the Holy Spirit operates alone, and only for the benefit of a select few.

b. In addition, some of the Corinthians thought they were spiritually superior, and lorded this over the others. “And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing.” (1 Corinthians 13:2, RSV.)

Even when a particular Christian leader is blessed with immense spiritual gifts, we hold that the Holy Spirit gives the gifts through the co-operation of the Father and Son, and therefore, we must not say that he or she is permitted to treat others with disrespect. 

3.  It is not uncommon for Christians to grow up learning to associate the Persons of the Holy Trinity with a specific divine activity:

a. God the Father, in Creation.

b. God the Son, in Salvation.

c. God the Holy Spirit, in Wisdom.

As we mature we should be mindful that the doctrine of the Trinity teaches us that each of the Persons of the Trinity is at “work” co-equally and co-eternally. The Gospel According to John goes as far as to say that the Son was with the Father “in the beginning.” And if we believe that God is “still” sustaining and creating the universe, we should also be confident that Jesus is “still” active in the deliverance of the world from futility and chaos. In his Letter to the Romans, St. Paul uses the language of childbirth to describe the way that God in Christ is “still” making the world. “We know that the whole creation has been groaning in travail together until now.” (Rom 8:22 RSV)

How else can we say the Son of God is working in creation even today? The most important way is through the Cross. The death of Jesus on the Cross sets up the conditions for how all Christians are able to understand themselves – even now – as being created in the image of the Living God, entirely caught up in God’s Love, Forgiveness, and Hope.

Jesus’ own disciples betrayed and deserted him. “All of them deserted him and fled.” Mark 14:50, NRSV. The religious and civil authorities persecuted him, and conspired to put Jesus to death. Even so, Jesus forgave them. “And Jesus said, “Father, forgive them; for they know not what they do.” Luke 23:34, RSV.

When Jesus later appeared to the disciples in the Upper Room, he did not condemn them, but graciously offered his love and forgiveness. He also shared with them the blessing of the Father, and the life-giving encouragement of the Holy Spirit. “Jesus said to them again, “Peace be with you. As the Father has sent me, even so I send you.” And when he had said this, he breathed on them, and said to them, “Receive the Holy Spirit.” John 20:21, 22, RSV.

Therefore, we must not say (even by implication) that long-ago the Father created a defective world, and that the Son later came to repair it. Instead, the Christian doctrine of the Trinity reminds us that God has been, and continues to be, with us for the “long-haul,” Even when we go our own way (and after other gods), our loving God is still with us, calling us to faithfulness and holiness of life.

Almighty God, you have revealed to your Church your eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace to continue steadfast in the confession of this faith, and constant in our worship of you, Father, Son, and Holy Spirit; for you live and reign, one God, now and for ever. Amen. (The Book of Common Prayer, p. 251)

I am writing this article in the second week in Lent. During my daily prayer time my thoughts turn constantly to the people of Japan as they struggle to respond to three separate and interrelated catastrophes. Even trying to deal with one earthquake, or one tsunami, or a nuclear reactor failure would be devastating by itself, but all three at once seems more tragedy than any one country could be expected to bear. And yet, even though it is difficult to watch on television, there is no lack of courage and fortitude among the people of Japan. How do people persevere when family members are suddenly washed away? Where do the workers who are sent in to cope with the nuclear reactors find it within themselves to go on when they know they are cutting their lives short by continuing to be exposed to high levels of radiation?

The news from Japan has been heartbreaking, but the work of the many selfless and courageous people who are coping with overwhelming problems is inspirational. My prayers are with the people of Japan as they experience unremitting suffering.

Heavenly Father, we commend to thy goodness all those who are in any ways afflicted or distressed, in mind, body, or estate; especially the people of Japan; that it may please thee to comfort and relieve them according to their several necessities, giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ’s sake. Amen.

I also have been praying for the people of Libya. I watch television helplessly as Colonel Qaddafi becomes increasingly bellicose, delusional, and violent. The situation seems to change hourly, but as I write this, an international coalition is engaged in bombing strikes to create a no-fly zone and force a cease-fire.

As our country engages once more in the use of military force I have been reviewing the Christian teaching concerning the proper use of military force, usually called the ‘just war’ tradition. International law has replaced, and expanded upon, just war theory in governing the conduct of independent nations in their relationships with one another. But it is still very important for Christians to understand the basics of just war in order to be able to make good judgments and conduct reasonable debate, concerning our involvement in armed conflict. I offer the following as a reflection on the Christian tradition regarding how Christians have been guided in the use of appropriate military force.

Just war theory traditionally (from Cicero, Ambrose, Augustine and Aquinas) sets down seven conditions for waging war:

1. The cause must be just. (no retaliation is allowed for a personal insult, but force may be used to protect innocent life and correct a grave, public evil.)

2. Comparative justice. (the injustice suffered by one party must significantly outweigh that suffered by the other.)

3. War must be declared by the legitimate authority.

4. The authority must have the right intention. (just cause, not material gain or to maintain the economy.)

5. The war must have a reasonable chance of succeeding. (Arms may not be used in a futile cause.)

6. Last resort. (force may be used only after all peaceful and viable alternatives have been tried.)

7. Proportionality. (benefits of waging war must be proportionate to its expected evils or harms.)

It may be foolish of me to say anything about our involvement in Libya. By the time you receive this newsletter the situation may have changed dramatically. But, at this point, I think I can say that if there is convincing evidence that Qaddafi intends to commit genocidal violence against those rebelling against his regime, and we can prevent him from doing this by limiting his military power and forcing a movement toward a cease-fire, then I am in support of the United Nations resolution. On the other hand, if the number of civilian casualties is expected to be high and the likelihood for creating anarchy and chaos is very high also, then the decision does not satisfy just war conditions for a reasonable chance for success, comparative justice, and proportionality.

I pray our leaders’ intentions are right, our involvement will be short-term, and that peace will be waged even more strongly than war.

In Christ, Fr. Michael Gorchov

An earlier version originally published in the Albany Episcopalian (2003).

Copyright MIGorchov 2003

“How silently, how silently the wondrous gift is given.
So God imparts to human hearts the blessings of His heaven.”

It’s right there, brothers and sisters.

“O little town of Bethlehem
How still we see thee lie.

“Silent night, holy night.”

The lights go off, our candles are lit, we sing softly on our knees – something happens in our eyes, our throats, or stomachs. Memories happen, old Christmases appear before our eyes, friends and family far away or gone from us are with us in that stillness. Suddenly we feel God with us, our Advent prayer of  “O come, O come Emmanuel” is answered.

Elijah the prophet, beneath the broom tree, in a suicidal depression, finally heard God in the silence . . . and was healed. We probably won’t hear Him in the mall, on the TV, in a video game. Let’s turn off the TV, the computer, the smart phone, . . . and close our eyes and listen for the cry of a newborn infant, cold in his manger-cradle: King of kings and Lord of lords. King of glory and King of peace.

May you have a blessed Christmastide,

Michael+

It’s that time of year again, and in a couple of weeks Marianne and I will be heading up to Rangeley, Maine for a few weeks of lakeside cottage living. And once again we’re taking our two Field Spaniels, Oscar and Babette, and of course their Maine Coon Kat, Kirby, is going along. Oscar just became a breed champion (he is now Champion Windfarthing’s Heartsong). And Babette just received her Canine Good Citizenship award and is in training to be a therapy dog. She already is visiting residents at area nursing homes as well as visiting the home-bound members of the parish.

In this installment of the Rector’s article I would like to focus on the childrens’ Music School. The school will be entering its third year in the fall, and the director, Brian Hoffman, is already making plans to make this year’s classes new and exciting. Brian is committed to building up the school and having the kids performing in church often. For the 2010-11 school year Brian has decided to expand the learning environment to include other art disciplines. The core of the program will continue to be music, but this next school year Brian intends to offer other learning opportunities as well.

The St. Paul’s Special Music Fund helps to provide support for the Music School. So far this year the Music Fund Committee has met with Brian twice to offer encouragement and pledge our commitment to him and the school. In addition to the Rector, Warden David Graham and Mr. Hoffman, Vestry Member Sharon Bonk has agreed to join the committee to help plan for a successful Music School year. Heartfelt thanks go out to the committee and all the volunteers. I look forward to the changes to the Music School and to seeing the kids in church.

Brian Hoffman is looking for volunteers with creative artistic skills who are willing to conduct a session with the children, whether once a month or once a semester. Sessions will be half an hour to 45 minutes. Any subject in the creative arts will be considered. Please contact Brian at brianhoffman66@gmail.com, or at 518-273-7351, ext. 3.

Blessings, Michael+