Impotent Words, Powerful Words

I’d like to introduce you to a friend and former student of mine, Matt Casada, a counselor and writer over at  There are many who are blogging and tweeting today, but I like to highlight up-and-coming voices that deserve a wide hearing.  When you read Matt’s words, I think you’ll know why.  You can read more about Matt at the end of this wonderful piece.  

Impotent Words, Powerful Words

Being that both my wife and I are counselors, we are for a lack of better words, in the business of bad news and sad stories. Week after week, we sit with people working through various aches and pains, disappointments and rejections, tragedies and traumas. And yet, one doesn’t simply stroll through the valleys without noticing dark clouds as they hide the light.

A few weeks ago, we received news that two different people from two different parts of our worlds had committed suicide within twenty-four hours of one another. Full of lament, I wondered what to say to dear friends who had just lost a son and brother. I wondered if I had words worth sharing: words that mattered, words that meaningfully impacted these dear ones.

Somehow in the face of such grief and loss, it’s hard to find ways to adequately speak into the pain and agony. Though I spent two years and a good deal of money towards a masters degree that would give me tools and skills to walk with people through their pain, I felt the impotence of words while journeying into this sacred space of loss.

I had and have no words capable of making our friends less sad. I had and have no words that allow someone to come to terms with losses that were never intended to be part of our human experience. I had and have no words powerful enough to insert peace and joy into the chaos and confusion found in the dark nights of the soul.

So often as we come into this soil of brokenness, we feel the uncomfortable pressure to become emotional surgeons. Charged with the task of cutting out and removing any remnants of sadness, ache, and pain, we invalidate thoughts and feelings meant to move us towards relationship. In this role, we will inevitably use our words as tools of harm that create distance rather than a deeper sense of connectedness.

Living from this place, even the kindest words can become self-serving boundaries veiled behind the guise of compassion. Somehow in the darkest, hardest places in life, words about God’s goodness, His good plans for those he loves, and promises to pray to this good God can become trite, empty words leaving the hearer even more alone in their pain.

If the purpose of our words is to manage pain or take away sadness, they will either fall short or create distance, leaving separation, loneliness, disappointment, and rejection. And all too often, our words have this lasting impact due to our need to hide.

In response to the deep disconnect from our inherent worth, value, and dignity we have moved into places of hiddenness. Tragically, our insistence upon hiding is one of the recurring themes found throughout Scripture. Like our first parents, we find fig leaves to hide behind, lest in our fear and shame, we be exposed.

Driven by this fear and shame, we feel the incessant need to do more, to say more in order to hide and cover up our insufficiencies. And though no two fig leaves are alike, we each create a cover up story based upon our performance. Here, we must find the right words and actions, constantly censoring ourselves so as to not be exposed.

This story of hiding is your story and mine, and it is a sad story. It is a story where the relational soil intended to bring about health and peace slowly erodes due to our perpetual movements towards hiding.

But what if in some paradoxical way, the dark places offer us a deep gift of redemption and restoration? What if somehow the shadows of the valley shine a light upon our hiding narratives, inviting us towards a different, restorative way of relating?

In the daily offices, those ancient prayers prayed by those seeking to faithfully pray without ceasing, there is a small section of offering prayers for those “who have been given to me, and to whom I have been given.” What if the kindest, best word we have to offer is found in the simple act of being given?

I wonder if often the most powerful words are the ones that communicate our presence and availability. These are words that say: “I’m with you and don’t want you to be by yourself in this darkness.” These are words that say: “You matter to me. Your pain and ache matter to me. They matter enough to me that I’m willing to be with you while you’re there.”

Isn’t this the very thing that makes Christianity so powerful? The Scriptural narrative repeatedly tells of a God who uses words to emphatically remind us of His presence with and for us. The Word becomes flesh and dwells among us. Messiah, God with us, embodies words that say: “I am with you. Literally, I am with you in your pain, your shame, and your sorrow. There is nowhere I wouldn’t go in order for you to know that I am with you.”

Do we believe that the deepest offering we have in moments of ache and joy is simply found in offering the countenance of our full self? Maybe the best thing that can happen to us is found in being given the divine opportunity to sit with our discomfort while we sit with the pain of another. For it is here that we have the opportunity to practice the power of being. Because being is something worth practicing.


976565_10101457756730715_557964198_oOriginally from Knoxville, TN, Matt moved to Orlando, FL in July of 2010 to attend Reformed Theological Seminary. After graduating in 2012 with a Masters in Counseling, Matt opened a counseling practice in the greater Orlando area.

During his time in grad school, Matt met and dated his wife Ryan who is also a counselor in the area.

Matt works with clients facing depression, anxiety, addiction, relational problems, loneliness, life transitions, grief, and issues around eating. His writing is deeply impacted and informed by his time walking with clients as they courageously face the realities of their lives.

You can get to know Matt and read more of his words at and on twitter @mattcasada.

Pastoral Care Q’s 1: How do I bring the Bible into pastoral counseling?

This is the first in a series of answers to questions generated by you.  And this is a frequently asked question.  How do I bring the Bible into pastoral counseling?  Here are some (rather diverse!) things I hear from pastors:

I learned in seminary that I shouldn’t use the Bible – that it can be dangerous, misquoted, improperly proof-texted, or hidden behind when we feel like we have nothing else to offer.   

– I learned to refer.  I was told that counseling wasn’t my specialization or training, and that I should see people for no more than 1-3 times and then refer out. 

– I learned to be suspicious of psychology, and bring Scripture to counseling as it is profitable for “teaching, rebuking, correcting and training in righteousness.”

– I learned to be suspicious of therapists, who disregard Scripture and affirm humanistic solutions for spiritual issues.

And so, what I hear from pastors ranges from one spectrum to the other.  The common denominator, however, is that I find relatively few pastors who know how to answer this question or worse, how to practice pastoral care in a way that is deeply biblical.

First, I don’t like the question.  How do I use Scripture?  It’s the wrong question.  We can ask, “How do I use an empty chair technique?” or “How might I use my own story to build trust?”  No, we don’t use Scripture.  We live in it, we breathe it, we are immersed in it (see Eugene Peterson’s Eat this Book).  I suspect a fish wouldn’t ask, “How do I use the water in my tank?” 

Or, perhaps a better way is to say that we faithfully improvise the Story in our present day (see NT Wright, Kevin VanHoozer, or Samuel Wells on this).  Or, as missiologist David Bosch once said, “(Jesus) inspired his disciples to prolong the logic of his own action in creative ways amidst new and different historical circumstances in which the community would have to proclaim the Gospel.”  Our pastoral care and counseling is immersed in the Story.  We live out that Story in the present not by mere repetition, but through holy imagination.  Walsh and Keesmaat say it well: “If we are to faithfully live out the biblical drama, then we will need to develop the imaginative skills necessary to improvise on this cosmic stage of creational redemption. It would be the height of infidelity and interpretive cowardice to simply repeat verbatim… the earlier passages of the play.”  Thus, lifting verses out of their narratives as a source of comfort, however well-intentioned, runs a high risk of violating this important pastoral hermeneutic. 

Second, as a Calvinist and Kuyperian, I’m convinced that God’s speech “pours forth” (Ps. 19:2) both in his Word and his World.  Wisdom in pastoral care means swimming in the waters of both.  It sometimes means discerning the foul waters of both, too.  An obvious and silly ‘foul water’ example is one in which a pastor counsels a woman traumatized by abuse to “be anxious for nothing.”  This is a common example of lifting a text from its narrative context to make a point.  Equally as irresponsible is the response, “Just take a pill.”  No, our work is far more nuanced.  Immersed in the ‘texts’ of both Scripture and creational psychological wisdom, we’re able to faithfully improvise in the very unique situation we find ourselves in. 

Third, since I swim in the waters of God’s poured forth speech, I’m not required to simply react to my traumatized client with a verse, but seek to understand her unique story and be with her in it as a faithful presence.  In entering her story, I can begin to see how The Story intersects with it, deconstructs it, re-narrates it, holds it…I could go on with a hundred phrases.  And I could list a hundred different ways of being a conduit of God’s poured forth speech in words or silence, in an artful psychological technique or through a story (see 2 Sam. 12 and how Nathan used a story to awaken David).  In engaging and entering into a person’s story, I’ll see and feel and experience certain patterns and themes and rhythms which are unique to this person (highlight those last four words!) and I’ll be able to be the very presence of Christ for her in this time and in this place.

Fourth, as a pastor, I’ll commit to being that presence how I can, and it’s my job to invite her into the many means of grace, which include our sessions, worship, spiritual disciplines, psychiatric care, spiritual direction, and more…all thoughtfully considered together in light of her story.  The frequent counsel to pastors to refer after 3 sessions may be wise in once sense, but pastors need to continue to be a faithful presence in an ongoing way.  In today’s radically psychologized world, I find that many pastors are simply anxious.  They feel as if they’ll say something wrong or make a mistake, in large part, because their seminary psych professor told them they would.  Sure you will!  I do all the time!  But as you fumble, you get to own up to it and repent.  The smart thing is to not go it alone.  Seek regular pastoral supervision from a more experienced pastor, perhaps with some counseling expertise.  Read broadly.  Be familiar with important works on counseling ethics.  But, remain their pastor.  Too many clients I’ve seen either felt abandoned by their pastor who referred them, or in other cases afraid of the pastor who wouldn’t refer because of the ‘evils’ of counseling.  Pastors, take the approach of partnering with a therapist, and building trust with him/her.  You need each other.         

Finally, I’ve found that opening an actual Bible (yes, you heard it right), in certain situations, has been helpful.  It’s always a gut call, and I do it attempting to use Scripture in a way that intersects with their story, re-narrates or makes sense of their story, and reflects faithful improvisation in my unique present context. More often than not, I’ll go to a familiar story or passage.  On the wall of my office is Rembrandt’s great Return of the Prodigal Son painting, and this provides a nice intersection to engage within a story of Scripture that I believe has the capacity to re-narrate our stories.  I’ve read portions of Ezekiel 16 with women who’ve experienced abuse and need to experience God’s tender care for them.  I’ve highlighted important texts/doctrines when it seems appropriate.  For example, it became transformative for one client who experienced God as distant to really get that she is God’s dwelling place, his temple presence.  She became an avid reader of St. Teresa’s Interior Castle as a means of embracing this.  I’ve re-told Bible stories slant, or read from The Message, to re-tell a story in a new way.  I’ve read a lament, and asked a client to write her lament.  And more.  When we know our people (our parishioners, our clients), we can make this call.  There is no formula, no recipe.  There is YOU, a soul steeped in God’s poured forth speech in Word and world, providentially intersecting with a unique image-bearer, listening to the Spirit’s guidance in this time and place as you faithfully improvise in your pastoral care.

Well, that’s a start.  I hope it’s helpful to you.  Please be in touch via Twitter, Facebook, or comments below with more questions…

From Kleenex Theology to Messy Spirituality: The Biblical Invitation to Honest Lament

I don’t do suffering well. In fact, I despise suffering. My daughter’s tears bring out the worst in me. My first thought is “How do I fix this?” It’s easily translated in to pastoral care or clinical counseling. “What should I say? How can I help?” I’ve been habituated to respond to suffering with answers.

It’s because I despise suffering and its nasty side-effects that I take a kind of twisted pride in how well my community, my church, and my nation deal with suffering. We seem to be so civil about it. A slight tear brings out the Kleenex, and suffering is wiped clean. (Suffering can be wiped clean, incidentally, in scented Kleenex or Kleenex with aloe.) We’re domesticated sufferers. Our churches acknowledge suffering only as something true faith can mitigate; we deny its reality, and in doing so evade the possibility that we might have to dive in to uncivilized grief, grief with tears that cannot be quenched.

And it is with a degree of arrogance that I watch the Nightly News, shaking my head at the very uncivilized displays of communal lament among the “ancient peoples” of the mideast. Poor souls…they look so miserable as they march through the streets, wailing with fists raised at their impotent deity. If only they would embrace my form of civil suffering…my Kleenex theology…then they might not subject themselves to awful displays of raw and uncontrolled emotion. Poor, uncivilized souls.

Of course, the secret truth is that I admire them. Don’t tell anyone, but it’s true. I long to lament in a way that releases me to surrender as Jacob was released at Peniel. I long to join the ancient cry that was rarely private: “How long, O Lord…” I long to abandon my sanitized Kleenex theology for a messy one, one that even allows saints already in heaven to lament before God (Revelation 6), one that acknowledges the paradox of God incarnate crying, “My God, my God, why hast thou forsaken me?” In other words, I long secretly to know the ancient art of crying our prayers before a God who doesn’t offer fast food fixes, but who enters my pain in order to know me, and I Him. That sounds like biblical faith. And more and more, I’m convinced it is.

Honest Expression

“If I would have wanted my pain theologized away, I would have gone to Job’s friends.” So said a very wise, very wounded client of mine early in my clinical counseling internship. She was incapable of such wisdom, or so I thought. I was the wise one, the expert, the one in the cozy leather chair with a hand stroking my beard, looking the part of clinician. Her comment struck me dumb. She needed Jesus, one who would leave the comforts of heavenly bliss to engage suffering face to face. Instead, she got a theologian, a medical doctor of the soul, applying theories, making generalizations, testing cures. I had failed her. But she had the courage to speak.

In God’s ironic grace, my failure was the gateway to her renewed journey of Hope. She had spoken, and spoken honestly, not only to her counselor but to a minister, a spiritual leader, much like the ones responsible for beating hope out of her for so many years. The child of a pastor, she had known only spiritual platitudes and proper ways of interacting. She had known only a Gospel of principles for better living. Never challenged to use her voice, never encouraged to speak her doubts, never engaged by people willing to wade in her murky waters, she lived a lonely, isolated life. Referred by her pastor, her presenting problem was “depression.” Categorized, isolated, marginalized and referred to professionals for help, she had begun to believe the message her church was feeding her: “You’re too messy. When you get better, we’ll invite you back in to ministry.” In the months following, she learned to lament and not be ashamed of it. In offering her desires to God in tears, she found new hope released in her soul. She began to see the world in color. However, her journey required a path of validated suffering.

Job needed friends to engage the pain, not interpret the pain. Job needed friends who would join in the chorus of lament, not offer the secret prayer to a life of blessing. Job needed what Henri Nouwen calls “Wounded Healers” to enter the pain with him, but he had friends who were “Healed Wounders.” Blinded by their own comfort, security and sense of well-being, they arrogantly jabbed at Job, attempting to come up with a rational explanation for the mess at hand. Job lamented before God, not only because he had been subjected to terrible trouble, but because his friends had failed him. “A despairing man should have the devotion of his friends,” Job cried, “but they’re as undependable as intermittent streams.” In the end, Job is commended for his honesty. His theologically correct buddies are scolded for their insensitivity.

Ordered Messiness

I like how Barry Webb describes the Book of Lamentations: Ordered Messiness.

Biblical lament, much to the relief of the “Healed Wounder,” is not ultimately chaotic. To the contrary, biblical lament has a beginning and an end. While the middle may be messy, while it may seem to go on and on without relief, lament, properly understood, rests finally in the Sovereign hand of God. Eugene Peterson echoes Webb when he describes the form of Lamentations as a series of 5 acrostics (much like Psalm 119), literary patterns that travel the alphabet slowly, in meticulous detail, from beginning to end. Lament begins at aleph and ends at tau, proceeding with careful detail and extraordinarily honest expression through each letter. 5 times in 5 distinct poems the writer revisits his pain, most often in communal expression, with a brief interlude for private weeping. The writer’s intent is clear…every detail of pain is important. Suffering cannot and should not be wasted on quick fix alphabet dances that deny proper expression. Acrostic was used as a memory device, as Peterson points out, emphasizing that every jot and tittle of suffering be remembered and experienced.

Suffering, as both Webb and Peterson note, is also historical. Pain’s roots are in concrete experiences, not abstractions. The Lamentation cry is rooted in a historical event, the terrible judgment of God through Babylonian exile in 587 BC. Christ’s lament, likewise, embraced Gesthemane’s reality and the inevitability of crucifixion. The martyr’s cry of “How long, O Lord” not only challenges contemporary, ‘pie-in-the-sky’ descriptions of heavenly bliss, but adds a final exclamation point on the biblical reality of suffering. Even those who have left the toils of earthly labor look down upon injustice and evil and cry out with ancient words of lament. And once again, their lament is not an abstraction, but a response to real-life, historical suffering. Lament requires reality, and reality invites tears.

Thus, the message of Lamentations is that the denial of lament is the denial of reality. Interestingly, neurosis is often defined as the denial of reality. Perhaps, providing a context for lament might be a way to alleviate the neurosis of a culture that feeds on un-reality, false reality, and virtual reality. Perhaps, too, this provides a challenge to the church that works hard to keep lament on the margins. The church might be just as guilty as contemporary culture of avoiding reality, choosing instead fanciful and imaginative “perspectives” and “attitudes” born out of a Kleenex theology. Sadly, the church that denies lament, referring the wounded to ‘clinical care’ only to be returned to the body healed, buries its head in the sand of false reality. That is not to diminish or question the important role of clinical counseling as a ministry among and for Christians. That is to say, however, that too often, the pastor’s counseling referral is due to his refusal to walk through the timely and messy acrostic of suffering from aleph to tau, and perhaps also to his fear that corporate lament in worship does not produce the kind of growth explosions that un-real methods do. However, the grave danger is this. In denying the opportunity for an embrace of lament, we miss a Christ-formed life of pain-sharing, compassion, incarnation and Gospel-healing. We miss the opportunity, in other words, to become more like Jesus.

Lament, the Most Hopeful of Things

“Do everything without complaining or arguing,” St. Paul once wrote. “Rejoice in the Lord always.” It’s amazing how we pluck verses like these out and use them as evidence that the day of lament is over and the day of rejoicing has come. St. Paul wrote these words in a letter to the Philippian church, the same letter in which he laments over his long and continuing earthly pilgrimage, the same letter in which he calls “suffering” a gift from God along with faith, the same letter that plainly identifies the reality of his culture as “crooked and depraved”, the same letter that invites the cruciformed Christian to follow the downward path of Christ to humility, suffering and even death, for the sake of knowing Christ. St. Paul, in other words, was not at all afraid of suffering. His hope came in the embrace of it.

Lament is ultimately hopeful. Seems paradoxical, doesn’t it? The person sitting before you is weeping and wailing about his pain, and it is supposed to produce hope? There, of course, is a fine line between complaining and lamenting, but too often we dismiss the baby with the bath water. Dan Allender says that one who laments often looks like a grumbler or complainer, but that biblical lament is nothing of the sort. Instead, lament contains in itself the possibility of extraordinary hope, restored desire, a changed heart. Lament is, at its core, a search for God. It is not a search for answers. It is not an invitation to fix an ailment. Rather, lament enters the agony with the recognition that it might not go away for days, months, even years. And yet, the lament carries with it the hope that God will eventually show. Dan Allender puts it this way: “Lament is a search – a declaration of desire that will neither rest with a pious refusal to ache, nor an arrogant self-reliance that is a hardened refusal to search.”

Of course, you won’t know the hope of lament if you don’t risk walking through the valley. But we need not venture in to the valley alone. We journey with a host of biblical witnesses, and hopefully, a community of faith and friends more dependable than Job’s. The biblical model for lament, whether in the Psalms, Lamentations, Job, Jesus, Paul or the saints in heaven reflects a rugged heart born for a risky, but incredibly rewarding, journey Home. The cry of lament, as Allender writes, is the deepest and most honest cry of the homeless person. Our journey is no different than the saints of Hebrews 11 who, by faith, kept on their sojourn because their hope was in a heavenly city. In other words, we walk in familiar company, men and women who longed deeply for God’s presence in times of trouble, people thrown to the lions and hung on crosses and beaten mercilessly for the sake of the Kingdom. Our hopeful lament is caught up in the universal cry reaching up in to the heavens, even among the saints. God has given his community permission to lament. In fact, he has given his family permission even to make their complaints known to Him. Psalm 44 and Psalm 80, for instance, bring accusations before God that send chills down the spine:

You have fed us the bread of tears

You have made us drink tears by the bowlful

You have made us a source of contention to our neighbors. (Ps. 80:5-6)

However, we speak with the confidence that our complaint will be heard, contained, validated, listened to, and ultimately bring about a change in our circumstances. Like Jacob, our wrestling leads to surrender, deeper relationship, greater trust, a heart made soft by its honesty before God. It is a sure indication that we are fully alive human beings, says Barry Webb, open to the full possibilities of God’s wild and risky involvement in our lives.

This wild trust, this openness to surrender, is precisely how God brings about radical transformation in the hearts of sinners. But it is a transformation that takes time, that is often un-remarkable, that doesn’t change the facts and circumstances of life very quickly. Lament without a quick fix or a happy principle to mitigate it is lament that is ugly and un-productive to modern, ‘results-driven’, western Christians. However, the gift to be patient and engage suffering not to fix or make sense of it, but simply to experience it before the face of God honestly, is a gift that stirs the deepest hope, the hope of the saints, the hope of the very un-broken, tear-free world to come.

He Will Wipe Away Every Tear

God is not in the business of quenching hope. His way, however, often is the longer, harder road through rough wilderness terrain. The oft-quoted proverb, “Hope deferred makes the heart sick” speaks of the reality of life in the now. Suffering is just plain sickening. I hate to see it. I hate it for myself, and I hate it for my friends. It angers me, and it causes me to jump-start quick cures to get through it. I almost always have a better plan than God’s, but His wisdom wins the day.

I notice a tendency today to skirt past the reality of suffering. We pride ourselves in being a people who can quickly move past our grief, as we experienced in the September 11 attacks, to regain our pride and status as world superpower. While mourners cry their uncivilized tears on the other side of the globe, we apply our best science to eradicating the need to lament ever again. And isn’t it ironic? Don’t we do this in our churches, as well? Don’t we position ourselves in ways to eradicate suffering and maximize progress?

Upward mobility has become not only the mantra of a consumer culture, but of churches that believe bigger is better, that pride themselves as “healthy” churches rather than “broken” churches, that sell a Gospel of feel-better spirituality. Incarnational ministry is a rare thing these days. In fact, we call smaller churches that focus on pastoral care and spiritual formation the “dying churches” of our day. These churches often contain the walking wounded, the financially destitute, the spiritually needy. You don’t build churches on the backs of these folk. But it is precisely these folk that Jesus came to and lived among. The comfortable didn’t meet Jesus on dirt roads. Lepers met Jesus. The poor met Jesus. The homeless reached up from their beds of sand to touch the corner of his robe. The Gospel is offered to those weak and frail enough to cry out for strength outside of themselves.

Isn’t this the hope of lament? Isn’t lament far less scary if we view it as our divinely inspired and ordained way of communicating deep heart desires to a God who can do something about it? Rather than theologizing lament away, or finding ways to contain it, might we “lean in to it”, as Eugene Peterson remarks, in a way that brings about personal and communal transformation? Might we take the example of the heavenly martyrs who called upon God to act?

In St. John’s apocalyptic history of the world, The Book of Revelation, God does respond with force and fury to the enemies of His people. The Satanic trinity of dragon, beast and false prophet are, once and for all, thrown in to the lake of fire. God’s wilderness-wandering people are vindicated, saved, and prepared for their heavenly betrothal. The weary Bride, tainted and tarnished from her long journey through dark valley of self-indulgence, and the rough terrain of persecution, is now readied for eternal glory, fitted in her pristine white wedding dress for her heavenly Pursuer and Rescuer. Gently wiping away her tears, He speaks to her words she has longed to hear: “There will be no more weeping or mourning. Isaiah’s prophecies have come to fruition. No more death, no more pain, no more struggle. You’re mine, and I’m yours, eternally. Lament no more.”

The end of the Story is a happy one. The Gospel is for those who love comedy, tragedy, and a good, true fairy tale, as Frederick Buechner loves to say. In Revelation 21, the scene shifts from epic battle to unimaginable glory and ecstasy. The Bride is given back her lost Eden, the paradise-city she remembered only in her dreams. C.S. Lewis reminds us that the first Eden has always existed, if only in our memory, urging us own to lives of holy desire as we search out our Paradise-Home. The Bride gets all she has ever desired, and much more. Her ancient lament, raised to God not as an angry fist of rebellion but as an impassioned complaint rooted in desire, is heard, received and acted upon. Her Groom has come to the rescue. And now, eternal happiness.

The Glory of the Gospel is that our lives, our worship, and our relationships need not end in a minor key. The kingdom Hope is the dominant tune, albeit thrown off-key by our trials and tribulations. The minor key of lament is an important reminder that we’re not Home yet, and an invitation to sing songs that reflect our deep hearts and truest struggles, knowing always that our long-suffering Savior will win the day.

So, lament. Join the chorus of ancient voices in their universal cry. Speak honest words to a God who does not fear a complaint born in desire, but actually responds to it. And by all means, live. Pain, as CS Lewis says, is God’s megaphone to call us to be awake, and the awakened, passionate life is a lot better than the false realities our neurotic and fearful world has to offer. Lean hopefully in to lament, and be honest with those who don’t lean with you. The wintry valley of suffering will eventually lead to green pastures, tall-snow capped mountains, and a sunrise that will break through the darkness to a final chorus of praise.

Copyright Chuck DeGroat 2005