What Lies Ahead

As I write this reflection, the war in Ukraine has been going on for more than two months. Thousands of civilians, including children, have been injured or killed. As of April 21, almost 5.4 million refugees have fled Ukraine, and an estimated 7.7 million people have been displaced within the country itself.

Some of these people –– people just like you and me –– have had to bury loved ones in their backyard gardens. Some of them have had to leave their homes with little to no warning, and with little more than the clothes on their backs. And too many of those homes –– and the cities in which they were located –– are now rubble.

There is a madman in Russia who has unleashed the biggest war in Europe since World War II, with the justification that modern, Western-leaning Ukraine was a constant threat and Russia could not feel “safe, develop, and exist.” Putin has spoken of Russia’s invasion as a “noble” cause. On February 24, he told the Russian people his goal was to “demilitarize and de-Nazify Ukraine,” and to protect people subjected to what he called eight years of bullying and genocide by Ukraine’s government. He said he ordered the attacks “to protect people, including Russian citizens,” who have been subjected to what he called “genocide” in Ukraine. He has claimed that his goal is to strip Ukraine’s military power, not to take over the country. But he has severed most media ties with the west so his own people can’t see what their military has done and is doing. And many in his Russian army have acted with a brutality that has not specifically been ordered, but which is indicated by the rape and murder of those they’re accusing of being Nazis.

And it is beyond incomprehensible –– at least to me –– that a man who considers himself a Christian is responsible for atrocities so egregious that Jesus must be weeping.  While his father was a typical Soviet atheist of his era, his mother was Russian Orthodox; and by all accounts, she had her son secretly baptized and secretly instructed in the faith –– at least to some degree. But it is not incomprehensible that his offensives have been so horrific that Putin and others are being accused of war crimes; while Russian Foreign Minister Sergei Lavrov has rejected these allegations, saying that images coming from outside Kyiv were staged in order to make Russia look bad.

It’s true that there are more than a dozen other, less publicized and less severe wars going on around the world. But this one catches our attention and grieves our hearts more I think, because eastern Europeans are “more like us” than some other peoples are; though I may be feeling some kind of genetic resonance with what’s going on since I’m 100% Eastern European (that’s 100% Ashkenazi Jew, according to Ancestry DNA).

This senseless aggression began just before our Lenten journeys did. But just as Lent was ending, there was enough COVID behind us and enough Easter light ahead of us, that we were able to restore the Chalice –– the Common Cup which connects and unites us. And as my Easter letter indicated, “while it may seem at times that we live stuck in the dark of Good Friday, we are still and always are an Easter people!” This war may mislead us into thinking that we really are stuck in the dark of Good Friday; but a wise man, a sage, once said that when evil realizes its end is imminent, it flails around all the more wildly trying to get a foothold. What we’re seeing is the imminent death of evil; but because God’s time is not our time, we don’t know how imminent it is. But of it, we are assured.

World-wide events like this have a slow-motion domino effect; which means that different kinds of consequences take varying amounts of time to wash ashore. And so none of us really know exactly what lies ahead. What will wash ashore. But what we know, and the immovable foothold which secures us, is that there is nothing that God cannot redeem. God in Christ has already done it. We are now witnesses to its unfolding. But pray for Ukraine, pray for America, pray for each other; and pray for our enemies.

~ Fr. Mike

Rector’s Corner:


Sermon: Glorified Through Love

the Rev. Mike Wernick

Year C

Acts 11:1-18

Psalm 148

Revelation 21:1-6

John 13:31-35

May the words of my mouth O God…  speak your truth…

In today’s Gospel…  Jesus is on a cusp…  he’s just been betrayed into the hands of the authorities…  but he’s also just been glorified…  his glorification is the divine expression of how love saves human life…  and it tells us that God is a verb…  a sacrificial flow of life and love…  which comes to us in each moment…  but also in our most vulnerable experience…  our deaths…  and Jesus knows how hard it’s going to be for the disciples…  he calls them little children…  he knows how dependent children are on their parents…  and how dependent we are on God…  and he knows how abandoned they’re going to feel when he’s gone…  but he also knows that children can’t be with their parents all the time…  and part of his glorification is found in the supreme sacrifice he makes for those he loves…  a sacrifice not like the world makes…  but the self-emptying sacrifice that God makes…


So he instructs the disciples…  and us…  to love one another…  now we may think this is something new…  but Leviticus 19:18 says:  You shall not take vengeance or bear a grudge against any of your people…  but you shall love your neighbor as yourself…  and all three synoptic Gospels affirm the two Great Commandments…  to love God with all your heart…  soul…  and mind…  and love your neighbor as yourself…  and we can almost hear Jesus saying…  for pity’s sake…  just love one another…


But when he said this… who did he mean…  was Jesus crucified only for his own people…   or for the neighbor and the stranger too…  did Jesus mean that the earliest Jewish Christians ought to love only each other…  and forget about everyone else…  did he mean for us to love only those who belong to our religion…  our denomination…  our congregation…  and not visitors or guests…  at least not until they “join up”…  or do we follow the example of the Good Samaritan and care for the other regardless of who they are…

And where the writer of this Gospel…  really outdid himself…  was the insight in 1John 4:19-20…  We love… because he first loved us…  but those who say, “I love God,” and hate their brothers or sisters…  are liars…  for those who do not love a brother or sister whom they have seen…  cannot love God whom they have not seen… 


And some of us have heard the story about the child who came into their parents bedroom during a thunderstorm… dependent on their protection…  only to be told to go back to bed…  that God would protect them…  but they would not be comforted… and said…  But I need God with skin on


People already had this idea that God loved them…  and some of this love was expressed through the Law and the Prophets…  through the Exodus…  through the Temple…  but you know…  it could still be difficult to get your head around it… to feel this transcendent love…  but then God came as Jesus with skin on…  and Jesus made it clear…  if you have seen me…  you have seen the Father


And this change from no skin to incarnate Word…  made God’s love through Jesus more tangible…  created a significant psychological and theological shift described by James Mackey…  who wrote…  We think that we ought to feel…  and perceive…  all life…  all existence…  as grace…  and based on this [thought alone…  that we ought to be able to be gracious to others…  but for most people…  we must first feel the grace of some human presence…  must feel loved…  forgiven…  accepted…  and served…   and then we can begin to feel life and existence as grace…  and then be inspired to be gracious to others


And as Thomas Troeger of Yale Divinity School wrote…  the disciples struggled with Jesus’ radically transformed understanding of Glory…  the church at this point in history was still a relatively peripheral movement amid the global economic and military might of the Roman empire…  for John’s community…  the signs of Caesar’s worldly glory abound…  his head is on coins they exchange…  his standards are carried by occupying troops…  his governors and proconsuls live in splendor…  how can the church…  living in such an environment…  and feeling the pressure of its material and cultural forces…  begin to understand why Jesus would say at the moment of his betrayal to suffering and death…  Now the Son of Man has been glorified and God has been glorified in him…   


It is because the Glory that Jesus achieves…  is found at the opposite end of the spectrum from which the world operates…  the end of the spectrum at which Jesus operates is filled with self-sacrifice over self-protection…  forgiveness over accusation…  unity over division…  humility over self-promotion…  being last instead of first…  being who we are instead of who we think we must be…


In the movie…  A Beautiful Mind… we learn about John Nash…  a math genius who’s able to solve problems that have baffled the greatest minds…  and about how…  in spite of a life-long struggle…  he won the Nobel Prize for his contributions to geometry…  the study of partial differential equations…  and game theory…  you see…  Nash had schizophrenia…  and all too often…  he saw people standing nearby…  and heard them speaking to him…  for many years he believed they were real…  and he struggled as he eventually came to understand that they were not…  and he learned to ignore them…


We have the same kind of difficulty ignoring the world’s definition of glory…  we see it right next to us…  hear it speaking to us…  sometimes making demands of us…  and we give in sometimes…  we even talk back to this false glory…  engage it in conversation…  mistake what it says as being valid… may even make decisions based on what it says…  and by doing so…  we fall short of fulfilling the baptismal vows we made to strive for justice and peace for all people…  and to respect the dignity of every human being…  it’s almost like falling prey to the Stockholm Syndrome… we’ve become the world’s hostages… and we express empathy with the world’s idea of glory…  we may even defend it…  but the glory of this one commandment to love one another…  doesn’t just fulfill the Law and the Prophets…  it becomes God’s Law written on our hearts…


Like the disciples…  who didn’t quite know what to make of Jesus’ death… and whose plans were shattered because they expected to enjoy the world’s glory…  we too face an uncertain future…  attendance is down…  and cultural and political divisiveness are at an all-time high…  and some of us are still working through the trauma of the pandemic…  but we remember that Jesus loves us…  and simultaneously lays his life down for us… and we continue to be born into a new paradigm…  as 2Corinthians 5:17 says…  So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new…  a new creation…  in which we’re less and less of the world…  and more and more just in it…  and that we can be reconciled with each other by being vulnerable…  and by dying to the guile of our false selves…

And while we have received the sacrament of Christ’s presence…  the forgiveness of sins…  and all the other benefits of Christ’s passion…  Jesus continues to be present in scripture… in the bread and the wine…  and in community…  so we can love one another… by giving up the glory of the world…  by leaning away from the voices of unreal people…  and false prophets speaking to us on TV…  and talk radio…  and on highway billboards…  and by leaning towards the guidance of the Holy Spirit…  who speaks to us in sighs too deep for words (Romans 8:26)…  and who…  though ephemeral…  really is beside us…  and who like a prompter just off-stage…  helps us remember our lost lines…  and helps us see less in a mirror dimly…  so that we can see each other more fully as the Children of Light that we are…  and then our actions can’t help but reflect God’s will for all of us…  Holy God…  make it so…

Imbolc, Candlemass, and Groundhog Day

The start of February is filled with significance. For many pagans it marks the holiday of Imbolc, seen by some as the start of Spring (and by many others as the height of winter). Millions more celebrate it as Candlemass (or the Presentation of Jesus at the Temple). In the United States February 2 is most commonly thought of as Groundhog Day, which is a seasonal ritual to determine how much longer winter will last.
February 2 is a busy time of year on the calendar because it’s a celestially auspicious occasion. It’s known as a “cross quarter holiday,” which means it’s a date in-between a solstice and an equinox. Various cultures would have known this thousands of years ago as well, which is why so many holidays are celebrated on that day. Like most holidays the origins of Imbolc, Candlemas, and Groundhog Day are shrouded in mystery, but there are a few things we can say with some certainty.

We don’t know that much about Imbolc. We don’t know very much about the actual ancient holiday celebrated on that date. The first written reference to Imbolc dates only to the 10th or 11th centuries and was first written down by Irish (Christian) monks.
The word Imbolc only shows up in Ireland; though there’s no way of knowing if the holiday was celebrated across the Celtic world. It was most certainly an ancient pagan holiday, but beyond that it’s hard to say anything with certainty. The word Imbolc most likely has something to do with milking, and perhaps purification; both associated with the holiday today. In addition, this was the time of year when lambs were born; and by the time they were weaned, there was enough green grass for them to eat. It’s safe to say that Imbolc would have been seen as the start of spring by the Celts of Ireland
While most Americans celebrate Imbolc on February 2, the holiday itself was originally celebrated at sundown on the first, and following the Jewish pattern, lasted until the next sunset; and at least in some places, it was sacred to the Pagan Goddess / Christian Saint Brigid.

On the Catholic calendar St. Brigid’s Day is still celebrated on the first of February. Brigid was an Irish-Celtic goddess who later became a Christian Saint; though there are Christians who deny this. Some think of Brigid as a nearly universal Celtic deity; while others think that worship of her might have been limited to what is now Kildare Ireland. As for the Irish Saint, there are no contemporary records attesting to her existence. She appears in stories at the birth of Jesus, but was said to have died in 524 CE. And the first recorded instance of Brigit’s Cross dates from the 17th century.

Candlemas (adopted by the Roman Catholic Church in the seventh century) is not a Christianized version of Imbolc because the earliest celebrations of Candlemas date back to fourth century Greece, and Imbolc wasn’t celebrated in Greece or Rome. And the Latin word februa signified purification and there was a holiday of that name celebrated in the middle of the month of Februarius. Christian celebrations of Candlemas often included a ritual of purification. Later, Christians would add a candle blessing of their own celebration to the holiday.

The American celebration of Groundhog Day was begun by the Pennsylvania Dutch (a group of German descent), which is one of the reasons why Punxsutawney Phil is the most famous weather prognosticator in North America. Early European versions of Groundhog Day featured badgers and bears instead of groundhogs, and it’s uncertain just where this part of the tradition comes from, though it may have something to do with animals waking up from hibernation.

February 2 is a busy day on the calendar not because everyone was stealing from Irish-Celts, but because it’s a day that speaks to many of us in our humanity. After a month and a half of official winter, the days are finally getting noticeably longer. And no matter how you’ve arrived there, the return of light and warmth is certainly worth celebrating.

~Fr. Mike

Brighter than a Supernova

It feels a bit odd to write an Epiphany article on the heels of Christmas because we’re still in the midst of Christmastide. But even in the days after Christmas, it may be helpful to explain why “Jesus born in Bethlehem” (Matthew 2:1) is something we experience in Holy Communion. Bethlehem literally means “house of bread,” and it is to our houses of bread, our own church communities that we are called; and in which we will be spiritually nourished. A place where our hungers will cease. And there are several layers of meaning to Jesus being born in the town of the “house of bread.” Jesus will later say: “I am the bread of life; the bread of God that comes down from heaven and gives life to the world.”The Epiphany mystery is the unfathomable experience of the boundless contained within the bound, of infinity contained within the finite, of the Morning Star which knows no setting continuously illuminating our paths. And the Wise Men (the Magi) who come (and who are purported to be astrologers), who follow this Morning Star, are like those who have found the key to the treasure map, or like those who have found a pearl of great value in the most unlikely of places –– buried in a field –– or found in a manger –– and they are overwhelmed with joy, kneel down, and offer gifts. The joy the Wise Men felt must have been like the joy Mary felt when Gabriel told her that she would bear a son who would be Emmanuel (God with us). And in their gratitude, in the presence of this light, the awareness of Herod fades –– as do the systems of the world when they truly encounter the incarnate God.But it is after the Wise Men have “been warned in a dream not to return to Herod” (Matthew 2:12) but to leave by another road, that Herod’s evil intentions become even more vengeful. Herod is aligned with world powers that do not give life to the world and do not feed it –– and he doesn’t want to be shown up short by the bread that always feeds. And so the missing verse in the January 2 Gospel (v. 16) tells us that “When Herod saw that he had been tricked by the Wise Men, he was infuriated, and he sent [ his soldiers ] and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the Wise Men.” Those so murdered are referred to as The Holy Innocents.In the year 1054, Chinese astronomers also looked heavenward, and took notice of a “guest star” that was, for nearly a month, visible in the daytime sky. The “guest star” they observed was actually a supernova explosion, which gave rise to the Crab Nebula, a six-light-year-wide remnant of the violent event. Located 6,500 light-years from Earth in the constellation Taurus, the Crab Nebula can best be spotted with a small telescope this month. The nebula was discovered by English astronomer John Bevis in 1731, and later observed by Charles Messier, who first mistook it for Halley’s Comet, but whose observation of the nebula inspired him to create a catalog of celestial objects that might be mistaken for comets. The Crab Nebula is catalogued as M1.Everyone comes to Bethlehem. Wise men, shepherds, reassuring angels, even us. And so how will we get to Bethlehem to see and experience this miracle? The trip isn’t always easy. What will we have to risk? What comfort, or familiarity, or security, or indulgence, or diversion, or perhaps addiction will we have to give up in order to travel to Bethlehem to see and experience the light that’s even brighter than a supernova in the daytime, but is completely contained within innocence? Let us pray that in this new year, the Divine Mystery invites us onto paths to and from Bethlehem so that we may also experience the incarnation, be changed and formed by it at our deepest level, and avoid all the Herods of our world as we continue on The Way.



Leave the Cookies for Santa. God Wants All of You.


When I was in seminary, we learned how to become detectives as it related to scripture. We were taught to ask questions about the author’s intended message, and to gain insights into how his own readers would have heard and understood it. And generally speaking, we explored the texts according to five categories, or “criticisms.” The major types of biblical criticism are: (1) textual criticism, which is concerned with establishing the original or most authoritative text from the various readings of ancient manuscripts (including the Q source-documents which many scholars believe informed the basis for Matthew and Luke’s Gospels); (2) philological criticism, which is the study of the biblical languages in order to gain an accurate knowledge of the vocabulary, grammar, and style of the period; (3) literary criticism, which focuses on the various literary genres embedded in the text in order to uncover any evidence concerning the date and place of composition, authorship, and original function of the various types of writing that constitute the Bible; (4) tradition criticism, which attempts to trace the development of the oral traditions that preceded written texts; and (5) form criticism, which classifies the written material according to the pre-literary forms, such as “parable” or “hymn.” This supports exegesis (carefully extracting the text’s original meaning) and minimizes eisegesis (injecting our own presuppositions, agendas, or biases into the text).

Approaching scripture like this is, in some ways, comparable to Spiritual Direction; because Spiritual Direction seeks to peel away all that impinges on God’s truth in our lives, the way these “criticisms” seek to find God’s truth in scripture. And one way to understand the former process is to name what we think and/or feel about a circumstance, issue, or decision, what our family and friends think and/or feel, what church believes (perhaps informed by Richard Hooker’s three-legged stool: scripture, tradition, and reason), and what society and culture thinks and/or feels about it. And while we don’t dismiss these perspectives “out of hand,” we do mentally “set them aside.” And what we’re left with, what we hope to be left with, is God’s will –– what God’s authoritative voice says about that same circumstance or decision. God’s truth. And sometimes, what we discern God to “say” is in line with these other “voices.” And sometimes it is not.

But regarding exegesis, two of my favorite stories from seminary are that (1) while many of us are familiar with the Sunday school song about how “Joshua fought the battle of Jericho, and the walls came tumbling down” (Joshua 6:20), my Old Testament professor shared that according to the archaeological evidence, Jericho had already been rubble for about 800 years before Joshua was even born. And (2), while many of us associate monotheism with Judaism (it was given expression in the Shema: Hear O Israel, the Lord our God, the Lord is ONE); there were, in the first Temple, stone pillars erected to the Canaanite goddess Asherah (who was considered to be YHWH’s consort). And these pillars remained in place for about 400 years, until King Hezekiah had them torn down. And in both of these stories, things were not quite what we were told they were. Careful reading and some exegesis, exposed some inaccuracies. Which brings us to Christmas.

Mark’s Gospel opens up with John the Baptist who baptizes Jesus, who then (immediately) begins his Galilean ministry. Jesus is already an adult. There’s no infant narrative here. Luke’s Gospel begins with the baptist’s birth foretold, and that meeting between Elizabeth and Mary, and Augustus’ decree that all be registered, and the Inn with not enough room, and Jesus being laid in a manger wrapped in bands of cloth, and the shepherds and an angel and a multitude of the heavenly host praising God. Only Matthew’s Gospel contains the story about the Wise Men coming to Jesus to pay him homage and bring him gifts; and by the time they arrive, Jesus is about two years old.

Yet much of Christendom does with these Gospel stories, what happened with my two seminary stories. We either conflate them (as with Joshua and Jericho) or we minimize them (as with Asherah’s stone pillars); and in our nativity sets (or perhaps in our telling of the story), we bring the Wise Men right alongside the infant Jesus. And when we do that, we conduct a bit of eisegesis.

But the broader vision of our seven-week Advent is intended to help us maintain the most accurate perspectives by refining our discernment. It helps us lift our gaze up from the manger and towards the cosmos; from decorating our trees with ornaments to decorating ourselves with the qualities God holds in highest esteem; from consumerism to selflessness; and from giving gifts to each other to giving the gift of ourselves to God.

It’s hard work. I fail at it regularly. But while we don’t discard our family’s traditions or practices “out of hand,” we lovingly and respectfully peel away all of the cultural “voices” which clamor for attention, so what we are left with is the clarity of what God says to us, and are –– as the Angels say –– unafraid to live into it; and so when you’re making up your Christmas list, make sure there’s something for God on it too.

Warden’s Corner

As you are probably aware, Covid infection rates have risen to very high levels in recent weeks, particularly in the southeastern US.  Driven by this new (and more dangerous) Delta variant, higher infection rates have been migrating north, and have now reached Michigan.  Earlier this week, the 7-day infection rate for Kent County flipped from Orange to Red… and continues to rise.

We’ve not been ordered by the Michigan dioceses to resume wearing masks; they are now letting these decisions be made at the local level.  I can tell you that Two Churches – Kentwood reinstated their mask requirement a couple of weeks ago, and our supply priest Fr. David has asked me about it.

The Vestry discussed the matter this week and voted to temporarily reinstate the requirement that all persons must wear masks within our building, and ask all to practice social distancing.  We will continue to have masks available for those who need one.  The vote was not unanimous, and I can assure you that none of us is looking forward to wearing a mask again.  My personal opinion is that wearing a mask is a small inconvenience if it helps to protect someone else who may be at risk.  So this is about love.  

Thank you all for your patience, perseverance, and love for one another.


Exciting News!

We Have A New Priest!

by Kevin Murphy, Senior Warden


I had hoped to be able to announce the following news in church this past Sunday, but it wasn’t until Sunday afternoon that I received permission to tell you that Holy Trinity has called a new priest!  But first, a little background:

As you’re all painfully aware, Holy Trinity has seen a lot of clergy turnover recently.  Fr. Peter left suddenly and surprisingly last summer, after serving only two years.  We hired Fr. Don as Interim Rector, but his term was cut short due to his tax situation… not to mention open-heart surgery!  Meanwhile, Holy Trinity’s membership and financial support have declined during this pandemic.  And potentially making our finances worse, in recent months I was hearing from Canon Val Ambrose that the diocese might decide to move its office from our property, to a smaller space, as many of their staff had grown accustomed to working from home during the last year and a half.

Finding a new “permanent” priest when you can offer full-time pay is difficult enough.  But our current financial situation will require us to find a priest willing to accept part-time compensation, and that would likely make a search considerably more difficult.  So when Fr. Don left suddenly, we thought we were in a tough spot.

If the pandemic has had a silver lining, it’s that it has forced us to think creatively and try new approaches to solving problems.  Knowing our situation, and also knowing that Two Churches – Kentwood had a full-time priest (Fr. Mike Wernick) but was struggling to balance its budget, Val Ambrose approached Fr. Mike and asked him if he’d be interested in shepherding Two Churches and Holy Trinity.  He was interested.  So for the last couple of months Genia and I have worked through some of the details of how this arrangement might work, with Fr. Mike and the lay leadership of Two Churches.  An agreement has been reached between Holy Trinity and Fr. Mike, which has been approved by Two Churches and our diocesan leadership.  Here’s an outline of how this will work:

  • Mike Wernick will be our Priest-in-Charge for a 3-year term (renewable) beginning on Sept 1.  But he will be on vacation for the first 3 weeks (more on that later).
  • Fr. Mike will work half-time at Holy Trinity, and half-time at Two Churches, and will officiate weekly Sunday worship services at both locations.
  • Fr. Mike will reside in our Rectory which is currently being vacated by the Diocesan staff.  During that 3-week “vacation”, he and his partner Joel will be moving in.
  • Two Churches and Holy Trinity will split Fr. Mike’s cost 50/50.  The rental value of the rectory we are providing will count toward our 50% share.  The net cost to us will be similar to what Fr. Don was costing us… which was affordable.

Speaking on behalf of the Vestry, we are elated with this turn of events.  God always seems to provide for our congregation, and this is a win/win/win for Holy Trinity and Two Churches (we get a wonderful spiritual leader and help with our tight budgets), and for Fr. Mike (who gets greater responsibility and a pay raise, plus a nicer place to live).

Fr. Mike’s first Sunday with us will be on September 26.  Until that time, we have clergy scheduled every Sunday.  Fr. David Ottsen (hasn’t he been fantastic?) will be here the next three Sundays, and Val Ambrose will officiate on September 19.

One major decision remains: service times.  Both churches cannot continue to worship at 10:00.  One will need to worship earlier (probably 9:00), and the other later (probably 11:00).  We should have that figured out by this coming Sunday.

And thank you for your patience as we have worked to get our clergy situation figured out.

Kevin Murphy

An Eagle Scout Project by our very own: Magnus Smith

Magnus Smith in Eagle Scout Uniform

Hi everyone!

This is Magnus, and I am working toward my Eagle Scout rank in Boy Scouts. One of the requirements that I need to complete is to plan and carry out a service project, and I have chosen to do so at Holy Trinity. I will be refurbishing the playground equipment and constructing a gaga pit for kids to play in (for more information about gaga ball, please visit this website: https://www.gagacenter.com/nyc/about/what-is-gaga/). In order to get started, I need to raise $800, which will go into everything from lumber and screws to food for the volunteers. For more information regarding my project, please see my Eagle Scout proposal, attached below. All donations should be made out to Holy Trinity, and the subject should read “for Magnus’s Eagle Project”. Thank you for your support, and I can’t wait to get started on my project!

Thank you,

Magnus Smith

Click here for My Proposal