Cris Escher 9/12/20 Cris Escher 9/12/20

[Bible Study] 8 Commandment Zoom to Scripture

Cris Escher 9/5/20 Cris Escher 9/5/20

[Bible Study] 567 Commandment Zoom to Scripture

Cris Escher 8/29/20 Cris Escher 8/29/20

Repurpose an Old IPad

Donate Old Ipad

Check out the site

You can help us support patients in hospitals who have COVID-19. Donate your old IPad to help our groups in hospital!
ICTR (International Collaborative for Trauma and Resilience) is supporting the mental health of patients in hospitals who have COVID-19 by facilitating virtual group meetings.
The idea may be seeming simple, a group that takes place twice weekly for 50 minutes, but the outcomes speak volumes.
These groups support health recovery and aid in reducing isolation, increasing resilience for patients through contact, sharing, laughter and companionship.
One of greatest challenges being a not for profit is always funding but in this case the challenge is more personal in that not all patients are fortunate to have access to iPads.
So, we are appealing to the public to please help these patients and donate an iPad (an older one you may no longer use) to our effort. Your donation will help us to better the lives that have already suffered so much, by giving them access to behavioral health and breaking their isolation.
In order to donate the iPads please email drraz@theictr.org. We will contact you back and send you instructions.
Website: https://theictr.org/
Contact Information: Dr. Sherrie Raz
Email: drraz@theictr.org
Mail Address: 10800 Avenida Del Rio, Delray Beach, FL, 33446
Cell: (561)703-4468

Cris Escher 8/29/20 Cris Escher 8/29/20

[Bible Study] 4 Commandment Zoom to Scripture

[Bible Study] 4th Commandment Zoom to Scripture

Cris Escher 8/22/20 Cris Escher 8/22/20

Updated Pics of the New Building

looking good

Cris Escher 8/22/20 Cris Escher 8/22/20

Crafters Goup on Mondays

Having fun

Cris Escher 8/21/20 Cris Escher 8/21/20

[Bible Study] 2nd & 3rd Commandment Zoom to Scripture

Cris Escher 8/14/20 Cris Escher 8/14/20

[Bible Study] 1st Commandment Zoom to Scripture

Cris Escher 8/8/20 Cris Escher 8/8/20

Who Is My Neighbors - John Nunes

Humans are able, by grace through faith, to uniquely know and love their Creator. Therefore, we regard all persons as our neighbours—without any exclusions or exceptions! We value all persons as bearers of the dignity accredited to those both made in the image of God, and, in whom, as believers in Christ, the image will be fully restored.

Source article: https://www.canadianlutheran.ca/who-is-my-neighbour/

“11 min Read”

By Rev. Dr. John Arthur Nunes is President of Concordia College (Bronxville, New York).

As if the loneliness of isolation weren’t enough, now we are gripped by the fear of anarchy and what feels to some like the collapse of western civilization. As tough as these times seem, I believe that the Holy Spirit relentlessly is present to help the Church navigate with confidence and hope these difficult days: “We are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls” (Hebrews 10:39).

The twin crises of COVID-19 and rising mainstream awareness of racial injustice have tested our faith and rattled our settled ideas of normalcy. From Port of Spain, Trinidad to Uranium City, Saskatchewan life on our continent is challenged. Yes, I say stretching from the Caribbean, because people from Panama to Greenland geographically-speaking are our North American “neighbours.” Our current moment—whether because of social distancing or social unrest—retrieves for us an ancient question with biblical precedent: “Who is my neighbour?” (Luke 10).

Reimagining Neighbourliness

When I attended Concordia Lutheran Theological Seminary (CLTS – St. Catharines, Ontario) in the late 1980s, Dean Roger Humann led a spiritual retreat based on Dietrich Bonhoeffer’s work Life Together. How can communities of faith ground our lives together in the place where grace is funded? Humann proposed, only with Christ at the centre! I remember our discussions including this volume’s cautionary note: that there was a destructive power when humans wrongly love even good things. For example, lovers of community, and nowadays, lovers even of diversity end up destroying what they love. Those, on the other hand, who reserve their love for Jesus Christ fortify community.

That principle has stuck with me and worked for me everywhere I’ve been in the ensuing thirty-plus years. Truth endures, doesn’t it? My point is, as we ourselves endure our hard struggles (Hebrews 10:32), we do not need novel strategies; we do need to do old things in new ways, and answer ancient questions, like “Who is my neighbor?” with faithful reimagination.

Our renewed neighbourliness arises only as we continue to orbit our lives around the source and summit of our faith, Jesus Christ. He is the axis that holds all things together (Colossians 1:17). Through the inevitable zigzag course of our days, we hold firmly to the One who holds us in “the confession of our hope without wavering” (Hebrews 10:23). How do we keep being held? By participating regularly in God’s Word, in the Sacraments, and in the fellowship of the faithful. By dwelling in Christ, we will reinforce our habits of faith during these trying times even as we discover innovative ways to be forces for good and for God in increasingly diversified communities. To be the witnesses for peace and the workers for justice we are called to be, we must first “live and move and have our being” (Acts 17:28) in the One who calls us.

Since human persons are the crown of creation, all people are offered the saving gift that Jesus Christ lived, died, and rose to procure. Humans are able, by grace through faith, to uniquely know and love their Creator. Therefore, we regard all persons as our neighbours—without any exclusions or exceptions! We value all persons as bearers of the dignity accredited to those both made in the image of God, and, in whom, as believers in Christ, the image will be fully restored. Finally, we anticipate the renewal of creation, the healing of the nations (Revelation 22:2), where race is finally and fully transcended.

“Humans are able, by grace through faith, to uniquely know and love their Creator. Therefore, we regard all persons as our neighbours—without any exclusions or exceptions! We value all persons as bearers of the dignity accredited to those both made in the image of God, and, in whom, as believers in Christ, the image will be fully restored.”

North American society seems to be moving in the opposite direction, as we increasingly dishonour, disregard, and disrespect our neighbours with blatant brutality. Social media tends to aggravate our rage and outrageousness. Stuck in a painful state of hyperpartisanship, we demonize each other and impose demands that are non-nuanced and non-negotiable. As religious faith fades, politics gains an inflated sense of religious ferocity. Even among those who profess belief, theology too often gets twisted to form a thin veneer of proof passages as cover for their group’s cultural ideology. We are meant for more than this as a people and as a Church. If we still possess the will to pursue a pathway forward, it will need to include a new neighbourliness led by Christians: respectful listening, principled civility, reasoned dialogue, mutual sacrifice, decision-making with an eye toward the common good, and as James Hankins from Harvard University puts it much better than I: “the ability to recognize the value of what others value.”

I palpably remember as a student how proudly I admired the neighbourliness expressed in the old CLTS Academic Calendar. I was magnetized by what these words suggested as possible: that St. Catharines was located near the urban centers of Toronto, Hamilton, and Buffalo, New York, and that the area congregations were reflective of “the ethnic and linguistic diversity that is typically Canadian.” What a bracing vision, to celebrate pluralism as “typical,” an indubitable fact.

Race as Fiction. Racism as Fact.

The most recent racial unrest in the United States has captured the attention of the mainstream culture in North American life, a stratum in which most Lutherans are located. Many are becoming more aware of what others have long known—the persistence of the structural evil of slavery, Jim Crow segregation, and the chronic lack of access afforded too many African-Americans. Many are recognizing the gargantuan work yet to be done in addressing systemic corruption, unequal economic opportunity, urban violence, mass incarceration, and the treatment of minority neighbours.

“It has always struck me as ironic that the majority of the world’s population qualifies as “minority.” Obviously, this term refers more to power dynamics than numerical demographics.”

There may be similar opportunities in Canada among so-called minorities. I say “so-called” because Black, Indigenous, and People of Colour (BIPOC) comprise the vast majority of the world’s 7.8 billion people—conservatively 80 percent. The proportion of “minorities” in the U.S. and Canada will only grow as time goes on. Pew Research already reports that the most common age for white people in the United States today is 58, while for “minorities” it is 27.

It has always struck me as ironic that the majority of the world’s population qualifies as “minority.” Obviously, this term refers more to power dynamics than numerical demographics. Because of this, I have an academic friend who uses the term minoritized rather than minority. He is referring to groups of people who have been assigned minority status. What makes this more ironic for Christians is that race is a theological and biological fiction. Genetic differences are as significant within so-called races as they are between so-called races. Yet, racism is a fact. Racism makes negative judgments about human worth, intelligence, or superiority based on phenotypes, that is, “organic, genetically transmitted differences (whether real or imagined) between human groups” (LCMS CTCR report on “Racism and the Church”).

Shattering Stereotypes

One opportunity for Christians in Canada to engage in the work of social justice and evangelization is among our First Nations’ neighbours. The word “neighbour” derives historically from near-dweller; to be a neighbour requires proximity, getting close to others in order to get to know them. Social distancing is the opposite of neighbouring.

Rhonda Kelman is the Executive Director of BC Mission Boat Society. She described for me in a recent Zoom conversation what could be acquired only from getting close to those who are different. Her “stereotypes were shattered” through her work among First Nations peoples living in remote communities along Canada’s British Columbian coast. As she shares the love of Jesus in word and deed, she “listens and learns,” and is awakened to the many false assumptions that people have regarding the religious practices of these communities. “It’s not about animal worship,” Kelman maintains, “I’ve heard [First Nations] people ask, ‘How can I have my culture and Jesus at the same time?’”

In other words, how are we to understand the ways in which culture and Christianity intersect? While becoming Christian certainly implies entering into a reverential framework that is distinct from this world, it also always entails cultural forms that are of this world—like language, music, ways of relating to one another, and even notions about time. During this moment of rising intercultural consciousness, we have a chance to learn about our own cultural blind-spots that falsely blur culture and theology. No matter who we are, our way cannot be the only way to come to the only One who is the Way, the Truth, and the Life (John 1:14).

Kelman speaks glowingly about experiencing welcome and hospitality among her First Nations neighbours. “I am amazed that we are invited and asked to go into their communities, especially in light of what they have suffered from church-based Residential Schools: sexually, physically, emotionally, having everything stripped away from them, not even being allowed to use their language.”

It is heartbreaking that Inuit people, for example, have experienced intergeneration trauma which contributes to the highest suicide rates in the world, as Helen Epstein writes in The New York Review of Books, and that in some communities “over half the population uses drugs… including anything sniffable: starter fluid, spray paint, nails polish and gasoline.” Who is my neighbour?

Three Splashes of Inclusion

Irrespective of your politics, Canada seems historically to have striven to be a place of welcome and inclusion. As the former president of Lutheran World Relief, I had the opportunity to travel the world, meeting and getting to know many global neighbours, especially those living in poverty. As a whole, Canada seems unique in valuing hospitality toward new neighbours. My family was blessed to be welcomed to Canada from Jamaica in the 1960s, and then to Pilgrim, Hamilton in the early 1970s.

Sadly, some of this spirit seems to be dissipating. Perhaps this is in reaction to the ideological pressures of aggressive progressives. Perhaps it’s due to the nostalgic streak among some conservative types pining for a mythical era of monochromatic simplicity. Perhaps it’s an unhealthy influence from your politically divided neighbours to the south.

Whatever the socio-political motive, our identity in Christ’s mystical body must transcend categorization. As baptized believers, we are new creations! And that matters more than any label. Likewise, we have a new view of our neighbours, seeing them not merely as labelable categories. Reborn, “we regard no one according to the flesh” (2 Corinthians 5:16). What God does for us in three splashes of water obliterates all distinctions. Who we are daily remade to be in the name of Father, Son, and Spirit outweighs any category like Métis, fundamentalist, racist, single-parent, Quebecois, steelworker, Latina, divorcee, Marxist, bishop, learning-disabled, or any of the pigeonholes in which we find ourselves placed. We are called into the world from that eternal-life-giving font by the perfect love that drives out fear (1 John 4:18).

Despite what feels these days like chaos and crisis, the Holy Spirit keeps our eyes riveted on Jesus Christ. The ordinary places in which we pray, play, live, love, and work comprise the neighbourhoods in which God has assigned us to live out our baptismal identities. We follow our Redeemer and Rabbi who was, as my former professor Rev. Dr. John R. Stephenson eloquently puts it, “the carpenter’s son, becoming not a garrulous member of the chattering classes, not a businessman in search of quick profit, not even mayor of the town, but a quiet, methodical, reliable carpenter alert to the needs of His neighbours.”

Cris Escher 8/4/20 Cris Escher 8/4/20

Forgiveness Forty-Eight Years After John Lewis Was Attacked

love that opens its arms to help heal the pain of another’s suffering — not violence in self-defense — has the power to ultimately disarm the attacker, preserve his or her integrity, and enable the truth to do its work.

Source Article: https://mbird.com/2020/07/forty-eight-years-after-john-lewis-was-attacked/

Astop-you-in-your-tracks story of (and reflection upon) sin, repentance, reconciliation, and hope from the late congressman John Lewis’ final book, Across That Bridge: A Vision for Change and the Future of America, which we discuss on the forthcoming episode of The Mockingcast. Even if you’ve heard about the incident elsewhere, it’s worth reading Lewis’ own words on the matter:

Diffusing the fury of violence by obstructing and redirecting the intention of an attacker is itself an act of love … Having compassion for your attacker means you harbor no malice and seek no retribution for the wrong that has been done. It is an offering of love that asserts the victim’s self-worth. It makes room for the inner working of his or her soul that has a way of invoking a quiet insistence to do what is right.

This brings to mind the one and only attacker, of the forty times I was arrested and jailed, who apologized to me for his actions. Almost forty-eight years after that now famous Freedom Ride stop in Rock Hill, South Carolina, that left Albert Bigelow and me so badly bruised and bloodied, Elwin Wilson, one of our attackers, wanted to come to meet me.

Wilson had apologized to other Freedom Riders during ceremonies honoring them in South Carolina and had mentioned his wish to find the men he had beaten up that day in Rock Hill. I welcomed him to Washington and as we sat, Wilson looked deep into my eyes, searching my expression, and said he was the person who had beaten me in Rock Hill in May of 1961. He said, “I am sorry about what I did that day. Will you forgive me?” Without a moment of hesitation, I looked back at him and said, “I accept your apology.” The man who had physically and verbally assaulted me was now seeking my approval. This was a great testament to the power of love to overcome hatred …

Wilson has said publicly that he is glad to be able to count me as a friend today, and he has expressly mentioned his gratitude that we did not press charges that day. His life and the life of his family could have been changed forever if South Carolina had actually tried and convicted him. But beyond that, had he been tried, it would have added a layer of justification to the rationalization that always accompanies guilt. If he had been publicly vindicated, which would have been the likely outcome, it would have been more difficult for him to come to the point where he eventually believed an apology was in order, and more difficult for him to feel love.

Elwin Wilson also said that he was glad we did not have any weapons that day. If Albert Bigelow and I had inflicted harm in Rock Hill, we would have fueled the flames of violence instead of putting them out. Any sense of remorse would have had to compete with the fire of anger. Instead of a possible reconciliation, revenge would have been the product of that violent confrontation in Rock Hill. But because we met this man in love and offered him our respect despite his obvious hatred, it gave him nothing to justify his anger. He left that day only to review it in his mind so many times over the years. The resonance of our innocence made room in his own soul for the realization that he needed to ask for forgiveness. I was surprised to hear him clearly restate forty-eight years later the essence of what I had said to the police officer as I declined to press charges almost half a century earlier: “We’re not here to cause trouble. We’re here so that people will love each other.” That was how he put it. The impact we left was undeniable.

What Elwin Wilson did took courage. He could have simply made amends in his heart, but to publicly put aside his differences and admit his error is unique and bold. By doing this, he demonstrated so poignantly for all to see that love that opens its arms to help heal the pain of another’s suffering — not violence in self-defense — has the power to ultimately disarm the attacker, preserve his or her integrity, and enable the truth to do its work. Love that meets the separating action of violence with forgiveness affirms that our ultimate and eternal unity is transformative.

Cris Escher 7/30/20 Cris Escher 7/30/20

Hurricane Announcement July 30th 2020

No In-Person Service August 2nd
Online Service released at 10:15am

No In-Person Service August 2nd

Online Service released at 10:15am

Watch the Service Here

There they were, placing another Christian friend in the catacombs under the roads of Rome. They were facing persecution from all sides, and things looked bl...

Cris Escher 7/30/20 Cris Escher 7/30/20

Here's what you need to know about the City's stormwater system

Heads up, Port St. Lucie: Our area could see some wet weather this weekend, so here’s what you should know about the city’s stormwater system and how to maintain the swale on your property.

Learn more about the City's stormwater system at www.cityofpsl.com/swale

Cris Escher 7/25/20 Cris Escher 7/25/20

#GospelResistance [From MBird.com]

In Jesus Christ, God has not left us anyone — not a single person — whom God is not for because every single one of us is yet in bondage to an Enemy from whom Almighty God is determined to set us free.

From: https://mbird.com/2020/07/gospelresistance/

Thankful for this post by our good friend, Jason Micheli:

On Twitter today, the hashtag resist trended in dizzying directions, linking causes as disparate as police brutality, cancelling Tucker Carlson, and even cancelling cancel culture. #Resist was also linked to standing up against “oppressive” mask orders in localities hit by surges in the coronavirus. Given the ubiquitous yet ambiguous nature of the word, it would behoove us as Christians, I believe, to ask what it means to resist, biblically-speaking.

The Apostle Peter uses the word to exhort the elect community, “Be self-controlled and alert. Your Enemy, the Devil, prowls around like a roaring lion … Resist him, standing firm in the faith.” Peter puts it in the imperative, antistete — “Stand against him!”

In his Sermon on the Mount, Jesus commands those whom he has called to love their enemies. That Jesus orders his disciples to love our enemies suggests that Jesus expects us, like him, to make enemies. The problem, though, is that too often — at least in a liberal denomination like my own, United Methodism — the enemies the Church stands up to resist are everybody’s enemies: racism, sexism, homophobia, xenophobia. It’s not that those issues are not urgent. It’s that the distinctive form of our Christian witness becomes unclear if we’re simply resisting what you need not be a Christian to resist.

The negative frame of the word makes it all the more critical we understand, in Gospel terms. It’s riskier to be against something because the very act of resistance, drawing lines between good and evil, righteous and unrighteous, risks obscuring the offensive, counter-intuitive Gospel that God has elected us to proclaim. How do we practice Christian resistance without resisting the radical inclusiveness of the Christian kergyma?

Done, not Do — that is the Gospel.

The Gospel is not Become a Better You. The Gospel is Christ has Died for Unrighteous You. Christ was cancelled for the sake of every last deplorable. While we were yet his enemies, Paul announces, Christ Jesus was crucified for the justification not of the good but of the ungodly. And notice, the apostolic Gospel is not that Christ Jesus was crucified for the repentance of the ungodly. No, on account of Jesus Christ and his shed blood alone, God declares even the ungodly to be in the right — righteous — before God.

The Gospel is more inclusive than anyone who does not know scripture could imagine.

God is not just a God on the side of the poor and oppressed, the righteous and the peacemakers. The Gospel makes the offensive claim that God is also on the side of the irreligious, the immoral, and the unjust. The Gospel is Good News for victims, yes, but also for the victimizers; for the oppressed, of course, but for their oppressors, too. How many churches have you seen with signs out front that say “Crooks, Adulterers, Liars, and Xenophobes, Welcome!”

The Gospel proclaims the exasperating news that the Living God is for us to such an excessively prodigal degree it’s difficult to know how we are to be against in a manner that does not shroud our message. It’s tricky business, knowing how to be against when God in Jesus Christ has not left us anyone, not a single soul, he is not for — to hell and back. As Karl Barth says, there is not one “No!” we can say to someone to whom God has not already uttered a final and decisive “Yes!” How do we resist the sin of racism, for example, without also resisting the uncomfortable news that every last racist in every one of those viral videos we’ve seen in the news this summer is a sinner whom Christ has not only died for but justified?

Will Campbell was a Baptist preacher and a civil rights activist, who died a few years ago. He’s the author of Brother to a Dragonfly and Up to Our Steeples in Politics. He won the National Book Award for the former. Campbell grew up in Amite County, Mississippi, where his family’s Baptist church had Bibles in the pews whose covers were emblazoned with Ku Klux Klan insignia. Ordained at the age of seventeen, Campbell went on to study at Yale and, upon graduation, he took a position as the campus chaplain at the University of Mississippi in 1954. He resigned two years later in the face of death threats over his support for Civil Rights and school integration.

During the Civil Rights movement, Will Campbell was acclaimed by many and accursed by many for the radically inclusive nature of his ministry. He simply refused to resist racism in the terms of Us vs. Them given to him by the culture. On more than one occasion, he counter-intuitively pastored the families of those victimized by Klan violence but also the victimizers, murderous Klansmen and their families. In his 1962 book, Race and the Renewal of the Church, Campbell was critical of how he and his peers had initially entered the resistance movement. “There were no innocent people involved in the civil rights movement,” Campbell wrote.

All of us — black and white — were guilty in that all of us were sinners. We all stood in desperate need of the message of judgment and redemption. […] Even those engaged in the new and dramatic protest movements, even we must also hear the Gospel of the Lord who burns and heals. We have moved into Christian social action from the wrong point of departure.

Campbell goes on to lament how he and his activist peers initiated their resistance efforts from the wrong starting point, solidarity with the suffering of the victims, “which is no different from the secular view of social action and carries with it a superficial sentimental understanding of the depth of humanity’s depravity.”

Critiquing his own form of resistance early on, Campbell writes that he and his peers should’ve taken as their point of departure, not right and wrong, good and evil, righteous and unrighteous, but the one reality we all share.

Sin.

“We’re all the ungodly,” Campbell said.

All of us are captive to the Power of Sin, Campbell meant. The chains of bondage just appear different depending on our color or creed, our station or situation. Thus, solidarity with victims is not enough. We must see one another, but most of all ourselves, as potential victimizers.

We’re all captive to the Power of Sin.

Christian resistance is intelligible only as it relates to the Power of Sin and Death. The Apostle Peter exhorts the elect community to resist not our neighbors or our fellow citizens, not political parties or social policies per se but God’s Enemy. Even the baptismal liturgy presupposes the entrenched opposition of an occupying Enemy, the Devil, against which the human race is powerless without aid from another realm.

Of course, a neighbor’s racism, a fellow citizen’s violence, or a callous social policy can all be ways our collective bondage to the Enemy manifests. But — this is important — they do not make our neighbor the enemy. The enemy is the Enemy. And in one way or another, we are all in its grip. As the Apostle Paul puts it, “Our struggle is not against enemies of blood and flesh, but against … the cosmic powers of this present darkness” (Eph 6:12).

Your neighbor is not the enemy.

The Enemy is the enemy.

We’re all prisoners of the same Pharaoh. The Devil’s laid different chains on me than on you maybe, but we’re all in the same situation, waiting on the final redemption of our Lord Jesus Christ. But just because we’re all prisoners waiting on our Rescuer to come back in final victory does not mean that we don’t try to knock down some walls, bust some chains, and dig a tunnel to freedom from behind Rita Hayworth.

Just as we acknowledge at our baptisms, Christ has elected us to resist the spiritual forces of wickedness in our world. But our Christian resistance should never be tinged with self-righteousness or hate but tempered by the knowledge of our own captivity and therefore by humility and pity and compassion.

Priest and author Fleming Rutledge tells the story of how when she was young and newly in the throes of the social justice movement, she complained to Will Campbell about racists. After listening to her rant, Campbell laughed and replied, “Fleming, we’re all racists!”

We’re all racists, or something.

We’re all captive to the Power of Sin.

Will Campbell could laugh at our common affliction because he was convinced that in Jesus Christ God had not only justified the ungodly, he would one day return to redeem the ungodly and, in rescuing us, remake us.

Cris Escher 7/22/20 Cris Escher 7/22/20

Crosstown traffic signals Changes [PSA]

🚦 Drivers on Crosstown Parkway should see improved traffic flow and fewer delays because of a new system that uses real-time data to coordinate traffic signals.

🚦 The new system will use “adaptive signal control” at intersections from Fairgreen Road to and including Floresta Drive along Crosstown Parkway.

PORT ST. LUCIE – Drivers on Crosstown Parkway should see improved traffic flow and fewer delays because of a new system that uses real-time data to coordinate traffic signals.

The City’s Public Works Department worked with consultant Rhythm Engineering to upgrade to the Advanced Traffic Management System (ATMS) on Crosstown Parkway that is expected to optimize traffic patterns along this corridor.

“With the completion and opening of the new Crosstown Parkway bridge, the City Council agreed this new signal coordination system should be a priority as we make every effort to keep traffic moving as efficiently as possible on this important corridor,” City Manager Russ Blackburn said.

The new system will utilize “adaptive signal control” at intersections from Fairgreen Road to and including Floresta Drive along Crosstown Parkway. This technology incorporates real-time traffic volumes into the signal coordination plans. It captures current traffic demand data and uses it to adjust signal timing for both the main corridor and side streets. A video about the new system can be found at: https://youtu.be/A4WoR1ya2DY.

Because this system works differently than a typical traffic signal, drivers can expect to see patterns that may not be familiar. For example, the system prioritizes east/west traffic on Crosstown Parkway over side street traffic. This could result in side street traffic waiting at a red light when it appears there is no opposing traffic. Staff will continue to monitor and adjust the system to continue to minimize side street wait times. Signal phasing may also be different than what motorists are expecting. For example, the left turn arrow may come up first or last or both and through traffic could get a green light at varying times during the signal phasing cycles or perhaps even twice. The system is operating as it should and is still “learning” the traffic flows in order to be as efficient as possible.

The same system was installed on St. Lucie West Boulevard in 2017. Studies in both 2018 and 2019 concluded the adaptive signal system effectively lowered travel time and delay within the study corridor overall during most of the year. The result of this improvement has also reduced the number of crashes, thus enhancing the safety and quality of life for the residents and visitors. Reduction in travel times and delays also have the benefit of reducing fuel consumption and emissions.

The Crosstown adaptive signal equipment, which cost about $800,000, originally was not planned to be installed until 2028 and paid for with half-cent sales tax revenue. However, the City Council approved moving up the project timetable following the construction of the Crosstown bridge using funding from the Crosstown Parkway Extension Project.

Cris Escher 7/11/20 Cris Escher 7/11/20

Winn Dixie Bags benefiting community care building

Be sure to shop at this local Winn Dixie and look for the display,

Usually near the checkout counters! All proceeds for this event will go to help us furnish our new building – the church body voted to not include furnishings in the mortgage but to raise them separately. So, we need your help, and this is one of the ways to do it!

GRACE LUTHERAN CHURCH chosen by Winn Dixie to benefit from the Community Care Building Recyclable Bag Program – for the month of July 2020 for our Grace / Alzheimers Community Care Building!

Grace Lutheran Church / Alzheimer’s Community Care Building Project has been selected by Winn Dixie as part of their Community Bag Program that benefits non-profits!

For the month of JULY 2020, we will receive $1.00 for each purchase of the $2.50 reusable Community Bag at the Winn Dixie store located at 281 SW Port St. Lucie Boulevard.

The Community Bag Program makes it easy for shoppers to support our project.